On this day (15 July 1893) - "The Matabele, Bantu-speaking people of southwestern Zimbabwe, stage an uprising against rule of British South Africa Company. They're defeated and administered by the company in separate districts."

Akelincede

Ngilobabakazi olabadala bazibiza Mthombeni bavela kwabokagogo ozala ubaba ubenguMaNdlovu. ingxaki yikuthi nxa sebezile bakhuluma ngesiZulu esinye siyangeqa. kuchazwa kuthiweni lokhu?

Bafowethu.

Yebo. Indaba yamadlozi inde bafowethu. Ayilula ukuyichasisa, ikakhulu kulezi nsuku abantu sebehlanganisa babuye bathi amanye amadlozi ezinye izizwe asengu Nkulu-Nkulu.

Quote: Originally posted by Lobengula:
... if a Shona person evukelwa lidlozi, idlozi lakhona liza likhuluma isiKalanga and not isiShona...

Quote: Originaly posted by Doctor: Ngezwa abadala besithi, amadlozi ayathengiswa, akuyi ngokuthi uzalwa ngubani. Abantu baya thenga amadlozi loba engazi womhlobo wabo, bese bewasebenzisa empilweni zabo.

Quote: Originaly posted by Lembe: Akelincede
Ngilobabakazi olabadala bazibiza Mthombeni bavela kwabokagogo ozala ubaba ubenguMaNdlovu. ingxaki yikuthi nxa sebezile bakhuluma ngesiZulu esinye siyangeqa. kuchazwa kuthiweni lokhu?

Esintwini alukho ulimi olukhulunywa lidlozi. Umuntu angatolika lokho okutshiwo lidlozi. Idlozi likhuluma ngendlela zasendulo, ngokubonisa (VISIONS). Kuthi lowo obonisiweyo abesechasisela abantu ngolimi ALWAZIYO YENA. Ama Nguni asemandulo abesiba lezangoma zesi NYASA kumbe eza BATHWA. Laba bantu bebesithi nxa sebevukelwa bakhulume ngolimi abalwaziyo. Besekusiba labatoliki. Kusiya ngesikhathi indimi sezithonyelana, bebekhuluma ulimi olwazakala nguwo wonke umuntu. Kuthi lapho abafuna ukuthi ingcazelo iqonde, (PRECISE EXPLANATION), babuyele olimini ABALWAZIYO. Lokhu bekuphica abantukazana.

AmaShona ase MZI-MABTJE, aqala ebizwa kuthiwa Ba-Zimba. Ukuthi Shona was a collective name abayetheswayo. Ekuqatheni ilizwe lenkosi, amanye ama Ka-Langa asala esiShoneni, indawo ezifana labo QWE-QWE, MVUMA, SELUKWE, etc. Laba bantu bafunda isiShona esikolo kodwa umdabu bengama Ka-Langa. Nanti idlozi selivuka, usekhuluma ulimi alwaziyo. Kulomehluko phakathi kolimi OLWAZIYO, lolimi OLUKHULUMAYO. Yisintu bafowethu. Singalibali njalo ukuthi izangoma lezinyanga yiziqholo. Umuntu wakhona ungathi ukulalele nxa uzama ukumguqula endleleni zakhe, uzamangala ubona elokhu esenza okwakwabo.

KUYAFANA baba Lembe, ugogo wakho ulimi alwaziyo yisi ZULU. Angaqeda iminyaka ekhuluma lani ngesi suthu, kumbe ngesi Ndebele, loba ngesi Ka-Langa. Kodwa nxa sekufunakala ingcazelo (PRECISE MEANING), lizabona okunye akutshoyo lingasakuzwa. Uyabe etolika lokho akutshengiswa lidlozi. Lapho sekufunakala umtoliki ozatolika lokho okutshiwo ngugogo. Ngesibongo njalo, oMTHOMBENI ngama ZULU angabuzwayo.

ALIKHO idlozi elithengiswayo. Idlozi liqoma lapho lithande khona. Idlozi njalo liqoma kwabo kaliqomi emzini. Ungezwa kuthiwa lidlozi elithengiweyo, yilo leli obaba o Siphepheli abathi li DIMONI. Akula lutho elulubonayo lelo dlozi, liyawumana nje lize lichitheke. This type of Spirit is a very good excuse for the collective custigation of our Religion and culture.

Ngake ngatsho ngathi umlando ukuze uchasiseke kuhle, kwesinye isikhathi kuyakumele umuntu azi usiko lwaleso sive asichasisayo.

Akelingincedise bantwana beSilo.

Li Zwangendaba.

Bafowethu.

Ngicelwe ngomunye wethu ukuthi ngichasise ngama Nyasa. Amanyasa ehlukene lama Chewa.

Ama Chewa yibo abombuso obubizwa kudala kuthiwa ngama "RAVI", kumbe njalo ngolimi oluthobileyo uthi ama "LABI". Yiso lesi sizwe i Ma-Ravi, kumbe Ma-Labi kumbe ngolimi lwalamuhla i Malawi ebizwa ngaso. Ngemuva kokuthola uzibuse, i Majority Chewa yakubona kumele ilizwe lithiwe MARAVI (MALAWI) kulokuthi libizwe ngokuthi NYASA-Land.

Umbuso wama Nyasa ube wande ikhakhulu empumalanga yelizwe osekuthiwa yi Zambia lamhlanje.

Ngizacela uncedo enkundleni lingincedise bafowethu.

Li Zwangendaba.

Zwangandaba

ngiyabonga ngokuchasisa kwakho ngamadlozi well kungathi kuyezwakala okutshoyo ngoba eqinisweni isiZulu asikhulunywa kwethu kodwa nxa sebefikile bakhuluma sona. thanks

Kudala, kwakusiba le mbuyiso. Ngiyakhumbula kahle usiba khona siwenzela ikhulu, ngisese mfitshane. Ukhona ongachasisa ngokugcweleyo umbuyiso, lokuthi alobudlelwano bani lama dlozi.

Muhle umbuzo wakho Dok.Kanti lami bengithanda ukuvezelwa kancane ngakho lokhu.Uma kuthiwa kuyabuyiswa,ngangibone abadala besiya elibeni lomufi ngosuku lolu.Uma sebephenduka khona bahudula ihlahla bezongena lalo emzini womufi. Nanku umbuzo,Uma bengathi belidonsa babone lowo obuyiswayo esehlezi kulo kambe bangema yini kumbe abanye bangabuye bathelwe ngamanzi aqandayo sebeqalekile?

Njengoba bengithule ngilalele nje madoda, kuye kwafika emcabangweni wami ukuthi thina sizwe esinsundu siyisizwe esiqalekisiwe impela; isizwe esiqalekisiwe.

(amazwi kaMnuz. C.C. Ndebenkulu kwincwadi kaNkwali yenkosi Inkinsela YaseMgungundlovu)

Abaphansi
Abaphansi imimoya yabomuzi lowo asebabhubha. Leli elithi abaphansi igama elihloniphayo. NgesiZulu izinto ezinkulu ngokubaluleka nalezo eziyizici kazigagulwa ngamagama kepha sizibiza ngokugigiyela sikhombisa ukuzihlonipha. Uma simisa inkulumo abaphansi amadlozi noma amathongo. Maningi nokho amagama ababizwa ngawo abaphansi. Kubuywe kuthiwe izithunzi, izithutha, izinyandezulu, amakhosi, njalonjalo.

Kwabe kuyinkolo yobabamkhulu ukuthi uma umuntu efa, umoya noma umphefumulo wakhe kawufi kepha uya ezweni lamathongo. Uhlala lapho kuze kube isikhathi sokukhipha ihlambo lomufi bese ebuyiswa. Angabuyiswa-ke -umphefumulo noma umoya wakhe belu- usezokuza ekhaya eselidlozi. Umsebenzi wamadlozi wukwelusa abaphilayo emizini yabo. Balwa nezifo nezitha namalumbo. Bakhulisa abantwana balethe izinhlanhla, inala nobuhle ekhaya. Inkokhelo yabo ukuba baziswe, baphiwe ukudla -inyama notshwala- babikelwe konke okwenzekayo ekhaya kungenjalo kuvela imikhokha. Impilo yonke yamaZulu iyinto yinye nokwazisa amadlozi. Ukuzalwa komntwana kuxhasene nokwazisa amadlozi, ukukhuliswa kwakhe, ukuhlaba nibuse ekhaya, ukugula, ukuphila konke kungechazeke kungathintwanga ekwaziseni abangasekho.

uNkulunkulu
Okhokho babemazi uNkulunkulu nanxa babengamkhonzi ngalendlela esesimkhonza ngayo thina emva kokwemukela ibhayibheli. Babemazi ngokuthi ilona lithongo elikhulu kunawo onke amanye, abanye bethi nguyena owadala abantu kepha abanye bathi akabadalanga abantu kuphela wadabuka kuqala. Indaba yokudabuka kwabantu kayinawo umongo owodwa. Njalo abanye badabuka ezintabeni, abanye ezilwaneni njengabakwaThusi abadabuka ezimfeneni kanti abakwaNgwenya badabuka ezingwenyeni - abanye njalo badabuka ohlangeni. Yilaba-ke abathi uNkulunkulu wadabuka ohlangeni kwasekuthi ngokudabuka kwakhe kuqala, wayesebizwa ngokuthi nguMvelinqangi, okungukuthi owavela kuqala. Emva kwakhe kwasekuvela uNomkhubulwana inkosazana yasezulwini. Emva kwakhe kwavela okhulukhulu besizwe. UMvelinqangi nguyena owadala izinto zonke eziphilayo nezingaphili njengemvula, izilwane, izithelo nayo yonke imithi yokuba abantu bazelaphe, badle. INkosazana yasezulwini yona ayidalanga lutho kepha inamandla okupha; imvula nokomisa, inala nendlala, kusentendeni yesandla sayo. Ngenxa yalokhu kubaluleka okungaka koMvelinqangi noNomkhubulwana, amaZulu ayebakhonza bobabili. Indlela yokubakhonza kwakungukugcina umthetho nesiko ukuze kungenziwa izenzo eziphambene nentando yabo. Uma boniwe kwakukholelwa ekuthini bazoletha indlala ukomisa nembo ezweni. Njalo lapho lezi zigameko zehlakala kwakuyaye kuyiwe ezintabeni eziphakeme kuqhutshwe imihlambi yezinkomo zifike zibulawelwe khona kushwelezwe kuMvelinqangi, inyama yazo yosiwe kusuke isisi esikhulu somhlatshelo cishe ngendlela leyo eyayenziwa ngamaHebheru.

Ngaphandle kwale nkonzo, uMvelinqangi wayengaqulwaqulwa nje. Zicishe zibe ntathu izizathu eziqakathile ezazibangela lokhu. Esokuqala esokuthi uMvelinqangi wabe elidlozi lesintu sonke ngakho eluse uhlupho oluhlasele isintu sonke njengezimpi, imbo, ukomisa, isikhonyane nempi kaNomdede njalonjalo. Uma kungehlanga okunjalo sasingekho isidingo sokuyokhonza uMvelinqangi. Izifo phakathi komuzi ngamunye zazeluswe idlozi lomuzi ngamunye njalo nje. Esesibili esokuthi mdala kakhulu kasathintene nabaphilayo. Phela idlozi lithethwa ngokwaziwa, libizwe ngegama lithoshwe ngezibongo. Yilokho okwenza ukuba umninimuzi aqale ngokubiza uyise ongasekho lapho ethetha idlozi, asuke lapho abize uyisemkhulu nabobonke abaziyo ngobukhulu bokubaluleka kwabo nangobudala babo kuze kufike ekugcineni kokubazi kwakhe, usezokuthi-ke; ''Ngingeze nganiqeda nonke nina basekuthini, ngicela ubabamkhulu asinxusele kokhokho yena ngoba uyabazi, nabo basinxusele kokhulukhulu kuze kufike kuMvelinqangi''. Esesithathu isizathu ukuthi uMvelinqangi uyahlonishwa. Phela idlozi alithethwa nawubani nje. Kukhethwa inkosana yomuzi noma omdala phakathi komndeni obazi kahle abangasekho, owazi indlela abakhonzwa ngayo, owazi nenxeba angabangena ngalo ukuze babeke indlebe lapho ebamemeza, bayiphendule nemithandazo yakhe. Pho ngubani owazi uMvelinqangi? YiNkosi yohlanga kuphela. Yiyona eyayinxusa amakhosi asathula ukuba akhalele isizwe kuMvelinqangi. Phela kuthunywa amathongo nje ngoba kuthiwa wona ahlala naye kwelezithutha emhlabeni ongaphansi. Lapho ubizwa ngokuthi nguLunyawolunye noma nguMlenzemunye, ithongo elikhulu. Kehlulwa lutho nokho ngoba ulidlozi, ukuba abe seziqongweni zezintaba noma phezulu kanye ezulwini lapho ezwakala ngomdumo omkhulu, anise nemvula.

Ngenxa yezizathu esezibaliwe, umuzi ngamunye wabe wethembele edlozini lawo ngamunye. Babeqinisekile kuleli themba baze basho nokusho ukuthi ''Akudlozi laya kwenye indlu ladela kwabo''. Noma nhloboni yokufa neyokuhlupheka kwakulindelwe ukuba bayiphengule, bengenzanga njalo kuze kuphume izidumbu kwakubuzwa kubo ukuthi; ''Nidedela la malumbo nje nina senokhonzwa ngubani. Senohlala ezintabeni nidle utshani njengezintethe na?''

Idlozi/Ithongo
Lana omabili asho into eyodwa. Idlozi umoya womuntu osewafa. Akathi efa nje umuntu ebe eba idlozi. Ngesikhathi ningcwaba isidumbu sakhe, umoya wona uya emanzini phansi komhlaba. Uhlala lapho kuze kukhishwe ihlambo, sekuzohlatshwa inkomo yokumenyusa emanzini. Kumane kuthiwe nje uyenyuswa. Emva kwezinyangana sekuzobuye kuhlatshwe enye futhi inkomo kuthiwe uyabuyiswa. Ngokubuyiswa kusho ukuthi uyamenywa manje ukuba eze ekhaya lokhu usezilelwe phela nehlambo selikhishiwe. Ekufikeni kwakhe ekhaya usezoqala-ke ukusebenza, alwe nezifo, nezitha, namalumbo. Uselidlozi-ke. Usezodamane ehambela ekhaya lapha aphiwe ukudla, inyama, notshwala phela. Uma kukhona okwenziwayo usezobikelwa, uma kukhona okucelwayo kuzocelwa kuye.

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Ithi ngigcine ngezibongo:

Msimang
Nonkosi
Thabizolo
Abakwakhokho lomhlanganisi
Abahlanganisa indlu yakwaDlomo
Abakwadwala elidumakazi
Abakwanakanaka ngiyesaba ngempi yaseNcome
Singabakwasigqamu kwabade nabafishane

Abakwangubo zinyathelwayo, bakwaNonkosi,
BakwaDalukazana
Owashiywa yizinja zaseMagozeni
Waye wabanjwa ezakwaMbingeleli
Lapho ayekade ehamba khona
Ezulazula ngaphansi kwezintaba zoKhahlamba


Ngiyabonga.

Bafowethu.

Ngizeza Doc, kodwa kukhona lapho engibona angani ngachasisa khona. Ngizavulavula ama Posting la, ngingayiswela, ngizabuye ngichasise njalo.

Li Zwangendaba.

Bafowethu.

Doc, ngiphange ngayithola lendatshana engake ngayibeka la eNkundleni:

IPHINDWE INJALO++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Bafowethu.

Ngizakweboleka engcazelweni engake ngayibeka lapha eNkundleni ku INKOLO, eya mhlaka 9 December, 2004. Uyibale le ngcazele kanye lenye ephezu kwayo, eyabekwa mhlaka 7 December, 2004.

________________________________________________________________________

Bafowethu.

Kulengoma eyakhokhelwa ngumkhulu wami eyayisetshenziswa ku ZBC ngu Inglam Nyathi ohlelweni oluthi "Amasiko Ethu":
NGITHETHELEL' ISIZWE
HEYAAAH HHEEEE
BABA WAVUM' UBUNGOMA.

Ihamba njalo lengoma. bayithatha amazwi lengoma kulomgidingo wokubonisana kwezangoma. Zazigida zilitshumi lantathu lezo zangoma. Kwakufike uLIZWI, isangoma esiyiso esibikayo eNjelele okwamanje, sona kibo sivela eSwazini. Njengoba ngitshilo, iNjelele kayisiyo yamaNdebele wodwa. Izizwe ezigoqela o SA, Botswana, Zambia, Swazi, Lesotho, Malawi, Kongo, Angola, Tanzania, zile Zangoma ezibikayo eNjelele. E Swazini yikho okule ZIKO lezangoma. AmaSwati bathi, "ITIKO LE TINYANGA", lapho okokhiwa khona umlilo yiZINYANGA le ZANGOMA.

Ngivumeleni bantwana besilo. Kukhona okumele sibekwazi. MAKHOSI.

Ngesikhathi u M-g-a-x-a-b-e ezama ukuthunqisa eNjelele, uLizwi wathutha waya eSwazini. Kodwa nanku esakufundayo ngamadlozi.

Ukudlozinga kutsho ukubanjwa umzimba ngamandla emimoya. Kubuye njalo kutsho ukubheka into, loba ukuyilondoloza, loba ukuyondla.

Umuntu ophilayo uledlozi. Libala lesintu leli. Idlozi ngumoya, kumbe ngithi umphefumulo. Ngesikhiwa - SPIRIT/SOUL. Yikho umuntu ophilayo ulenyama ledlozi (BODY and SOUL). Nxa usifa, idlozi lakho liyaphuma enyameni. Ngaleso sikhathi, kubhubhe inyama kuphela. NGENXA YOKWEYISWA NGEZINYE IZIZWE KANYE LOKUZEYISA SODWA, ABANYE BASUKE BACABANGE UKUTHI IDLOZI NGUMUNTU OFILEYO. Hatshi, idlozi ngumoya okhona loba umuntu esaphila, siwuhamba nje lomhlaba ngoba inyama zethu zembese amadlozi.

Umuntu angafa idlozi kalifi. Liyaphuma liduke ngelizwe. Yikho lapho abasaphilayo okumele benze elabo izopho ngalo osebhubhile. Idlozi elisanda kuphuma emuntwini liyaduka ngezwe. Lapho eliyakhona kugcwele eminye imimoya, eminye mibi, eminye mihle. Iyabhubhisana le mimoya. Yikho ukuze liyefika lapho kulele khona eminye imimoya yomndeni, WENA OSAPHILAYO WOMNDENI, NGUMLANDU WAKHO UKUTHI ULILONDOLOZE.

Yikho lapho abadala bosiko abasola khona ngeBhayibhili nxa liqonqosela amaJuda ukuthi athethele ngoba yikwenza kwedlozi lokho. Akula Nkulu-Nkulu othethelelwayo. Akukho esintwini.

Kulula ukulondoloza idlozi. Kwenziwa umgidingo okuthiwa nguMBUYISO. Nxa kuthiwa umbuyiso, yisilinganiso. Lokhu kwenza idlozi lingene emzini wa MATHONGO. Amathongo yimimoya yabokhokho abazala lowo mndeni obuyisa lelo dlozi laloyo osowafayo. Bathi abadala, "Kungedlula isikhathi ungali BUYISAnga, liyaduka ngezwe amandla alo aze aphele, libhujiswe ngamathongo ezinye izizwe. Singakhohlwa amasiko ethu, sizakwenyanya ukubuyisa amadlozi ezihlobo zethu. Aduke aze aphele amandla, abhujiswe ngamathongo ezinye izizwe, SISALE SINGELA SIHLANGU.

Yikho uGOD ezwakala ukukhala ethi ebantwini bakhe, "Thou shalt not worship any other god than me. Remember I am a jealousy god" Lidlozi uGOD, akasuye oNkulu-Nkulu.

Esintwini sithi, "AKUDLOZI LAYA EMZINI LATSHIYA KWABO". Uyatsho uGOD and he does not mince his words, "I am the god of Isreal" Ngilidlozi lika Israel.

AMATHONGO (ILITHONGO/ ITHONGO) lidlozi eselibuyisiwe, eseligxilile kwabakwabo. Lelidlozi selikwenelisa ukunceda abasaphilayo. Ilithongo linceda ngokukubonisa okuzayo. ISAZELA (Instinct), ngumlayezelo otholwa lidlozi laloyo osaphilayo uvela oThongweni labokhokho bakhe.

Loba beza besitshumayeza ukuthi idlozi labo selingo Nkul-Nkulu, sakubona ngemibhalo yabo ukuthi qha, lilokhe lilidlozi, njengoba bebeboniswa nje ngamaphupho njengazo zonke izangoma zomhlaba jikelele.

Amadlozi yiwo asithandazela ko Nkulu-Nkulu. Thina siwabonga ngemithethelo. Akukho esintwini ukuthi nginikela ko Nkulu-Nkulu. Nginikela edlozini.

YIKHO NGISITHI U GOD LO LIDLOZI NJE NGOBA UYAQONQOSELA EQONDISA IZIZUKULWANE ZAKHE O MOSES UKUTHI BAGCINE AMASIKO AKWABO BANIKELE UKUZE LAYE ADLE: Leviticus chapter 1, yonke. Linanzelele ukuthi lithini idlozi lama Juda ikakhulu ku verse 9, 13, and 17.

Lathi esintwini siyazi ukuthi amadlozi ethu angabhubha nxa engadli. Yikho sithethela. Asithetheli ko Nkulu-Nkulu. Sithethela emadlozini. Siwakhumbuza njalo ukuthi asikhonzele phambili ko Nkulu-Nkulu. Kambe umuntu angangibona ubumpofu ngoba ngithethela elami idlozi, ngisala ukuthethela elakhe? Yikho okwatshiwo ngama Kirisetu efika lapha e AFRIKA, bathi silahlekile, asiphucukanga, angani ukukhonza kulempucuko.

BASIQALA SIZITHULELE. MANJE IZENZO ZABO SEZIBONISA UKUTHI BABESOMA NJE. Ngoba okubekwe ngo Nkulu-Nkulu akuguquki. Lokhu esikuzwayo ukuthi sebetshadisa amadoda emadodeni, kusitshengisa lapho idlozi elingela mandla khona lesidalwa sika Nkulu-Nkulu.

Kengilobele oMtshede: AS MUCH AS THE IDLOZI IS DEPENDENT ON THE LIVING BEINGS, SO IS THE LIVING BEING DEPENDENT ON THE IDLOZI. THAT WAY, GOD CAN NOT BE THE GREAT SPIRIT ONKULU-NKULU, AS THE WRITINGS OF THE JEWS REFLECT HIM TO BE DEPENDENT ON THE HUMAN BEINGS.

Deuteronomy chapter 1 verse 42: nxa lingakukhokhelanga idlozi uyatsha embini. Akula mbi elwelwa oNkulu-Nkulu. Kodwa elami idlozi liyangikhokhela embini nxa ngilwela owami umndeni, kumbe esami isizwe. Yikho silibona idlozi lama Juda libakhokhela embini zabo, njalo libalwela kwezinye izimbi - 2 Samuel 5 verse 23-25, Joshua 8 verse 24-27, and Joshua 13 verse 1. Sithi isintu, oNkulu-Nkulu wasidala wasipha imimoya yengxabano. Yikho kulwiwa emhlabeni. Yikho njalo nxa idlozi lakho lingaqinanga, uyehlulwa. Ungalahla awakho amadlozi uba yinhlekisa ngoba uyabe usuncoma ubabaza awezinye izizwe. Deuteronomy 2 verse 28-36.

Esintwini sithi idlozi liyaqoma. Singahlanganisi oNkulu-Nkulu lamadlozi. Esinye lesinye isizwe siledlozi laso. Ungazama ukuhlanganisa amadlozi angela buhlobo uyayibona ingxabano yakhona ingapheli kuvuka lokhu lalokhuya. Elinye lelinye idlozi liqoma ngakwabo.

Singahlanganisi oNkulu-Nkulu lama Dlozi. Singathi oNkulu-Nkulu "is all-merciful", siyabe sisitsho izifiso nje. Esintwini sithi wasobela IMPIKISWANO. Izidalwa zonke zomhlaba ziphila ngawo lowo mthetho. "You eat or are eaten for survival. You survive to eat or be eaten. We all live for and in competition". Yikho kulengxabano. "We all live by the force of power. If you have no power you are not respected. If you are not respected there is no peace. Peace only exists where there is power."

Yikho lapho amadlozi akho abonakala khona. Nxa se abhujiswa, usuyisichaka nje. Awungeke phinde ulivuse ikhanda. ISINTU SITHI SONA, UKUZE NGIBHUBHISE ESINYE ISIZWE, KUMELE NGIQALE NGOKUSILAHLISA AMADLOZI ASO. Kunjalo ke, sithiyiwe thina. Mhlana sonke sisithi lahliyani okwakwethu, satsha isizwe sakithi.

Ngibuyele olimini luka Mnali: "That is why each people have an identity that contrasts them from all other people." Nxa oNkulu-Nkulu wayengakufuni konke lokhu, aluba sonke, kanye lezihlahla lezi esizibulalayo ukuze sakhe imizi yethu, aluba sonke siyafana siyinto yinye. Singahlanganisi oNkulu-Nkulu le dlozi. O Nkulu-Nkulu ngowabantu bonke, idlozi ngele sizwe loba umndeni. Khangela labo abazama ukuzisikela khona, Sebebizwa Roman, Anglikan, Dutch Deformed, Central Afrikan, Yonke ingxaba ngxoza. Kuyini okudala lokhu??? Bangasigconeli oNkulu-Nkulu ngokumenza angathi yinto ephambene. YIKUZAMA UKUBIZA IDLOZI UTHI ngo NKULU-NKULU. IF, and I say IF. If that GOD is or was what his followers purport him to be, there would be one church. When you ask them, EACH ONE BLAMES THE OTHER TO BE WRONG, AND HE TO BE THE RIGHT ONE. The fact that there is dessent in the church reflects the very nature of creation. YOU MAY REBEL AGAINST IDLOZI LAKHO, KODWA ONKULU-NKULU QHA. WHAT WOULD YOU BENEFIT, AND WHAT WOULD THE GREAT SPIRIT LOSE BY YOUR REBELION? Imibhalo yabo iyasibonisa ukuthi lidlozi nje. Religious wars bear witness to my testimony.

MAKHOSI.

Li Zwangendaba.

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Ungayibala le posting yamhlaka 7 December, uzananzelela lapho okuya khona indaba.

Yebo amadlozi akhona. Yebo amadlozi "AYASPANA" hk hk hk, wena Doc!

Li Zwangendaba.
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Li Zwangendaba

Kuzammele ngihlolosise kuhle imicijo yakho mfowethu

UMMMMM.......KAHLENI NGIYEPHAWUMBA IMICIJO.

Adoption of Ndebele culture Cultural Heritage with Pathisa Nyathi

EVICTIONS taking place after 1910 seem to have produced some ripple displacements. Firstly, the white farmers were taking over land that hitherto had belonged to the Ndebele. In the south, the Ndebele were pushed from villages such as Izinala, Inyanda, Isizinda, Umncwazi, among others.
As the people streamed to the south they moved into areas that had been occupied by the Kalanga. Within the Matobo Hills the two groups co-existed and as we saw in Tjinakile’s case, the Kalanga began to adopt some cultural practices of the Ndebele. Piercing of the lower earlobe was a case in point.
Later, the whites, once the land nearest to Bulawayo was all taken up, began to grab the land in the Matobo Hills area. And beyond. However, one aspect that became noticeable was that whites of Afrikaner stock occupied the farms in the peripheral areas of the Matobo Hills. Indeed, even today names such as van Vuuren and Cloete still feature in the area.
As was pointed out in earlier articles, some Kalanga began to move out to more peripheral areas such as Tshelanyemba in Shashane. When they got there, they did not find unoccupied land. Instead, there were some Birwa people in the area who had moved up north from the Madinare district of northeastern Botswana.
Even the names of some of the places still bear testimony to Birwa/Sotho occupation. Names such as Mlalatau, Mthatheho, Simpathi are not of Kalanga but Birwa origin. Apparently, when the Kalanga got to those areas they pushed out some Birwa who retreated to the Botswana side of the border.
Apparently, this was not restricted to the Tshelanyemba area. People of Birwa/Sotho and or Tswana origin had occupied a whole belt in the south extending from Mangwe through to the Gwanda district.
In the case of Tshelanyemba, there were Birwa people such as Babi Nyathi. As was pointed out earlier, these people were already living north of Tshelanyemba. One net effect of these movements was to introduce Ndebele language and culture into areas where it had not existed before. Similarly, Kalanga culture was also introduced into areas where it did not exist prior to evictions.
This may be somewhat misleading in that there is evidence of Kalanga/Shona occupation of those very same areas in the south. For example, at Sankonjana there are Zimbabwe type ruins. It all goes to show the perennial movements of people in those areas.
At the same time the areas that had come under the influence of Birwa\Sotho diminished. Some of the people either retreated into Botswana, or moved into the Gwanda district or became incorporated into the new Kalanga society.
In those early days even the San (Bushmen) were to be found south of Tshelanyemba. They generally maintained their bush existence and interacted with the Kalanga and Birwa on a limited scale. Their story will be told later as we pursue Tjinakile’s account of the history of Tshelanyemba and environs.
The retreat of the Birwa will become apparent when we begin to deal with Sankonjana, an area that was occupied by them, prior to the Kalanga crossing the Shashane River to settle there. Many of the Birwa moved out to Mawaza, which fell under the Gwanda district. There was more pressure on the Birwa when some evictees from the Nqameni area later came to settle in the area.
Tjinakile remembers the early days when the Salvation Army was making evangelising inroads into the area. She recalls an officer that they nicknamed Tirifumo. Apparently, the name was given to him following a Salvation Army song that the Shona speaking man sang.
The song was Tiripfumo raShe, tinomunamata. The officer together with a white man called Ngokho, used to march around the villages enticing the people to follow them and embrace the Salvation Army faith.
In typical Salvation Army tradition, the two officers went marching around carrying the Army flag and beating a drum. Some adults, on hearing the sound of the drum and the singing, came out to listen to the songs. Others reacted differently. For example, Babi’s people, adults and children among them, ran away on the sight of the two strangers.
A small school was opened up and was run by Sikhukhu Ndlovu. The parents were not keen to have their children attend lessons. What the children then did was to pretend they were going to fetch water. They wore their usual tattered clothes but hid some cleaner school clothes in their water containers Once out by the river, they got into the school clothes and ran to the school to attend classes.

Sunday News

Bafowethu.

Ngincindezele:
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" yithi esizocela umlilo" kanti ngumlilo wuphi?
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Yebo. Esintwini indoda ibisiya lobola ngoba isifuna ukwakha owayo umuzi. Ubusiba ngumuzi bani ongela guma, ongela ziko. Angitsho bekutshowo esintwini ukuthi ubaba anganabeli eziko.

Yikho nxa bekusiywa celwa UMLILO, kutsho into ezinengi:
1. Okwakuqala, umama nguye ovuka ekuseni ewubasa umlilo lapha ekhaya.
2. Umama njalo UYISIKHUDUMEZI lapha ekhaya. Yilo iziko lomuzi. Imuzi engela omama sonke siya siyibone. Izingxoza bakwethu, idabukile okubuhlungu.
3. Kubuye nguye okhwezelayo iziko LOTHANDO. (Keep the home fire burning), angitsho litsho njalo kulezi nsuku. Nxa kungelamlilo lapha ekhaya uyachitheka umuzi.

Yikho bekuthiwa sizocela umlilo, IKAKHULU EKUTHINI NGUYE OSEZOVUSA IZIKO LAPHA EKHAYA.

Lingincedise zihlobo zami. Isintu samandulo besisitsho njalo.

Li Zwangendaba.

mmhhh udaba lolu lonke liyazi mmhh kunzima luyafundisa and okunye ekuqaleni kwalo mmhh luhlasimulisa umzimba yeyi kunzima shame hayi bo kanti kunje asazi thina oborn born besingazi ezinye izindaba ngoba sasibafitshane kusenzakala ezinye indaba.

kodwa ngithanda ukubonga zwangendaba ngokufundisa kwakho ngoba ulolwazi sibili lami ngike ngavakatshela lapho uthrower (kumbe ngilibhale kuhle)athe sikhangele khona ukufunda akupheli shuwa.

This is a correct record of the time of history.

I just want to add something here. The paintings we find in the caves in Matobo were of San (Bushmen) origin which with no doubt shows the presence of these people in this region. These people had to be driven away by the occupiers, i.e. Shona, Kalanga & Ndebele.

Writing about who was where at a particular time is good for us to understand where we came from.

People have always moved to other regions in search of food or running away fro wars and persecution. As you may well know, we all came from North running away from the Barbarians. We have the Lemba people who still remember where they came from, i.e. Yemen, more one this link. http://www.haruth.com/JewsLemba.html

During the British rule we also had large groups of people from Zambia, Malawi and Mozambique coming to Rhodesia to seek a better life.

In all this, i.e. understanding who we are, what is important to remember is this, “Whoever was born in this land has the right to claim it as his or hers”

Bafowethu.

Makheyi, I read your article and it is interesting.

I want to put across some information from the IZANGOMA. A number of Afrikans during slavery and colonialism were crossbred to destroy the NSUNDU origin. The products of this crossbreeding was seperated from its NSUNDU ancestory and taught over years of the inferiority of the NSUNDU people. This product was only given names that reflect the agressor. Never given NSUNDU names. The colored population of Southern Afrika which lived longer in colonialism bears witnes to what I am saying. Some of them are more RACIST than the Europians themselves. Labo abangela bandlululo lingixolele. Such things must be taught and known. This product was only taught the ways and religions of the aggressor. At the end of the day their practice was seen as allien to us, as we the majority around them remained and REMAIN abeNSUNDU. Thus it is true that the Sadiks and Sharims are decendant from the Arabs and Semetics. And it is right nxa bekhonza IDLOZI labo ngoba ligazi labo.

This however does not mean that all of us are decendant from these Sadiks. The fact is that by the chosing of the creator, we still survive and will continue to survive as long as the Creator has a purpose for us. During the CHRISTIAN INVASION of Afrika, an effort was made to change not only our critical thinking, but to erase even our names. Need I remind this Inkundla that it worked to an extent because some people regard their ancestory as AMADIMONI. Had it worked that they wipe away all the people and the RECORDS of our History, Religion and Culture, we all would be today called NEHEMIA, JACOB, CORINTHIA etc and in that line FUTURE HISTORIANS WOULD MISTAKENLY THINK WE MIGRATED FROM "ISRAEL" since we would be bearing their names, following their practices and speaking their language. Makhos' akaNgwana litivikele itive tikaMdalinqangi. Otsandza kwati noMlandzo wetive kagudzule isihlangu sivikile.

Our HERITAGE is in grave danger. We need to protect it. IT DOES NOT MATTER THAT IT IS NOT MODERN. WHAT IS IMPONTANT IS THAT THAT IS OUR HERITAGE AND IT MUST BE PROTECTED FOR ALL POSTERIRY. SOMEDAY IN THE FUTURE, IT WILL BEAR WITNES TO ITS PURITY. Makhosi.

Thanx Makheyi.

Li Zwangendaba.

i have been extremely educated by thi strail...lengxoxo ngempela ivusa usinga....bayethe Mthwakazi..bayethe Mntungwa...Bayethe mageba..Bayethe Ndabezitha...

Ngonis re-unite to celebrate their heritage


By Andrew Lungu

THE Ngoni people of Zambia trace their origins from the Zulu people of KwaZulu-Natal in South Africa.
In the early 19th century, a period of political instability in Southern Africa known as the ‘Mfecane’ which has also been added in the Zambian secondary school history syllabus, was the genesis of the migration of the Ngoni people, some of who settled in Zambia.
The political instability of the Ngoni people in South Africa saw the rise of the Zulu nation and also the creation of a number of other groups such as the Ngoni people who settled in Eastern Province of Zambia.
The creation and destruction of political allegiances led to a number of northward migrations of the Ngoni people from the KwaZulu-Natal region in South Africa.
A book written by Nwankwo Nwaezeigwe entitled The Heritage Library Of African Peoples explains that around 1817, the Mthethwa alliance, which included the Zulu clan came into conflict with the Ndwandwe alliance.
One of the military commanders of the Ndwandwe army was Zwangendaba kahlatshwayo who reigned from 1780-1848 as the head of the Jere or Gumbi clan, which itself formed part of the larger emancwangeni alliance in what is now north-east KwaZulu-Natal.
In 1819 the Ndwandwe alliance was defeated by the Shaka, popularly known as ‘Shaka Zulu’ at a battle on the Umhlatuze river near Nkandla.
Many of the Ndwandwes fled, and over a period of about 20 years Zwangendaba led a small group of his followers north through Zimbabwe to the region around the Viphya plateau, between what is now called Lundazi district in Zambia and Mzimba and Karonga districts in Malawi and Matema district in Tanzania.
In this region the Ngonis established ‘states’, using Zulu warfare techniques of conquering and integrating with local peoples.
While the Ngoni have largely retained a distinct identity in the post-colonial states in which they live, integration and acculturation has led to them adopting local languages. In present time, Zulu is used only for a few ritual praise poems.
Following Zwangendaba’s death in 1848, succession disputes split the Ngoni people further into five groups, some of whom moved to new territories.
Ngoni Royal establishment committee chairman-general for the Nc’wala, George Mwanza, says the Ngonis who settled in the Eastern Province of Zambia came from Durban in the Natal province.
He explains that from the Republic of South Africa, the Ngonis entered the country from Zimbabwe where Mzilikazi and his people, the Ndebele, remained.
The Ngoni are said to have crossed the Zambezi river near Zumbo where they experienced the eclipse of the sun in 1835 which up to date has remained a historical significant event to all the Ngonis.
Mr Mwanza further explains that the other group of the Ngoni warriors, who wore animal skins, usually leopard skins to be precise, wielding spears, club and shields passed through Mozambique and entered Zambia through Petauke district.
They went through the Luangwa valley and entered the Bisa-Lala land.
The Ngoni reached Tanzania where Zwangendaba died near Lake Tanganyika (Songeya)
The sons scattered. Mtaiven went to Kenya. Zulu-Gama remained in Tanzania. Mbwelwa went to Malawi and Mpezeni went and conquered the Bemba land.
Mr Mwanza says the Bemba people gave Paramount Chief Mpezeni a wife in whom Chief Mwamba was born, creating the birth of an ancient cousinship between the people of Eastern Province and the Bembas, which is cherished to date.
It is believed that later on, Paramount Chief Mpezeni (Nsingo) moved up to Chipata where he exhibited his warrior’s skills when he fought bravely against the whites.
British colonial government soldiers who were led to him by a fellow Ngoni warrior only known as Chapalapata killed Nsingo.
Due to the expansion of the Ngoni kingdom in Zambia by conquering other tribes, the British colonial government had no option but to ban all Ngoni traditional ceremonies in the country until in 1980 when the ceremony was revived again.
‘‘This ritual that had broken prominence was revived in 1980 from its 70 years of slumber. British rulers who had feared active political resistance from the fierce Ngoni warriors almost managed to consign it to obscurity. It is believed that the British colonial government did not understand the characteristic Ngoni stomping of feet and brandishing of their clubs which accompanied all songs sung at ceremonies,’’ says Mr Mwanza.
At present one would be correct to say the ceremony is surely claiming back its position among the top cultural traditional ceremonies this country can proudly boast to attract more tourists.
Today, there are a total of 11 Ngoni chiefs in Zambia under Paramount Chief Ngwenyama Inkhosi yamakosi Mpezeni IV who has settled in Luangeni at his Imphudukeni palace in Chipata, few metres from the Zambia-Malawi Mwami border.
The chairman-general says the Ngoni chiefs, being warriors, have always been associated with cattle and they have always kept kraals known as Chibaya among them, a symbol of prestige. All the Ngoni chiefs command Kraals and all the installations of Ngoni chiefs take place in a Kraal.
‘‘Each chief has to come from a Kraal. Any Ngoni chief should be identified or associated with a kraal from where he hails, no wonder all the Ngoni chiefs in Zambia have traditional kraal names given to their palaces,’’ says Mr Mwanza.
He explained that Senior Chief Nzamane comes from the Mfumbeni Kraal. Chief Madzimawi, who is usually in Ngoni traditional gear regarded as ‘Gogo Mazimawe’ meaning ‘grand father’ hails from the Mtenguleni kraal, which happens to be the venue of the Nc’wala ceremony.
Chief Mishoro is from the Dingeni kraal. Others are Chief Mnukwa who comes from the Chikenkhe kraal, and Chief Kapatamoyo hails from Thondweni kraal while Chief Maguya is from the Ngiyelo kraal.
The rest of the Ngoni chiefs include Chiefs Saili from Chiphinga kraal, Chief Mshawa of the Khutchweni kraal and Chief Chinyaku from the Ndina kraal.
In Malawi, a total of eight Ngoni Chiefs reign under Paramount Chief Inkosi yama Khosi Mberwa. These include senior chiefs Mzikuola, Maulawo, Mzukuzuku and Mtwalo while others are Chief Mphelembe, Chindi Mulonyeni and Zulu.
The ancient Nc’wala traditional ceremony signifies the union of the Ngoni people of eastern Zambia and part of Malawi and Tanzania as they prove their unique cultural identity and image as a warring tribe that conquered and defeated many tribes as they searched for better lands.
The ceremony is a rare occasion when the Ngoni tribesmen rejoice and dance freely with their paramount chief in the arena.
Nc’wala forms part of the rich cultural diversity this country had been blessed with as it comes first on the calendar year on the last Saturday of the month of February each year.
The ceremony, though associated with the war victorious tribe of the Ngoni people,
is a thanksgiving ceremony to God for good rains and abundant harvest.
Since time in memorial it has been the tradition of the Ngoni people that every year during the month of February, when crops in the fields are ripe, elders from each village collect the crops and present them to the traditional medicine man called Nyanze.
Later on, together with other headman from other villages, and some people from the royal lineage of Inkosi yama Nkosi, which means ruler of the rulers, take the fresh crop to the Paramount Chief Mpezeni himself to bless the harvest.
Thus begins the Nc’wala ceremony. The process of tasting the food is called Mulumo.
The ‘Mulumo’ is regarded as the most solemn occasion of the year for the Inkosi yama khosi and his subjects.
On this occasion, the Ngoni ruler becomes the medium of the direct communication between the royal ancestors and the Ngoni tribe.
A night before the actual day of the ceremony, the paramount chief travels from his Imphudekeni palace in Fenni near the Mwami border in grand style with a heavy convoy of warriors to Mthenguleni, the main area of the Nc’wala ceremony.
On the actual day of the ceremony, the main arena is surrounded by the Ngoni Impis and Khuzyeni group mainly comprising women who clap their hands to produce an indigenous African Ngoni rhythm for the Ngoma dance to take place.
Although the word Ngoma means drums in most the 72 ethnic tribes of the country, the Ngonis’ Ngoma is a warrior dance where no drums are played but the clapping of hands by women and the stomping of feet on the ground by the fierce and energetic Ngoni warriors producing the Ngoni sound and rhythm.
The climax of the ceremony is the ritual of slaughtering a bull known as the Mnikelo among the Ngoni people.
The young bull is usually tied to a tree on the centre of the main arena and a Ngoni warrior is assigned to spear the animal until its dies.
Under normal circumstances the bull is supposed to be struck only once until it dies. The Ngoni Impis then present the fresh blood from the animal on a plate known as Chingwembe among the Ngonis to the Paramount Chief NKosi yama Khosi who then drinks the blood in full view of the people.
At this year’s ceremony, Celtel Zambia Limited, who are the chief sponsors of the ceremony, have pumped in K20 million for logistics and also for the hosting of a dinner dance after the ceremony.
A number of foreign chiefs, including two from South Africa and a number of other Ngoni chiefs from Malawi are expected to attend this year’s ceremony.
Mr Mwanza said a number of local chiefs from all the nine provinces of Zambian had also been invited to attend the ceremony.
With all the preparations made so far, this year’s ceremony is promising to be unique, more so that this will mark the first ceremony from the time the Government connected the main arena to the national electricity grid.

Bafowethu.

Ngicela abantwana baka Mthwakazi abase USA and Canada kesixoxeni sibone kumbe kulo mnyaka singenelisa na ukukhumbula ilanga le Nkosi nxa besenza ekhaya senzeni kanyekanye labo.

email yami ngwana1maseko@yahoo.co.uk.

Asizazeni sikholise emasikweni.

Li Zwangendaba.

Bafowethu.

NGILOKHU NGILINDELE MLAMLANKUNZI. SEKUYIMINYAKA EMITHATHU BABA. NJENGOBA NGILAMANGA BENGICELA ELAKHO IQINISA.

Mina ngingumfoka Ngwana Maseko, Ukuntinyela luka Ngwana, Isihlangu sathundubeza imikhonto yawo Gasa, Iswati lamathe amunyu, Imatiwane leNdlovu LAWANDLA UBUKHOSI ngo NOVIVINYO, Isicancala sadabula kwaBulawayo u Ndaba wakhuza ethi HAMBA MASESENYANA, Udonsi lwasala emhlane kaDLAMINI.

Ngilindele MHABAHABA.

Li Zwangendaba.

MaWundlu kaMjokwane kaNdaba

Ngicela ongabe enolwazi ngomlando/imbali yebutho uGodlwayo ebeliholwa nguDambisamahubo wakwaMafu. Ngingajabula njalo uma ekhona onolwazi ngendlu yakwa Mafu lena.

ngiyabonga Mthwakazi omuhle

Bafowethu.

Kulomfowenu u SIFISO MAFU ka NKONJENI ose USA obhala ibhuku. Bengixoxa laye ethi uzazama uku Register eNkundleni and maybe he will be in touch lawe.

ASESEKHONA NA AMANDEBELE? Lathula ziiii kwezenjani? Asiyibambeni zihlobo, inzima le indlela. Ifuna abazimiseleyo.

Li Zwangendaba.

kanti ugodlwayo bekulibutho? mina bengicabanga ukuthi libizo lendawo eseFilabusi.

Yebo kunjalo, uGodlwayo kube kulibutho lika Mzilikazi elalikhokhelwa ngu Dambisamahubo Mafu. Nguye ke uyisemkhulu wenduna uVezi Mafu, uNkonjeni, endaweni yase Filabusi. Ibutho leli lalisaziwa njalo ngokuthi nguMahlabayithwale .... kutshiwo inkunzi ezilwayo, ithi ingayehlula enye iziyithwale ngempondo! U Dambisamahubo wala ukuba uNkulumane abulawe! Inkosi uMzilikazi would not 'dare' to discipline uDambisamahubo ngoba lalingekho ibutho ayengalisebenzisa ukukwenza lokhu! Kwakungatshonilanga emini! Nguyeke lo uGodlwayo omnyama, umahlabayithwale! UVezi yiyoke induna eyala ukubuswa nguSmith laboMugabe waze wangeniswa kuZANU nguNkomo ngemva kwe Unity Accord!

Ezinye indawo zakithi ezathiwa amagama amabutho kaMzilikazi:

koGodlwayo(Filabusi, also KZN,SA)....Godlwayo omnyama, umahlabayithwale.
Emathsetsheni(Gwanda rural) --- .....Amatshetshe
Amaveni(Kwekwe!) ................... Ameva
eNyathi ---- ........................Inyathi
eMbizo(Kwekwe) ..................... Imbizo
Induba Primary School(Byo) ......... Induba
eNqameni ---- .......................Inqama
ENtunteni(Filabusi)..................Intunta
Inzwananzi Primary School(Byo) ---- .Inzwananzi
eSiphezini .................... .....Isiphezi
Mbuyazwe Flats .... .................Mbuyazwe
eMzinyathini .................. .....Mzinyathi
eNyamayendlovu ..................... Nyamayendlovu
eSizinda(Byo) ...................... Sizinda
eMhlahlandlela(Tshabalala, Byo)..... Mhlahlandlela
....................................Amagogo
.....................................Babambeni
.....................................Dibinhlangu
.....................................Eguqeni
.....................................Indinana
.....................................Ingwegwe
.....................................Inhlambane
.....................................Inqobo
.....................................Insinda
.....................................Insingo
.....................................Intemba
.....................................Inxa
.....................................Mabukudwane
.....................................Mahlokohloko
.....................................Makoloza
.....................................Oyengweni
.....................................Zimnyama
Li(yi)Zwangendaba....................Zwangendaba

omnyama

Mthwakazi Omuhle.
Ngiyabonga kakhulu kulezinsizwa zakithi ezithe zangichathekela ulwazi oluhle kangaka ngebutho uGodlwayo Omnyama UMahlabyithwale.
Kuhle ukuthi sifundisane ngehistory yesizwe sakithi zihlobo. Omnyama kunye nezinye izinsizwa ezinolwazi bengicela njalo ukuthi ungichathekele ulwazi lwakho, ngezimpi lelibutho elazilwa ngesikhathi soMzilikazi noma uLobhengula. Yiziphi ingwazi ebezisaziwa kuleli butho?
Ngizwa ngifikela yinjabulo ngendlela OMnyama obhla ngayo ngaleli butho, kuchaza ukuthi behlabana, liyingwazi yoqobo belivivinyiwe ngokweqophelo eliphezulu kakhulu.