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1. MSANE TRIBE HISTORY AND HERITAGE RESEARCH PAPER

A.	THE GENERAL PURPOSE OF THE RESEARCH

This research has been conducted by Mr. Ronald Zwakele Msane since 2006, not for the specific field of study, but for the purpose of collecting information in establishing facts about origins and heritage of Msane clan people, tracing it back form our great greatest ancestor, “Msane”, as a founder and the first creature of our bloodline, and to lay a solid foundation to begin process to lodge claims in connection about land restitution and chiefdom restoration, and to execute the campaign of uniting all Msane clan people, and those clans that were closely associated with the Msanes.

There was no any service of consultants as anthropologists, researchers, history expects or archeeologists had been involved at this stage, but the researcher has used his natural skills, basic background knowledge in athropology, sociology, psychology, research to recover some historical facts. He realized the need of having documented material containing history of Msane tribe. No government or any funding institution has provided financial support in running this research, it was donations from some of our clan people, and friends of Msane tribe.

This research has been inspired by concerned Msane tribe members, who have also dedicated their skills, knowledge, academic background, and efforts to ensure that at least there is something that is put together in writing about Msane ancestors who existed, of which now are being ignored as if none of Msane people existed before and played important roles in nation building and community development, but the fact is, we exist because our great greatest grand parents existed, and they contributed in their own important ways in the futre of their generation.

This research paper has also been written with the intent for submission to the Commission on Traditional Leadership Disputes and Claims, the Land Claims Commission Of KwaZulu/Natal, the Cooperative Governance and Traditional Affairs Ministry, Land Reform and Agriculture Ministry, KZN Office Of the Premier, Local Municipality Administration, KwaZulu/Natal House Of Traditional Leadeship, the Zulu Kingdom Royal Household, the Heritage Counsil and other relevant potential stakeholders. The other important reason of writing this research abstract was to gather all historical information associated with Msane tribe to bring on the table for public awareness for the benefit of other researchers, writers, existing generation, and generation to come after us.

It is written with great honour to our liberation struggle heros and icons who made it possible for us to have access to other resources which were reserved for certain group of people that keep sensinsitive information about past events. It could be impossible to the person like the researcher who had not yet able to sit at the highest institution to study thesis for particular master’s degree or doctorate because of his previously disadvantaged background.

The researcher could not marginalised himself if he felt the passion and desire to do something in constructing and reviving his own tribe even if he had not gone through a particular advance university, sitting back with the mentality that people who can do certain things are those with highest qualifications in certain positions and some kind of social status, especially in bringing enlightment to other oppressed people and poverty stricken communities.

The information which has been recovered through this research has stimulated a lot encouragement, confidence to some members of Msane tribe who did not have their clear understanding about their identity and origin, who they are ?, and where did their ancestors came from. This has caused a lot of people who doubted themselves and end up taking wrong routes because they were confused by other people who wanted to leave better lives at the expence of their heritage resources which were supposed to be inherited by them. Social networks like Facebook has contributed a crucial impact, and been an amazing platform to the researcher to connect to other people by conveying messages through young and old people who had access in internet.

A lot of young people who are passionate about their future to be better citizens of this country had used facebook constructively and have benefited and became much stronger and hope for the future, because it is so important to know about the past so that we can know our direction. Some have expanded their horizons and contacts, and they have been occasionally warned about people who may impersonate themselves and pose as good people to draw them closer sothat they can fall prey on their interests.

B. ABOUT THE RERSEACHER

PROFILE OF MR. RONALD ZWAKELE MSANE

1.PERSONAL INFORMATION

DATE OF BIRTH : 03 December 1964

PLACE OF BIRTH : Amanzimtoti Mission Reserve, also known as Adams Mission

PARENTS : Sipho Simon Msane and Purity Thuleleni Msane

MSANE CLAN ROYAL BACKGROUND: Direct descendent of King Nxaba Ka Mbhekane Msane.

EARLY CHILDHOOD EDUCATION : Adams Infant School

PRIMARY EDUCATION : Adams Combined School SECONDARY EDUCATION : Dr. Nembula High School HIGH SCHOOL EDUCATION: Sibusiswe Comprehensive High School

POST MATRIC EDUCATION: Dameli Correspondence College COURSE STUDIED : Sales and Marketing Management

TERTIARY EDUCATION: Natal Technikon, University Of Natal and Tswane University Of Technology

COURSE STUDIED : Natonal Diploma in Video Technology

C.WORK HISTORY AND EXPERIENCE

PART TIME JOB AS GARDNER on weekends and during school holidays at Adams College and Amanzimtoti

CONTRACT LABOURER for HYDROCHEM BUCHEL during December holidays at TOYOTA S.A.

PULP PLANT LABOURER at SAPPI KRAFT in MANDENI.

LABORATORY ASSISTANT at SAPPI KRAFT at MANDENI.

RESEARCHER for MARKINOR RESEARCH COMPANY at BREREA CENTRE in DURBAN.

SECURITY DRIVER for K9 SECURITY in DURBAN, UMNGENI ROAD.

LOSS CONTROL OFFICER for MONDI PAPER (PTY) LTD. at FELIXTON in MPANGENI.

SALES CONSULTANT FOR SPRINGTIME LINEN in 320 BUILDING, WEST STREET in DURBAN.

SALES REPRESENTATIVE FOR METROPOLITAN LIFE at UMLAZI BRANCH in DURBAN.

PART TIME AUXILIARY POLICE OFFICE for DURBAN CITY POLICE

FULL TIME TRAFFIC POLICE OFFICIAL for DURBAN MERTOPOLITAN POLICE SERVICE in PHEONIX STATION, DURBAN

CENTRAL, CHATSWORTH STATION and ISIPINGO STATION.

INDEPENDENT CONSULTANT for TWELVE APOSTLE CHURCH IN CHRIST FOR PROFESSOR CEASAR NONGQUNGA in EAST LONDON.

HUMAN RIGHTS ACTIVIST for own non governmental organization called ANTI POLICE BRUTALITY AND

CORRUPTION NETWORK OF SOUTH AFRICA based in PRETORIA.

FOUNDER AND MANAGING DIRECTOR of ADAMS MISSION MULTI ART CENTRE AND MUSIC ACADEMY at ADAMS

MISSION (AMANZIMTOTI RESERVE)

FORUNDER MEMBER OF ADAMS MISSION HERITAGE CIVIL ASSOCIATION

FOUNDER MEMBER of DR. NEMBULA FOUNDATION LEGACY PROJECT.

D. .RELIGIOUS AFFILIATION AND ACTIVITIES

MEMBER of ADAMS CONGREGATIONAL CHURCH OF SOUTH AFRICA by

Virtue of birth, but currently working with different religious denominations to uplift lives of

destitute families in our society.

ESTABLISHED : AMANZIMTOTI MISSION RESERVE TRUST BOARD

VOLUNTARY LAY PREACHER and EVANGELIST at the local ADAMS MISSION CLINIC.

ZWAKELE MSANE’S, VISION, MISSION STATEMENT AND CORE VALUES

PERSONAL VISION STATEMENT ‘I always envision myself as a person who is peaceful and an example to others of that peace, which comes from faith in God. I am considered to be an inspirational teacher of great integrity. I lead a simple life style that includes plenty of time for myself, my family, and my friends as well as service to others.’ PERSONAL MISSION STATEMENT I am committed to living in accordance with my faith in god, maintaining a happy lifestyle, and being a diligence, humble and committed citizen. In my profession and lifetime, I seek to empower others who are less fortunate than me, by providing inspirational teaching and creating self help platforms while adhering to my religious principles. I always want to live a simple life PERSONAL CORE VALUES Respect, transparency, integrity, honesty, persistence, independent, prayerful, self sufficient, self less, humble, straight forward person, and faith in almighty god, my great greatest ancestors. oSontuli, o Majoka, Nxaba ka Mbhekane, Vangise, Nonjonjo, Bhukele, baningi angeke ngabaqeda.

LEADERSHIP INSPIRATIONAL QOUTES BY NELSON MANDELA:

A fundamental concern for others in our individual and community lives would go a long way in making the world the better place we so passionately dreamt of.

When people are determined they can overcome anything.

I learned that courage was not the absence of fear, but the triumph over it. The brave man is not he who does not feel afraid, but he who conquers that fear.

E. POLITICAL HISTORY INVOLVEMENT

FORMER MEMBER and WARD 67 CANDIDATE AS COUNCILLOR F for DEMOCRATIC ALLIANCE

MEMBER and STRONG SUPPORTER of AFRICAN NATIONAL CONGRESS

RONALD ZWAKELE MSANE is a direct descendent, the right royal blood of King Nxaba ka Mbhekane Msane of the Msane Clan, he is the son of the soil of Adams Mission since his graet grand parents were evicted by British Government Colonistst from South Coast, Umzinto near Ifafa River, a devouted Christian anda humble servant of God who followed his natural call from his Master, the Creator of heavensand earth, to serve his community through different projects he established on his own. He is a researcher, community builder, a visionary, a prophet, an evangelist, a multi skilled and a creative self taught intellectual. He is a former police officer, a sociologist, a criminologist, an ethnologist, ananthropologist, a psychologist, a politician, a video producer, an aspiring author, and independent forensic analyst and investigator. Because of his combination of skills and knowledge, he decided to quit his good paying job as Traffic Police Official, having served for Durban Metropolitan Police Serves for almost twelve full years because he felt very confined and could not be able to explore and release his potential to give birth to current programs and projects which he is actively involve with them. It was not an easy decision for him to leave his job as a police officer, and was some difficult times of his life to cope with lot of criticism from some of his family members and former colleagues who could not understand what exactly God wanted him to do. Without strong belief on himself and understanding the real call from God, it has been easy for him to ignore all those critics and swearing. In understanding him and his character much better, one needs to know and understand all the above mentioned field of his expertise; 1. WHAT IS A COMMUNITY BUILDER? A community builder is a person who specializes in a field of practices directed toward the creation or enhancement of community among individuals within a regional area (such as a neighbourhood) or with a common interest. It is sometimes encompassed under the field of community development. A wide variety of practices can be utilized for community building, ranging from simple events like potlucks and small book clubs, to larger–scale efforts such as mass festivals and building construction projects that involve local participants rather than outside contractors. Activists engaged in community building efforts in industrialized nations see the apparent loss of community in these societies as a key cause of social disintegration and the emergence of much harmful behaviour. They may see building community as a means to increase social justice, individual well-being and reduce negative impacts of otherwise disconnected individuals. 2. WHAT IS A VISIONARY? A visionary, is one who can envision the future. , A visionary can also be a person with a clear, distinctive, and specific (in some details) vision of the future, usually connected with advances in technology or social/political arrangements. Other visionaries simply imagine what does not yet exist but might some day, as some forms of visioning (or gazing) provide a glimpse into the possible future. Therefore, visioning can mean seeing in a utopian way what does not yet exist on earth—but might exist in another realm—such as the ideal or perfect realm as imagined or thought. Examples are Buckminster Fuller in architecture and design, Malcolm Bricklin in the automobile industry and Ada Lovelace in computing. Some people use mathematics to make visionary discoveries in the nature of the universe. In that sense, a visionary may also function as a secular prophet. Some visionaries emphasize communication, and some assume a figurehead role in organizing a social group. 3. WHAT IS A PROPHET? A prophet is a person who speaks by divine inspiration or as the interpreter through whom the will of a god is expressed. A prophet is also a person gifted with profound moral insight and exceptional powers of expression. A prophet is a predictor; and a soothsayer. The chief spokesperson of a movement or cause.

4. WHAT IS AN EVANGELIST?

An evangelist is a person and especially a preacher who tries to convince people to become Christians, and someone who talks about something with great enthusiasm, or any layperson who serves as an itinerant or special preacher, especially a revivalist.

5. WHAT IS AN INTELLECTUAL?

An intellectual is a person who primarily uses intelligence in either a professional or an individual capacity. As a substantive or adjective, it refers to the work product of such persons, to the so-called "life of the mind" generally, or to an aspect of something where learning, erudition, and informed and critical thinking are the focus. Intellectuals include not only philosophers, interested in epistemology, but also others in the arts and sciences, plus the humanities, with no boundaries as to fields of study.

6. WHAT IS SOCIOLOGIST?

A sociologist is someone who has studied, human social behaviour, especially the study of the origins, organization, institutions, and development of human society, and analysis of a social institution or societal segment as a self-contained entity or in relation to society as a whole. Is the expert in the science of society, social institutions, and social relationships; specifically, who knows the systematic study of the development, structure, interaction, and collective behaviour of organized groups of human beings

7. WHAT IS CRIMNOLOGIST?

A criminologist is a person who has extensive scientific study of the nature, extent, causes, control, and prevention of criminal behaviour in both the individual and in society. Criminologist does an interdisciplinary field in the behavioural sciences, drawing especially upon the research of sociologists (particularly in the sociology of deviance), psychologists and psychiatrists, social anthropologists as well as on writings in law.

8. WHAT IS ETHNOLOGIST?

An ethnologist is the person who have studied the science that analyzes and compares human cultures, as in social structure, language, religion, and technology; cultural anthropology.

9. WHAT IS ANTHROPOLOGIST?

An anthropologist is the person who has specialised scientific study of the origin, the behaviour, and the physical, social, and cultural development of humans, and also knows some part of Christian theology concerning the genesis, nature, and future of humans, especially as contrasted with the nature of God.

10. WHAT IS PSYCHOLOGIST?

A psychologist is the person who studied the science that deals with human mental processes and behaviour. And also the scientific study of all forms of human and animal behaviour, sometimes concerned with the methods through which behaviour can be modified. The psychologist also observes the emotional and behavioural characteristics of an individual, group, or activity.

My self working part-time at Durban Metro Police and studying full time at Natal Technikon

Started my own business in 1999, Majoka Productions

Researching at Kielie Campbell Archives at Durban in 2012

2. RESEARCHER’S FOREWORDS

It is a great honour and privilege that I have managed to collect information as much as I could with just those limited resources that have been available in that given moment to me. Although there’ve been some difficult moments and challenges out there along the the research proccess because of financial constrains, resources, and destructive criticism to discourage me, but that could not conquer the natural passion that has been developed and instilled in me since my childhood.

The natural desire and spirit to research my identity and my ancestors origin has been greater than any negative circurmstances and remarks that I endured. My blood had been boiling day and night all over my veins, feeling a desire and potential to release something that will be of value to my clan. This troubled me a lot even when I worked with other people in those places that I previously worked for, because it had been difficulty for me to accept control by another person. If I could have spent much longer, my psychology could have been affected and end up doing things that are not of my standard and upbringing background.

I never wanted any obstacles and stumbling blocks to be on my way, that is why I usually decide to move away from people who wanted to destroy my reputation and manipulate my mind and want me to leave according to their opinions. I learnt a lot of people who hide their characters and want people to serve their interest, sometimes at the expence of lives of other people using other people as their weapons.

It is through God’s grace in the spirit of our great greatest ancestors o Sontuli kaMsane, Nxaba ka Mbhekane, Ntelezi ka Khukhulela, Mgobhozi ka Nonqewu, Sigweje ka Malambule, Lombo ka Lokothwayo, Ntelezi ka Khukhulela, Khwila ka Nonjonjo, Majoka ka Zashula, Cika ka Bhukele, and many more that the they have protected me even under dangerous situations, not only verbal attacks and also from physical attacks as well. I’m now able to write something about them to unite their descendents in building up their clan as it was when they were alive.

It is still immature for me to express my gratitude and appreciation, and acknowledge every individuals that has contributed and sacrified their own interests with me in this campaign of reconstructing our tribe. Some have sacrificed their resources, time, energy, finances, and family interests. There might be some little mistakes here and there, please bear with me because this just still a learning curve for me in compiling some sort of readable material for the purpose of publication. The sentence phrase might also be expressed in a manner that can sound as Nguni expression, with that, I also urge that the reader have to understand that English is not my mother tounge, but the important thing is to understand the content and it’s message which is tried to be conveyed.

This summarised raw manuscript is also dedicated to all my great greatest ancestors, my great grand fathers/parents, parents who sometime visit me in dreams and imaginations, and provided clues and ideas to reveal some facts. Through their strength and guidance, I believe that in due time they will be able to secure us with relevant resources sothat I will be able to put these information into a formal production and publication.

I believe that their spirit will ever prevail and unite us as their descendents for a good purpose and common interests, and also provide us with good friends and associates who will be with us through all circurmstances and admire us unconditionally to take this initiative to another level, but just because of them. It is a great honour and privilege once again for me to see things that other people can not see, and make me to try at the best of my ability to bring all those invisible things into reality.

At the young age I nick named myself, and wanted my nephews and niece to call me ‘Khokho’ (ancestor) because I grew up with a feeling of carrying my ancestors blood in my veins, and reflecting one of them his image, not knowing and expecting that one day I shall develop interest to know deep down about my ancestors, and telling people stories about them. I wish that anyone who happen to read this manuscript to feel comfortable, and not offended and threatened by some remarks which might happen to be provoking, but telling actual facts.

There is no any statement directed to a certain individual, if it happens that oe come across a statement that seems not to be the reality, I sugest that particular person to consult first with the relevant resource, and come to prove to me of what to be the truth. Even if there is some statements that alleged to be provoking or attacking certain tribe or individual, it is advisable to directly consult with the researcher and not confront him or try to attack him, this is democratic country where everyone is entitled to freedom of expression.

I may also like to apologise in advance for the use of foreign language too much whereas we are in the era of being encouraged to express ourselves in our indigenous and venecular languages. This could be another indication to prove a point that when colonial settlers invaded our country, so many things were lost and taken away from us, even knowing our mother languages, not to mention to speak them when it was prohibited to speak your mother toungue at other places in the country of our origin because of colonial and apartheid laws that were imposed to us.

We now call upon the spirits of our great greatest ancestors as some of them mentioned above, to come closer and go ahead os us to fight those battles that seem to be powerful for us, and not to be threatened by oppressors and opponents, but rather consider them as instruments to propel us to fight even more than before, up until they realized and accept that we fight for something really belongs to us.

Even under hopeless situation, in deepest darkeness, and through the shadows of death, to stand courageous, not to be scared and have doubts about our ambitions because we are carrying over their manadate and they always promised to provide us with relevant equipment to fight and provide protection from our enemies who wish to stand on our way.

We have n’t completed our research, this not the end of our history, it’s just the beginning. This is still a foundation building stage to prepare for our heritage resources to be restored to us. Something worthwhile and of greatest value to someone does n’t just achieved overnight or instantly. It requires dedicated, perserverance, committed, courageous, ambitious, hopeful, faithful, passionate, competent and forgiving individual. If you the kind of person who posess mentioned personal qualities, I like to invite you in joining us in fighting for our traditional rights within customary law of traditional governance and land restitution.

We do not encourage violence as we fight for our traditional rights, we advice each other to control our anger when we meet the situation that things does n’t happen the way we were expecting them. Instead of responding in a violent attitude, we need to humble ourselves down and keep the tradition and charecteristics of our ancestors of approaching life in another positive manner. I understand that it is irritating and developing anger if you see that your heritage resources are being inherited by people who are not the wrightful beneficiaries and heirs, but our work is to use all modern available institutions and structures to bring them back than resorting to violence because it will create unneccesary faction fights. There are structures now which are provided by government to handle issues of disputes.

In wrapping up my fowords, I like to encourage each and every young person, and anyone who still feels strong to join forces with us to build our society, because everythings begin from clan to a nation. If we are not united and caring for each other, we shall never add value in building up a good nation.

We have just celebrated a 20th anniversary since South Africa achieved democracy, but we see people getting rich with millions of tenders as individuals and become instant millionaires because of their connections, when the masses of voters are still impoverished. On the 30th September 2014, I tried there was Presidential Imbizo, where President Jacob Zuma was there with his entire cabinet of the National Assembly, accompanied by local mayors, and KwaZulu/Natal Premier Mr Senzo Mchunu and his cabinet. I was dissaponted when Minister Bathabile Dlamini when he called upon people who were born in Pietermaritzburgh who left liberation struggle legacy. She mentioned names of people like Moses Mabhida, Harry Gwala, Musa Ngwenya, and that’s all, and I was attentively listening if she was to call upon the name of Saul Msane, but unfortunately, it was n’t called, after the event I asked her with respect of why she never called the name of Saul Msane, because history tells us clearlt that Saul Msane was a founder member of African National Congress along with Prixley Isaka ka Seme, John Langalibalele Dube, Sefako Makgatho, Josiah Gumede, and others, and he was also a 1913 Natives land Act Activist.

The way she responded to me should not be coming from the person whom we admire and respect as she holding a high position in African National Congress government. And again recently, as the country been commemorating the legacy of Mandela, I was also embarrassed when I hear a Deputy Mayor from Msunduzi Municipality, calling the names of Moses Mabhida and Harry gwala, as people who were born at Edendale who left the mark in the freedom of South Africans and not mentioning Saul Msane’s name. Bathabile even told me that those people worked very hard for the liberation struggle of this country, and showed me one of young ladies who were with her that they lost their parents, and my concern is that there so many people who lost their closest family members as a result of political violence in the country during apartheid regime.

I tried to control myself and not to be violent or upset towards her responce, and asked her politely if she knew that Saul Msane’s mother was MaDlamini. She started to listen to my concern when I said that, and she told me to give one of the girls my contact numbers and she will connect me with the people who are dealing with Umgungundlovu Libaration Route, up until today, nobody has ever contact me. I think that my concern came to disturb people who had their own mission, My concern was not that important. It is disgusting because when they remind us of voting we become important, but if we propose something that will contribute in nation building, we become unimportant and pressurising them for useless things. My heart felt very sore because when I was doing my research, I discovered that there are Msane tribe people who lost their lives and their homes attacked as results of political motivated crimes. And the majority number of them was African National Congress supporters, and that is only now I realized that it’s of because they were the bloodline of Saul Msane. They died for the organization of their great grandfather, and nobody after that ever cared about them and their families. To name them a few as been identified through Truth And Reconciliation Commission, are as follow;

1. Nkosi Christopher Msane (21 years)

Nkosi was found dead after he had been abducted by IFP suppoerters in Mthwalume, near Umzinto, Natal in October 1990 in intensifying political conflict in the area. Mr Msane was perceived by the perpetrators to be an ANC supporter.

2. Nhlanhla Alexander Msane

Nhlanhla’s incident is a very painful one as someone very close to me from an extended family household, and that he was an ANC member too, along with his brother who was a United Democratic Front activist, and later became an African National Congress member involved in the party’s propaganda at the time. Our house at Adams Mission was once raided by Special Branch police unit looking after him. Somebody misdirected the police to our home. It was that fortunate that people, who were there, were not ambushed although were close to death.

Nhlanhlo, as we called him, was killed by ANC supporters at KwaMakhutha, because they accused him of being a police informer. They had no solid proof that it was the truth. Mr Msane died after being stabed 25 times on the 17 June 1991. Nkosinathi Emmanuel Ntuli was arrested for murder and killing Nhanhla, and granted amnesty by Truth And Reconciliation Commission in 1998.

3. Zanele Thinkie Msane.

Mrs Msane, wife of ANC Candidate, Mr Mhlushwa Super Msane, was abduscted from their house by three men who gang-raped her before killing her few metres away from the house at Mnqobokazi area, near Hluhluwe, a night before Saturday.

The killer’s rertun to the house and waited for Candidate Msane who had returned home yet. When he entered the house, the men stabbed him three times with a spear. This was taken from ANC website/Jeff Vilane – 082 702 4316.

4. Vasco Msane

Vasco Msane of Shongweni, Marrianhill, was gunned down in Shongweni Massacre. He was killed by poice alongside with his relatives while they were watching television at home in Marrianhill. They even killed his sister’s three months child.

5. Nkosinathi Msane (42years)

He had his home burnt down by IFP members at Embabe, KwaZulu, near Mpangeni, Natal, in March 1993, in continuing political conflict between ANC and IFP.

6. Nondumiso Clementine Msane (28 years)

She lost her house in arson attack in the Ngwelezane area, KwaZulu, near Empangeni, Natal, in August 1992 in continuing political conflict between ANC and IFP supporters in the area.

7. Phiwayinkosi Msane

Phiwayinkosi, and African Congeress supporter, was shot dead in Empangeni, Natal on the 2nd February 1992 in ongoing conflict between AFP and ANC supporters in the area.

8. Phyllis Msane

An ANC supporter who had her home attacked by IFP supporters at Murchison, near Port Shepstone, Natal, in 1992. The family was displaced as a result of this attack.

9. Victoria Khanyisile Msane (18 years)

Was shot dead by alleged members of SAP in Soweto, Johhannesburgh, on the 17th June 1976, the day after the start of Soweto uprising.

10. Zandile Msane

An ANC supporter who had her home attacked by IFP supporters at Marchison, near Port Shepstone.

11. Msani (Name not given)

An ANC supporter who was shot dead by IFP supporters who attacked her family home in Marchison, near Port Shepstone, Natal, in 1992. One member of the family was raped in the attack, and one another was killed

12. Bongumusa Msane (23 years)

An ANC supporter who was shot dead by IFP supporters in Lindelani, near KwaMashu, Durban, on 2nd September 1990, allegedly because of his family refusal to join the IFP while living in an IFP stronghold. The three Msane brothers were allegedly all threatened by IFP supporters. Two were killed, and the others were tortured in the course of political conflict in the area.

13. Fisani Busisiwe Msani ( 44 years)

An ANC supporter who had some of her possession destroyed in Lamontville, Durban, on 1st July 1985, after UDF supporters attacked her house with stones when she refused to donate money to them. She was attacked by IFP. Two of her sons were killed in political conflict in the area. One was tortured by Inkatha supporters.

14. Gladys Msane (20 years)

An ANC supporter who was raped by IFP supporters when they attacked her family home in Marchison, Port Shepstone, in 1992. Two members of the family were killed in the attack.

15. Khohliwe Msane (55 years)

She lost her house on the 16th March 1994, in an arson attack by IFP supporters on residents of isolated ANC stronghold, in Sonkombo, Ndwedwe,KwaZulu/Nata, near Durban. ( See Sonkombo arson attack)

16. Khulumile Msane (46 years)

ANC supporters who had her house burnt down by IFP supporters in Sonkombo, Ndwedwe, KwaZulu, near Durban, on 16th March 1994 (See Sonkombo arson attacks).

17. Musomuhle Shadrack Robert Msane (27 years)

An ANC supporter who was shot dead by IFP supporters in Lindelani, near KwaMashu, on the 12th December 1989, in tense political conflict in the area. Mr Msane was forced to join an Inkatha Freedom Party attack on United Democratic Front supporters.

18. Mxolisi Fortune Msane

An ANC supporter who was shot dead by IFP supporters in Marchison, near Poert Shepstone, Natal in 1992.

19. Petros Kwenzakufani Msani (20 years)

An ANC supporter who was taken to the home of a prominent IFP member at Lindelani, near KwaMashu, Durban in 1978 where he was tortured and held overnight, allegedly because he was suspected of being an ANC or UDF supporter. Mr Msane’s two brothers were both killed in the course of political conflict in the area.

20. Evelyn Thokozile Msane (50 years)

An ANCYL leader who had her house attacked, vandalized and looted by IFP supporters at Madakane, Port Shepstone.

21. Dumisane Msane,

Dumisane Msane, and Umkhonto weSizwe members, was killed at Inanda, near Durban on the 04th November 1984.

22. Nopumelelo Ethel Kunene (19)

Her home was burnt down by Inkatha Freedom Party supporters in Umbumbulu, Kwazulu/Natal, near Durban, on the 7th August 1987, in intensifying political conflict in the area.

23. Nonhlanhla Kunene.

An ANC supporter who was shot dead on the 2nd August 1992, when armed men wearing balaclavas attacked several homes in Esikhawini, KwaZulu/Natal near eMpangeni.

24. Nombulelo Doris Kunene (40)

Her house was burnt down by named Inkaatha supporters at Greytown, Natal on the 5th May 1990, in intensifying political conflict in the area.

25. Ntombithini Kunene (47)

Her Home was burnt down at Mevamhlophe, KwaZulu/Natal near Mpangeni in 1993, in a conflict between ANC and IFP supporters in the area. Ms Kunene had fled her home at the time of attack.

26. Philangenkosi Kunene (24)

An ANC supporter who was shot dead by named IFP supporters near Vryheid, Natal, on the 31st July 1993.

27. Phumzile Victoria Kunene (38)

Her home was burnt down by Inkatha supporters in Inanda near KwaMashu, Durban, on the 12th June 1990, in a conflict between ANC and IFP supporters.

28. Simon ke Kunene

An Inkatha supporter who had his house destroyed in an arson attack by Inkatha supporters in Mpumalanga, Natal near Durban, during 1989, in intensifying political conflict in the area.

29. Wiseman Kunene

An ANC supporter who was stabbed to death by IFP supporters in Bhobhoyi, Port Shepstone, Natal on the 3rd June 1991. The perpatrators were reportedly returning from a meeting with local induna when they met Mr Kunene in the straat and stabbed him to death. One of the pepetrators was sentenced to fifteen years imprisonment.

30. Zonzani Kunene (31)

Her house was damaged and livestock was stolen by ANC supporters during political conflict at Mevamhlophe, KwaZulu, Nata, near EMpangeni in June 1993

31. Nkosana George Ntetha (29)

Was severe beaten by SAP members in Hermanus, Cape, in June 1960, while leading an anti pass march to the police station. He was arrested and severely beaten while awaiting trial. In October 1960, he was sentenced to 18 months imprisonment, after which was he was banned fro Hermanus.

32. Mtsheku Ampherical Ntetha (32)

A member of the local council who had his house burnt down by named ANC supporters in Tshwaraganang,Dealsville, Orange Free State.

33. Simphiwe Rosemary Ntetha

She had her house burnt down during political conflict between ANC and IFP supporters in Eshowe, KwaZulu/Natal, on the 8th September 1993, Ms Ntetha was allegedly targeted because her son was an ANC member.

These are some Msane tribe African Nation Congress members who lost their lives and left homeless who have been brought to our attention through Truth and Reconciliation Commission records, and there might still some other unrecorded information of incidents that might be discovered. There is also those members of our tribe who were supporters of Inkatha Freedom party, who were also killed by African National Congress supporters.

Those people are as listed below;

1. Phikokwaziyo Msane

Was and IFP Chairperson of Inkatha Freedom Party branch at e Cingci, KwaMthethwa. Mr Msane was assassinated on the 25th June 1994. He was shot dead at close range when he ehtered his house.

2. Mthoko Msane

Mr Mthoko Msane was shot and wounded, believing to be African National Congress supporters at Amanzimtoti, Bhekulwandle, near Mbumbulu in 9th May 1992.

3. Skhumbuzo Msane

Skhumbuzo was shot and killed instantly with others at Portshepstone, on the 13th October 1992.

3. INTRODUCTION (a)What is heritage?

(a). In a nutshell, Heritage is those resources, treasures or assets that have been handed down to us from the past, through our forebearers about our tribe legacy that we have, “inherited”, from our ancestors.

(b). This tribe heritage which we inherit will include traditions, values, culture, language, history, lineage, bloodline, stories and personal traits, both physical and characterestics.

(c). Heritage can also be reffered to more tangible assets as well, such as wealth, businesses, property and land, particularly that has been in the family’s possession for multiple generations.

(d). People throughout antiquity have demonstrated a strong affiliation with their ancestry, a desire to learn and preserve the knowledge of their origins and their tribe ancestral lineage.

(e). The Hebrew scriptures are a prime xample where we find the geneleogies of the Israelists featuring a pivotal role all through the text.

(f). The geneology for each and every tribe is unique ,it is a personal history that has been handed down through the generations, whether via oral tradition, or in written text.

(g).This connection to our ancestors reveals to us our cultural identity, where we came from, and how we fit in today’s ever changing world.

(h).The ability to be able to trace one’s lineage is both enlightening and profoundly rewarding, and as one through journey of their family geneology, they can not help but become more aware of who they are, and what their calling life is.

(i). Exploring one’s heritage can open up new doors of opportunities to travel and visit the homeland(s) of their ancestry. It can also offer the unique opportunity to learn, and in some cases revive, the language of their ancestors.

(j).Our tribe heritage is our unique and unbreakable bond to our roots, it is identifies who we are, and where our origins lie. Knowing one’s lineage can put a new perspective on things, a new outlook on life and help steer us towards goals that are true to who we are as individuals.

(k).We owe it to our ancestors, ourselves, our children and generations to come to ensure that we keep records of where we came from. You will soon realize that your family history is far from being dry and stale as you’ve been told by those who think that they have better history than yours.

(l). Spend some time talking to the older members of your family, your parents, grandmother, and maybe even your great grand parents. You wil be surprised at the amount of intriguing stories from yesteryears that they will only be happy to pass on to their younger progeny.

(m).Amongst the tales and the photographs albums may be very well be recollections of good times and hard times, life during peace and wars, political and economic turmoil, and also of voyages to new lands to seek refuge.

4. HISTORICAL BACKGROUND OF MSANE TRIBE CHIEFDOM PARAMOUNTCY (UMLANDO WOMBUSO NOBUKHOSI BAKWA-MSANE) The Msane tribe paramount in traditional leadership, sometimes reffered to as KwaMsane (eMaSanini) homestead (inxuluma), Msane Empire or Msaneland is traced back in 1700 before the arrival of white settlers and reign of Shaka Zulu as a king to be integrated with the Zulu tribe, after Shaka’s several attacks. Msane tribe is an indigenous species, or homo sapiens from Central Africa that arose in the 17th century on the south of now called Delagoa Bay and inland in the Eastern Southern Africa. “ Msane” means “the kind hearted people”.

History records and research tells us that Msane people are the original Nguni catagory of cluster as they are saluted as “ Mnguni was’ Ondini” as thakazela, whose modern identity dates back some 700 years ago. Msane tribe people can also be acronymically describes as; “ M-agnificent, S-uccessful, A-mbitious, N-on-violent, E-lites = M.S.A.N.E meaning that they are the type of people that is safe and beneficiary viable for yourself to associate with.

In contrast to their known warriorism, Msane tribe people are very warm and amicable people at a personal level. Ubuntu (literally, "humanness," "good moral nature," "good disposition") shapes the everyday life of the Msane people. This comes from a notion that a human being is the highest of all species. There are hundreds of proverbs written about ubuntu. These proverbs relate to the treatment of people, good and bad behavior, pride, ingratitude, bad manners, moral degeneracy, conceit, cruelty, obstinacy, pretense, helping others, and so forth.

There were among the Ngunis groups who left the Greate Lakes in Central Africa between 200 AD and 1200 AD. On arrival in Southern Africa, they settled around the mountains of Hluhluwe, mainly behind the uMthekwini Mountain, and estabhished themselves there as independant and powerful clan which rose to a tribe when it was joined by other clans, amaNcwango, amaNdwandwe, amaNzimela, abakwaMnqobokazi, and others as sub-clans to Msane Clan under their leader King Sontuli kaMsane, grandfather to Nxaba Msane, which later grew to be Msane Tribe, before leaving in the modern day at KwaZulu/Natal in Hluhluwe region towards uMfolozi region.

It consisted of more than 33 Nguni tribes, and perhaps others, unlike it’s successor, the Zulu Kingdom, the Msane Paramountcy was also a confederation of like tribes and clans (izizwe ezazizwana), after Shaka’s troops invaded their homesteads, land and have their cattle and all other domestic animals confiscated for themselves, to forge a nearly homogeneous nation with a single king.

It is believed that people of Msane tirbe are direct descendants of King Nxaba ka Mbhekane, son of Sontuli Msane, and Inkosi Mgobhozi ka Nonqewu. These people were diligent, independent and naturally creative, and like farming, cattle grazing and cultivating fields with their wooden hoes and possessed not even a weapon wherewith to slay each other. They planted their purple-grained maize ( u Gidigidi) with their wooden hoes, and when not out on the field, they were busy with craftwork, and used to fetch clay from their spot called iNhlokohlela to make clay pottery and home brew containers called “izinkamba nezi mbiza”, and ornaments for decorating.

And yet, than their king Nxaba Msane, none was more bellicose, and of doughty warriours, none renowned in Shaka’s army, than was u Mgobhozi ovel’entabeni (He who comes from the hill). As years progressed, the Msanes grew more cultured and civilized. Certain enterprising smith with Shabangos (who afterwards ran off with Nxaba) as their head, journeyed down from Nquthu district and profitable business in assegais and hoes, so much so that in course of time, by trade increase and natural multiplication. They became a quite seemly clan, proudly dubbed themselves as “Abakwa Bukhosini” (The of the Right Royal Blood).Msane tribe chiefdom was consolidated and merged to the Zulu chiefdom under the rule of Mgobhozi Msane who later became as Shaka right hand man and greatest warrior and chief-in- commander of his regiment to attack the Ndwandwe Empire which was led by Zwide kaLanga.

Inkosi Mgobhozi Msane entered into an alliance with the Zulu Chiefdom to establish, of which was later known and annexed as Zulu Kingdom. On the other hand of Mgobhozi Msane’s tribe, his half brother Nxaba ka Mbhekane, rejected to have Msane tribe subjected to Shaka Zulu’s tryrannic regime/rule. Nxaba faught heavily with Shaka, which ended him stabbing Shaka and decided to flee away towards north from further attacks from Shaka’s troop as he was resisting to be subjected to Shaka’s chiefdom., they went to settle along Delagoa Bay and began trading with Portuguese. While settled at Sawziland, Nxaba, tribe was highly recognised as royal people, that were greeted with respect, “Wena we Kunene”, meaning that in siSwati, “Your Royal Highness”, or “ You of the Right Royal Blood”. That is how “Kunene” became the very important “isithakazelo” (praise name) of Msane.

According to documented history, in the “The Great Trek: The Transformation Of Southern Africa. 1815-1854”, by Norman Etherington, the Msane Tribe Chiefdom is told the other way round compared to the oral traditions that were consulted, it says that before Zwangendaba’s departure, a third former Ndwandwe ally arrived ( of which reffered to Msane tribe ally arrived) in Mozambique. King Nxaba, of Msane Tribe royal lineage came in a roundabout way from the Highveld. At some dispecifiable time following Zwide’s defeat in 1879, the Msane paramount chiefdom split, those who joined Inkosi Mgobhozi Msane, rose to high positions in Shaka’s kingdom

The reason for Nxaba’s relocation to Mozambique has been stated, that he could not stand Shaka’s cruelty and oppression, to be subjected to another man’s clan. On one oral account recorded in 1905, it is said that he went to pay tribute to Shaka, but became very frightened when he observed a man being executed for a trivial offence in a harsh and inhuman punishment. Another oral account dating from 1921, it also implies that Nxaba had joined Shaka, and later changed his mind to avoid ill treatment from Shaka because he kept cattle for other people that were attacked by Shaka.

Another history places the date of Nxaba departure in 1821which could have coincided with the onset of drought. Whatever the reasons and whatvever the initial date could be, it appears that Nxaba and his followers travelled north along the spine of the Drankensburg, crossed the Limpompo River and descended into Mozambique. The only date in this long progression which can be put down with some confiderence is 1824, when Nxaba Msane attacked Inhambane. By 1827, he had defeated two Tsonga chieftaincies north of the Sabi River. With each success he rounded up their cattle of the conquered people and seized young men and girls to boost the number of paramountcy further.

5. MSANE TRIBE IMPACT IN CORPORATION WITH THE ZULU KINGDOM Inkosi Mgobhozi Msane became very popular and respected within the Zulu nation because of his intelligence and bravery. He was recognised by Shaka and granted a position to look after his regiment as it’s Commander –in- Chief, he faught many successful battles and was offered indemnity by Shaka to rule his own people and land along the coast of the region which was then known as Zululand, towards Swaziland. Mgobhozi’s regime could n’t last because it was the time of arrival of British Settlers, and many wars erupted which ended up Mgobhozi being shot to death by white settlers land invaders( Oral account can be explained much b prospective Inkosi Mzikaw’tshingwa Msane). UMgobhozi Msane was the traditional leader of the status of inkosi during Shaka’s regime. Although documented historical information cannot be acquired because in olden days, people could not read or write, they were only telling stories, of which some of them were regaderd as myth, but real.

In most of the documented history that was captured and kept in archives was done by colonists authorities that could favour their interests. Ubukhosi beSizwe sakwaMsane existed and honoured, it could because of some political implications that it was sabotaged and ignored by previous authorities, avoiding that people might became clear and good understanding about their real identity, which might result them loosing that wealth and heritage resources to be acquired by rightful beneficiaries, the best thing they could do is to hide the information that can challenge them to restore all heritage that was lost back to the rightful heirs. According to another archival information, it has been discovered that one of the Msane clan by the name of Mr Nkipho Samsoni Msane of Nongoma who died in 1913 at the Swedish Hospital in Dundee was the closest adviser to Inkosi Dinizulu Zulu, and one of our own tribe Mr Nuttal Vuma Msane, son to Mr Saul Msane, was also a right hand man to King Cetshwayo kaDinizulu, and still those whose history was not documented, but played a very important and crucial role of building up this nation.

6. EFFORTS THAT HAVE BEEN MADE TO RESTORE MSANE TRIBE CHIEFDOM The efforts to meet with the Zulu Monarch, King Zwelithini in discussing about assistance to restore Msane tribe chiefdom has been gone through and declared historically valid and authentic, and some umndeni and tribe meetings has been held for several times to discuss about the way forward in reinstalling the Msane Tribe traditional leader.

As a clan we collectively agreed that an organised structure should be established as a trust to apply for recognition by the government and other private stakeholders, and KZN Traditional Leadership Commission On Claims And Disputes was approached, and advised that, the matter does n’t need their intervention anymore, because Msane tribe traditional leadership has already been recognised by the provincial monarch, and we have to proceed lodging application for recognition to the office of the premier. On the recent Msane tribe households meeting held on the 7th Septemeber 2014, it was agreed that Mr Muzikawutshingwa Msane should be appointment as Inkosi yeSizwe sakwaMsane. The households that were represented were as follows ;

1.Indlu yakwa Mteng’hlupha 2.Indlu yase Nqiwaneni 3.Indlu yakwaDumangeze 4.Indlu yaseVambini 5.Indlu yaseMthungululu 6.Indlu yakwaNsukuzonke 7.Indlu yaseMhawini 8.Indlu yaseKwendemeni 9.Indlu yakwa Bhekuk’phiwa 10.Indlu yasey’Hlazini 11.Indlu yase Bhuyandlebe 12.Indlu yaseNdleleni 13.Indlu yase Mzungelezo 14.Indlu yakwaNkodibe 15.Indlu yakwa, Bembulalebuka. 16.Indlu yakwa Zitike.

In this trying times of our democray, it is difficult for our government to satisfy everybody simutaniously, as they so those in power, because the government can not be able to reach out to each and every community in a short space of time, but is also affects our rural communities as well because freedom and prosperity through democratic government can only be seen to certain individuals who are benefiting from millions of tender contracts continuosly.

The trust of this nature has been established to fight poverty, and restoration of traditional leadership, because our people still feel being ppressed by their own people now they vote for. Msane Tribe people will exercise their constitutional rights to fight collectively against any stubling blocks and evil forces that stand against their traditional rights rights in the land of their origin. That is why thes homesteads has been identified, and to be recognised during our gatherings.

At the current moment,, the KwaZoneyane Royal Kraal is the one which have been discovered and assessed by all Msane tribe families of different traditional households as mentioned above, that is the one being recognised as the royal household. All household agreed with one voice that the one who will lead the tribe is from that household as the history also confirms that.

Discussions have been held through traditional meeting to reconstruct the royal household of Msane tribe, that is has to be given the image and respect it derserves as a traditional royal kraal. The concers were raised by inkosi himself about other traditional homesteads for Msane tribe that have been abandoned and ignored because forebears who were grandparents, and great grand parents have since past away. We believed that our ancestors will guide and protect us throughout this difficult task to ensure that Msane tribe heritage and history is restored.

The Msane tribe homesteads “amanxuluma”were given special names for easly identification in case of any social needs that needed to be attended to by the chief or inkosi. It was not an easy thing for homestead members to engage themselves in any criminal activities because discipline was the order of the day, unlike today where people don’t care about each other. Extended family members were very important to each other regardless of their standard of education and social status.

7. MSANE TRIBE PATRENIAL DESCENT LINEAGE AS FROM 17TH CENTURY

8. PICTURE SOF MSANE TRIBE TRADITIONAL COMMUNITY MEETING HELD ON THE 7TH SEPTEMBER 2014 AT KWAZONEYANE ROYAL KRAAL, EMDUNGANDLOVU.

It was discuss about a great concern that Msane tribe is being marginalised and placed as indunas of another amakhosi who were politically installed by colonial government, as is currently happening to Mr Mzikaw’tshingwa Msane. Different speakers came out with different ideas of what could be done to have Msane tribe traditional leadership be reinstated. Some members came up with suggestion that the best thing to do is to directly approach the government through the office of the premier. The finding from the research I have done at this stage, I never came across any historical information, whether documented, or through oral tradition that Msane tribe people were once indunas of other tribe, either that the one I discovered that Mr Matthew Mzondo Msane was an acting chief of Kholwa Tribe at Edendale Mission in Pietermaritzburg, in the year 1895.

It is provided by KwaZulu/Natal Traditional Leadership Governance And Framework Act Of 2003, of how the office of the premier can be approached for recognition of traditional community to be led by it’s inkosi. The meeting with the office of the premier took place at Pitermaritzburgh on the 19th October 2014. The matter was discussed with theOffice Of The Premeir’s Support Team represented by Mr Kwazi Mshengu and Mr Dennis Luthuli, and also two representatives from the office of Cooperative Governance And Traditional Affairs, Mr  E. Mthiya and Mr. V.C. Ntuli.

9.PEOPE THAT WERE PRESENT AT THE TRIBE MEETING HELD ON THE 7TH SEPTEMBER 2014; NAME AND SURNAME	CONTACT NUMBER	RESIDENCIAL ADDRESS 1.Mr. Lindelihle Msane	073 625 8277	KwaZoneyane 2.Mr. Zephania Msane	079 662 8130	KwaMsane Tribal Reserve 3.Mr Bongani Msane	072 074 6386	KwaMsane Tribal Reserve 4.Mr. Nkosinathi Msane	076 990 7847	Kwamsane Tribal Reserve 5.Mr. Bhekinkosi Msane	083 681 7897	KwaMsane Tribal Reserve 6.Mr. Derrick Msane	072 551 0194	KwaMsane Township 7.Mr. Sipho Msane	081 886 2999	KwaMsane Township 8.Mr. Mzikawulahlwa Ntetha	076 195 0288	KwaMsane Tribal Reserve 9.Mr. Nhlakanipho Msane	072 170 6292	KwaMsane Tribal Reserve 10.Mr. Sifiso Msane	083 994 3235	KwaMsane Tribal Reserve 11.Mr. Sandile Msane	060 365 8196 	KwaMsane Tribal Reserve 12.Mr. Nkosinathi Msane	071 978 4392	KwaMsane Tribal Reserve 13.Mr. Meshack Msane	073 152 3500	KwaMsane Tribal Reserve 14.Mr. Emmanuel Msane	083 761 6126	KwaMsane Tribal Reserve 15.Mr. Thulani Msane	083 731 2209	KwaMsane Tribal Reserve 16.Mr Juba Msane	073 806 5503	KwaMsane Tribal Reserve 17.Mr. Samson Ncube	078 270 2125	KwaMsane Tribal Reserve 18.Mr. Trevor Msane	073 301 3754	Kwamsane Tribal Reserve 19.Ms Ellah Msane	072 073 2552	KwaMsane Tribal Reserve 20.Ms Goodness Msane	079 266 4962	KwaMsane Township 21.Mrs Sizakele Ntetha	076 749 7529	KwaMsane Township 22.Mrs Delisile Ntetha	079 662 8130	KwaMsane Tribal Reserve 23.Ms Ntombizethu Msane	072 869 6951	KwaMsane Tribal Reserve 24.Ms. Tholakele Ndlazi	072 095 0237	KwaMsane Tribal Reserve 25.Ms Gaba Msane	072 397 7158	KwaMsane Tribal Reserve 26.Mr. Fangokwakhe Msane	072 135 1425	KwaMsane Tribal Reserve 27.Mr. Mkhombiseni Ndwandwe	076 177 2468	KwaMsane Tribal Reserve 28.Mr. Themba Msweli	082 959 1462	KwaMsane Tribal Reserve 29.Mr. Mthembeni Msane	060 380 3440	KwaMsane Tribal Reserve 30.Mr. Vusumuzi Msane	073 507 4848	Kwamsane Tribal Reserve 31.Mr B. I. Msweli	072 964 8816	KwaMsane Tribal Reserve 32.Mr Sinethemba Cele	071 521 9886	KwaMsane Township 33.Mr. Sandile Dlamini	073 136 6555	KwaMsane Township 34.Ms. Hloniphile Msane	076 845 5293	KwaMsane Tribal Reserve 35.Mr. Mbuso Sibiya	078 277 2071	KwaMsane Tribal Reserve 36.Mr. Zwakele Msane	061 843 6809/074 815 6492	KwaMsane Tribal Reserve 37.Mrs L.W. Ndwandwe	073 370 9915	KwaMsane Tribal Reserve 38.Mr. P. Ndwandwe	072 981 1233	KwaMsane Tribal Reserve 39.Ms. A Ndwandwe	073 340 0559	KwaMsane Tribal Reserve 40.Ms L. Nkosi	083 520 4307	KwaMsane Tribal Reserve 41.Ms N. Ndwandwe	078 661 0686	KwaMsane Tribal Reserve 42.Mr. N. Msane	078 661 0686	KwaMsane Tribal Reserve 43.Ms. Ntombizodwa Vumase	076 600 7420	KwaMsane Tribal Reserve 44.Ms Nomvula Gumede	082 357 3567	Kwamsane Tribal Reserve 45.Mrs Thobile Msane	083 467 3842	KwaMsane Tribal Reserve 46.Ms. Snethemba Mdluli	078 942 7262	KwaMsane Township 47.Mr. Mduduzi Msane	071 868 6602	KwaMsane Tribal Reserve 48.Mr. Bafana Msane	071 155 3480	Kwamsane Tribal Reserve 49.Mr.Bhoyi Msane	082 884 6089	KwaMsane Tribal Reserve 50.Mr.Scara Msane	083 553 7393	KwaMsane Township 51.Mr.Nhlanhla Msane	072 323 2721	KwaMsane Tribal Reserve 52.Mr. Ndabenhle Msane	074 166 8679	Kwamsane Tribal Reserve 53.Mr. Bonginkosi Kunene	073 526 4041	KwaMsane Tribal Reserve 54.Mr. Zwelile Msane	074 357 1961	KwaMsane Township

(a). Nature of the Research of Msane Tribe in Relation with the Zulu Kingdom In the research that we have conducted so far as a clan, we have n’t came across any historical information that tells us that Msane Clan was once a sub-clan, or surbodinate tribe to Mthethwa Clan, Mkhwanazi Clan, or Chiliza Clan, it only tells us that because of Mgobhozi Msane, the tribe was annexed to the Zulu Clan to create the Zulu Kingdom, and on the history writer’s books it tells that some of Msane tribe traditional leaders were hereditary amakhosi during pre-Shakan regime. Those people of Msane tribe that followed Nxaba, remained in the region, and some left the region towards southern part of the region along the coast, up until some of them settler at Umzinto, under the leadership of Nonjonjo. They resisted colonial settlers to convince them in converting their traditional lifestyles of farming, hunting, agriculture, crafting e.t.c, or allow colonial government authorities to appoint them as indunas over other clans, or chiefs, those who were left behind at the then the Zululand region served under the Zulu Kingdom, but were originally, as “amakhosi” from their clans as u Mgobhozi Msane before Msane Tribe Chiefdom was dismantled and annexed to the Zulu Kingdom in approximately 1822. During Cetshwayo’s reign(and during the preceding sixty years) another research Professor Jeff Guy, points out individuals and clans that achieved status within the kingdom were determined from above. The Zulu kings ruled with “izikhulu” meaning the “the great ones”. The “izikhulu” represented the great pre-Shakan chiefdoms, incorporated by the founder into the kingdom, although in fact their relative size status had been changed

MNGUNI MSANE                                                                                                            NKOSINKULU

SONTULI		 VANGISE	          MAJOKA			           MDLANI

MBHEKANE   	   DELELA					                 LUZUMANE

NONQEWU	MGOBHOZI

NXABA                   SIGWEJE						   MALANDELA

NONJONJO		        MVUNE				                              NTOMBELA

KHWILA		 ZASHULA				                                    ZULU

This diagram is the researcher’s point of view of how Msane as a individual came to existence and become connected to Zulu as an individual, and things changed over a period of time when people were getting wiser and struggle for power.

If Msane people are called as ‘Mnguni was’ Ondini”, it clarifies that they are pure Ngunis of which their creator was Mnguni, and their language is Nguni, and they become to be called the Zulu, when the Zulu clan incorporate other tribes and make use of their surname as identification of the nation. On the minutes recorded on the 29th May 1911, when Nkipho Msane made application to the Colonial Government authorities reads as follows;

FROM WHOM PLACE DATE	Magistrate Ndwandwe Division 29th May 1911

DEPARTMENTAL NUMBERS	                                      Subject.

Application of Samson Msane for permission to proceed to Middleburg, Transvaal, to see Dinizulu. PREVIOUS PAPERS U. - Sec. for Natives Affairs, Natal. .Forwarded. I do not know what the policy of the Government is in respect to visits by Natives from Zululand to Dinizulu, but it must be born in mind that these visits all tend to keep alive the rumours and the consequent uneasiness amongst the uSutu of the ultimate restoration of Dinizulu to Zululand. The applicant is strong adherent of Dinizulu’s and is a man who, in my opinion, is calculated to disseminate such false rumours. However this visit appears to be on affairs on, which he has made an express journey. I have no objection: but I do not think he should be allowed to become (which will be the result if not checked) a messenger to and from Dinizulu and his followers.

RHHuddisons District Natives Commissioner Z u l u l a n d. Eshowe 30. 5. 1911.

SUBSEQUENT PAPER	Min. to A. S. N. A. 3/6/1911 The permission was granted to Samson Nkipho Msane by Acting Secretary General for Natives Affairs to go to Transvaal to visist Dinizulu on the 23rd June 1911

UNION OF SOUTH AFRICA DEPARTMENT OF NATIVES AFFAIRS

3rd June 1911.

Application by Samson Msane for permission to visit Dinizulu

I beg to subjoin herewith for your information and the favour of your instruction, copy of minutes from the District Native Commissioner, Zululand, dated 30th ultimo.

I concur with the remarks of the District Native Commissioner as set forth theirin, and recommend that Samson Msane be informed that his application for permission to visit Dinizulu is granted, but that he will not be allowed to become a messenger to and from Dinizulu and his followers. There is no necessity for anyone to visit Zululand in connection with Dinizulu’s stock

Actng. Under Secretary, Native Affairs.

This was the correspondence of conversations between Colonial government authories, indicating how hardships were imposed to other people of origin. Even their movement from one place to another could be communicated and analysed by those who were in power. This also serves as prove of how Msane tribe people worked so hard in protecting the Zulu kingdom from distruction by colonial government.

UNION OF SOUTH AFRICA

DEPARTMENT OF NATIVES AFFARS

Pretoria, 19 June 1911

Application by Samson Msane for permission to visit Dinizulu.

The Acting Chief Native Commissioner, N a t a l.

With reference to your minutes of 3rd instant S.N.A. 1112/11. I beg to inform you that the required permission to visit Dinizulu may be granted to Samson Msane.

While agreeing with you that this man should not be allowed to become an intermediary as between and the members of his “late” tribe, the Minister Of Native Affairs does not approve of his being informed, feeling that the difficulty can best be met by the refusal of any further applications he may make..

EdwardDowel Acting Secretary for Native Affairs.

This is to indicate how important Msane tribe people were to the construction and protection of the Zulu kingdom. Some other household decided to submit to the Zulu chiefdom without striking any fights. That’s is how Nguni people reffer to people with differences, that, “abantu abayi nganxanye bengemanzi”,or “ abantu ababoni ngaso linye”, (meaning that people do not see things with same perspective) because even as we are fighting to reconstruct Msane tribe chiefdom, there are also those who are not with us in the struggle, some it’s because of their ignorance about history and heritage, some are envy wishing that all good things and reputation could be possessed by them. Unity is being encouraged all the time when we get together for discussion, peace and equal treatment is also preached among Msane tribe people to prevail.

The correspondence between Colonial government authorities about Mnu. Nkipho Samson Msane proceeded up until he passed away in 1913, at Swedish Hospital in Dundee. This gives an impression that Nkipho Msane was the person whom the colonial government was so threatened about, because of his closeness with Dinizulu, all his movements and discussions cou;d be known and recoderd by government authorities. The correspondence further explains about Nkipho’d admission and death at Swedish Hospital from 21st August 1913 to the 1st September 1913, and there are still facts which needs to be revealed and questions around his death.

N Q U T H U. ZULULAND PROVINCE OF NATAL 21st August 1913

Magistrate, Dundee Division A native named Nkipho alias Samson Msane was some time ago removed to the Hospital (I do not know whether the Govt. or Mission Hospital) in Dundee by his relatives here for treatment. I shall be glad if you will be so good as to cause enquiries to be made as to his present condition. There is rumour here that Nkipho died at the Hospital a few days ago

Nkipho, who is one of Dinizulu’s right-hand men, came here on a visit when he took ill.

MARGISTRATE, NQUTHU DIVISION

And another correspondence, Ref: 81/633/1913

UNION OF SOUTH AFRICA ( Stamped 1st September 1913)

MAGISTRATE’S OFFICE N QU T H U. ZULULAND 28th August, 1913

Chief Native Commissioner, Natal,

NKIPHO MSANE alias SAMSON: DEATH OF IN SWEDISH HOSPITAL, DUNDEE (ONE OF DINIZULU’S ADVISERS)

The attached file of correspondence is forwarded for your information.

Nkipho was given permission by the Native Affairs Department, Pretoria, to come into this Division for the purpose of visiting relatives and prosecuting a certain Civil Action in this Court.

MAGISTRATE, NQUTHU DIVISION. His death notice was released by the Chief Natives Commissioner on the 1st September 1913.

PIETERMARITZBURGH. 1st September 1913

Ref: C.N.C 1495/1913

Death Of Nkipho Msane, alias Samsoni in the Swedish Hospital, Dundee

SECRETARY FOR NATIVE AFFAIRS: PRETORIA.

The Magistrate, Nquthu Division, reports that the above named Native, one of Dinizulu’s advisers, who was given permission to proceed to the Nquthu Division, for the purpose of visiting relatives and prosecuting a certain Civil action, died in the Swedish Hospital at Dundee, on the 14th ultimo, from cancer and liver

CHIEF NATIVE COMMISSIONER: NATAL

As we are contesting chiefdom with the other clans at the South Coast and North Coast, as Msane Clan we can not as well deny or hide the facts we have recovered, that we do as well found out about people from our clan who were appointed as “amakhosi” by colonial government on the arears which we did not dominate or established as a clan to claim our chiefdom our authority.

It has been discovered that one of our clan was in charge of Khabeleni Tribe at KwaMaphumulo District, in 1940 by the name of Chief Meyiwa Msane ( Ref: SAB/1882/1725/1940, and at Edendale, in 1902 Chief Mathew Msane was acting in place of Chief Stephen Mini, as wel as Chief Mhlushwa Msane became the chief at Obonjeni. The terme “chief” has now been abolished to be used at KwaZulu/Natal because it carried a very sensitive issue and resurrects the coloniall-imposed status which amounted to a reduction of their role and intergrity to being government instrument. Thus when, terms such as ‘chief’ and ‘tribe’ has been used in compiling this history, they have been used especially in the context of the archival material which have been generated at the time when their currency was unquestioned.

Written colonial history could not be dependent or relied upon hundred percent, because it was sef-serving and written in a manner which was hiding facts to serve their interests of disposing traditional leadership and replace it by of their choice which could be loyal and trustworthy to them at the expence of treasures and heritage of indigenous people, to disposses land and cattle of their ancestors. That is why Msane Tribe history has been recoursed and researched to prior studies of the origin of the tribes, their migration into Southern African region, and their customs and tradition. We had to firstly understand the impact of significant historical events and processes-such as the rise of the Zulu kingdom and its expansion, white arrival and settlement in the region, the Anglo-Boer War, the Bambatha Rebelion, the creation of the Union Of South Africa, the advernt of apartheid and the introduction of the homeland system-on individual communities by ignoring the extensive literature that exist on these events and prosesses and their consequences.

Most of oral traditions have been consulted through reliable history informants, who had some historical background knowledge about events that took place long time ago, and how traditional family and community structures were organized. The existing archives and history libriries also contributed to recover some long time hiden information about Msane tribe, and their important community figured, although we have not yet reach out deep to it’s foundation because of financial constraints. The achirval information played a very important role because it consist of files with official documents generally written by white officials from the colonial era up to the end of apartheid era. The archives also contain minutes of meetings of colonial government officials, communities, records of Commissions of Inquiry, court records of cases involving members of communities, and it helped a lot in providing insight into significal processes and events that occurred.

We could not change history to construct something that will suite our interests or to convince someone to believe us, but w have struggled as much as possible to reach to that information which has been hidden from us for quite a long tme. It has been brought to the attention of archivists that there is a tendency of unknown people, suspected to be those who are still following reign of colonial government traditional leadership appointments, who go around systematically removing crucial documents from files as a way to destroy evidence related to claims and disputes.

In reality the dominant lineages had frequently been “raised up” by the interference of the Zulu kings in the affairs of the clan. Furthermore birth was not the only factor, the”izikhulu” had to show political acumen as well, and not all men of the highest hereditary ranks- the”izilomo”-were members of “ibandla”,and not all “izikhulu” were members of the dominant lineage. “Isikhulu” Vuma Nuttal Msane, son of Saul Msane, African National Congress Founder-Member, because of his political expertise became an “isikhulu” and political adviser of King Solomon kaDinizulu in 1922, and Inkosi Mgobhozi Msane led Msane Tribe chiefdom to merge with the Zulu chiefdom in establishing one strong kingdom, and he also became King Shaka’s Military Commander in-Chief, and lastly, but not least, Inkosi Nkipho Samson Msane, was Dinizulu ka Cetshwayo’s right hand man and adviser from 1886 to 1912.

In 2012, Msane tribe descendents on the side of Inkosi Mgobhozi Ka Nonqewu ancestral lineage had started a campaign of uniting all Msane tribe descendents including members of other sub-clans with the purporse of restoring Msane Tribe Chiefdom. The research has been commences through archival, library information and consultations through oral accounts. The reliable oral history sources told that Msane tribe chiefdom got disappeared through efforts of colonialism which cause division among the Zulu nation. The last traditional leader who reigned freely was Inkosi Nonqewu, and Inkosi Mgobhozi was shot dead by colonists troops because they wanted to invade the land and to confisticate all their herd of cattle, and no stone will be left unturned to ensure that our history and heritage is verified to be documented.

10.INKOSI MGOBHOZI ka NONQEWU’S PATRENIAL DESCENT LINEAGE

This information was obtained from oral sources from KwaMsane Tribal Area at Cingci near Mfolozi River. It is believed that a lot of information was hidden from the public, and the one which we usually find written on some other books is not the truth and complete.

Another author and historian, Elizabeth A. Eldredge points out from her book called, “The Creation Of The Zulu Kingdom”, 1815-1828 that Inkosi Nxaba kaMbhekane, who was the leader of Msane tribe chiefdom, did not originally intend to leave, and insead he went with Lubhedu ka Masondo to give allegiance to Shaka and pay tribute after Zwide’s defeat. At the ceremonial dance, Lubhedu is said in the oral tradition to have laughed at a comment made by Shaka without any intention of an offence, Shaka responded with the comment, “So the small fat toad is laughing at me!, and had him seized and put to death for laughing at the king, and yet he was oly laughing because he approved what the king did.. Inkosi Nxaba who had arrive at Lubhedu’s company was terrified and shocked, alarmed but gave Shaka the women he had brought for Shaka’s “isigodlo” and accepted a gift of one hundred herd of cattle from Shaka.

According to oral traditions, the young women one by one became ill and and had to e sent back to Inkosi Nxaba’s “isigodlo” who realised that he would soon be attacked by Shaka as well. When the last one got ill and returned to Nxaba’s household, he once did p his things and fled, many people followed him. Inkosi Nxaba ka Mbhekane led msane tribe chiedom into southern Mozambique in the wake of amaNdwandwe indunas Soshangane and Zwangendaba where he was temporarly allied with the small Maseko chiefdom led by chief Ngwane. The two chiefdom were forced to migrate and resettle several times in the course of the next decade, Nxaba’s success brought Shaka’s attention, an “impi” was sent to seize the cattle Nxaba himself had accumulated in the Delagoa Bay Region, from the chiefdom of that vicinity whose people were known as “amaNhlwenga”. This serves to highlight that Msane chiefdoms did existed and people ad to be scattered all over the country because because of those times political and military implications. In the research report done by Human Research Council in March 2011 by Dr. Gregory F. Houston, and Mr Thamsanqa Mbhele about KwaZulu-Natal History Of Traditional Leadership Project, they established that some distinction had to be made between the appointments made by Shaka, Dingane, and Mpande on the one hand and those subsequently made by Sir Theophilus Shepstone and Sir Garnet Wolseley, who had been appointed as the Britidh High Commissioner for Zululand in the aftermath of the Anglo-Zulu War. While the appointments made by the Zulu kings were all made with the intention of incumbent “inkosi” to consolidate power and strengthen his position, Wolseley’s ones aimed at weakening the Zulu state by enhancing the sentiment of independence from it by the thirteen “amakhosi” he appointed after enhancing the sentiment of independence from it by thirteen “amakhosi”, he appointed after Zululand had been partitioned into thirteen sistrictd at the end of 1879, Anglo-Zulu war. The thirteen Wolsley appointed “amakhosi”were; Hamu kaMpande, John Dunn, Manyonyoba (Hlubi), Zibhebhu ka Maphitha (KwaMandlakazi), Mgojana kaNdwandwe (eMgazini), Mlandela kaMbiya (KwaMthethwa), Sekethwayo kaNhlaka (Mdlalose), Faku kaZiningo (Ntombela), Mfanawendlela kaThanga ( Zungu), Gawozi (KwaMpungose), Mgqitshwa kaMvundlana (Biyela), Ntshingwayo ka Mahole (Khoza), and Somkhele ka Malanda (Mkhwanazi)

10.THIRTEEN “AMAKHOSI” THAT WERE APPOINTED BY SIR GARNET WOLSELEY IN 1879 AT NORTH COAST (ZULULAND)

1.	Somkhele ka Malanda	Mkhwanazi/Mpukunyoni 2.	Malandela ka Mbiya	KwaMthethwa 3.	Mgqitshwa ka Mvundlana	KwaBiyela 4.	Hamu ka Mpande	KwaZulu 5.	Mgojane ka Somaphunga	Ndwandwe 6.	Mfanawendlela ka Manzini	Zungu 7.	Siyunguza ka Silwane	Mpungose 8.	Faku ka Ziyingo	Ntombela 9.	Ntshingwayo ka Mahole	Khoza 10.	Manyonyoba ka Hlubi	Batlokowa (Sotho Leader) 11.	Zibhebhu ka Maphitha	KwaMandlakazi 12.	John Duhn	KwaMkhwanazi 13	Sekethwayo ka Nhlaka	KwaMdlalose

Mr Saul Msane is one of the political figures of olden times who joined forces with other indigenous political activists to stand for rights of native people during the 19th century. He travelled all over the country even abroad trying to protect the land, rights and dignity of indigenous South African people, of which his history still serves an evidence even today. Saul Msane worked tireless during his lifetime and left a wealth of history for his clan and the entire South African nation behind.

11. EMPIRE ENTHUSIASTS AND CRITICS (picked from A.T.Byrant’s, Olden Times in natal) The politics of African leaders indicate the ambiguities of contemporary national and social identities. The following examples of both moderates and radicals point to different processes at work. Identification with Empire, encouraged by the acculturation process of colonial society, contrasted with the gradual development of new African identities to fill the gap left by exclusion from settler society. The class identity of these and other early African leaders inclined them to moderation, but their national identity inclined them to political resistance. The career of Saul Msane illustrates how too close an identification with the British World, combined with alienation from subaltern strata, could mute African identities. Msane visited England several times: in 1892 as part of a Zulu choir and again in 1914 as part of the Congress delegation. He accumulated several hundred hectares of land from his work in the early 1890s as a compound manager and labour recruiter. But he was drawn into politics as co-founder of the Natal Native Congress in 1900. His liberal ideas stressed measured resistance to injustice. In a speech to a SANNC meeting in 1913 protesting the Natives’ Land Act, he began by drawing attention to the Union Jack ‘floating over them … an emblem of liberty’. Africans were not consulted on the Act: ‘What they wanted was fair play’. Saul Msane retained a faith in ‘British justice’. At the 1914 SANNC conference, he made ‘unrealistic and pathetic appeals for justice through reliance on the Royal prerogative’. Addressing the 1918 Congress, he urged Africans to be ‘inflexibly loyal to their Supreme Chief, His Majesty the King’. As more radical African nationalists began to investigate the possibility of alliance with black workers or explore more stridently Africanist identities, Msane remained resolutely opposed to militancy and trapped within his imperial identity. New identities of class and nation were emerging. British models of capitalism mixed with South African industrial colour-bars to bring hardships to African workers on the mines and in offices. Saul Msane’s son, Herbert Nuttal Vuma Msane, was active in the radicalized TNC and the ephemeral but pioneering socialist Industrial Workers of Africa (IWA). He and other activists such as Hamilton Kraai, a warehouse worker, began to challenge imperial legitimacy in ways that combined class and national identities. In 1918, addressing black workers in the gold industry, Kraai bluntly rejected loyalism: ‘We are slaves under the Union Jack … We must not forget to return our Africa [to its rightful place] … This gold is also ours. It was placed [here] by God for us’. H Selby Msimang, at the time seeking to establish black labour unions but also active in Congress, called in 1921 for the assertion of a black identity, arguing that ‘the redemption of Africa will be hastened if the native public will realise what is commensurate with its power’. Yet he still referred to black workers as ‘Native … servant[s] of His Majesty’. The following year, in a letter to the ANC’s Abantu-Batho, he predicted that ‘When we have destroyed the colour bar, many Europeans will, through dislike of the native, leave the country for Australia, New Zealand and England. We would then remain behind loudly calling for the restoration of Africa’. From World War I onwards, African attitudes to Britain gradually but increasingly were influenced by other ideologies, including socialism and Garveyism. Communists and Garveyists spoke disparagingly of British imperialism, a practice likely to have influenced radical ANC leaders.

MR SAUL MSANE

12. AREAS THAT WERE HISTORICAL COVERED BY MSANE TRIBE CHIEFDOM CALLED MSANELAND AT THE NORTHEN REGION (from oral sources) It is said that Msane tribe used to occupy quite a large piece of land at northern region of modern times known as KwaZulu/Natal. According to long time standing local historians, they mentioned that on the southern direction it covered the uCilwana Mountain, uBisana Mountain, uMthwana Mountain and along Amavuye River torwards the boundaries of Inkosi yakwaSokhulu. On the northern direction, it goes through Kwiliza Arears, alongiNsane River, and all over the land of iNsane, just along the highway from Mtubatuba towards kwaHlabisa (R618).

On the eastern direstion, it touches the landscape of Nkweyana, kwaNgqongwana, just close by military base of 121 Batalion, kwa Mkhon’uneziphunga. On the western direction it covers iNkolokotho, Hluhluwe Game Reserve, Black Imfolozi River, that is where Msane tribe history become strong and real, and some Msane people are still found there, including those clan who were subjected to Msane Tribe Chiefdom. In this modern boundary demarcation, is said that it covers Mpukunyoni Municipal Wards 1 to 19 towards False Bay, and all farms on the eastern direction of the region in St Lucia, wards 11 to 15. Some part of Msane Traditional Area is currently governed by Mpukunyoni Tribal Authority and the Department Of Cooperative Govenance And Traditional Affairs. They allocate land and registering the uses of land through the Permission to Occupy (PTO) system in terms of the KwaZulu Land Government.

It covers north of Khula Village, on the eastern boundary of the municipality including the boundaries of Nibela Peninsula south of False Bay, and around timber plantations. It goes along N2 national freeway to the western boundary of the municipality, and also moves along the human settlement within the southern boundaries of the municipality astride the N2 at KwaMsane, and it becomes KwaMsane Traditional area, at Indlovu Village, Mtubatuba/Riverview, along the main road to St. Lucia at Nordale, Khula Village and Dukuduku, at Zwenelisha Village and Monzi, and ultimately St. Lucia. It falls within the pproclaimed World Heritage Site, the iSimangaliso Wetland Park of which is currently administered by Ezemvelo KZN Wildlife.

The KwaMsane modern residential area, created under the former government as a dormitory town to Mtubatuba. With some 1800 houses, KwaMsane Township has a high school, two primary schools and three pre-primary schools, a community hall and a library, religious facilities (churches), a sports field, clinic, police station, magistrate’s court and regional offices of various government department. Apart from some so-called “Spaza-shops”, the town has little formal commercial activity, although the formal layout provides forsuch development in the vicinity of the community hall. Msane tribal area covers as far as Indlovu Village which is situated close to Mtubatuba area. The village is now developed with about 1200 subsidised residential erven and houses built with government grants from the Provincial Department Of Housing. The land layout provides for two primary schools, now already constructed and functioning, one high school, and three pre-primary schools, community hall, clinic and service facilities, such as post cluster boxes, and pay points, bus and taxi rank.

There is now other part of Msane land formally occupied by Indian and Coloured communities, Nordale wich is located approximately 5 kilometres to the east of Mtubatuba town cetre. Althogu land has been set aside and zoned into the town planning scheme for commercial, educational, worship and community facilities, none of these has been developed, the only amenities which the surbub has, at present being a newly constructed community hall and sportsfield. It is extended towards Monzi Park down to the banks of the Mfolozi River, approximately mid-way between Mtubatuba and St Lucia.

Monzi was surveyed in the form of 8 hectares for agricultural land holdings to accommodate the residential component of larger farms located on the Mfolozi Rive flood plain. Today while many of the properties are still closely associated to the agricultural activities on the flood plain, numerous of them are not. Apart from residential homesteads, Monzi has a staff labourer accommodation, a boat building establishment, commercial nursery, market gardening facilities, farm equipment, and stores outlets, holiday and bread and breakfast accommodation, offices and sports club/golf course.

If we look back to Ward 1, the KwaMsane Town was proclaimed on the 9th May 1969, the proclaimation boundary is not that far large enough as the original traditional settlement. The surrounding dense traditional settlement is controlled by Mpukunyoni Traditional Authority which overlaps into the proclaimation area and buffer area between KwaMsane and the N2 main road which is the national route building restriction area., and Ward 2, the Msane dense traditional settlement surrounding KwaMsane became part of Mpukunyoni Traditional Authority area as well which included the proclaimation area and a buffer. As it has been explained previously that the area covers municipal wards, from ward 1 to 19 which has been developed and comprises of complex of various settlements, taking in the northern part of the municipality area and starching from east to west. The components that can be found on Ward 3 are; Khula Village, of which much has been explained about Khula Village, and the South African National Defence Force, 121 Batalion base situated just north of the Mtubatuba to St Lucia main road (MR 237). In Dukuduku traditional settlement, there is still number of Msane families residing in the area and other clans.

13. SOURCES THAT HAD BEEN VISITED TO RECOVER MSANE TRIBE HISTORY AND ESTABLISHING FACTS DURING OUR INITIAL RESEARCH PERIOD SINCE 2008. (a).Natonal Archives in Pretoria (b).Natal Archives in Pietermaritzburg (c).Durban Archives in Greyville (d).Cultural Library and Museum in Pretoria (e).UKZN Killie Campbell Africana Library (f)Bessie Head Library in Pitermaritzburgh (g)Voortreker Library and Museum in Pietermaritzburg (h).Pietermaritzburg History Hall (i).Mgaye Tribal Reserve (j).Qoloqolo Tribal Reaserve (k).Malangeni Tribal Reserve (l).Mdungandlovu Tribal Reserve (m).KwaDumisa Tribal Reserve (n).Edendale Mission in Pietermaritzburg. (o).Human Research Council in Durban

13. REFFERENCES (a). Destruction Of The Zulu Kingdom-by Professors Jabulani Sithole, Jeff Guy

(b). Amakhosi akwaZulu – by Proffessor Maphalala

(c).James Stuarts Archives – by Dr James Stuart

(d).Early ANC Leaders and British World – by Peter

(e). The Founders: The Origins of the ANC and the Struggle for Democracy in South Africa-by Andre Odendaal

(d).Olden Time in Zululand and Natal – by A.T. Bryant

(e).Shaka’s Military Expeditions: Survival and Mortality from Shaka’s Impis – by Elizabeth Eldredge

(f).Online searching on various websited

(g). Shaka The Great- by Gabriel Osel

Online Information

(h). African National Congress Website

(i). Archival Platform

(j). South African History

(k). Wilkiepidia.org

(l). Www.justice.gov.za

(m).Blog.ulwazi.org

14.GALLERY OF MSANE TRIBE IMBIZO PICTURES

The first introduction gathering “imbizo” was held in 2012 at KwaZoneyane, eMdungandlovu, and the attendance was so amazing because there were also people coming as far as Greytown and Amnzimtoti to discuss the way forwad to restore Msane Tribe traditional leadership.

It was an interesting journey for everyone going to meet someone to be a Msane tribe king or inkosi in Nguni language because no one was brave enough to come open and claim to be of royal household from Msane tribe descendents.

THE PICTURES ABOVE INDICATE MEETINGS THAT MSANE TRIBE HAS HELD

REASERCH FROM NORTH COAST TOWARDS SOUTH COAST

******************************************************************* 1. HISTORICAL BACKGROUND OF MSANE CLAN BEFORE THE REIGN OF SHAKA ka SENZANGAKHONA AS KING OF THE ZULU NATION AND BEFORE ARRIVAL OF BRITISH SETTLERS. The people of Msane are direct descendants of King Nxaba ka Mbhekane, son of Sontuli Msane who was the supreme traditional head of Msane Clan. They originated far beyond Hluhluwe, and as far as the emThekwini Mount, and they spread all over the country.

Abakwa Msane(The people of Msane) were active and naturally creative, that they planted their purple-grained maize(u Gidigidi) with their wooden hoes and possessed not even a weapon wherewith to slay each other, they also use to fetch clay from their favourite clay spot called iNhlokohlela to make clay house facalities e.g. buckets (izimbiza),round jugs(izinkamba) pots, dishes, vases( izitsha zokuhlobisa) etc.

Picture: Msane clan people were active, creative and independant. And yet, than their king Nxaba Msane, none was more bellicose, and of doughty warrious, none more renowned in Shaka’s Army, than was Mgobhozi Msane(Father of Nongqiwu). This was paragon of prowess, Mgobhozi ovela-entabeni (Mgobhozi who comes over the hill)

As years progressed, the Msanes grew more cultured and civilized. Certain enterprising smith with Shabangos(who afterwards ran off with Nxaba)as their head, journeyed down from Nquthu district and profitable business in assegais and hoes, so much sothat in course of time, by trade increase and natural multiplication.

They became quite a seemly clan, proudly dubbed themselves abakwa Bukhosini (They of Mr. Right Royal Blood) by nature and in their own rights. They are currently not even one traditional leader that is recognized as traditional head because of some political implications, but the process is still underway to retain and claim back the

Msane chieftaincy and kingship that was disposed by Natal Colonial Government to another clan because of Ntelezi Msane, the great headman of Izinkumbi Ezimfece, who was against the law of Poll Tax that was imposed to native males at the South Coast, where first native king of the Msane Clan, Inkosi Nonjonjo settled. Some part of about 2345 hacters of the land has been retained back back. 2.MSANE CLAN HERITAGE BACKGROUND AND GEONOLOGY CONTINUES. SOURCES OF INFORMATION

1. Dr. James Stuart’s Archives 2. A.T. Bryant’s Archives 3. National Cultural Museum – Pretoria 4. National Archives Of South Africa – Pretoria 5. Pietermaritzburg Archives Repository 6. Durban Archives Repository 7. Cape Town Records Centre 8. Consultations – Mr. Shaka Msane – ( Umzinto) 9. Master Of High Court – Pietermaritzburg. 10. Ulundi Archives Repository – Ulundi. 11. Kielie Campbell African Library – UKZN 12. Consultation – Inkosi Mzochithwayo Msane –( Mtubatuba).

3.USUKA KUPHI UMLANDO WESIZWE SALWA – MSANE (MSANE CLAN) Mangiqale ngicacise lokhu ukuze ngungabi khona nokuncane ukudideka nokuduka esizweni sonkana sabantu bakwa Msane. U Msane noma u Msani igama elilodwa, kuya ngokuthi wena wajwayela ukusebenzisa muphi unkamisa ekugcineni, u “ ë “ noma u “ i “, umahluko awukho, izithakazelo ziyefana, kanti kuyenzeka futhi ukuthi emndenini wendlu eyodwa, amalungu alowo mndeni asebenzise onkamisa abangafani ekugcineni kwesibongo. Isizwe sakwa Msane (Msane Clan) sinomlando ojulile futhi obanzi, onothile futhi kuzozonke izinhlaka zempilo, yingakho ngithanda ukuwulanda kusukela emandulo ekujuleni kokunotha kwawo, ngiwusvuse kusukela ngaphambi kokuthi kufike abamhlophe kuleli lendabuko ngo nyaka ka 1652 (Arrival of European Settlers), kuze kube yimanje, kanti futhi ngiwulanda lena kude ngaphambi kokuthatha umbuso kwe Nkosi u Shaka kaSenzangakhona wesizwe sama Zulu esesibizwa ngawo kumanje, umbumbi nomqambi weSizwe sama Zulu ngokugwinya ezinye izizwe ( akasiye umdali we Zizwe ).

4. ARRIVAL OF FIRST BRITTISH SETTLERS AS SUGAR CANE FARMERS AT SOUTH COAST, UMZINTO. Thomas Reynolds, South Coast 1880–1885: A HISTORY From September 1880 until his death in June 1885, Thomas Reynolds, as the elected representativeof the South Coast, was the conduit through whom the South Coast community expressed their needs and wishes.

Born in 1820, he arrived in Natal in 1850 with his brother Lewis and settled in the Umhlali district on the North Coast. By 1856 Thomas was producing rum (known locally as“Umhlali water”) at the Shaka’s Kraal mill. In 1863 he purchased Oaklands Estate. Within the Victoria County community he was prominent during the 1860s as a captain in the Umhlali Rifle Guard and as a member of the Victoria Coast Railway Committee. Following Lewis’s death in 1875, he moved to the South Coast to pursue the sugar interest his brother had acquired in Umzinto.

In July and August 1877, Thomas was acting-resident magistrate in Alexandra County. In that year with his sons Frank and Charles, he established T. Reynolds and Sons based in the Umzinto district while continuing to maintain his business interest in Umhlali. In 1880 he accepted a petition signed by 40 local residents (including his sons, Frank and Charles) to contest the Alexandra and Alfred Counties seat in the colonial legislature.Meanwhile, backed by 36 local residents, William Hawksworth, the sitting member of the Legislative Council (MLC), advertised his intention to contest the election. His candidacy was endorsed by two prominent members.

With sugar interests on both the North and South Coasts, Reynolds was a man of means.At a public meeting in Umzinto he let it be known that financially his Umzinto Sugar Estate had “a substantial balance on the right side”. After the meeting, electors were invited to the Royal Hotel to enjoy a “harvest home celebration” at which food and drink flowed freely in what could be described as an election sweetener.

The outcome of the election, held in the final week of September, saw Reynolds triumphant Hawksworth, however, appeared to suffer from sour grapes, subsequently accusing Reynolds of being out of touch with his constituents. He based his claim on the fact that Reynolds had not held a public meeting prior to the commencement of a new session of the legislature. In reply, Reynolds pointed out that the legislature had not met for nine months and that no one had approached him to hold a meeting during the two months he had been in Umzinto. Hawksworth’s strictures were endorsed by 21 local planters and in all probability were a veiled criticism of the fact that Reynolds continued to spend a great deal of his time on his Oaklands Estate in Victoria County.

This may explain why by the time of the 1882 election the Mercury’s Alexandra County correspondent referred to Reynolds as “The Lord of Oaklands” His retort to this was: “I have been told I represent a cantankerous constituency … which may be rather troublesome.”

Reynolds’ tenure as the South Coast’s representative coincided with an unprecedented spate of public interest in a wide variety of issues. Whilst disappointment and lost opportunities characterised the experience of settlers on the South Coast during the 1870s, it certainly did not dampen their will to see improvement in their surroundings, nor did their isolation from the rest of the colony diminish their readiness to express opinions on matters of general interest. Attesting to this was the fact of the settler community Samuel Crookes and William. American missionaries were among the early whites in Natal.

Dr Newton Adams (after whom Adams College at Amanzimtoti was named), Daniel Lindley (pastor to the Voortrekkers after they had arrived in Pietermaritzburg), and Aldin Grout (who gave his name to Groutville), were three of the original missionaries of the American Board of Commissioners for Foreign Missions who were to remain in Natal after it became a British colony

5. 1913 NATIVES LAND ACT The Natives Land Act (No. 27 of 1913), also known as the Black Land Act, was passed because of constant pressure by Whites to prevent the encroachment of Blacks on White areas. This law incorporated territorial segregation into legislation for the first time since Union in 1910.

The law created reserves for Blacks and prohibited the sale of White territory to Blacks and vice versa. An annexure designated the territory preliminary allocated to Blacks, with a provision that a commission was to investigate the matter further for a more realistic delimitation. In effect, over 80% went to White people, who made up less than 20% of the population. The Act stipulated that Black people could live outside the reserves only if they could prove that they were in White employment. Although the law was applicable to the whole of South Africa, in practice it applied only to the Transvaal and Natal. In the Free State, such legislation was already in force since 1876, while a law forbidding Blacks to own property in the Cape would have been in conflict with the constitution of the Union of South Africa, as Cape property-ownership was one of the qualifications for Black franchise. Share cropping on farms in the Transvaal and the Orange Free State was forbidden. According to debates in Parliament, the Act was passed in order to limit friction between White and Black, but Blacks maintained that its aim was to meet demands from White farmers for more agricultural land and force Blacks to work as labourers. The Natives Land Act, 1913 (subsequently renamed Bantu Land Act, 1913 and Black Land Act, 1913; Act No. 27 of 1913) was an act of the Parliament of South Africa aimed at regulating the acquisition of land by "natives", i.e. black people. The Act formed an important part of the system of Apartheid and is of importance for both legal and historical reasons.

The Natives Land Act of 1913 was the first major piece of segregation legislation passed by the Union Parliament, and remained a cornerstone of Apartheid until the 1990s when it was replaced by the current policy of land restitution. The act decreed that only certain areas of the country could be owned by natives. These areas totalled only 13% of the entire land mass of the Union. The Act created a system of land tenure that deprived the majority of South Africa's inhabitants of the right to own land which had major socio-economic repercussions. Had the Supreme Court not rendered the Act's application void for a few years it also would have disenfranchised all "natives" in the Cape Colony, where blacks and people of mixed race (Cape Coloureds) had greater political rights than the other provinces as a legacy of British rule. The Act continued in force for some forty years. The opposition was large and organised. Saul Msane used his newspaper to create an issue. He was then Deputy-President of what was to become the African National Congress. He supported whites like William Cullen Wilcox who had created the Zululand Industrial Improvement Company and this had led to them supplying land to thousands of black people in Natal. Msane was amongst five people who were sent to Britain to try and overturn the law once it came in to force in South Africa.

6. HOW DID TRADITIONAL LEADERS RESPONDED TO THE IMPLEMENTATION OF 1913 NATIVES LAND ACT. The Natives Land Act sparked fierce opposition particularly by Black African people. While the Act was still a Bill in parliament on 21 March 1913,, John L Dube, President of the South African Native National Congress (SANNC), published an article “Wrong Policy” in the newspaper ILanga Lase Natal. He criticised the Native Land Bill and stated that it was intended to keep Africans down, to tell them “Get out, Fotsesake, to go back to your locations, or else go back to work for your white masters. On 25 July 1913, after the Land Act was passed, the SANNC convened a conference in Johannesburg and resolved to raise funds that would be used to send a delegation to Britain which would appeal to the Imperial government against the Act. Officials in the Department of Native Affairs requested the SANNC not to proceed with their appeal, but the SANNC resisted these attempts. Then on 14 February 1914, the SANNC met and chose five members to go to London-- John L Dube, Dr Walter Rubusana, Saul Msane, Thomas Mapikela and Solomon T Plaatje. The delegation left for London and upon arrival met missionaries and members of the Aborigines Protection Society. They later met Lewis Harcourt, the Secretary for the Colonies, and issued a petition to the king. Harcourt advised them to take their case to Parliament and not to the Crown. The British government did not intervene and consequently the Land Act was not reversed. Picture: 1914 delegation of the South African Native National Congress to England, to protest at the passing of the Land Act in 1913. Left to right (sitting):Thomas Mapikela, John Dube, Sol Plaatje;(standing): Walter Rabusana, Saul Msane. Solomon T Plaatje published Native Life in South Africa as a protest against the Land Act. The passing of the Act also ignited a protest march by Mahatma Gandhi. In addition, the African people’s Organization (APO) also spoke strongly against the Land Act. 7. SIFIKA KANJANI ISIZWE SAKWA-MSANE ( MSANE CLAN ) EKUBENI ISIZWE SAKWA-ZULU (ZULU NATION ) Ngenkathi i Nkosi u Shaka Zulu wesizwe sakwa- Zulu ( Zulu Clan ) ithatha izintambo zobukhosi kuyise u Senzangakhona emuva kokukhothama kwakhe ngo Nyaka ka 1815, u Shaka wasebenzisa ubuhlakani namaqhinga obuqhwaga ukugwinya ezinye izizwe, okwakuthi lapho esephumelele ukusebenzisa amaqhawe alesosizwe ukuhlasela esinye, bese eyasiqhwaga lesosizwe abe esesibiza ngesizwe sakwa – Zulu. Wayeqala ngokuqhwaga abantu besifazane nezingane zalesosizwe ngoba amadoda yiwona ayebamba impi, egwcele emahlathini. Kwenzeka kanjalo-ke nasesizweni sakwa Msane ( Msane Clan ) esabe singaphansi kwe Nkosi yaso i Nkosi Nxaba Ka Mbhekane ka Sontuli wakwa Msane, sahlaselwa yibutho lika Shaka izikhawu eziningana kwaba umunyu nosizi, nokuhlukumezeka, ngoba phela isizwe sakwa Msane ( Msane Clan ), kwabe kuyisizwe esasingesona esophuma silwe, kwakuyisizwe esasikhonze ukuzilimela amasimu, ukufuya, ukuzingela konke nokuba izinto ezibazwa ngokhuni. Isigagayi seqhawe lesizwe sakwa Msane ( Msane Clan ) okwabe kungu Mgobhozi Msane – owehl’ e Ntabeni, nguyena owayenesibindi esimangalisayo ekuvikeleni isiwe sakwa Msane ( Msane Clan ) ezitheni. U shaka nguyena-ke owakwazi ukumqaphela ukuthi amthathe amfake ebuthweni lempi yakhe elalibizwa ngokuthi i Dlangezwa ayehlasela ngalo ezinye izizwe, njengoba amsebenzisa kakhulu ekunqobeni isizwe sama Ndwandwe esasiholwa u Zwide ka Langa, naso wasinqoba ngaye u Mgobhozi ovel’ eNtabeni (He who comes from the Hill), sabe sengena ngaphansi kobukhosi besizwe sakwa Zulu ( Zulu Clan ). 8. BADABUKA KUPHI ABANTU BESIZWE SAKWA – MSANE (ORIGIN OF MSANE CLAN PEOPLE)

Indabuko nemvelaphi yabantu besizwe sakwa Msane ( People Of Msane Clan ) njengesizwe esasizimele ngaphambi kombuso ka Shaka Zulu, esasinenkosi yaso yoselwa noma yendabuko ngokuka Nkulunkulu umdali wezizwe, osemabhukwini wabagcini-mlando ( historians ), nabavikeli bamagugu nomlando (historical information and heritage custodians), ingxenye yawo esatholakala ezinqolobaneni zomlando ( archives ) kanye nase mtapweni wolwazi ( libraries ) otholakalayo okwamanje owashicilelwa phansi, uthi abantu besizwe sakwa – Msane ( Msane Clan People ) badabuka e Hluhluwe, ngaphansi noma ngemuva kwe Ntaba okuthiwa u Mthekwini. Yilaphoke okuthiwa inxiwa lesiGodlo seNkosi ( King’s Palace ) yesizwe sabantu bakwa – Msane, i Nkosi Nxaba Msane esabe sikhona. Kuthiwa isizwe sabantu bakwa – Msane sasibumbene, sihloniphana, kanti futhi sasazisana kakhulu, ngendlela yokuthi izitha zazithwala kanzima ukungena phakathi kwaso, okwa mthatha ubuhlakani obunzima kakhulu no Shaka ukuthi akwazi ukuzuza ubuchule buka Mgobhozi ukuze akwazi ukuzuza isizwe sakwa Msane ukuba singene ngaphansi kombuso wobukhosi bakhe. Amanxuluma abantu besizwe sakwa Msane ayakhiwe abamahle kakhulu njengoba kwabe kuyisizwe esasidle ngokukhuthala, namaqhugwana abantu besizwe sakwa Msane ayakhiwe ngotshani obuhle nangezintingo ezikhethekile. Akekho owayexakeka njengondingasithebeni ebantwini besizwe sakwa Msane, ngendlela esasazisana ngayo.

Abantu besizwe sakwa Msane ( People Of Msane Clan ), babekhuthele bekhonze ukutshala amasimu angodeda ngendlale, bekhone kakhulu nokutshala ummbila wabo omibalabala owawubizwa ngonguthi “Gidigidi’’, kanti babezibazela amagejaokhuni okuyiwo ababelima ngawo, akekho owayenesikhathi sokubaza isikhali sokubulala abanye besizwe sakhe ngenxa yokythi i Nkosi Nxaba ka Mbheka yabe ineziyalo ezinqala, ineso elibukhali esizweni sayo ukuthi siziphathe ngendlela okuyiyona yokuphila. Babethanda ukubumba izinto ezinje zimbiza zokugcina utshwala besintu, neziphuzo ezenziwe ngommbila ogayiwe, kanye nezinto ezinhle eziyimifanekiso yokuhlobisa, ngoba babene ndawo yabo lapho babemba khona ubumba eyayibizwa ngokuthi i Nhlokohlela. Babethanda ukungena emahlathini bagawule ngamatshe imithi yokubaza izinto ezinjenge zinkezo, izingqoko zokubeka ukudla nenyama, nezithebe zokudlela. Babekhonze ukwaluka amacansi, izgqoko zelanga, beshuka nezikhumba benza izinto zokubhincisa umzimba. Izikhwama zokuphatha izitshalo ( vegetable baskets ) babezakha ngotshani obuphambili 9. UKUDLA KANYE NOMNOTHO WESIZWE SABANTU BAKWAMSANE ( FOOD AND WEALTH OF MSANE CLAN PEOPLE )

Umnotho, ukudla kanye nomcebo wesizwe sabantu bakwa Msane wawu sekuthembeleni emvelweni eyabe iyisipho somdali ( natural resources ), njengoba babewusebenza kakhulu umhlabathi, betshala, kanti futhi bekhonze imfuyo, befuyile izinkomo ezazinonophele, izimbuzi, iziklabhu, izinkukhu, izingulube, iznja ( ezazivikela imfuyo nezilwane ezilwaneni zasendle), amahhashi noma izinjomane zokugadavula izindawo, kanye nezimbongolo ezazithwala imithwalo uma ibuya emasimini. Isizwe sabantu bakwa Msane kwabe kuyisizwe esasikhuthele impela, hhayi ngamandla kuphela konke nangomqondo. Kwakuyisizwe esasiwusebenzisa umqondo ekusunguleni izinto ezazizoba wusizo kusona ngaphambi kokuba kuze kufike ingcindezelo yokufuna amandla angaphezulu kwezinye izizwe, ukuba sinqindwe amandla nelungelo lokuzimela njengesizwe. Picture: Natural resources was their gift from God at Msaneland. Ngezinye izindlela ukucabanga kwabantu besizwe sakwa Msane, kwakungancikile kwesinye iszwe, kepha kwakuncike kumdali waso. Izintu bezisusela kokho bokhokho baso ekuzimeleni ngokomnotho wendabuko. 10. U SHAKA KA SENZANGAKHONA WASIQAPHELISA LESI SIZWE SAKWA – MSANE Inkosi Shaka ka Senzakhona wesizwe sama Zulu (Zulu Clan), wasiqaphelisa lesisizwe sakwa Msane (Msane Clan) esasithanda ukuzimela nokudlodlobala ezintweni esasienza, kanye nangoko mnotho, waphumelela ukuzuza u Mgobhozi Msane ukuthi amxuse angene ngaphansi kobukhosi besizwe sakwa Zulu, wabe esemabela udedangedlale wendawo lapho ayezozinza kuyona nabantu besizwe sakwa Msane abamlandelayo., ingxenye yayo osekwakhiwe izindlu zesimanjemanje ezibizwa nge lokishi okuthiwa i kwa Msane Township e Mtubatuba. Abantu besizwe sakwa Msane base behlakazeki abanye babaleka bagcwala amahlathi badukelana namakhosi esizwe sakwa Msane, bahamba bezikhonzela ngaphansi kwamanye amakhosi ababalekela kuwona lapho yabe ingakafiki impi yebutho lika Shaka. I Nkosi Nxaba ka Mbhekane Msane yabaleka nesizwe sayo yalibhekisa ezansi nesifunda yaze yayofika e Nquthu yabuye yakha khona esinye isigodlo sayo nezingane kanye namakhosikazi ayo, ngoba lesi esabe sise Hluhluwe sashiswa impi yebutho lika Shaka. Kwathi u Shaka angezwa ukuthi i Nkosi Nxaba isifudukele e Nquthu waphinde wathuma ambutho ache ukuthi ahlasele isizwe sabantu bakwa Msane bashise isgodlo sayo futhi, ashaqe konke nemfuyo yakhe nezingane kanye namakhosikazi, okwaba yisimo esinzima kakhulu ku Nxaba, yingakho kwizithakazeleo kubuye kuthiwe u “ Nxaba ka Mbhakane owabhekana nokuhlupheka “, yathwala kanzima impela i Nkosi yesizwe sakwa Msane ngaphansi kwesandla sika Shaka Zulu, ingangoba yaze yabona kungcono ebaleke ilibhekise kwelase Swazini. U Nxaba ka Mbheka akabanga namaqhinga noma nemicabango yokuziphindiselela ekuhlaselweni u Shaka Zulu, kepha yayiphokophelel e ekuvikeleni isizwe sayo ukuze sikwazi ukuzimela sizithuthukise ngokuthanda kwaso. Yingale so sikhathi-ke abantu besizwe sakwa Msane babehamba besala endleleni, abanye basala e Swazini, bangena ngaphansi kobukhosi besizwe sama Swazi, waqhubeka njalo wawela umfula i Zambesi River, waze wayofika osebeni lomfula i Busi River kwelamaputukezi e Mozambique lapho afike wazinza khona nalelo dlanzana labantu ababesabambelele kuyena, wakha inxiwa wabusa iminyaka elishumi (10 years), yabe isiyakhothama i Nkosi Nxaba Ka Mbhekane Msane. 11. KAFISHANE NJE AKE SIBHEKE UKUZALWA NOKUKHULA KWENKOSI U SHAKA ZULU NOKUNGENA KWAKHE ESIHLALWENI SOBUKHOSI BOMBUSO WAKWA ZULU KANYE NOKUHLASELA KWAKHE EZINYE IZIZWE. Omunye umuntu mhlambe ukaye azibuze ukuthi kwaba yini imbangela yokuthi u Shaka ahlasele kangaka ezinye izizwe, yingoba mhlasimbe wangezwani nokuthula, noma lezi einye izizwe zaziyingozi esizweni sama Zulu. Ngoko mlando kuthiwa u Shaka wazalwa ngaphandle komshado uyise u Senzangakhona, emzala entombini yase Malangeni okwakuthiwa uNandi, ababezwana naye ngasese. Kwathi esevela ungiyosho, esekhulelwe phela u Nandi, wathi lapho ethi utshela u Senzakhona ukuthi usemkhulelisile, u Senzakhona waziphendulela ukuthanda kwakhe wathi u Nandi kazihlolisise mhlasimbe uphethwe i “shaka’. Ukuthandana kuka nandi no Senzangakhona kwabe kuyimfihlo, ngoba okwathi sekuvela ukuthi u Nandi ukhulelwe ngempela, u Senzangakhona wabe eseyamthatha emenza u Ndlunkulu wakhe wesithathu. UNandi wazala umtwana esehlala no Senzakhona emzini wakhe okuthiwa isesiKlebheni ngase Babanango, lapho kunendawo ebizwa ngokuthi yise Makhosini okwakungcwatshelwa khona amakhosi. Impilo yobudlelwano phakathi kuka nandi no Senzangakhona ayibanga mnandi esi Godlweni, kwathi lapho u Shaka eseminyaka eyisithupha kwenzeka wabulala inja kanti vele unina uNandi usenyamanambana kuyise u Senzangakhona, kwabe uyaxoshwa esi Godlweni yena nonina, okwadingeka ukuthi u nandi abuyele kubo e Malangeni, okusho ukuthi komalume ka Shaka. Kwaba nzima ukukhula kuka Shaka eMalangeni kubo kanina u Nandi, ngoba wayehlala ngokuhlukunyezwa nawugconwa abanye abafana abangangaye bemtshela ukuthi uyingane engenababa. Wakhula elwa njalo nabanye abafana bakomalume wakhe eLangeni. U Nandi waze wazama ukumbalekisa futhi ukuba aye kohlala ngaphansi kwesizwe sakwa Mthethwa esasibuswa i Nkosi u Dingiswayo lapho kwakwendele khona udadewabo ka Nandi. Kwa Mthethwa bafike bamukela ngenkulu intokozo nobungani, kanti kuthiwa nakhona wafike kwaba yiso leso abafana ayekhula nabo kwa Mthethwa babehlale njalo bemgcona bemusho ngawo wonke amagama, okwadala ukuthi U Shaka akhule eseba nenhliziyo embi nencane, kanye nesihluku. Kwathi lapho esekhulile eseneminyaka engamashumi amabili nantathu (23 years), i Nkosi u Dingiswayo yamufaka ebuthweni layo elibizwa ngeziChwe, ngenxa yobude bakhe kanye nesibindi esesabekayo esasibonakala kuyena. Yilapho waze waqanjwa khona igama lokuthi u ‘Nodumehlezi’ (the one who when seated causes the earth to rumble). Lapha angiqondile ukubukela phansi isithunzi sika Shaka noma ukumbeka kabi ngokomlando wakhe, umlando wesizwe sabantu bakwa Msane engizama ukuthi sicaciselelke kahle ukuthi kungani isizwe sakwa Msane (Msane Clan) saba ngesinye esaba yizisulu zezimpi sika Shaka, yingoba sasenzeni noma kwakuyisizwe esingalungile yini. Kumele ukuthi sizihlaziyele thina ngokwethu ngokuthola umlando nge Nkosi u Shaka Zulu, okuyilapho sizothola ukuqonda ukuthi zonke iziyaluyalu zazibangwayini, kepha inhloso kungeyona eyokugqugquzela inzondo engasusa umsindo onempi phakathi, kepha kuyukwakha uxolo kuthi nesizukulwane esithintekayo sikwazi ukuxolisela okhokho babo ngokwakwenzeka emandulo, ngoba iphutha angeke lalungiswa ngelinye iphutha. Kwathi lapho sekukhotheme uyise i Nkosi u Senzangakhona ngo 1816, uDingiswayo wasiza u Shaka ngamabutho ukuba abulale umfowabo omdala u S’gujana okwabe kunguye okwakufanele ukuba athathe ubukhosi emuva kokukhothama kuka Sezangakhona waphumelela u Shaka ukubulala umfowabo u S’gujana. “Ngaleso sikhathi isizwe sakwa Msane (Msane Clan) sasizilmela singenankinga ngoba sasingahlangene neziyaluyalu ezaziphathelene nesizwe sakwa Zulu (Zulu Clan) ngoba sasizilimela amasimu, sibumba nezinkamba konke nezimbiza, sizalusela umhlambi yezinkomo. U Shaka wabe esethatha ubukhosi bukayise u Senzangakhona emuva kokubulala u S’gujana umfowabo omdala.

U Shaka wazalwa wakhula ngaphansi kwezimo ezinzima, uyise engezwani nomama wakhe, wahlukunyezwa ngabanye abafana abangontanga yakhe ngokomoya nangokomqondo lapho babehlala khona nonina ngaphansi kwesizwe sase Malangeni nangaphansi kwe sizwe sakwa Mthethwa. Waqala ukulwa izimpi esmncane ebuthweni lika Dingiswayo. Ubukhosi bakwa Zulu wabuthola ngesihluku kanye nezikhwepha ezinzima, kungengoba kwakuyilungelo lakhe lokuzalwa ukuqhoqhobala isihlalo sobukhosi bakwa Zulu.

Kwathi ekubuseni kwakhe wabusa esanenzondo yokuziphindiselela kubo bonke labo ababemgcona esakhula. Kwafa abantu abaningi kakhulu ngesikhathi sokubusa kuka Shaka ngoba wasekhule waba nenhliziyo embi nenzondo. Ukuthinteka kokuhlaselwa kwezinye izizwe ngiyacabanga ukuthi kwaba yimbangela yezimo u Shaka ayekhuliseke ngayo, akubanga nje ukusukela emqondweni ngoba kwakunezinjongo ezinhle ukubumba isizwe esodwa. Uma izinto sizihlaziya ngesikhathi samanje lapho kumele kuhlonishwe ilungelo lokuphila lawo wonke umuntu, ngiyacanga ukuthi okwakwenzeka ngaleso sikhathi kwawahlukumeza kakhulu amalungelo abanye abantu, kanye nezinye izizwe.

12. THE SHORT HISTORICAL BACKGROUND ABOUT SHAKA’S BIRTH, AND HIS REIGN AS A KING. Shaka was the illegitimate first son of the chieftain Senzangakhona kaJama and Nandi, a daughter of Bhebhe, the past chief of the Elangeni tribe, born near present day Melmoth, KwaZulu-Natal Province. Due to persecution as a result of his illegitimacy, Shaka spent his childhood in his mother's settlements. He is recorded as having been initiated there and inducted into an ibutho lempi (fighting unit). In his early days, Shaka served as a warrior under the sway of local chieftain Dingiswayo and the Mthethwa, to whom the Zulu were then paying tribute. Dingiswayo called up the emDlatsheni iNtanga (age-group), of which Shaka was part, and incorporated it in the Izichwe regiment. Shaka served as a Mthethwa warrior for perhaps as long as ten years, and distinguished himself with his courage, and with his adept skill as a close combat warrior. His skill got the attention of the Mthethwa's Chief Dingiswayo. Dingiswayo became even more interested in Shaka when he discovered Shaka's royal bloodline and he honoured Shaka by making him commander of his regiment. Dingiswayo had been exiled after a failed attempt to oust his father. There were a number of other groups in the region (including Mabhudu, Dlamini, Msane, Mkhize, Qwabe, and Ndwandwe). Along with them, Dingiswayo helped develop new ideas of military and social organisation, in particular the ibutho, sometimes translated as "regiment" or "troop". They were probably responding to slaving pressures from southern Mozambique. The ibutho was rather an age-based labour gang (cohort) which included some better refined military activities, but by no means exclusively. Most battles before this time were to settle disputes, and while the appearance of ibutho lempi (fighting unit) dramatically changed warfare at times, it largely remained an instrument for seasonal raiding and political persuasion rather than outright slaughter. When Senzangakoma (Shaka's father) died, Sigujana-Shaka's younger brother stepped in as Chief of the Zulu clan. However, Sigujana's reign was short as Shaka with the help of Dingiswayo and his half brother Ngwadi had Sigujana assassinated. Thus, Shaka reigned as Chief of the Zulu clan but he remained a vassal of Dingiswayo, Chief of the Mthethwa clan 13. KWENZEKANI KUBANTU BESIZWE SAKWA – MSANE NGESIKHATHI SOKUBUSA KWENKOSI USHAKA ZULU. Isizwe sabantu bakwa Msane sahlakazeka, kwathi labo abakhetha ukuthobela ulaka luka Shaka balandela u Mgobhozi ka Nongqewu owabe eyiqhawe lesizwe sakwa Msane, owangena embuthweni wempi ka Shaka, okwagcina sebengaphansi kombuso wobukhosi bakwa Zulu. U Shaka wabela u Mgobhozi isabelo somhlaba omkhulu kulowo u Shaka ayesewudlile waba ngaphansi kwakhe, owabe usubizwa ngokuthi ungowakwa Zulu (Zululand), ngoba u Shaka esedudule ezinye izizwe. Abantu bezizwe abakhetha ukuhlala ngaphansi kombuso ka Shaka, base bebizwa ngokuthi bangaba kwa Zulu ngoba amakhosi ezibongo zabo abe esenqotshiwe. I Nkosi Nxaba Msane ka Mbhekane ayivumanga ukuthobela isihluku, kanye nolaka luka Shaka ukuba ibe ngaphansi kombuzo wakwa Zulu ngendluzula, kepha yakhetha ukufuduka ilibangise enhla nomhlaba (northwards) wo Khokho bayo kanye nabantu bayo nabezinye izizwe ezazingaphansi (sub-clans) kwesizwe sakwa Msane yaze yayongenisa kwelama Swazi, nakhona ayizinzanga ngoba yayingafuni ukubuselwa abantu besizwe sayo, kepha yayifuna ukuzibusela yona, izifunsdisele yona isiko-mpilo kanye nendlela yokuphila ezakuphumeleliza isizwe sayo Yahamba njalo ngamahhashi abanye bakwa Msane bakhetha ukusala e Swazini bakhonza ngaphansi kwamakhosi aseSwazini, yawela umfula i Zambesi River yaze yayofika kwelama Putukezi eselaziwa ngokuthi ise Mozambique, yakha yazinza osebeni lomfula obizwa ngokuthi i Busi River khona e Mozambique lapho yabusa iminyaka eyishumi khona kwabe sekuthatha inkosi yakwa Shabangu. Ngokomlando oxoxwayo futhi kuyezwakala ukuthi kukhona amanye amakhosi esizwe sabantu bakwa Msane ababaleka behla njalo baze bayothi cababa ogwini olusezansi nesifundazwe (South Coast) ababeholwa i Nkosi u Nonjonjo wakwa Msane ngeminyaka yabo 1829, base benokudideka noma kwakuseyamabutho ka Shaka noma babedudulwa amabutho ka Dingane okwakuthiwa iS’dindi soMtshiki, ngoba yingalesisikhathi uDingane nomfowabo uMhlangano sebebulele u Shaka, lapho bafike baziphendlela khona amahlathi bakha imizi bazinza, abamhlophe bengakayiboni nakuyibona indawo yasogwini. Abamhlophhe phela bafikela ku Shaka enhla nesifundazwe. Izimpi sesizwe sakwa Zulu (Zulu Clan) phakathi kuka Shaka no Dingane zaziphazamisa kakhulu ezinye izizwe, ngenxa yokuthi isizwe sakwa Msane (Msane Clan) sahlakazeka yonke indawo, abantu baso bahambe bezikhonzela ngaphansi kwamanye amakhosi ezinye izizwe ezazikude nokuhlaselwa. Uma belanda umlando abawaziyo, bathi i Nkosi u Nonjonjo yafike yakha endaweni esibizwa ngokuthi ise Mzinto, lapho esekuthiwa ika Vita khona ngokufika kwalaba abamhlophe ngaphambi ngokuthi bawudle umhlaba. Abantu besizwe sakwa Msane (Msane Clan People) basaphazeke kuwowonke amagumbi amane omhlaba, hhayi kulesisfundazwe esesibizwa ngokuthi ikwa Zulu/Natal kuphela kepha nangaphandle kwezinye izifundazwe nakwamanye amazwe angomakhelwane, naphesheya kwezilwandle imbala, abanye sebazishintsha izibongo baba ngama zemtiti, sebe cevuza izilwimi zabezizwe. Uyabathola abnye ezindawe eszingamalokishi, abangasalazi imuva labo ukuthi ngempela kwakuyikuphi ngoba o Khokho bethu abanye babo bashiya kulomhlaba bengawadalulanga amqini ngenxa yengcindezelo ababengaphansi kwayo ngokuphatha kombuso wamaNgisi Colonial Government owawungaphansi kwe British Empire.

Ngaphambi kokuba ngingene esigabeni sokuchaza kafishane mayelana nokufika kwabamhlophe, nokushintsha kwezinto ngaphansi kombuso wabamhlophe, ukuhlukumezeka kobukhosi bendabuko, imithetho eyafika nabo abamhlophe kanye nokudliwa kwemihlaba yawo Khokho bethu yibo abelungu phela, ake ngikhanyise indlela ukuthi siqale sizazi thina bako Msane ukuthi singobani, kunokuba sitshelw ngabantu abangasazi kahle, nabo okumele basitshele ngabo ukuthi bangobani.

14. IZINDLU ZEMIZI YABANTU BESIZWE SAKWA – MSANE NGOKUHLUKANA KWAZO. KUSUKELA ESIZUKULWANENI SOKUQALA KUZO KUFIKE KWESESINE. (WENA UPHUMA KUYIPHI INDLU NA?) 1. Indlu ka Sontuli kaVangise 2.Indlu kaNxaba kaMbhekane 3. Indlu ka Mgobhozi ka Nongqewu 4. Indlu ka Noncada Nonjonjo 5. Indlu ka Bhukele ka KaNonjonjo 6.Indlu ka Mngeni ka Nombayiza 7. Indlu ka Majoka ka Zashula 8. Indlu ka Mlangazi ka Bangela 9. Indlu ka Ntelezi ka Khukhulela

10. Indlu ka Ka Mnyama ka Tomu 11. Indlu ka Majiji ka Somtala 12. Indlu ka Zabheda ka Mshavu 13. Indlu ka Ntshipheni ka Bhukele 14.Indlu ka Lombo kaLokothwayo 15. Indlu ka Mayinga 16.Indlu ka Malambule ka Kunene 17. Indlu ka Mvune ka Ndindi, 18.Indlu ka Ntetha ka Sombhedu, ……………zisekhona ezinye izindlu ezingakaveli obala ngoba abntu besizwe sakwa Msane basabhacile emahlathini, basaba izimpi zasemandulo bacabanga ukuthi sezingabuye zivuke zibahlukumeze lapho bekhona. Velani bo Msane, sihlangane. Zonke lezi engizibale ngenhla izindlu zasebukhosini, bese kuba khona indlu enkulu okuyiyo eyengamela isihlalo sobukhosi.

15. IZITHAKAZELO ZONA ZIHAMBA KANJENA

Ngiyathanda ukuyicacisa indaba yezithakazelo ngoba abaningi basenokudideka. Baningi bengithinta ocingweni lwami befuna ukwazi ukuthi isibongo esithile esakw Msane yini noma qha. Nami ngiyazama ngokusemandleni ami ukuzama ukuhlaziya ukuthi kwenzeka kanjani ukuthi isibongo esinye singene ngaphansi kwesinye isisbongo. Emandulo kwakunalento yokuthi esinye isibongo singene ngaphansi kwesinye, saziwa phecelezi ngokuthi (sub-clan), hhayi ngoba kuyisibongo esisodwa noma kungabantu bandawonye abangeke baganane bakhe umuzi. Majoka, Kunene, Mthantahtwa, Mnguni was’ oNdini Nxaba ka Mbhekane owabhekana nokuhlupheka Mgobhozi owehl’ entabeni, Vangise Nonjonjo, Madl’ is’bindi sengonyama abanye bedl’ esenkomo Lombo ka Lokothwayo, onga lokothwa, Delela Mvune, owavuna kuqala, abanye bengakavuni, Joka lensimbi elingaphuki, abanye bephophela ngawokhuni Mntimande, Kunene, Ntetha Mageza ngobisi abanye beza ngamanzi nzi ! N.B. This historical information was expressed live on Vuma FM by Zwakele Msane on the 26th June 2013. 16. IZINGQALABUTHO EZINOTHISE UMLANDO WESIZWE SABANTU BAKWAMSANE (PIONEERS OF MSANE CLAN PEOPLE) (a) NXABA KA MBHEKANE MSANE: Inkosi yesizwe sabantu bakwaMsane (Msane Clan King) ngeminyaka yabo 1789, ngaphambi kokubusa kwenkosi yesizwe sama Zulu, u Shaka ka Senzangakhona. (b) MGOBHOZI KA NONGQEWU MSANE: Iqhawe lesizwe sakwa Msane, elahlaba inkosi yamazulu u Shaka ka Senzakhona umxhwele, wamnxusa ukuba ahole ibutho lakhe lempi bahlasele ezinye izizwe. (c) NTELEZI KA KHUKHULELA MSANE : Undunankulu we butho le Nkosi u Mngeni Msane, Izinkumbi Ezimfece ogwini oluseningizimu nesifunda, kanti wabe eyisiShoshovu esasiphikisana nentela ka Khandampondo(Anti Pox Tax Activist), owaboshelwa ukuphikisa umbuso wamaNgisi (Colonial Government) nemithetho yawo eyayicindezela umuntu wendabuko kuleli, eboshelwa ejele elisesiqhingi elibizwa ngokuthi ise St. Helena, ngo 1906. (d) SAUL MSANE : Igcokama lesifundiswa, ingcithabuchopho, nesi Shoshovu se 1913, Natives Land Act, esasilwisana nawo futhi amaNgisi no Hulumeni wawo ukuphuca abantu abamnyama bendabuko amalungelo obunikazi bomhlaba ezweni labo. Wabe engenye futhi yezingqalabutho zokusungulwa kweqembu elibusayo kuleli ngo 1912 i African National Congress, ekanye no Dr. John Langalibalele Dube, Josiah Gumede, Sol Ka Plaatjie kanye nabanye. 11. YIZIPHI IZINDAWO LAPHO ONGABATHOLA KHONA ABANTU BESIZWE SAKWA MSANE, OKWABE KUYISABELO SABO NGOKWENDABUKO YOMDALI Abantu besizwe sakwa Msane lapho ubathola khona, baningi uma uqhamuka enhla nesifunndazwe sakwaZulu/Natal (North of KZN), kusukela ko Pongolo,Vryheid, Hluhluwe, Ulundi, Nongoma, Mtubatuba, Hlabisa, Mfolozi, St, Lucia, Eshowe, Mpangeni Richards Bay, Mandeni, Mthunzini, nakuwowonke amalokishi akhiwe enhla nesifundazwe, ngenxa belu yakho ukususwa ezindaweni ababedabuka kuzona ngenxa yentuthuko kaHulumeni wabamhlophe. Bayatholaka futhi maphakathi nesifundazwe, njengako Nanda, KwaMashu, Ntuzuma, Ethekwini, uMlazi, Amanzimtoti, Umbumbulu, Pietermaritzburgh, Escout, Nquthu. Uma wehlisa ugu oluseningizimu yesifundazwe uzobathola futhi ezindaweni ezinjengako Mgababa, Ilfracmbe, Mandawe, Umkomazi, Schortburgh, Umzinto, Sawoti, KwaMgaye, Qololoqolo, Mthwalume, Hibberdene, Umzumbe, Kenterton, Highflats, Hlokozi, Ifafa, Pennington,Port Sherpston, Ezingolweni, Bizana, kuze kuyoshaya eLusikisiki emaMpondweni ngenxa yakho ukufudukiswa ezindaweni zawo khokho nendabuko. 17. MSANE CLAN REGIME By 1825 Nxaba Msane, another former Ndwandwe general and subsidiary chief had entered central Mozambique, in the Sofala province. He ruled Sofala undisturbed for about 10 years, between 1825 and 1835. It was only in 1835 when his was removed by Soshangane. Nxaba left Sofala for Zambia. After July 1821 the area adjacent to the Portuguese possessions of Lourenço Marques, Inhambane, Sofala, and Rios de Sena was affected by the wars and migrations which had started in South Africa a few years before. At least four groups moved into that area; one of them, the Gaza Nguni under Sotshangane, continued to remain in possession of a part of it after 1839, when the other three had left, dominating an area where, before 1820, more than fifty independent political units had existed. Described is the migration of four Nguni groups: those under the leadership of Nxaba Msane, Zwangendaba Jere, the Masoko clan, and Sotshangane Nxumayo, king of the Gaza Nguni. An outline is given of the migration routes through Mozambique, Transvaal, and Rhodesia based on oral tradition. Discussed is the written evidence on these migrations as contained in Portuguese.

18. HISTORICAL FACTS AND ANCESTRAL GENEOLOGY AS NARRATED BY : Late Mr. Shaka Msane of Kwa Mgaye Tribal Reserve in 2012:

Picture, from left to right: Mr. Shaka Msane showing the land where Nombayiza’s homestead was, and where some Msane Clan people were buried. He said to me, I qoute “Msane, Lets talk Africanism, not Colonialism for a while. In South Coast long time before arrival of first Bryne's Company settlers from Liverpool which produced sugar cane barons Reynolds Brothers, it was already populated by native inhabitants of Msane Clan which was the dominant clan of the Nguni tribe and the first to arrive on the south coastal region, which then called Colony Of Natal, they had escaped Shaka's tyranny in 1826 to intergrate clans as one strong nation, from the North Coast. They cleared bushes for settlement to be called Msaneland, their homesteads were not built far from river banks to ensure that water is not drawn too far for households usage, and also to easily catch wild bucks for meat when they come to drink water as sometimes hunting was the order of the day, it was when Inkosi Nonjonjo of Msane clan exclaimed the spirits of great greatest ancestors by his paraphrase 'Umenzi wezinto zonke uyanakekela',(meaning God the Creator of all universe provides and cares), and that is how the name 'uMzinto River’ was coined. Although some of the land had been retained that is occupied by nine farms, it not yet done because Inkosi Mngeni’s landscape was quite broad and fertile than what has been restored, and so many families were evicted and become landless” after it was invaded by Fransis Herny Fynn and his people. He started this battle in 1971, and lodges the first claim in 1987. It was quite difficult those days because most of the officials were whites, and for a black person to fight for land restoration sounded insane, and as ninghtmare that something like that will ever happen.

THE LAND CLAIM RESPONSE LODGED BY MR SHAKA MSANE FROM NATIVES COMMISSIONER TO  TURTON MAGISTRATE WRITTEN ON THE 18th MAY 1987 Regional Reprsentative Department Of Development Aid Pietermaritzburgh 18 May 1987

To: The Margistrate Turton

Re-Umthwalume Reserve: Land Claimed  by  Shaka  Msani (copies are available)

Mr. Msani  has  called at  this office regarding  land  he claims in  the above reserve. It would appear that all  land  in  the  area  issued  under Deed  Of  Grants  issued  by  S. A. Development (Previously Natives Trust) through the  Chief  Native  Commissioner. The property   as  a whole  is   registered  at  the  Deeds  Office  in the  name   of  the Trust. But not  the  individual  grants  which  wre  no  doubt  recorded  in  a  district  register  kept  for  that  purpose. I can not   therefore from here  assist  Mr. Msani in  allocating  the  land  he  claims  and  he  is reffered  to  you  for possible  assistance. I have previously  tried  to  locate  the  register  kept  by  the  Chief  commissioner  without  success.

MnQml Commissioner in terms of Section 8 of Act 38 of 1927

He told me that he was once approached by old man from Chiliza clan by the name of Chief Mbukwa to confess to him that although he was sitting on that traditional leadership seat, it did n’t belonged to his clan, because when they arrived there as Chilizas, the Msanes were already settled as a tribe, and they had to become a sub clan to the Msanes.

So he believed that before he passed away on this earth he saw the need to confess to the Msanes that chietancy was n’t their natural and legitimate traditional leadership on that area of Umzinto, it came as suprise appointment from Colonial officials, and they could not reject an opportunity when it became available for them. According to my research, I have established that the Chilizas were politically appointed by British Colonial government to become as amakhosi at South Coast in 1905 sine they became so close with Henry Fransis Fynn when they arrived in the region from Swaziland. That is how they acquired chiefdom.

According to the article that was published by Ilanga laseNatal, dated August, 4-5, 2014, with it’s heading which says, “Isibhedlela uMzinto sakhiwe enxulumeni lomuzi wamaDunge, written by Thami Shangase, it told us that, “ Lesisibongo sinezindlu zobukhosi ezine kumanje. Kukhona indlu yobukhosi eseMzinto, ese Portshepstone, eKwaMgaye ngaseMzinto, nenye eseBomvini”, meaning that there are four Chiliza households that are regarded as “amakhosi”, of which one or two of them should not be traditionally legitimate, because Tshesi Chiliza’s chieftaincy has also mentioned as part of their history. We understand that it is still difficult for some other people of particular surnames to accept that their chietaincy were politically installed by colonists, and because of land restitution claims which also involves money, they make sure that they use all staregies to convince people as the legitimate heirs. On my research, I also discovered that even within our own clan, we didi have “amakhosi” who were politically installed by colonial government over other clans land. Chief Meyiwa Msane, was the “chief” of Kabeleni Tribe at KwaMaphumulo District, and Chief Mhlushwa Msane, was also polically placed as chief at Obonjeni, where history does n’t  favour our traditional  leadershuip. After the Napoleonic wars, Britain experienced a serious unemployment problem. Therefore, encouraged by the British government to immigrate to the Cape colony, the first 1820 settlers arrived in Table Bay on board the Nautilus and the Chapman on 17 March 1820. From the Cape colony, the settlers were sent to Algoa Bay, known today as Port Elizabeth. Approximately 4,000 Settlers arrived in the Cape, in around 60 different parties, between April and June 1820. The settlers were granted farms near the village of Bathurst, and supplied equipment and food against their deposits. A combination of factors caused many of the settlers to leave these farms for the surrounding towns. Another group of 1820 settlers continued on to Natal, the home of the Zulu people. At the time, King Shaka ruled the territory with highly-trained warriors of which Mgobhozi Msane was their military commander. Leaders of the Natal settlers requested permission from Shaka to stay on the land, and when the king witnessed the settlers' technological advances, permission was granted in return for firearms. From this time onwards the settlement in the bay consisted of a small, fluctuating group of English traders primarily concerned with the collection and trade of elephant ivory. Many, like Fynn, learnt isiZulu, married local women and established friendly relations with their Zulu neighbours. The Zulu monarch, Shaka, valued their presence and generally made it known that they fell under his protection, a relationship that was further cemented in August 1824 when, following a failed assassination attempt, Fynn was called upon to save king’s life. Other efforts were also made to extend this friendship to new levels. In 1827 a group of traders from Port Natal assisted in Zulu attacks on the Msane, Ndwandwe and the Khumalo clans, while Farewell, for his part, wrote to the Governor of the Cape, Lord Charles Somerset, urging the annexation of Port Natal, a request which Somerset refused in line with then current Colonial Office policy. In 1828 Shaka resolved to present six young maidens and 86 elephant tusks to the English monarch, George IV, and requested that Lt King travel to England with his envoys. The party left on the newly-completed Elizabeth and Susan, leaving the maidens behind, but only travelled as far as Algoa Bay, where they were met with hostility and rudeness on the part of officials. The Zulu delegation was also unimpressed by the squalid aspect of the recently-established settlement at Port Elizabeth, and brought home reports of Whites living in homes little better than mud hovels, and not in the mighty cities they had been led to expect (Fynn 1969:155). There is no doubt that this outcome had a negative impact upon natives perceptions of British power, and upon relations between the two groups. After Shaka’s death in 1828, his successor Dingane also sent a delegation to the Cape, accompanied by John Cane as interpreter, in order to declare his friendly intentions towards the British and to encourage trade with the Cape Colony. It too only made it as far as Algoa Bay where it received a frosty reception from representatives of the Cape Governor. Shaka Zulu’s legacy had to be highly honoured by British settlers because he granted them land at Umvonti in 1824. After the natives land was surveyed, it was given Brynes settlers names, e.g. Park Ryne, name after Rinnette (Rynie) Hoffman in 1850,...Scottburgh after Natal Colony Governor, John Scott in 1860, Kelso was derived from Scottish town named after Kelso Abbey by Henry Cooke, and Pennington named after Pennington family farmer from England, who was killed at Msane Clan village by snake in 1852. The Zululand territory was extended beyond Thukela River to enlarge the Zulu Kingdom over other tribal lands that had escaped to seek refuge in the bushes along the river banks of the south coast. Msane clan people were self sufficient and independant thinkers with all natural resources and fertile land. They had all food plantation like wheat, corn, mielies, sweet potatoes (bhatata), pumpkins etc, as they were active farmers. They continued with their traditional way of life, grinding wheat (amabele), corn (ukolweni) as food for porridge, and making of traditional beer.

The colonial settlers Reynold brothers wanted to change their way of life to become sugar cane plantation slaves, and said to a king,'Chief please tell your people to stop reap and grinding wheat and corn, and work for us sugar cane farms, or otherwise, you and your people, make sure you move away from us to the bushes again, but Msane clan native kings did not allow them to convert people into slavery in their native land, they opted fot moving away with their own traditional life, and that is how indentured Indian labourers were brought by ships as sugar cane plantation workers in 1860. They moved far towards west of the region, and the king and traditional leaders encourage people to grind wheat and corn (gaya amabele no kolweni), and when the king was visiting house to house, he was impressed that the people were still grinding (babesagaya amabele) as usually, and the village became to be known as Left Picture: Wheat (amabele) plantation, Right Picture: Brewing traditional beer ‘umqombothi.

19. ARRIVAL OF INDIAN INDENTURED LABOURERS IN NATAL In the 1850's and 1860's, because fewer natives were prepared to work on the sugar plantations in Natal as the British had hoped, labour was brought in from India, with SS Truro arriving in Durban harbour in 1860 with 300 people onboard. In the next six years a total of 6445 men, women and children arrived. The second batch of indentured labourers, arriving between 1874 and 1879, numbered between eight and nine thousand and were all from Northern India. They were in great demand not only for sugar estates but also for the construction of the railway line from Durban to the interior. The Natal Government Railways, established in 1876, became the largest single employer of Indian labour, some of their employees being experienced and skilled men who had worked on railway construction in India. 150 000 more Indians arrived over the 50 years from 1860, resulting in Natal (today KwaZulu-Natal) becoming one of the largest Indian communities outside Asia.However, there had been Indians at the Cape from around 1653. The Dutch merchants brought them back with them from their voyages to the East and sold them to the Dutch settlers at the Cape. Between 1653 and the early 19th Century there were already over 1000 Indians at the Cape, forming over 36% of the imported slave population. Most had been shipped from Bengale or the Coromandal coast. Because they married slaves from East Asia, other parts of Africa and the local KhoiKhoi and San people they didn't maintain their Indian identity and were generally called 'Malays' - a name that was applied to all the Muslims at the Cape. The majority of Indian South Africans are the descendants of indentured workers brought to Natal between 1860 and 1911 KwaMgaye, and still as it is today. In wrapping up my statement, I like to clarify that Dutch Calvinist settlers, from Dutch East India Company, under the command of Jan van Reebieck did not come carrying Khoikhoi clan with carry bags when they landed in 1652, and Bryne Settler's company did not come carrying Msane clan natives in their luggage bags to be slaves, 'We need to share the wealth of our native land'. That is the reason Mr. Saul Msane, son of Inkosi/Chief Mathew Msane came up with an idea in 1899 of forming an African political party to be called Natal Natives Congress, so then he discussed it with Josiah Gumede to meet Harriette Colenso. In 1900, Natal Natives Congress was formed with Martin Luthuli. At uMzinto, in the rural outskirts of KwaMgaye, that is where you now find a lot of Msane people who are the remnants of Msane clan people who lived there long time before the area was converted into farms after 1913 Natives Land Act. Msane Tribe traditional community was totaly split apart and divided, when the powers were granted to successive white administrators to appoint and depose “amakhosi endabuko.”, as well as to create chiefdom at will. This became a tool for white administrators to interfere in the internal operations of chiefdoms, in particular to create new chiefdom, destroy others, and depose and replace recalcitrant amakhosi. The result was that various new ruling lineages were deprived of their historical status while other ‘ínferior’ lineages were raised to the chieftainship in their stead, giving rise to disputes among communities over the legitimate ruling lineage.

20. SHAKA MSANE, ka Mdweshu, ka Nombayiza, ka Mngeni, ka Khwila ka Nonjonjo. Shaka Msane/Msani has been a fighter for his entire life since from age 28 in 1971, for the land of his ancestors, it took him a decade of years but he never gave up, because he knew for that one day the battle will be won. Whhen we had discussions with him at his farm house, I observed a lot of courage and perseverance in him,of which I don’t believe i should have the same attitude like him to persist even in the midst fo adversirty. All the records speaks on it’s own that he started this battle of ancestor’s land restistutiton long time before Mr. F.W. De Klerk and his cabinet decided to unban Africal National Congress and other political parties that were banned as legal political parties to fight for natives freedom. Shaka Msane never loose hope, he went from offices to offices at Pitermaritzburgh to confront apartheid government officials to have his ancestors land back to the rightful owners. He was sent from pillar to post, even to Ulundi at the then KwaZulu/Natal Government, but without any success and regarded as an insane person who’s fighting loosing battles. He knw for sure that one day he will win, as it happened up until his death on the 4th December 2013. His sudden death had left an entire Msane Clan South Coast with a big gab, of which will take some time to be filled, because he was a unique person who believe in fighting for what he wants. He knew that if he does n’t fight he will never win any battle, and it was life and death. He had to beliee on himself because he had all the solid information and grounds to fight. Oppression, fear, poverty, inferiority complex because of his educational status or social background did not stand on his way to fight. I believed everything which he usually tells me when we had discussions, because since since then I was a young boy, I had to dream one of my great grand father whom I never knew, holding me by hand through bushes in the wilderness, and sometime trying to run away from wld animals. As history has been briefly explained, Shaka Msane’s goals was that once he had achieved objectives of land restoration, then the next step was for him to be uplifted by his clan as legitimate traditional leader of the Msane clan at Umzinto, since Msane clan traditional leadership was dissolved and destroyed by Colonial government because it wanted to disposses land from he native for their own interests. It is said Msane clan leadership started to fade in 1879 after Inkosi uNombayiza who was the grand faher to Shaka Msane. Inkosi Mngeni Msane, father to Nombayiza was the one who had widest fertile land at the South Coast. The Reynold brothers Thomas and Lewis recognized potential of sugar cane farming, because Msane clan king were standing on their way as obstacles in farming, they had to startegize and divide the clan by appointing from sub-clans their people who were to be known as “chiefs” because they were complying with their commands. That is is when Chiliza people came into leadership, but not axacly as native traditional leaders, but as councillors for colonial government to deprive Inkosi Mngeni his right to stand as native king of Msane clanand other sub-clans like amaDunges, or Chilizas, Shozis, Celes, Ndwandwes etc. On the death of Inkosi Mngeni Msane, that when the colonial farmers got excited that the ‘kaffir bastard’ is dead now, and nobody will be able to stand on our way to own the land. Msane clan people and from other sub- clans were evicted all over seeking another land for settlement, others went t other clan’s tribal land, and they were given a piece of land for building houses (ukukhonza indawo yokwakha). The Msane clan kingdom at the South Coast became weak and dissolved then after the death of Inkosi Mngeni Msane in 1879 and his son Nombayiza as a successor could not to lead well because the colonial government was gaining power. Inkosi Mngeni’s land was surveyed and distributed among British settlers and given their names, and could not be known as Msaneland anymore. The native were moved to the derserted areas in the bushes, away from the sea coast. They had to develop themselves there, or proccedd with their way of life, others who want to work for white farmers were provided with squatter camps, or compounds (izinkompolo). 21. SHAKA MSANE PLAYED AN IMPORTANT ROLE WHILE STILL ALIVE FOR MSANE CLAN TO LODGE LAND RESTITUTION CLAIMS AND TRADITONAL LEADERSHIP. WHAT IS TO HAPPEN NOW TO THE FUTURE? As Msane Clan people we do accept that the big tree has fallen, the hero has vanished in our midst, and the fighter has gone to meet our great greatest ancestors, but believing that he will looking behind to guide us in spirit. Besides any monor mistake he had done, like anybody esle who has mistakes in life. We still believe that what legacy and history he left behind, will still be perprtuated for the benefit of the generation to come, and citizens of this country, not of Msane Clan only. Even in his erternal sleep on his resting place, we shall still recognize him as a hero of Msane clan of the 21st century, like uMgobhosi ka Nogqewu. His untimely death was such a huge blow to the entire clan of the Msanes, that why we say in one voice, “ Uhambe kahle Nxaba, Nonjonjo, Vangise, Majoka, Khwila, uhlale usilwela nangalena kwalomhlaba wezono, size sinqobe, njengoba ugcine unqobile”. As a clan we shall forever acknowledging him for keeping our clan legacy, and been able to transfer some historical information before he passed away to the land of ancestors. At least we do have some thing we can boast ourselves about. It has been a long time that our ancestors were deprived their birthright, and also in their native land to stand as traditional leaders of their people. They were tortured, humiliated, reduced to as inhuman, got arrested, and even killed, just because their powers to be tarditional leaders had to be dissolved, and their land dispossesed

22. SHAKA MSANE’S BRIEF PROFILE. He was born in 1943, a farmer, and former boxing player, a born intellectual, who studied at the University Of Life, he was the son of Mdweshu Msane ka Nombayiza, and a natural born intellectual. He did not have that much formal education, because of the colonial government and apartheid system to persuade Africans to work on farms. He spent much of his early childhood working on the farms, but knowing the facts that he’s not suppose to be working because the land belonged to his great grand fathers, and he is from the native royal household of iNkosi Nonjonjo descent. He was married to MaDlamini in customary marriage ( in our tradition and culture as African, there was no such a thing as divorce. Msane clan elders and culturalist still acknowledged uMaDlamini as lawful and traditional wife of Shaka Msane. He had only one child from MaDlamini, his son Makhosonke Msane, who is already married to a respectful traditional wife. Makhosonke is the only legitimate ( indlalifa) son to Shaka Msane. His other private life beyond this information is untold, because it involved him and those parties ( tarditionally, young people do not interefere with elders private life affairs). Makhosonke is the one now currenlty recognised by Msane clan traditional authorities to be Shaka Msane’s successor (his father) in traditional leadership. He does not dispute or contest with anyone to be appointed as an Inkosi of Msane clan at Umzinto. He has been assesed and approved by all Msane clan households members to the traditional leadership of Msane Clan within Ugu District Municipality as his traditional right (inkosi yoselwa), according to  Msane Clan south coast ancestral lineage. It is believed that sooner but not later, Msane clan traditional leadership will be restored at South Coast, because so many discussions with those bodies that reprsent the government, clan meetings and interviews had been done, and research been conducted. Msane clan people will now have their own traditional leadership to restore the dignity of African nation, and to address all social issues that pose as challenge to destroy our communities. Picture Left: MaDlamini and other Msane Clans members. Picture Right: Makhosonke Msane and other Msane Clan members at Schottburgh Court in Deember 2013.’ 23.MSANE/MSANI CLAN ANCESTRAL GENEOLOGY ON THE SOUTH COAST.As it said that Msane clan people who escaped towards south of the sea coast were under the leadership of Inkosi Nonjonjo where they settled around the areas now known as Park Rynie towards Pennington. Inkosi Nonjonjo was succeeded by his son Inkosi u Khwila, and Inkosi uKhwila was was succeeded by succeeded by Inkosi uKhothweni, and Inkosi uKhothweni was succeeded by Inkosi uNoncada, Inkosi uNoncada was succeeded by  Inkosi uMngeni Msane, Inkosi uMngeni was succeeded by Inkosi uNombayiza, Inkosi uNombayiza, his son was uMdweshu who was father to Shaka Msane, and Makhosonke Msane, son to Shaka has been said that he has to get into his father’s shoes as his birthright and heir, unless the clan households decide otherwise by collective agreement to appoint somebody else from another household to stand as traditional head of Msane clan at South Coast. The problem now facing the clan is that Shaka Msane before he passed away,was self proclaimed to be the rightful heir of Msane clan chiefdom at the South Coast, and there was still to be a family gathering to collectuively confirm Shaka to be installed as a traditional inkosi of iSizwe sakwa Msane, at kwaMgaye. MSANE TRIBE ANCESTRAL LINEAGE AT THE SOUTH COAST Nonjonjo                                                                                                               Khukhulela Khwila	                                Majoka                                                          Ntelezi Khothweni                                     Zashula                                                       Mnyama Nongcada Mngeni                                          Bangela                                                         Bhukele

Nombayiza                                      Shaka                                                         Vacant Shaka Msane Passed Away 2013

(a). The letter that was written by Shaka Msane to the Commission On Traditional Disputes And Claims Bantu Store P.O. Box 40438 Umzinto 4200

Siyakubingelela Mhlonishwa egameni leSizwe sakwa Msane. Isicelo sokusa isihlalo sobukhosi bakwa Msani. Ngokukhulu ukuzithoba Mhlonishwa sicela ukuvusa isihlalo sobukhosi bakithi kwaMsani. Ubukhosi bakwa Msani bafadalala ngesikhathi sempi kaKhandaMpondo bufadalaliswa amaNgisi njengoba amaNgisi ayelwa nokuqeda amakhosi oSelwa ngoba amakhosi oSelwa ayenezabelo ezinkulu futhi ezinomhlaba ovundile. Inhloso yamaNgisi kwakuwukuthola umhlaba ayezowenza amaplazi ezabelweni zama Khosi oSelwa.

Isihlalo esicela ukusivusa ngeseNkosi uMngeni Msane asishiyelwa nguyise iNkosi uNongcada Msane. Inkosi uNogcada wayenesabelo esikhulu lapha oGwini. Inkosi uNongcada wayezinze esifundeni esasaziwa ngokuthi kukwa Mgaye. Sifisa ukusho ukuthi awukho umbango kulesisihlalo ngoba sisendlini enkulu yobukhosi bokuzalwa.

Nangu umlando ngokuzalana kwamakhosi akwaMsane ; Inkosi uNombayiza uzalwa yiNkosi uMngeni, iNkosi uMngeni izalwa yiNkosi uNongcada, iNkosi uNongcada izalwa yiNkosi uKhwila, iNkosi UKhothweni, Inkosi uKhothweni izalwa yiNkosi uKhwila, iNkosi uKhwila izalwa yiNkosi uNonjonjo, iNkosi uNonjonjo yona yayizalwa yi Nkosi uNxaba. Umi kanjalo-ke umlando ngokuzalana kwamaKhosi eSizwe sakwa Msane eNingizimi yoGu.

Siyojabula kakhulu Mhlonishwa neSizwe sonkana uma isicelo sokuvusa isihlalo sobuKhosi bakwaMsane semukelelka. Uma kukhona okusele sekuyakulandela ngemuva kokucubungulwa kwesicelo sethu. Incwadi ibhalwe ngokuhlanganyela iphuma endlini yobuKhosi bakwaMsane.

Othintekayo ekhelini elingenhla ngu Mnu. S.C. Msane.

(b).When Nxaba fled towards North, Nonjonjo moved towards South.

(b). The letter that was written by Shaka Msane to KwaZulu/Natal Land Commission.

Reff. Number:KRN6/2/2/E/47/0/0/68

Mr Shaka Msani P.O. Box 40431 Umzinto 4200 Faxed to Mr Maswazi-033 342 3409 on the 17th November 2003

Umlando ngendawo kaMngeni usuka kuNonjonjo okuwuyena owayisungula eminyakeni yo 1836 kuza neno. Washiya umndeni wakhe wahlala kuyona uMngeni ebusa abantu abakhele isabelo sabantu besizwe sakwa Msane kanye nezinye izibongo ezehlukene. AmaNgisi alwa kakhulu namaKhosi azinqoba izimpi ayezilwa namaKhosi base bakha uhlelo lokudla imihlaba yabantu bendabuko. Wayesedlulile uNonjonjo emhlabeni, sekubusa umzukulu wakhe uMngeni ngo 1913, akhile-ke uMngeni nabantu bakhe kwafika umlungu ogama lakhe ngu William Deacon wathi, “ Nkosi ngikuvakashele ngize ukukwazisa ngezinguquko eszikhona manje, sekubusa iNdlovukazi yamaNgisi, sekusebenza umthetho wayo. Umhlaba sewuyadayiswa noma ngubani manje usenelungelo lokuzithengela owakhe, usune tayitela, nawe usungazithengela owakho ukuze ungakhathazeki esikhathini esizayo.

Inkosi UMngeni Msane wayenezinkomo eziningi, enamakhosikazi ayisishagalolunye, nezingane ezingamashumi amathathu nesihlanu. wabe esyawuthenga-ke ngo $600 pounds emuva kukudayisela amaNgisi izinkomo zakhe. Leyo mali wabuye wayigcwalisela ngezinye izinkomo eziyisikhombisa ngaphezulu, kwabe sekuqalwa kusikwa umngcele kwadatshulwa indawo kaMngeni. Bangena-ke aBelungu esabelweni sayo iNkosi uMngeni Msane, bawusika umhlaba bawenza amapulazi, abantu basunduzelwa ezindaweni abase behlelelwe zona ezabizwa ngokuthi ama “transist farm”, ilapho-ke babakhipha khona abantu esabelweni seNkosi bathi abaye ezabelweni abase bezivule kabusha abebebthi ezamakholwa zibizwa ngokuthi ama “mission reserve”. AmaNgisi ayeqonde ukuqeda umhlaba womdabu nobuKhosi bendabuko ukuze kuvele umhlaba abazowenza amapulazi abazokwabelana ngawo bebodwa. Kwadlula isikhathi washona uMngeni Msane washiya uNombayiza okunguyena owasala wathatha isihlalo sikayise sobuKhosi. UNombayiza Msane esesele nendawo eyayiyisabelo sikayise nabantu abaningi bakwa Msane nezinye izibongo, waqhubeka wabusa yize wayesebusa ngaphansi kwesimo esinzima sombango wamaNgisi efuna ukungenisa ngenkani awudle wonke umhlaba kaMngeni.

Waqhubeka noMbuso waze waficwa ukufa wadlula emhlabeni ngo 1939. Wayengasaboni kahle emehlweni esecele ozombambela isihlalo sobukhosi emva kwalokho. Wathi esedlulile emhlabeni, amaNgisi abonga kakhulu ahti,” Siyabonga ufile uNombayiza, sesizokwazi ukuwuthatha wonke umhlaba, base benyakaziswa behlukunyezwa ngayo yonke indlela obaba neminye imindeni yakithi, basixosha belekelelwa amaphoyisa ayephethe izinhlokohlela zezibhamu, ehamba ngamahhashi nezinqola ngabo 1950. Kusuka lapho-ke uBaba noMama baboshwa bagwetshwa izinyanga eziyisithupha, baphuma lapho badingiswa ngabelungu behlangene nabanye abamnyama abasebengakubona ngoba babefike nabo omkhulu behleli bakhile belima befuyile futhi, bashiya leyo misalela yabantu abase besebenza kubona, okuthe eminyakeni kusuka ku 1985 kuya ku 1987 basuswa ngendlakadla futhi kuthiwa abahambe bayofuna indawo ezabelweni bebanxephezela ngamagxaba ka “asbestors”, basuka –ke abantu baphela kulomhlaba kaMngeni Msane kwahlala abelungu bodwa sabuya sakha imihlangano ngo 1997, okuthe sesibabiza emihlanganweni sibampintshile ipela futhi lapho sekuyisikhathi ebesesidume ngokubulawa kwabelungu emapulazini, babaleka bafaka abantu abamnyama abayisihlanu emhlabeni kaMngeni Msane, siwufuna, esibona ukuthi-ke thina bayasiqhatha thina nabanye abantu bakithi lokuke thina esikuthatha njengesikhumba semvu empisini.

Ngawo-ke unyaka ka 1999, ngathola uhla lwamaplazi ashoyo ukuthi indawo kaMngeni Msane isezandleni zika Reynolds Brothers, sebekhona labantu abahlanu abafakile emaplazini asendaweni kaMngeni.

Ngiyabonga

Yimina Shaka Msani

THE LIST OF FARMS THAT WERE ESTABLISHED  AT INKOSI MNGENI MSANE’S LAND WHICH ARE UNDER THE OWNESHIP OF RENOLDS bROTHERS WAS HANDED TO SHAKA MSANE IN 17 SEPTEMBER 1999  to name a few;

Under the Certificate Of Consolidated Title – T12607/96 Issued under the provision of Section 40 )f the Deeds Registries Act, 1937 (No 47 of 1937)

Of which Illovo Sugar Limited applied for Certificate Of Consolidation Title, No 02/00622/06 And wherears it is registered as follows ;

1.Rem Of The Farm Inverugie No. 5302, situated in the Administrative District Of Natal,        Province Of KwaZulu Natal; held by the said Illovo Sugar Limited under the Deed Of Transfare No. T .26690/89

2. The Farm Woodcote Park No. 4804, situated in the administrative District Of Natal, Province Of KwaZulu/Natal; held by the said Illovo Sugar Limited under Deed Of Transfare No. T.27605/89; (CLAIMED BY MR SHAKA MSANE)

3.Sub 3 Of Lot 60 Umthwalumi No. 3476, situated in the Administrative District Of Natal, Province Of KwaZulu/Natal; held by the said Illovo Sugar Limited under the Deed Of Transfare No. T. 266668/89;

4. Sub 2 Of Lot 60 Umthwalumi No. 3476 situated in the Administartive District Of Natal, Province Of KwaZulu/Natal; held by the said Illovo Sugar Limited under the Deeed Of Transfare No,. T. 26666/89;

5.Sub 3 Of Lot BB No. 8612, situated in the Administrative District Of Natal, Province Of KwaZulu/Natal; held by the said Illovo Sugar Limited under the Deed Of Transfare No.T.26667/89;

6.Sub 2 Of Lot BB No. 8612, situated in the Administartive District Of Natal, Province Of KwaZulu/Natal, held by the said Illovo Sugar Limited under the Deed Of Transfare, No.T.26685/89;

and many more information about farms including those that had already been claimed by the late Mr. Shaka Msane on behalf of Msane tribe, their information is in the possession of the board of Msane Tribe Heritage Trust..

(c). Msane Diceased Estates


 * Mandeni Msane---Refference-NES 16/1944
 * Zebulon MsaniRefference-NES 84/1944
 * Ndebeni MsaniReferrence-NESI 218/1947
 * Gasta Msani---Refference-NEI 22/1948
 * Mfana Msani--Refference- NES 656/1949
 * Malundi Msani---Refference-NEI 656/1949
 * Mbungwana Msane—Refference- 1187/1950
 * Makhosazane Msane-Referrence-873/1950
 * Kali MsaniRefference- 3/1/1/1950

24. MSANE CLAN ANCIENT TRADITIONAL WAY OF LIVING (a). Introduction :Cultural family gatherings used to take place for specific reasons i.e., it should be preparing for the traditional feast a day before, where rituals are being conducted by family traditional healer (inyanga), for the purpose of adoring for good luck and fortunes to come among the family in order to communicate with ancestors in spirit. Buring of special natural herbal essence (imphepho), usually done by someone considered as the head of the family, at the far end inside the traditional thatched hut (emsamo), had to be done by calling upon them according to their lineage. Slaughtering of goats, of cow had to be done before the day of the traditional feast, and the meat to be hanged at the far end of the house for ancestors spirits to acknowledge it overnight.

(b). Religion: Msane clan people used to strongly believed in the spirits of great greatest ancestors as supreme creatures, and God. It is said that slaughtering of goats or cows was to follow on their footstep to do what they did before. It now common to those families who still stick to their traditional values to be always protected and strong. Ancestral spirits are important in Msane tribe religious life. Offerings and sacrifices are made to the ancestors for protection, good health, and happiness. Ancestral spirits come back to the world in the form of dreams, illnesses, and sometimes snakes. The Msane people also believe in the use of magic. Anything beyond their understanding, such as bad luck and illness, is considered to be sent by an angry spirit. When this happens, the help of a diviner (soothsayer) or herbalist is sought. He or she will communicate with the ancestors or use natural herbs and prayers to get rid of the problem (impephepho).

Many Msane people converted to Christianity under colonialism when they were removed from their original dwelling land. Although there are many Christian converts, ancestral beliefs have far from disappeared. Instead, there has been a mixture of traditional beliefs and Christianity. This kind of religion is particularly common among urbanites. There are also fervent Christians who view ancestral belief as outdated and sinful. (c).Marriage: The marriage between the families should be approved by both sides of the partners. It had to be done properly and respectful. There should be an exchange of gifts to appreciate and accept each other to strengthen intermarriage relations and broaden the clan capacity, if the female came from the smaller clan

(d)Witchcraft : Family feuds, conflicts and disputed had long time been there, which could cause some family members to practice witch craft (ukuthakatha), because of greed, jelousy, anger to revenge, or heartred, so capcize prosperity of other family, or individual.

(e). Medicine : As cultural, and conservative people some other natural plants were protected for medication in case of any sickeness because there were not any clinics or hospital before the settlers and missionaries came in this country. They use to consult traditional healers, or witch doctors (sangoma)’usually female foreteller to reveal solutions to certain problems, or disputed.

(f). Surname :Using person’s surname, or praise him by his ancestors name (thakazela) showed respect than using their given name, and especially those used by settlers, and boere. When Msane clan people arrived in Swaziland, they were respected and regardes as from the royal background of the Msane clan. That’s how they achieved praise name to be Kunene, adopted from Swazi royal salute of ‘Wena we Kunene!!’ meaning “Your royal highness”.

(g). Traditional CeremoniesRECREATION Ritual ceremonies also served as part of the entertainment and recreation for the whole community. Msane tribe custom does not mandate formal invitations to gatherings where food will be served, such as weddings and birthday parties. The Msanes believed that food should be shared. Therefore, uninvited arrival at a celebration is an honor to the host. These celebrations include singing and dancing. Television is very popular among urban Msane households. Owning a television set is a luxury for rural Msane since very few rural areas have electricity. Those who can afford to go to the movies do so. For urban teenagers, American youth culture, especially clothing and music, is very popular. Among adults, stokvels(voluntary or common-interest associations) provide financial assistance, friendship, and recreation.

(h). Craftwork and hobbiesCRAFTS AND HOBBIES

The Msane tribe people, especially those from rural areas, are known for their weaving, craftmaking, pottery, and beadwork. Women and children weave everyday-use mats, beer sieves, and baskets for domestic purposes. They also make calabashes (decorated gourds used as utensils). Men and boys carve various household objects and ornaments from wood and bone. These include headrests, trays, scrapers, household utensils, and chairs. Beadmaking is mainly women's work because beads are believed to be a way of sending messages without being dire 25. MSANE TRIBE EXPANSION Msane tribe expanded and spread throughout the country. There are number of surnames that came out from Msane. All these people originate from Msane who was the eldest and the father ancestor to all those people. Some preffered to use their great great father’s names, of which some names came out from certain incident.

(a) .The Kunenes

The Kunene people believed that they originated from Swaziland, and the reason for them to come to now KwaZulu/Natal region, is not explained clearly, my research has established that Kunene people are also descendents of Nxaba Msane’s group which split away from Swaziland and wanted to return back to their original region, and decided to call themselves Kunene of which  how Msane people were recognised at Swaziland, as “ Wena we Kunene”, meaning, “Your Royal Higness”, and also not to be easily attacked by Shaka’s troops. Msane people who became known as Kunene settled at Paulpietersburg, in Boschoek Farm, and their leader was Sgweje who was Nxaba’s brother. Some Kunene people moved downwards towards Pitermaritzburg and settleted next o the banks of uMsunduze River to a place now called “emaSwazini”. And today Kunene people are found in all provinces, and mostly in current Gauteng Province where they became economically independent.

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(b). The Majokas

The Majoka is explained that one of the Msane ancestors was responsible for ensuring that oxen are being well organised for cultivating fields, and he could be the one to take responsibility of keeping safe the yorks, “amajoka”, he was then called “Majoka”, and when Msane chiefdom and their homesteads were destroyed by attackers, he escaped with his family for safety towards south until he reached UMkhomazi River and established a settlement there which was then called “KwaZashula”. The Majoka remnants of decendants are now mostly found at South Coast, along uMthwalume River, and as far as Zingolweni, and their homestead’s head “umnumnzane” was Zashula, who was half brother to Khwila and Nonjonjo.

(c). The Mvunes

The Mvune people also said that were of Msane ancestor who became known as “Mavuna” because he was the one responsible for harvesting, “ukuvuna” when the season was due for reaping, and his direct descent group later called themselves Mvune, Mvuni, or Mvuna. They established their homesteads along the banks of Amanzimtoti River on the eastern side, close to the sea, and they started trading with the Fynns who were offspring of white colonial settlers also farming sugarcane plantation. Majoka and Mvune were Msane brothers who used to ensure that fieds are producing food as something for survival of the clan. Their settlement leader was Ndindi ka Somjakula ka Msane. They organised themselves to be traditionally independent. Their settlement became known as “KwaBhekulwandle”, because they enjoyed staying closer by the sea, of which even today they have well built morden houses closer to the beach which is now surrounded by European settlers establishments.

(d). The Vundlas

The Vundlas are not that much explained about their origin, but so little information can be found in associating them with the Msane tribe that has been revealed because they are only few of them who can tell much about their historical background.

According to some sources, they said that Vundla was the son of Nxaba’s half brother Mjiza, that was avoiding him to leave his region to escape towards north from Shaka’s several attacks. It means that he could be one of Msane ancestors that had his own independent way of thinking. It is said that he could sometimes command his group to lie parallel on the path, blocking the way for Nxaba and his people from escaping his rigion of Hluhluwe.

They end up calling him, “uMavundl’ endleleni”, and end up him gaining the name of “Vundla”, because some could shout and command him in saying, “vundla mvundli, bangadluli lapha”, meaning that, “obstruct the way, they must n’t go through”, and that is how some people now closely related to Msane are known as Vundla. There is no specific area where they can be found organised as a group of families staying closely with each other. They can be found n defferent corners of the country. The Vundla people became so much creative and advance in their morden standard of living. (e). The Ntethas. AbakwaNtetha as they became known, are also Msane people who break away from Msane surname. One Msane ancestor was very old and could not stand any wrongdoings from any person, regardless of the age and social status of that particular individual, he could shout loudly with anger, “ememeza ethetha” towards that person to warn him or her not to behave in a manner which is unacceptable and might harm some mebers of the society. People start to complain about him that he shouts too much, “uthetha kakhulu”, and he was end up being called, uMathetha” because he always shouts people when he was angry. That is when his household family members calling themselves that they belonged to “KwaMathetha”, of which they were later called Ntetha people. They remained settled at Ondini Mountains under the leadership of Sombhedu who believed that he could not throw away his traditional way of living or leave his original homestead because of other people. That is why some of his descendents was named, “umuzikawulahlwa”.

(f). The Madonselas

Their association with the Msane tribe is still being researched.

(g). The Mzimelas

Their association with the Msane Tribe is still under research.

(h).The Nomzazas Their association with Msane Tribe is still being researched

(i). The Lubanyanes Their association with Msane Tribe is still under research

(j). The Madisas Their association with Msane Tribe is still being researched.

(k). The Lombos. The association with Msane Tribe is still being researched thouroughly. THE RESEARCH STILL CONTINUES...........