Ngokusho kuka-Velaphi kaNdlukayise Khumalo

Abantu bakwaKhumalo nabakwaMabaso kanye nabakwaNkosi bazalwa nguMntungwa kaMbulazi, yingakho bebizwa ngokuthi ngamaNtungwa. KwakunguMabaso omdala. Baqhamuka enyakatho njengabo bonke abantu abahlala eningizimu-Africa base bakha ngase-Wakkerstroom. Bathi bangasuka lapho-ke behla badabula enhla nomthombo womfulakazi uMkhuze, bedlula eMfolozi emnyama baze bafika enyakatho nezintaba zaseNquthu. Nokho-ke abakwaMabaso bedlulela phambili baya ngaseNkandla. Kungalesosikhathi-ke lapho amaNtungwa agcwala koMvunyane, Nondweni, Hlanzakazi, Mzinyathi kanye naseBabanango. AbakwaKhumalo bebakhe kwaHlazakazi, eNondweni, eBabanango, eMnambithi, eNyukhasela naseUtrecht.

UKhumalo kaMntungwa kaMbulazi wazala uMkhatshwa owazala uZikode.

UZikode kaMkhatshwa Khumalo
Izingane zikaZikode:
Gasa
Mashobana m. Nompethu kaZwide Ndwandwe
Magawozi (Dloko)

UGasa kaZikode Khumalo
Izingane zikaGasa:
Magugu
Donda
Siwela owazala uMlotshwa

UMagugu kaGasa Khumalo
Ingane kaMagugu:
Nkonyeni owazala uMtezuka owazala uMazungeni owazala uMandlalela
UMagugu wayephila ngesikhathi kubusa uShaka. Igama lomuzi wakhe kwakusEzikhabeni. Wabulawa nguZwide kaLanga ngoba etshele uShaka ukuthi uZwide uzama ugibe lokubulala uDingiswayo. Abantu bakaMtezuka babulawa nguCetshwayo ngemva kwempi yaseNdondakusuka ngoba belekelele uMkhungo, owayengumfowaboMbuyazi, ukuba abalekele. UMazungeni kaMtezuka wabaleka kwaZulu ngoba esaba ukubulawa ngokweqisa kwakhe uMkhungo embalekisela esilungwini, phela uMpande wayembeke kuMazungeni kaMtezuka uMkhungo. Izwe likaMazungeni lanikwa uSihayo kaXongwa Ngobese owayengumngane kaCetshwayo.

UDonda kaGasa Khumalo
Ingane kaDonda:
Maqandela owazala uNombuya (Mbiyana) owazala uSobanqandi owazala uMajubane owazala uMbuzi
UDonda yena waya eMpumalanga ehamba noMashobana noMagawozi kanye noSiwela ngoba bengathandanga ukuphathwa yinkosana uMagugu abamshiya khona lapho ngaseBabanango. UDonda wayakhe umuzi eSikhwebezi wawetha wathi kusEzizibeni. Naye wabulawa nguZwide kanye nenkosana yakhe ngoba esindise uShaka ngesikhathi uZwide efuna ukumbulala. Ikhanda likaDonda laba ngelinye elahlobisa ilawu likaNtombazi kwaDlovunga. Baningi abantu bakwaKhumalo ababulawa nguZwide ebayenga ngejadu lomhlanga.

UMashobana kaZikode Khumalo
Ingane kaMashobana noNompethu kaZwide:
Mzilikazi
Enye ingane kaMashobana:
Njiya owazala uNonhlwathi owagana uSikhunyana kaMajingwa Dlamini
kaSobhuza.
UMashobana wayakhe eMagudu ngaseMkhuze. UMzilikazi wakhulela emzini kaZwide kwaNongoma. UMashobana wabulawa nguZwide ngoba esindise uBheje ngesikhathi uZwide enza icebo lokumbulala. UNtombazi akalithandanga ikhanda likaMashobana wathi lizobalethela umkhokha ngoba linegazi lasendlunkulu.

UMzilikazi kaMashobana Khumalo
Izingane zikaMzilikazi:
Mangwana
Nkulumana owazala uNokhenke owazala uNdlukayise owazala uVelaphi John
Nombengula
Thobela
Kwathi ngesikhathi abantu bakwaKhumalo behlaselwa nguZwide babaleka noMzilikazi baye bayothi gozololo kwaZulu. Into eyenza ukuba uShaka noMzilikazi bezwane wukuthi bobabili babefelwe ngoyise (uShaka wayekhuliswe nguDingiswayo) bebulawa ngumuntu oyedwa, uZwide. Ukuxhumana kukaShaka noMzilikazi kwahlelwa nguNoluju kaMnqayi Khumalo owayeyinhloli enkulu kaZwide. Ngenkathi uMzilikazi ehlala emzini kaZwide wafunda ubuhlakani bokuqeqesha ibutho lempi. Ukubulawa kukaMashobana noDonda nendodana yakhe bebulawa nguZwide kwamphatha kabi uMzilikazi, kwathi noma uZwide esemethembisa ukuthi usemlungisele ukuba abe yinkosi yabakwaKhumalo wavele wathukuthela kakhulu.

UShaka noMzilikazi babezwana kakhulu, indaba yonakala lapho uMzilikazi esedlondlobala ukwedlula uShaka ngobuqhawe. Lokhu kwenza ukuba uShaka abe nengebhe, wenza isu lokubulala uMzilikazi ngokumthuma ngo-1821 ukuthi ayohlasela abesuthu bakaRanisi ngoba benezinkomo ezazituswa kuthiwa ngezekhethelo. Njengokujwayelekile, uMzilikazi wakwenamela kakhulu ukwenza intando yomngane wakhe, engazi ukuthi sekwenzelwa ukuthi abulawe. UMzilikazi wabona ngokunikwa ibutho lamakhehla amadala asekade agcina ukulwa ukuthi uShaka uhloseni ngoba phela wayesewazi amacebo omngane wakhe omkhulu.

Kwathi ukuba afike kwelikaRanisi wakha isu. Wathatha onke lamakhehla ayehamba nawo wawehlukanisa amaqoqwana wawamisa entabeni wathi awamemeze kakhulu athi ingene eyakwaZulu. Abesuthu babaleka bayongena emigedeni yabo bashiya izinkomo zabo zingasabhekwe muntu. Wehla uMzilikazi namakhehla akhe baziqhuba zonke izinkomo zabesuthu bahamba nazo babheka kwelakwaZulu bengalwanga nakulwa. Wathi angafika kwaZulu uMzilikazi wathatha izinkomo zekhethelo wazinika izithunywa zakhe ukuba ziziyise kubo eNgome yena waqhubeka nezinye waya kwaBulawayo, emzini wenkosi uShaka.

Kuthiwa uShaka wamangala kakhulu lapho etshelwa ukuthi nangu uMzilikazi eqhamuka nezinkomo, nokho akazange akwenze sobala ukuthi ubeqonde ukubulala uMzilikazi, kuthiwa waze wamnika ishumi lezinkomo. Kwathi esehambile kwaba khona otshela uShaka ukuthi njengoba uMzilikazi eklonyeliswa ngeshumi lezinkomo nje, iningi lalezo abuye nazo ulithathile walisa kubo eNgome. Noma uShaka ebona ukuthi sekuyilo leli ithuba lokuba abulale uMzilikazi, akazange athande ukuyibamba inhlwa isavele ngekhanda ngoba lokho kwakuzotshengisa ukuthi wayevele emcuphile uMzilikazi. Wathumela kuMzilikazi ukuba atshenwe ukuthi inkosi ithi akeze nezinkomo lezo kwaBulawayo. UMzilikazi wazithumela emuva kuShaka izithunywa lezi wathi zitshele uShaka ukuthi kungcono eze yena ngokwakhe azozikhomba izinkomo lezo ngoba laba abathumile kabayazi ngisho nemibala yazo (naye uShaka belu wayengakaze azibone). Kuthiwa uShaka wazibuyisela emuva izithunywa zakhe seziphethe umlenze wenkomo (okwakuyinyama eyayidliwa ngabafokazana nabesifazane abangesibo abomndeni ngalesosikhathi). Wawenqaba lowomlenze uMzilikazi, yingakho kuze kube namuhla abakwaKhumalo benezibongo ezithi:

Nina enenqaba ukudla umlenze kwaBulawayo
Nathi ubungowankomoni,
Ubungekho yini owezinkomo zakini eNgome.

Kuthiwa bathi abakwaKhumalo bedla kabazinikanga zona ukudla lezozithunywa, babelokhu bedla bezixoxela nazo. Yingakho ezibongweni zabo kukhona okuthi:

Nina enithi nidla nibeniyenga umuntu ngendaba.

Lezizenzo zamthukuthelisa kakhulu uShaka, kodwa okumangazayo wukuthi uShaka wathi uma eyiphaka impi wathi uMzilikazi bangamenzi lutho, babuye naye ephila ngoba ufuna ukukhuluma naye.

Abantu bakwaKhumalo bathi bangezwa ukuthi liyeza ibutho likaShaka bacasha endaweni eyayaziwa yibo bodwa. Ibutho likaShaka latshenwa nguZweli owayengezwani noMzilikazi ukuthi amaNtungwa acashephi. Baphuma lapho babaleka belibangisa eFilidi (Vryheid) esizweni sakwaNyoka lapho uMzilikazi acela khona ukukhosela. Inkosi yakhona yathi ingezwa ukuthi uMzilikazi ulandelwa yibutho likaShaka yala ukumkhoselisa, yilapho-ke ayiqumba khona phansi ngejozi uMzilikazi wathatha izinkomo nezintombi wedlulela phambili waze wafika endaweni esibizwa namhlanje ngokuthi kuseZimbabwe lapho akhothamela khona, eshiya isizwe esikhulu samaNdebele. "UNombengula kaMzilikazi waba yinkosi kwaMzilikazi sekufe uyise. Kuthe esikhathini sakhe izwe likayise lathathwa ngabelungu (amaNgisi) ngo-1888. Wabuya walilwela kodwa wehlulwa, wabaleka waze wabulawa umkhuhlane ngasemfuleni iZambezi ngo-1893 noma ngo-1894".

UMagawozi kaZikode Khumalo
Ingane kaMagawozi:
Bheje
UMagawozi wayakhe eNgome.

UBheje kaMagawozi Khumalo
Ingane kaBheje:
Mqethi owazala uNyathikazi owazala uMzazela owazala uShembe owazala
uNhliziyo owazala u-Isaiah.

Ngenkathi uShaka exabana noMzilikazi esehlasela abakwaKhumalo, uBheje wabalekela enqabeni yaseNgome. Wehluleka uShaka ukumthola, waze watholwa nguDingane ngoba esephumile ecabanga ukuthi usephephile ngoba uShaka efile. Kuze kube namuhla leyondawo yaziwa ngokuthi yiNqaba kaBheje. Kukhona futhi netshe likaBheje.

Nhlabathi Johannes kaMayikana kaMzondo kaKhathide kaMshengu kaNgununu Khumalo.

Bafowethu.

Abadala bathi u Mzilikazi ubelewele elithiwa ngu ZENI (ZENE). Akucace lapho.

Kubuye abadala bathi u Mzilikazi ubezibula ngo Tshukisa onguye okwathiwa usebizwa UMUNTU. Caca lapho.

Li Zwangendaba.

iqiniso yikuthi wawela uShangane eqonde kuzambezi. Indawo afela kuyo ifanele ukuthi iphakathi kwemifula le emibili. Ikanti abanye bathi wawela no Zambesi... And buried in Grahamstown! lets debate this

BORN : 1836, Mosega,Transvaal,South Africa
DIED : ?? JAN 1894, Binga District,Matabeleland,Zimbabwe
Source : Dictionary of South African Biography; W.J. de Kock then D.W.Kruger (Eds); 1972 Volumes 1 to 5; Vol 3:Page 530
BURIED : Grahamstown,South Africa

Sidojiwa was born at Nsindeni in about 1888, the youngest of the four 'royal' sons of Lobengula who survived into the White Settler Occupation period. His mother was Ngotsha, a sister of Lozigeyi Dhlodhlo, she was presumably one of the younger wives as she lived on as a pensioner until 1955. A young Shona slave who had charge of Sidojiwa at the time of the war of 1893-4 gave his reminiscences some sixty years later and claimed that the two youngsters tried to get to Gazaland on foot but Sidojiwa's age does not seem to fit with the story, which is rather muddled chronologically anyway.
Being that much younger than Nguboyenja, Sidojiwa was not sent to Cape Town after his father's death and he probably lived in the Insiza District with his mother under the control of a guardian, former induna Masongo, who married his mother.




In 1900 Njube visited him and raised the question of taking him south to be educated but nothing came of this. In 1903 he was reported to have run away from his guardian's home and in 1906 he was described as 'unruly'. Because of this, the Native Department decided that he should not be allowed to go to Cape Town to school, as he wanted, but should be employed as a messenger at the Bulawayo office. This was agreed but whether it was ever implemented is not certain, for the next that is known of Sidojiwa is that he was attending the Anglican Church School in the Bulawayo Location. He then repeated his request to go to Cape Town but the Chief Native Commissioner still advised against it on the ground that he might have 'Ethiopian' sympathies and be under Nguboyenja's influence.

The Administration then debated the arguments for and against giving him permission in view of the fact that there was no direct way of stopping him if he found the money himself by selling his cattle. Therefore, it was decided to sound out his relatives and the Chiefs. The general response was to prefer him to be educated in Southern Rhodesia (now Zimbabwe) rather than to go to South Africa but there was no great interest and many Chiefs simply left it to the Administration:
'Sidojiwa appears to hold some social influence among the older natives but no political, and there is little interest exhibited in his movements or destiny'.
In reporting all this the Chief Native Commissioner Matabeleland said that Sidojiwa's real interest in leaving Bulawayo was that he disliked being taught with, and treated the same as, the hole; and, therefore, a school in Mashonaland would be acceptable.
This was agreed and a place was found for him at government expense at St Augustine's, the Anglican mission school near Penhalonga.

Sidojiwa settled down happily and, in accordance with government wishes, applied himself to carpentry and building as well as his academic studies. The school was satisfied with his progress over the next two years, although, it was said, he showed no special ability.
Early in 1912, however, Sidojiwa (who now called himself Kenneth, although not yet baptized) was thrashed in front of the whole school over trouble with girls; not unnaturally he then wanted to leave the school but his teachers and the Chief Native Commissioner said he should stay on until September at least. In fact he went home for a holiday in June and never returned; and the Chief Native Commissioner did not object in view of his mother's husband having just died.



Little is known of Sidojiwa thereafter, but it is possible that he worked for the Native Department in Bulawayo again. If so he would appear to have resigned from that, for in 1918 he claimed a pension from the government on the ground that he had reached adulthood (and already had two wives to support) and so deserved to be treated the same as his brothers; thereupon he was granted a pension, initially of £2 a month. He then appears to have gone to live in the Gwelo (now Gweru) District and to have played little or no part in Khumalo political activities, although there is one reference to his having appeared in the Insiza District area shortly before the Chiefs made one of their periodic requests for a Khumalo as paramount. Also about this time, Queen Lozigeyi died and Sidojiwa claimed that he as her nephew and nearest-descendant, had been recognized as her heir and so had transferred from the Nsideni section to join the Bulawayo one for that reason. Thereupon he went to the Queens' Kraal and allegedly took a shotgun, two mules and a carriage, although he denied this.




He later dropped his claim in face of Nyamanda's opposition but in a general compromise he received some of Lozigeyi's cattle for the use of the family. Both in this particular episode and in the so-called movement for a national home, according to the Native Affairs Department, Nyamanda's 'motives are self-interest and self aggrandisement', and it is noticeable that Sidojiwa, unlike Tshakalisha, does not appear to have supported Nyamanda's various manoeuvres. Not too much weight should be placed on this, however, as Sidojiwa does not appear to have had much contact with Albert and Rhodes when they returned in 1926; furthermore the revival of interest in Nguboyenja, incapable of action as he was, indicates that either for reasons of the status or character Sidojiwa was not regarded by the Khumalos as of any importance or value to their cause. Consequently it is of no surprise that he appears not to have interested himself with Nguboyenja or the Matabeleland Home Society. Perhaps because of his obscurity one official in the Native Affairs Department later thought that he had died in 1933 and that it was a son of the same name who drew a pension that had now been doubled. But this was not so and Sidojiwa was present at Nguboyenja's funeral in 1944 but, significantly, played no part in the ceremonies, not even as pall-bearer.
He appeared in the news briefly in 1954 when he told a meeting of Chiefs in the Matopos that it was against custom and the family's wishes that Albert be reburied at Entumbane; an African journalist commented on the fact that at this meeting Sidojiwa sat in some obscurity 'like a nonentity whilst the chiefs looked like big somebodies apparently higher and more important in their eyes than this member of the Matabele royalty. Ye gods!'
At some stage Sidojiwa removed from near Que Que (now Kwekwe), where he had lived for many years, to the Marirangwe Purchase Area where he farmed with his son Cephas, his four wives and twenty-nine other children. He died on 13 July 1960 and now, as the last of Lobengula's sons, was bestowed with honour and importance that had not been his in 1ife. His burial was at Entumbane near to Mzilikazi and Nguboyenja; and old Ginyilitshe Hlabangana, the Khumalo praise-singer who had been with the Insukamini at the Shangani, called on Sidojiwa's ancestors to receive him, 'the last fire in your great line'. Other tributes, however, looked forward rather than to the past.

The Bantu Mirror said that he was a gentleman to all, a man of no tribal feelings at all despite his birth, and that the tributes. . . [to him] will act as a symbol of oneness of the African people'. Even more pointed was the tribute of another Hlabangana of the new generation, Cephas, who said, 'He was a solitary link with a glory that is past. The future needs such princes, though not of royal blood, to fight for the glory to come.' The day before his burial Michael Mawema, President of the National Democratic Party, recently returned from Nyasaland where nationalists were already referring to 'Malawi', was quoted as saying that 'Zimbabwe' was that glory to come. A new era had begun.

i still maintain the least we can do for uMzilikazi is to take care of his final resting house... !!! Does anyone have an idea how we can canvass support for this idea???

Mahlekwazinyoni
Abanye bona besithi....

The night before this fateful day of December 4, 1893, Lobengula, accompanied by three of his sons, some of his wives and a few faithful indunas, including Mjaan, lumbered northwards in his wagon. He no longer feared pursuit, but he was a broken man, sick in body and soul, and with his kingdom destroyed he had no will to live. They got to within forty miles of the Zambezi, and there they ran into a belt of tsetse fly. The oxen perished and in that inhospitable country they were stranded. Lobengula died towards the end of January, and the evidence found on his grave site when it was officially discovered and examined in 1946 suggests that he took poison.

Lobengula's queens survived his death. [ TOR comments that Cecil Rhodes thought them so influential that he arranged for payments and pensions to be made to them during the peace negotiations in 1896 and 1897; some queens lived in the Bulawayo Location, maintaining accommodation for members of the royal family who wanted to visit the area of Lobengula's now-destroyed kraal] During his life Lobengula had sought to limit Losekeyi's influence but after his death she emerged as a potent symbol of Ndebele identity and resistance. She gave out weapons in 1896. When she herself died she was mourned for seven months. Her grave was visited for ceremonies and counsel. Zipra guerrillas laid bullets on it during the liberation war.

I TIMES magazine ka1944 yona ithi......If this is true then someone needs to confrm this grave site

The Skull of Lobengula
Monday, Jan. 10, 1944
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No white man knew where or how King Lobengula of the Matabele had met his end. A bull elephant of a man, 6 ft. 2, and burdened with 200 wives, Lobengula was the last of the Zulu chieftains to make a stand for black independence. He vanished 50 years ago after a disastrous clash between his fierce native warriors and the colonists of Cecil Rhodes. The battle secured Rhodesia for the white men, blasted the last barrier to their march across Africa. In after years, white men heard that Lobengula had killed himself, that he had died of smallpox, that his grave was a cache of buried treasure. But the Matabele kept silence: the king's body and grave were never found until a rain-goddess gave the secret away last month.

Place of Spirits. This rain-goddess is a familiar figure in Rhodesia: a well-shaped, fearless Matabele woman of 55 with a jolly face, a searching gaze, a European taste in clothes, and (according to her people) a proved ability to make rain. A white prospector who believed the old legends of buried treasure persuaded her to lead him to the secret burial cave of Lobengula.

She took the prospector to the banks of the Manyanda River, north of Bulawayo. There, on high ground where elephants feed and the waters divide to flow toward the Zambesi and the "great, grey-green, greasy Limpopo River," the rain-goddess showed the prospector a great stone. She rolled away the stone, and entered the cave of Lobengula. With the rain-goddess and the prospector was a Matabele named Ginyilitshe. The desecration of the cave filled Ginyilitshe with fear, and he ran straightway to Bulawayo, to a white man trusted by the Matabele: Arthur Huxtable, District Commissioner for Native Affairs.
Commissioner Huxtable knew the legends. He gathered some old men of the tribe who had known the king and set out by car. Ginyilitshe led them through the Lubimbi Valley, an unfriendly place of salt pans, hot springs and emerald rushes, to the cave. Huxtable saw that a stone had indeed been rolled from the mouth of the cave, that intruders had left footprints. He inspected the cave, then called forward the old men of the tribe, standing silent and afraid in this place of spirits. Would they not tell him, now, how Lobengula had died?

Place of Death. The old men said: "It was our wish that the grave should never be found, but why should we remain silent now?" They told how Lobengula fled only when the battle was clearly lost. By his order, his tribesmen did not follow, lest their spoor disclose the king's whereabouts to the white man. When Lobengula learned that his people had surrendered, he built a great fire and threw upon it the leather ring of his authority, his girdles, his sporran of blue monkey skin. Then he said to the chosen few who were with him:
"Now I am an outcast. ... Go now all of you to Rhodes and seek his protection. He will be your chief and your friend." The king turned to Magwegwe, the next in rank, and said: "Do you remember your words?" And Magwegwe answered: "Yes, King. When you die, so shall I die." Lobengula took a small bottle and drank. Magwegwe did likewise. They both died that day.

Bafowethu.

Ngizakulibekela ILIBHO le SIGAXA. Yinde-yinde le ndaba.

Emuva le, ikakhulu nxa bekusenziwa IMFIHLO, kucitshwa umzila ukwentela ukuthi ABAFOKAZANA bangawulondi, bekusenziwa khonokhu esikubonayo lamhlanje.

Mathathu AMAQEMBU abizwa yinkosi ngesikhathi sayo sokunyamalala. Womathathu abizwa ngezikhathi ezehlukeneyo. Womathathu atshelwa into ezehlukeneyo. Omathathu avaleliswa kodwa akekho phakathi kwabo owakubonayo okwenzakalayo emveni.

Yikho nxa bebuzwa laba bantu, BONKE babika okuthiwa (FIRST-HAND INFORMATION). Bonke "BAQINISILE". Yiso isigaxa sendaba.

1.Kulendaba yokuthi wachapha u Zambezi wayafihlwa nga MaZwangendaba esebizwa igama lithiwa ngu NDABA-MBI, that means "reports of a terrible war".
2.Kulendaba yokuthi wazibulala nge tshefu wafihlwa ngabe-Tonga.
3.Kulendaba yokuthi wayacatsha kubazawakhe wafela eLUNDAZI. Ngalesi sikhathi ubesebitwa JELE. O Jele ngama Ntungwa, ngo Khumalo. Lalamhla lokhu aManguni ase Zambia le Malawi bayayihlonipha lentaba ese Lundazi.

Yinde-yinde.

Li Zwangendaba.