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HISTORY OF THE GUMBI JELE CLAN

BY ALBERT MOYANA GUMBI

More about the historian and researcher Albert Moyana Gumbi Albert Moyana Gumbi is a historian and a researcher born in the mid-70s in Giyani, Limpopo South Africa. His great granddad Penny Moyana Tshuma Gumbi belong to GUMBI clan which migrated to Swaziland, Mozambique, Zimbabwe, Malawi and Zambia some in the 1800 and 1820s who returned back to South Africa from the areas of Manicaland which borders Zimbabwe and Mozambique around 1889 and settled in an area then called Shamavhunga (Krematart) in Giyani in the former Gazankulu homeland, they also stayed in an area called Borota before they reached Giyani. Albert is an academic who holds an honors degree in Public Management and also a well-known music writer, producer, project management specialist and a Monitoring & Evaluation Manager at the Department of Justice and Constitutional Development. He has also worked as a freelance music promoter and marketer for major music labels like, Gallo Record Company, Coolspot Productions, David Gresham Records and also as a recording artist with EMI. He started researching about his family origin since childhood but in 2005 he decided to document all the findings and also connected with people from all the countries and places it is believed his clan originate these places included Kwazulu-Natal, Mpumalanga, Eastern Cape, Swaziland, Mozambique, Malawi, Zambia, Kenya, Botswana and Tazania where most of the people sharing the same clan name are found. He then liaised with the Moyana and Gumbi clan of Zululand, Swaziland, Mozambique, Malawi and Zimbabwe and other part of SADC region who all confirmed that the other Gumbi clan reached Malawi and Zambia under the leadership of Zwangendaba Gumbi of the Jere Nguni clan. The Gumbi/Tshuma of Limpopo started using Moyana when they mixed with the Ndau and Manyika people in Manicaland areas of Musapa which borders Mozambique and Zimbabwe. Moyana means a ‘sheep, mutton or imvu’ in Ndau local language. Gumbi clan is mostly found in Kwazulu-Natal and Swaziland. The Gumbi clan is also found in the Shona/Kalanga communities in Zimbabwe, however those who mainly use Jele are found in Kwazulu-Natal, Swaziland, Malawi, Zambia, Tazania or Kenya. Many Moyana, Tshuma or Gumbi clan of Zimbabwe know that they belong to the Gumbi clan.

Regional History of the Gumbi Clan in Kwazulu The Gumbi people in Kwazulu-Natal, eMvokweni belong to the Jele clan by blood, birth and origin. During the reign of Shaka (iLembe) there were two powerful kingdoms, namely Zwide kaLanga of the Ndwandwe and Dingiswayo of the Mthethwa. The Jele clan was found at th top of Hluhluwe river in Mfekayi until Chwebeni areas and also near the mountains around Nhlwathini. The MaNcwangeni people who were under Zwide kaLanga Kingdom of the Ndwandwe. The Jele clan was also under Ndwandwe under the chieftain of Zwangendaba, who was the leader and army commander of the Ndwandwes. During the reign of Shaka in Kwazulu, Shaka who was also known as iLembe Zwide killed chief Dingiswayo of the Mthethwa and that angered Shaka and he attacked Zwide. The war between Shaka and Zwide was fought in Mhlanthuze and ended in kwaGqokli in 1818 where Ndwandwes under Zwide were defeated. Zwangendaba and his younger brother Somkhanda ka Ziguda Jele of Khohlo area, Zwide’s indunas, Nxaba, Soshangane Nxumalo all of them were on Ndwandwe’s side during the fight with  Shaka at Mhlantuze. After the defeat of the Ndwandwe his indunas and follwers left Kwazulu, Soshangane fled to Mozambique and Zwangendaba andSomkhanda and the Jele clan went to Swaziland with their livestock. The river Mbuluza eMnyama was full when they had to cross to Swaziland and the Swazi people were on top of the river and the Swazi people suggested that they kill one of the elders and through him into the river to enable them to cross. Somkhanda prince of Khohlo realised that as an elder he would be killed to enable the Jele clan to cross the river, then he secretly called some of the Jele clan to secretly return back to Kwazulu with him, some remained at eMhlosheni in Swaziland and they are still there even today and also have their chieftain. Zwangendaba manage to cross the river with other remaining, those who returned to Kwazulu. Those who returned to Kwazulu were under the leadership of Somkhanda and they stayed at Msuzwaneni (eGolela) near the border of Swaziland and Kwazulu. They agreed to use Gumbi which was one of their family name instead of Jele as their surname from then on to avoid continued fight with Shaka since they were on Zwide’s side during the war. Jele clan sometimes disagree about the use of Gumbi,

“Abanye abadala baKwaJele bathi ngenkathi sebebuya noSomkhanda eSwazini babehambe becasha emagumbini,basebeba ngabakwaGumbi. Some believe that Gumbi was also a name of a Gumbi woman who was also a Jele (Kanti abanye baKwaJele abadala bathi uGumbi kwakuyigama lenkosazana yakwaJele eyabe iyishinga, ishaya kwasani, eyabuyela KwaZulu noSomkhanda). When the Jele clan reached (eGolela) under the leadership of Somkhanda they started using Gumbi. During their stay at Golela many Jele communities died of chickenpox disease. Their leader Somkhanda also died and buried at Golela then prince Ntini took over as the leader of the Jele clan. Ntini took her sister Nomqiki and arranged marriage for her with chief Sambane of Nyawo, Sambane noticed that the Gumbi communities were dying of chickenpox at Golela and advised them to come and stay with him at Nyawo community and the Gumbi clan stayed at Subhulubeni and eMthonjeni under Nyawo communities.

When Nkosi Lubelo was attacked KwaMngomezulu the Gumbi clan already settled at KwaNyawo. Nkosi uSambane requested uNtini of the Gumbi clan to assist him with warriors as he was planning to fight his neighbouring chief Lubelo of the Mngomezulu chieftain. Ntini agreed to assist with the Gumbi warriors to assist Nkosi Sambane to fight Lubelo. Nkosi Lubelo was reluctant to fight and Gumbi warriors ended up being scattred during their fight with him and the Mngomezulu warriors fought with full force. Nkosi Ntini of the Gumbi chieftain returned to Nyawo and fought with Sambane and asked why didn’t he also sent his own warriors to fight. Wathi “Hawu’ mlam’wami ungaze ungiholele emphandwini wengonyama nabantu bakababa? He complained that Sambane declared a war against Lubelo then he remained behind with his warriors during when the fight began. After the conflict between Ntini and Sambane the Gumbi clan left KwaNyawo and went towards Bombo mountains and settled at eZimbidleni ( KwaMyeni).They later moved from KwaMyeni to KwaMandlakazi thi side of Bhanganomo which fell under KwaNongoma at an area called KwaSiwela. Ntini and the Gumbi clan stayed for a long period at KwaMandlakazi and built their eMvokweni and eLayezeni communities. Ntini passed on and buried at KwaMandlakazi and Nkomazana took over as the leader of Gumbi communities. Nkomazana did live long and soon after his dead uNomagonondo led the Gumbi communities on behalf of prince Sivumo who was still young to be a chief. Nomagonondo KaNtin was a close friend of Zibhebhu kaMaphitha at Bhanganomo. During the Sandlwana war which was fought on the 22 January1879 uZibhebhu kaMaphitha, uDundu kaMawewe Nxumalo induna yaseMsebe, noNomagonondo kaNtini of the Gumbi clan were commanders of KwaMandlakazi troops at Sandlwana. King Dinizulu and Zibhebhu kaMmaphitha during the time when King Cetshwayo kaMpande of Ondini prison at Orde Molen farm in Cape Town until he went to meet with Queen Elizabeth in England Dinizulu who was not yet a king by that time was stationed at KwaMandlakazi, Ophanyekweni, eNdlovukazi, uKhundlase and the people of Mandlakazi got used to him (Dinizulu) during that period. After the death of King Cetshwayo in Nhlolanja 1884, Zibhebhu kaMaaphitha clashed with King Dinuzulu. By then Zibhebhu wanted to be a king with the assistance of his British allies they wanted to overdraw u”Mamonga”. Nomagonondo kaNtini of the Gumbi chieftain left  kwaMandlakazi to Osuthu to inform King Dinuzulu about the attempt of Zibhebhu to take over the Zulu Kingdom to be his own. Then King Dinuzulu advised Nomagonondo kaNtini and the all Gumbi communities to leave Mandlakazi area as he was planning to  fight Zibhebhu.

King Dinizulu requested Nomagonondo to bring Sivumo kaNkomazana kaNtini to oSuthu, the prince of Nkomazana and Nomagonondo would act as a king in his absence and Sivumo was hidden at oSuthu as per Kind Dinizulu’s instruction. When the Gumbi communities returned from Swaziland King Dinuzulu gave them the land to stay at Bhazeni starting from the mountanious areas Magudu until the border of Swaziland.

The King instructed them to divide their boundries with Mhlawuli of MaNdlovini (kwaNdlangamandla), Mabhoko kaMasipula kaMamba of Mgazini (kwaNtshangase eMkhwakhweni) and the KwaVuma (abaKwaMyeni) chieftains during the Tshaneni battle between Suthu Mandlakazi, Zibhebhu and Mandlakazi were assisted by the British under the leadership of Colenbrander. King Dinuzulu came with the Boers who were under the leadership of General Lucas Meyer and General Louis Botha. The chieftains who lived near Mkhuze river for example the Mngomezulu, Gumbi and Myeni fought during the battle of Tshaneni and were all supporting oSuthu fighting for King Dinizulu. There was also kwaMpukunyoni troops who were under induna. King Dinizulu instructed that the Gumbi chieftain had to be sustained and strengthened because Zwangendaba was also a King before Shaka destroyed different. The King put the Gumbi Chieftain under the house Minyamanzi of mtwana Maduna (uNdabuko kaMpande) and said when they reach Ndlunkulu “ababoqala kwaMinya bathole”okusamahewana”. (That’s the reason in King Dinizulu’s family praises (ezibongweni) they say Run by all means and inform the the sidldla (Mngomezulu), Ntini (Gumbi), Vuma (Myeni), not to drink the water from Mkhuze river because Dinizulu has made breaking news. Cry by spear in Kwazulu because their sister’s name was Sililo, who stabbed the battle and it stopped as the name like their sister’s name Somiso. Somiso stabbed the battle and it became worse like their sister’s name Sabhede, who stabbed a person wameya because their sister’s name is Meyisile. These are the chieftains which contributed to ensure thaT King Dinizulu win the battle of Tshaneni and strenghten the Zulu kingdom, the Mngomezulu, Ntini (Gumbi/Jele), Vuma (Myeni), Msweli (MaNxengeni). King Dinizulu The birth line of Gumbi chiefs or chieftain was as follows: uKhulamini/Nkabaluthuli (Jele) gave birth to uDlomo, uDlomo (Jele) gave birth to uNonyanda (Jele), uNonyanda was the father of uZiguda (Jele), uZiguda was the father of uZwangendaba (Jele) and uSomkhanda (Gumbi) the leader of Khohlo community, uSomkhanda was the father of uNtini (Gumbi), uNtini was the father of Nkomazana (Gumbi ), Nkomazana was the father of Sivumo (Gumbi) who got married to NomaZulu the princesses of Bhanganomo and later revive the Mvokweni Gumbi palace, Sivumo was the father of Myekeni Matthew (Gumbi ), Myekeni was the father of Inkosi Mbhekiseni Zeblon (Gumbi ) who has been a chief of Gumbi communities in Pongola areas of Kwazulu-Natal since 2007 to date. During the apartheid era Gumbi communities starting from 1954 Gumbi communities were forcefully removed from their land at eMvokweni by the whites who later built Jozini dam. Gumbi communities got scattered some moved to kwaMandlakazi, eMabhok’sini kwaHlabisa, New Castle, Free State and Nyanyadu. In 2007 the Gumbi community managed gets their land back through the assistance of the Land Claims Commission.. “SOMKHANDA”

Regional History of the Jele Ngoni of Malawi and Zambia

Zwangendaba kaZiguda Jele Gumbi (c. 1785 – 1848) was the king of the Ngoni people for more than thirty years, from approximately 1815 to his death in 1848. He was the younger brother of Somkhanda kaZiguda Jele who remained with the Gumbi clan in Kwazulu Natal in areas of Pongola and the current Chief is Mbhekiseni Zeblon Gumbi. After being driven from the eastern region of what is now South Africa, near modern Swaziland, by the Zulus during the Mfecane, Zwangendaba led his people, then called the "Jere", on a migration of more than 1000 miles lasting more than twenty years. Their journey took them through the areas now known as Mozambique, Zimbabwe and Malawi to the western part of Tanzania, where Zwangendaba set up a base at Maphupo.

The Ngoni, once a small tribe, extended their dominion even further through present-day Tanzania, Malawi, and Zambia when they fragmented into five separate groups following his death. Zwangendaba was a leader of a section of the Ngoni people who broke away from the rule of Shaka the Zulu king. Using many of Shaka's methods of rule such as rigid discipline in military and social organisation, he knitted his tribe and the unfortunate people abducted along the way into a cohesive unit. With his people he migrated north into tropical Africa, and is believed to have destroyed many of the structures at Great Zimbabwe on passing through. The migration proceeded across the Zambezi in 1825 on a day when there was a total eclipse of the sun. Advancing north, ravaging the countries they crossed, they eventually arrived in the south west of what is now Tanzania.

History says that the Zwangendaba Ngunis migrated from South Africa and they in 1835 crossed the Zambezi river and briefly stayed in the present day Zimbabwe where they fought some fearless wars before going further north-east into Malawi. The Ngoni, once a small tribe, extended their dominion even further through present-day Tanzania, Malawi, and Zambia when they fragmented into five separate groups following his death. Zwangendaba was a leader of a section of the Ngoni people who broke away from the rule of Shaka the Zulu king. Using many of Shaka's methods of rule such as rigid discipline in military and social organization, he knitted his tribe and the unfortunate people abducted along the way into a cohesive unit. With his people he migrated north into tropical Africa, and is believed to have destroyed many of the structures at Great Zimbabwe on passing through. The migration proceeded across the Zambezi in 1825 on a day when there was a total eclipse of the sun. Advancing north, ravaging the countries they crossed, they eventually arrived in the south west of what is now Tanzania. After the death of Zwangendaba, the Ngoni split into three groups, one settling in Malawi, one in Songea (Tanzania) and a third group migrated north to Mbogwe in Usumbwa where they fought with the famous Mirambo of Unyamwezi.

In Malawi they briefly settled at Mabiri from where Mmbelwa was born. Zwangendaba moved northward and crossed into Maphupo-Tanzania where he later died. However his children moved backward into the south and crossed into Malawi while one called Mpezeni moved and settled in the eastern side of Zambia from where he rules as INKOSI YA MAKOSI MPEZENI IV.

In Malawi, there are seven Zwangendaba sons who are ruling the ruling class in Mzimba Ngoni kingdom and these are the Jeres under INKOSI YAMAKOSI M’MBELWA. Now Inkosi Yamakosi Mmbelwa IV (who was given the name Zwangendaba at birth) is the overall King of the Zwangendabah Jere Ngunis of Malawi and he reigns from Edingeni and Engalaweni some few kilometres from Mzimba BOMA. His other brother is INKOSI MTWALO who reigns from Ezondweni which is an offshoot of Ekwendeni (ekhaya lagogo). In the southern Part of Mzimba district is INKOSI MABILABO who rules from Ekhahleni, Emfeni and Elangeni. In the north western part of the district is INKOSI PHEREMBE who rules from Emcihleni. In the central western part of district is INKOSI MZUKUZUKU who reigns from Ephangweni and Embangweni. In the eastern part of the district is INKOSI MZIKUBOLA who reigns from Emcigohleni or emchakachakeni and finally we have INKOSI CHINDI who reigns from Euthini.

Some may wonder as to why we the custodian of Ngoni culture and tradition seem not to recognize Kampingo Sibande and Jalavikuba Munthali as part of the Amakhosis in the kingdom. To clarify this, those of you who do seem not to know Ngoni history and tradition, Kampingo Sibande and Jalavikuba Munthali has special cultural role to play and that is to lender their cultural obligation to Inkosi Mthwalo and other Amakhosis in the kingdom. They are under Inkosi Mthwalo and they cannot just begin to rule at the same level as Inkosi Mthwalo. As far as the Ngoni Culture and tradition is concern, Kampingo Sibande and Jalavikuwa Munthali still remains Senior Ndunas of Inkosi Mthwalo.

The elevation of the two to the status of Amakhosi is and remains unwelcome by many in the kingdom because this whole exercise undermines and violated the Ngoni Cultural and tradition. I emphasise on this because those day when I was growing up at Ezondweni in Mthwalo, I used to seeing these two being part of the many meetings that the late Inkosi Mthwalo IV was hosting at Ezondweni. They fulfilled their duties as senior Indunas of Inkosi Mtwalo and elevating them to the same status of Inkosi goes against culture. I will undertake a project where a full research shall be done on this matter responding to the question as to why the Mzimba Ngoni Kingdom in Malawi lost its glory and its dignity.

Regional history of the Moyana, Tshuma, Gumbi clan in Limpopo, Mpumalanga, Mozambique and Zimbabwe The Moyana/Tshuma/Gumbi belong to the GUMBI clan who either returns back to South Africa from Zimbabwe (Chipinge, Chimanimani, Save, Chiredzi, Matebeleland) and Mozambique (Zedza- where the majority of the Moyana/Gumbi clan lived before the scattering, Chibabava, Machazi, Nyamandlovu, Spunga Beira).

Many Moyana / Gumbi clan who were in Mozambique mainly in Zedza and Chibabava later moved to Zimbabwe (Chipinge/Chiredzi/Musapa) areas) that is the reason some are found in Zimbabwe, Malawi, Zambia, Tazania, Kenya or DRC. However those who use Tshuma were already in areas of Matebeleland even before the movement. During the first migration of the Nguni from Eastern Africa and part of DRC to the South most of the Gumbi clan did not reach Zululand however some remained in Kenya and later moved to Tanzania, Malawi and Zambia, The Gumbi clan came to the South via Kenya where most of the Bemba Nguni are found.

The Moyana/Gumbi clan retuned in Limpopo and back to South Africa around 1889 via Zimbabwe from areas of Chipinge and Chgiredzi and later stayed in Limpopo (Elim, Giyani, Malamulele, Mashamba) some came from Mozambique areas, however some Gumbi clan reached areas of Zululand (Pongola) and Swaziland during the first migration. The Moyana/ Gumbi clan found in Bileni Masiya (Mozambique) went with Nghunghunyane of the Ndwandwe/Zwide clan.

Zwangendaba Jele who is also a Gumbi and his Jele clan passed an area called Phafuri in Limpopo during the Nguni second migration of the 1820s from Zululand and they ended up in Tazania, Malawi and Zambia and his group was affectionately known as the Jere Ngoni. Majority of the Tshuma or Gumbi clan are Nguni speaking people of Matebeleland in Zimbabwe, Swaziland and Kwazulu-Natal in South Africa. Those found in Malawi and Zambia are the descendants of Zwangendaba kaZiguda Jele clan. Zwangendaba Jele was one of the commanders for the Ndwandwe Nguni warriors from Zululand who fought and defeated the Rozwi empire of Changamire and intermarried with the local Rozwi clan of Zimbabwe before his group moved to Zambia, Malawi, Tanzania ect. and the local Ndau/Tonga/Ronga people of Mozambique around the 1820s. Some of the Tshuma or Gumbi clan are found in Spunga Beira in Mozambique. The three groups (Soshangane, Nxaba and Zwangendaba) migrated into southern Mozambique from 1818 to 1830.Due to fertility of the soil population increased putting pressure on the land, hence conflict over land started in about 1831.Zwangendaba was defeated by Soshangane and forced to move northeastwards into Mashonaland and defeated the Rozwi empire under Changamire Dombo.Changamire Dombo was forced to throw himself off the hill called Thabazika Mambo. After attacking and ruining the Changamire state and its Rozwi rulers in 1834, in what is now Zimbabwe, Zwangendaba’s followers became known as the Ngoni. In South Africa most the Gumbi clan are from the areas of Zululand in Kwazulu-Natal which include areas like eMvokweni, Ingwavuma, Mkhuze, Empangeni, Mtubatuba, Nongoma, Kandla and Manguzi which is an area occupied by the Tembe-Ronga people who originate from Mozambique at ka-Tembe. Moyana is a name their original surname is Tshuma, Gumbi or Jele. . Oral history says that Ngunis from KZN arrived in the Chipinge area, they were known to say, "Ding' ndau (looking for a place to live). The Manyika in the area could only make out, "Ndau" hence the term stuck. So most of the Ngunis in those areas ended up being called “Ndau” However, they were different from Mzilikazi's Ndebele in that they abandoned their language, some customs and traditions. Common surnames that are distinctly Ndau (and less likely to be Ndebele in the Zimbabwean context) are Mtwetwa, Mchichwa, Nxumalo, Lusengo (?), Sithole, Dhliwayo. In the Zimabwean context,Dlaminis are definitely Ndebeles, but more precisely Swati. When the Ndebeles arrived in Zimbabwe, they found a small band of Swati already there. They were incorporaed as part of the upper class (Abezansi), with Mzilikazi marrying their regent Queen Nyamazana. However, surnames are not a 100 per cent accurate indicator of a person's origin. Sometimes, a person would have to tell you where they come from for you to approximate if they are Ndebele, Ndau, Sotho, Xhosa (who came as carriers with the whites) or Shonas. Moyos, Ncubes, Sibandas etc can, to a great extent, be traced from the exact Shona clan they came from and when they were assimilated into the Ndebele group. The Ndau is an ethnic group which inhabits the Zambezi valley, in central Mozambique all the way to the coast, and eastern Zimbabwe, south of Chipinge and Chimanimani.The ancestors of the Ndau were warriors from Swaziland who intermarried with the local population, constituted ethnically and linguistically by Manika, Barwe, Tewe (in the Manika province) and Ndau, which itself includes several sub-groups (in the southern part of the Sofala province). The local population in Zimbabwe prior to the arrival of the Gaza Nguni are said to have come primarily from Mbire, near contemporary Hwedza.Only in a large sense of the term is Ndau considered as part of the Shona language family. In a strict sense of the term the Ndau language is mainly spoken in the following southern districts of the Sofala province: Machanga, Chibabava, Machaze (Danda), Buzi and in Nhamatanda, Dondo and Beira (Bangwe). It is also partly spoken in Mambone (Inhambane province) and Mossurize. They also speak Portuguese in Mozambique and English in Zimbabwe. In Zimbabwe, Ndau is mainly spoken in Chipinge and Chimanimani districts. Family Tree of the Tshuma/Gumbi clan in Limpopo, Malamulele area. Penny the kaMashabela Moyana/Tshuma/ Gumbi left Zimbabwe and return to South Africa around 1889 and cross the Vumbe and Vhembe river with her mom N’wa-Mipomba and stayed in Limpopo. His siblings were as follows: Dospan, Phahlela, Mkhutshwa and Mnyamani.They stayed at Barota in the Transvaal. They left Barota and stayed in Shamavunga (Krematart-Giyani) that’s where their mother N’wa-Mipomba was buried. Mkhutshwa and Dospan stayed in Khotobi.Penny’s children born at Shamavunga were Phahlela and Shalati. He later crossed the river Tabyani and Sami at stayed at Mninginisi that’s where Ndengeza (Kwanda) was born, then they crossed Shingwedzi river and stayed at Mabyayeni (Shitakami) that’s where Fanisa Piet, Hlengani Elias and Risenga Johannes were born. Dospan joined the other family members and stayed at Mabyayeni (Shitakami) and Mkhutshwa moved to Mninginisi. In 1914 Penny went to stay at Mahonisi due to draught and also fought during the war of Kaizer (World War II). Magezi July was born there. In 1924 the family returned to Mabyayeni and stayed near Dospan and Mkhutshwa Penny had three wives: First lady, N’wa-Manyepo Sithole Her children were as follows: • John • Phahlela • Shalati • Ndengeza (Kwanda) • Hlengani Second lady, N’wa-Mgibela Her children were as follows: Khombo Fanisa Risenga Third lady, N’wa-Mgibela Magezi Mdungazi Mafemani Dospan had three wives, which were as follows: Makhawukani N’waMahosi N’waMatsuvi His children were as follows: First lady: Dumakude, Makhanani Second lady: Mbazima Wilson Third lady: Gidja Johannes, Makhanani and Risimati Mkhutshwa only had one wife by the name of N’wa-Mninginisi. His children were as follows: N’wa Mkhutshwa of Shitiki, Shanhovha, Vuyazi and Khegu. Khahlela got married at Mageba village and Mnyamani got married to the Dumezulu family. In 1945 the Moyana family moved to Merwe C near Shingwedzi river. Their family tree or lineage is as follows: PENNY DOSPAN MKHUTSHWA MASHABELA BULUMKO TUMBYA-TUMBYA MTOBVU MAKUBE XILAVI XA LE MATINI TSHUMA – NGUNYULE N’UYO AHI DYI MBILU HINA

ORIGINAL ISITHAKAZELO SAKWA GUMBI / JELE Jele, Nonyanda, Zwangendaba, Somkhanda, Gumbi, Ntini, Mehlenomo, Ndandali,Njamuntu, Mlotshwa,  Luvuno, Nkabanhle, Langatshe, Mdakane, ISITHAKAZELO USED BY THE TSHUMA GUMBI CLAN WHO MIGRATED TO ZIM: • EChuma. • Endeti. • Enkomaha. • Engalavula emangula nenkaka mutivula ina Nyugila Or • EChuma. • Endeti. • Enkomaha. • Omageza ngobisi lithi amanzi ane nyungila. • Omhlango muhle ome mpo Emanzini. Tshuma uyi Golide ugeza ngocakho while those who are in the borders of Zimbabwe and Mozambique (Manicaland areas) say: Moyana, Tshuma, Ngunyule, Nqebo,Huchuza Mazolo, Those Gumbi clan who use Chuma/Tshuma around the areas of Mashamba in Venda says: They are descendants of George Mphahlela, of Phangweni, of Mtsengelemitshwa of Nambyeni of Cacani of Xilembe, of Mapanamana, of Mabasa Mahlo of Nghunyule, a Ndau who eats “Ndope, Mafumu (meaning chiefs in Tumbuka language of Malawi)

REFERENCES

Albert Moyana of the Moyana, Tshuma Gumbi clan in South Africa

Gumbi clan, chieftain and communties in Kwazulu-Natal, Pongola, Inkosi Mbhekiseni Zeblon Gumbi of the Gumbi-Jele Nguni Chieftain in Kwazulu-Natal, Pongola Moyana, Tshuma, Gumbi clan in Limpopo, Mpumalanga, Swaziland, Mozambique, Zimbabwe Peter Qeko Jere, Malawi: Zwangendaba: Malawi Direct Descendant of Zwangendaba Wawamalawi.com Prof Boston Soko of the Mzimba Heritage Foundation Solly Chuma of the Chuma Gumbi clan in the areas of Venda, Mashamba, South Africa