User talk:Pokwana

Traditional Leaders : Chiefs of amaZizi Dlamini people of South Africa: 1463 - 2007

TERRITORY CHIEF/ INKOSI & DATES	CHIEF /INKOSI & DATES	CHIEF/ INKOSI & DATES Thukela, Olden Natal	Dlamini 1  (+-1463 - 1527	Thukela	Sibalukhulu (+-1502

Thukela	Kuze           (+-1527

Thukela	Zizi            (+-1548

Thukela	Ngubonde 1570 - 1675 Thukela	Lamyeni    1595

Thukela	Ngxibiniboya 1616 Thukela	Mtatela      1638

Thukela	Ntondwa     1660

Thukela	Ndunakazi 1685

At Thukela  -	Ndosi       1710

At Thukela     -  	Lunika       (+- 1735) During Shaka Wars -	Mkhuli      (+- 1757	Zangashe (born +/- 1760

At Cape Colony: Mbholompo & Mbhashe -	(Mavumengwana.) - Xabadiya (+- 1798)

From Mzimvubu at Pondoland to Thembuland - Inkosi Menziwa ( Ah Mnyamezeli) born +/-1785

At Cape Colony: Mbholompo & Mbhashe -	Nqweniso	Pokwana ( Ah Mlindazwe) born +/- 1820

At Cape Colony: Mbholompo & Mbhashe -	Tefa	(Khalana: +/- born 1846 - 1865

At Ngqutura - Maseti (Mphankomo) (MH – born +/-1850 -	Qayiso ( Ah Holomisa) Rt.H – born +/- 1864 - 1932

At Ngqutura, Engcobo	-	Mdumiso (Hlathikhulu) +- 1882 - 1947 Moses(Gwebindlala) 1904 -1996

At Ngqutura, Engcobo	-	Moriati (Jongulwandle) +- 1915 - 1979 Ngangomzi (Jongumhlaba) 1949 -

At Ngqutura, Engcobo	-	Sabelo (Zwelixolile) 1949 - Zuko ( Jongisilo ka Zangashe) 1978 -

Compiled by: Inkosi Jongisilo Pokwana pokwana@gmail.com 2007

POKWANA KA LUNIKA ROYAL HOUSE: kwa Menziwa

PO Box 2073, Dutywa 5000 083 993 3592/ 082 904 5126/ 073 373 9075 pokwana@gmail.com

ATT:	Commissioner The Nhlapo Commission SALU Building 23rd Floor, Cnr Schoeman & Anderson Streets Tshwane

Cc: 	Mr Poswayo Office of Traditional Leadership Affairs: Engcobo Date:	25th Septermber 2007

Dear Commissioner

RE: POKWANA ROYAL HOUSE – Senior Traditional Leadership and Land claim

The Royal Council of Pokwana ka Lunika, occupying land in Ngqutura and surrounding villages, in Engcobo, would like to make a submition to the commission for: 1.	A full recognition of its Senior Traditional Leadership status / Chieftainship. 2.	Land claim. The Royal Council consists of the following members and it is constituted in terms of our traditional custom while taking into cognisance the effort played by our beloved government in a quest to bring women into the fore. This Council also encompasses a fair representation of the broader community and therefore there are members who are not children of the royal house.

1.	Sabelo Ah! Zwelixolile Pokwana 2.	Ngangomzi Ah! Jongumhlaba Pokwana 3.	Zuko Ah! Jongisilo Pokwana 4.	Ndo Ah! Varhashaza Pokwana 5.	Nokwanelo Pokwana 6.	Mngcisana Ah! Mageju Pokwana 7.	Mamtolo Pokwana 8.	Nozuko Pokwana 9.	Nosanele Pokwana 10.	Thembalethu Pokwana 11.	Nolast Pokwana 12.	Mvulankulu Ah! Zwelithambile Pokwana

Please see attached the paper that demonstrate clearly the legitimacy of our claim.

OUR CLAIM:

The house has taken careful analysis of the circumstances at hand, how they evolved, the importance and relevance of a resolution that will deal with our circumstances in totality, ie to address them holistically so that as a traditional community we can move forward together and in harmony.

1.	We therefore would like to see our full status as Senior Traditional Leadership reinstated. From as early as the 15th century Dlamini the first was Inkosi, a Chief. There are no records nor oral history that can even trace an era where Dlamini’s we not Chiefs. 2.	We want to claim ownership and rule of the lands that were part of the land that was given to Chief Menziwa by King Ngangelizwe after the war of Nongxokozelo of 1875 (between abaTembu and amaGcaleka). These lands were given to Chief Menziwa as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. These lands are: -	Cwecweni: currently under the rule of Inkosi Zanoxolo Mbulawa -	Chaba: currently ruled by Inkosi Dumelisuthu Gungubele -	Nxamagele: currently ruled by Inkosi Zwelivumile Tunce -	Xonya: currently ruled by Inkosi Ngubesilo Ntshinka -	Nqonci: Currently under Inkosi Ngangomhlaba Ntlonti

We want to state it categorically that we do not seek to remove nor to depose the current rulers. All we wish to see is the centralisation of the overall rule of the land under our authority/ leadership, Inkosi/ chieftainship as the original owners of the land.

3.	An overall royal council would be set up consisting of members from the different administrative areas. The overall royal council would be the one driving developmental projects on all lands and also presiding on matters that pertain to the royal house. We are very confident in the constitution of the royal house because it would also embrace the government policy in as far as women and youth participation in our traditional leadership structures.

With warm regards

IMBALI NGOBUKHOSI BAKWA POKWANA KA MENZIWA KA ZANGASHE KA LUNIKA; NOBUME BOMHLABA.

1.	Nongxokozelo War

History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee.

Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy.

However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela.

From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream.

“The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu.

The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2.	Imihlaba yamaZizi eNgutura eNgcobo

Ngqutura:

After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu.

Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo).

THE LAND RE-SETTLEMENTS: Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome.

a.	Nxamagele

Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b.	Cwecweni

The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy:

Mbulawa ______________l______________ l                                                          l Madwala                                                   Mqobi l                                                     Enoch (Ngangenyathi) l                                                              Wathu l                                                            Zanoxolo

One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c.	iXonya - amaNdungwana

Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala)

When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d.	Mqonci - amaQoma

The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there.

e.	Caba - amaTshatshu

The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe.

AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l     Tukwa l                                     Xoba l                                   Tshatshu l                                   Bawana l                                   Mapasa l 			   Gungubele l                                   Gcuwa l                                  Sobantu l Mncedisi, Nombungqaso

Izinqulo

(a) EzamaZizi akwaChief Menziwa ka Lunika

Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini

Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces:

Author	Book Name	Publisher	Year JH Soga	S.E. Bantu	Wits Univer. Press	1930 AT Bryant	Olden times in Zululand	Longamans, Green and Co	1929 RT Kawa	Ibali lamaMfengu	Loveday Press	1929 John Ayliff and Joseph Whiteside	History of AmbaMbo, generally known as Fingoes	Buttherwoth, SA. Gazette: 1912 WB Rubusana	Zemnkinkomo Magwalandini WC Scully	History of SA HA Jonod	Life of SA Tribes G Mc-Theal	Historical records vol 111 and 1V and Beginnings of History WW Tshiki	AmaZizi

Imbali ya maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe
1. Nongxokozelo War

History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee.

Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy.

However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela.

From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream.

“The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu.

The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2. Imihlaba yamaZizi eNgutura eNgcobo

Ngqutura:

After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu.

Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo).

THE LAND RE-SETTLEMENTS:

Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome.

a. Nxamagele

Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b. Cwecweni

The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy:

Mbulawa ______________l______________ l                                                          l Madwala Mqobi

l                                                    Enoch (Ngangenyathi) l                                                             Wathu l                                                           Zanoxolo One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c. iXonya - amaNdungwana

Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala)

When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d. Mqonci - amaQoma

The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there.

e. Caba - amaTshatshu

The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe.

AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l    Tukwa l                                    Xoba l                                  Tshatshu l                                  Bawana l                                  Mapasa l

Gungubele l

Gcuwa l                                 Sobantu l                    Mncedisi, Nombungqaso Izinqulo

(a) EzamaZizi akwaChief Menziwa ka Lunika

Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini

Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces:

Author Book Name Publisher Year JH Soga S.E. Bantu Wits Univer. Press 1930 AT Bryant Olden times in Zululand Longamans, Green and Co 1929 RT Kawa Ibali lamaMfengu Loveday Press 1929 John Ayliff and Joseph Whiteside History of AmbaMbo, generally known as Fingoes Buttherwoth, SA. Gazette: 1912 WB Rubusana Zemnkinkomo Magwalandini WC Scully History of SA HA Jonod Life of SA Tribes G Mc-Theal Historical records vol 111 and 1V and Beginnings of History WW Tshiki AmaZizi

Retrieved from "http://en.wikipedia.org/wiki/User_talk:Pokwana" —Preceding unsigned comment added by 165.145.223.152 (talk) 14:10, 20 December 2007 (UTC)

Ibali imbali la maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe
1. Nongxokozelo War

History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee.

Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy.

However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela.

From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream.

“The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu.

The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2. Imihlaba yamaZizi eNgutura eNgcobo

Ngqutura:

After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu.

Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo).

THE LAND RE-SETTLEMENTS:

Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome.

a. Nxamagele

Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b. Cwecweni

The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy:

Mbulawa ______________l______________ l                                                          l Madwala Mqobi

l                                                    Enoch (Ngangenyathi) l                                                             Wathu l                                                           Zanoxolo One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c. iXonya - amaNdungwana

Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala)

When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d. Mqonci - amaQoma

The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there.

e. Caba - amaTshatshu

The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe.

AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l    Tukwa l                                    Xoba l                                  Tshatshu l                                  Bawana l                                  Mapasa l

Gungubele l

Gcuwa l                                 Sobantu l                    Mncedisi, Nombungqaso Izinqulo

(a) EzamaZizi akwaChief Menziwa ka Lunika

Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini

Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces:

Author Book Name Publisher Year JH Soga S.E. Bantu Wits Univer. Press 1930 AT Bryant Olden times in Zululand Longamans, Green and Co 1929 RT Kawa Ibali lamaMfengu Loveday Press 1929 John Ayliff and Joseph Whiteside History of AmbaMbo, generally known as Fingoes Buttherwoth, SA. Gazette: 1912 WB Rubusana Zemnkinkomo Magwalandini WC Scully History of SA HA Jonod Life of SA Tribes G Mc-Theal Historical records vol 111 and 1V and Beginnings of History WW Tshiki AmaZizi

Retrieved from "http://en.wikipedia.org/wiki/User_talk:Pokwana" —Preceding unsigned comment added by 165.145.223.152 (talk) 15:08, 20 December 2007 (UTC)

Thought for the day: 21 November 2007
"Never succumb to a state of weakness because you shall fall prey to it" Zuko Jongisilo Pokwana —Preceding unsigned comment added by 165.145.247.244 (talk) 13:25, 3 January 2008 (UTC)

ANC in Polokwane: 16 December 2007
"There seems to be this element of anarchy, engraved in the moral fibre of our society that is indicative of a residual from our past" Jongisilo Pokwana —Preceding unsigned comment added by 165.145.247.244 (talk) 13:31, 3 January 2008 (UTC)

Self innerview: Zuko Pokwana Ah! Jongisilo November 2006
RITUAL AND MYSTICAL BELIEFS IN ABANTU and beyond

SELF INNERVIEW by

Zuko Pokwana – Nov 2006 083 993 3592 pokwana@gmail.com

1. A little bit on your background?

Growing up in the rural Transkei, eNgcobo eNgqutura, I was exposed to the rich tapestry of culture, abundant tangible and intangible heritage and the notion of ubuntu that still continues to define the life of the rural locals.

2. Why this particular subject?

Death has always been one of the major features in our lives despite the pretence that the death toll has now generally gone up. As young boys we swam in the sometimes wild streams and some drowned. Old boys always engaged in stick fighting which at times escalated to brutal fighting. Machetes, spears and other equally dangerous so-called “traditional weapons” were used. Boys died in these activities.

3. So what is your take on this social issue?

My observation has always been that whenever something happens in a “relatively civilized” place reports quickly reach authorities and those accounts are documented. I, however agree that there are areas in our livelihood as abantu that need urgent attention such as ukwaluka and the rapid rise in deaths related to this practice that I hold in high regards – having undergone it myself. This however is a topic for another time.

4. What is your ambition on your speaking out?

I seek to address my interpretation of the “mystical beliefs and mortuary customs” as this relates to Abantu – of which I am part. I will talk about death, the reaction of people to it, their different yet covert associations with it, the many reasons why we “mourn” and disturbance of social equilibrium – I will, however deal with these in no particular order.

5. Are there any peculiar accounts in your life that might have sparked this debate in your mental colony?

When I was growing up I had a strong belief in the “Omnipotent” human being. I had a belief that there was ancestors that were always watching up on me and my family. We had undetermined intervals in which we paid homage to our ancestors for the watchful eye. On the contrary and because of my grandfathers deep belief in god (christianity) I also was made to believe that god was the ultimate even thought I still can not make a connection between myself, god and my ancestors.

In my life I have had two very confusing accounts that directly relate to Mystical Beliefs. I had two dreams. In the first dream, in the mid 90’s, I saw a red car driving from a distance approaching my village. My uncle worked for the then SAP and I thought in the dream that it might have been him because he drove home in different government cars. This car approached my homestead and went straight to the house next door. Out of the car came two men: my uncle and another man who had a white color like that of a Pastor. In the dream I knew somebody had died and I reckoned it was the elder son because he was working in Cape Town. The following morning I remembered the dream but brushed it away hoping that it was “just a dream”. The afternoon came and I saw the red car. It turned out the dream was right.

The second dream was even more strange. I was again in my rural home and it must have been 1998 or end of 1997. I had a dream. In the dream I was driving with a friend of mine whom I had gone to school with for 3 years. We were driving torwards Engcobo from Mthatha when we were suddenly disrupted by a colored man in our driving. The man got cross, stopped his car, came out and pulled a gun. We tried to drive off but he started shooting and he hit my friend and he died instantly. I was terrified by the dream that I got up in the middle of the night. I tried to sleep again and I had the same dream. When I got up the next morning I went to call my very friend who had died in the dream just to find out if something had happened at my house in town. I did this thinking that if someone died as it was the case in the dream it must have been someone else – as I was told that dream always came indirectly. When I called my friend the phone was picked up by an unfamiliar voice who told me straight that “Mpumelelo was stabbed to death by a colored (supposed) friend”

6. Anything else?

When I was a young boy I had a dream. I saw a very old man who looked even older than my grandfather who must have been over 80 years at the time. When I got up in the morning I went to my grandfather and I told him about my dream. I told him that this old man was seating next to the kraal and he wore a skin that looked like that of a tiger. I then explained his features and what he was saying to me. He asked me a few more questions of clarity and there after told me that I had just seen his father. This scared me a bit because my grandfather was too old himself for me to imagine how his father must have looked like.

7. Now lets go back to mortuary customs, what is your feeling on this subject?

You see funeral are problematic. Most of the time the emotions expressed have no relation to the emotions actually felt. Mr Gluchmann wrote of South-Eastern Bantu: “Unloved parents are buried with full ceremonies, strangers have special funerals, and people dying away from home are buried by proxy.” Emotions expressed at funerals are odd in the same way as the reasons why people attend funerals. You see, for instance women are not expected to cry and make fuss over a death of a child even though this hurts them deeply inside. They are expected to pull a brave face as though all is fine.

The fact is that death used to disturb social equilibrium and this started with the immediate family right to the extended community members. The community all shared in the loss of a community member and this was manifested in the way in which the community mourned. If it was a leader in the community people were forbidden from working. There was time that was allocated to the community to mourn it did not matter how busy people were. Mr Gluchmann explaines: “In communities such as those of the South-Eastern Bantu 9 where status is determined by consanguineous and affinal relationships every man and woman has his or her rôle in social life fixed by these relationships. On the death of, say, the head of a homestead, the relationships of his cognates and affines are altered. In addition the relationships of his relatives towards each other are affected and are reconstituted in the mortuary customs. For the widows this death means the loss of their husband and they must prepare to start a new life with one of his kinsmen; a brother or son may be succeeding to the headship of the homestead and the other male relatives becoming subordinate to him; his children lose their father, relatives of the widows their link with their affines, his uterine nephews perhaps their special connection with their mothers' kin. A different social situation exists for each of them. The ritual of death ceremonies provides them with a social reaction to this situation adapted to their special relationship to the dead man. Outside of their own ritual behaviour they may see the funeral as a whole: but in the readjustment of social relationships each participant has to observe his own prescribed rules of behaviour. At one funeral these will vary from relative to relative, for one individual they will vary from the funeral of one relative to another… When a man dies his relationships with his fellows are affected by mystical beliefs about the cause of his death; by the actual manner of his death; and by beliefs about death itself. All these elements combine in the complicated death ceremonies. I propose to consider these as they affect the readjustment and reconstitution of social relationships; the disposal of the body; reaction to the mystical causes and forces of death; the life of the ghost in the afterworld and the links of the afterworld with this world.” Kodwa ke amaxesha ngamange ngoku. Too much has changed – for the worst unfortunately. The much loved cosmopolitan life, in the urban South Africa for instance, has presented new challenges. People no longer have the same compassion about one another. They no longer have rooting in the notion of Ubuntu. The motto is “God for us all but man for himself”. I have witnessed myself. People attend funerals for very many reasons. I guess some use the platform for fashion show. Some showcase their newly acquired cars while others use the opportunity on ones death to network and meet old friends and family.

8. Given this explanation, where do ancestors and ghosts fit in? Its has been very difficult to establish this. You see, in all the forms of religion that I know of there is a firm talk of the “afterlife”. People generally believe that there is life after death even though no one has come back to give the account of this life – in terms of the bible: Jesus Christ’s story is very questionable. This somewhat universal belief overwhelms me. Bruce Moen explained: “The Afterlife is an area of human consciousness we all enter upon leaving the physical world at physical death. It is also the area we enter when unconscious, as in sleep. Physically alive human beings can learn to consciously enter and return at will to explore. Perhaps a better way to say this is that we can learn to focus our attention beyond the physical world. Physically alive humans don't really leave the physical world to explore, they just learn to focus their attention beyond it. There are specific areas of the nonphysical world that are inhabited by human beings who are no longer physically alive. These are the areas known as the Afterlife.” On the question of ghosts Brian Moen says: "Several times a year I get calls from someone concerned about a ghostly presence they're aware of, usually in their home. Some callers are frantic, worried the ghost might do them harm. Others are more concerned for the welfare of a ghost. There are some simple things anyone can do to permanently move a ghost out of their house. Before getting to them, let's cover some basics and hopefully clear up a few misconceptions. First, the most important thing to know is that ghosts are just human beings not living in physical bodies. These are people just like you and me. Like people everywhere, ghosts can be friendly, scary, smart, stupid and everything in between, but they're just people. Second, at its most basic, the reason you can be aware of a ghost is because its attention is focused at the level of physical world reality. There can be many reasons why ghosts do this. They may be unaware they're dead and staying close to familiar surroundings or people. They may be aware of their death, but confused about what they're supposed to do. Some ghosts may have a message they want to give someone still living in the physical world. There are lots of reasons why a ghost's attention may be focused at the level of physical world reality, but that focus of attention is what brings them to your awareness and keeps them here. Third, you have nothing to fear from a ghost. Despite what Hollywood horror films would have us believe, such a person is not a threat to you. Projecting your own fear onto a ghost can certainly appear to give evidence to the contrary. Too many people I work with bought into Hollywood's fear-inducing images, and are scared out of their wits, thus adding to their problem. Fourth, there are Helpers living in the nonphysical world who will gladly assist you in your attempt to move a ghost along. All you have to do is ask. Often the Helper is someone actively trying to assist the ghost, but unable to reach him. Sometimes there's a Helper waiting to move a specific ghost. The Afterlife abounds with Helpers willing to volunteer their assistance wherever such an opportunity presents itself." So again, yes, ghosts are real. They're just human beings stuck in Focus 23 close enough to physical world reality that some of us are able to perceive them (Focus 22Within Focus 22 we often find those perhaps still physically alive who are in an unconscious state. These include people in comas, in drug induced states, who are dreaming, who are insane or deranged. This is a very chaotic level. Focus 23In Focus 23, the human inhabitants tend to be those no longer physically alive who have become "stuck" for one reason or another. Often they are confused about or unaware of their death. Many here attempt to maintain contact with the physical world around familiar people or places. These are the ones we call ghosts. Focus 23 inhabitants are stuck because they are unable to leave through their own resources. The range of their free-will choices is extremely narrow. They are typically alone and completely isolated from communication with other humans. This can occur through the circumstances of their death or habitual patterns of thinking prior to death.” Then there is muti. There is a lot of information in the possession of African people regarding traditional medicine. There has been equal resistance from our people to volunteer this much needed information because of the Africans’ eternal love for secrecy. African oral history tells us that medicine used to be used solely for the purpose of healing, long ago. Witchcraft was once a very important tool that was used by women to protect a nation. People had very deep mythical connections with the Omnipotent human being – uQamata kaMvelinqangi; uThixo. INyange laphezulu. Mr Gluckmann, in his paper on mortuary customs, writes: “… the Swazi in JHB use purifying medicine if they hear of death of a relative at home and that a Zulu in JHB told …that he lost a job because he had not been informed of death of his child and had not therefore had a chance to purify himself… they shave their heads and undergo strengthening medication” Thank you, that’s it for now.

Some of current AmaZizi Chiefs in Eastern Cape: September 2007
Some of current AmaZizi Chiefs in Eastern Cape

1.	Inkosi Zwelixolile Pokwana of Ngqutura, kwaZangashe eNgcobo; 2.	Inkosi Ngubesizwe Njemla of Trust Farms eMthatha; 3.	Inkosi Jonguxolo ka Xabadiya of eMbholompo eMthatha – ixhanti lamaZizi ewonke eMazantsi we-Afrika; 4.	Inkosi Mavana Dlamini of Kroemhoek, eMzimkhulu 5.	Inkosi Zanoxolo Nombewu of Gqaqhala kuTsolo 6.	Inkosi Zanokhanyo Bikitsha of Ntshatshongo eFort Malan. 7.	Inkosi Dalukhanyo Vena of Nkondwane kuCentane

Questions and enquiries:

Zuko Pokwana Ah! Jongisilo Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592

Some of current AmaZizi Chiefs in Eastern Cape: September 2007
Some of current AmaZizi Chiefs in Eastern Cape

1.	Inkosi Zwelixolile Pokwana of Ngqutura, kwaZangashe eNgcobo; 2.	Inkosi Ngubesizwe Njemla of Trust Farms eMthatha; 3.	Inkosi Jonguxolo ka Xabadiya of eMbholompo eMthatha – ixhanti lamaZizi ewonke eMazantsi we-Afrika; 4.	Inkosi Mavana Dlamini of Kroemhoek, eMzimkhulu 5.	Inkosi Zanoxolo Nombewu of Gqaqhala kuTsolo 6.	Inkosi Zanokhanyo Bikitsha of Ntshatshongo eFort Malan. 7.	Inkosi Dalukhanyo Vena of Nkondwane kuCentane

Questions and enquiries:

Zuko Pokwana Ah! Jongisilo Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592 —Preceding unsigned comment added by 165.145.247.244 (talk) 13:48, 3 January 2008 (UTC)

Ukwaluka: Initiation of boys in the amaZizi Dlamini culture
APPROXIMATELY 6 – 8 WEEKS IN ADVANCE: The father of the boy would gather the local elders and slaughter a sheep in a meeting (ingunga) where he would announce his boy’s intention to go to initiation shool. This always took a very all-encompassing twist where the village elders are almost asked for permission, the blessings of the chief being the most paramount and sought-after. Others would then also announce if they also had a plan to initiate their boys. From the skin of the sheep strips would be cut (imithika) and joined together, to be carried by the boy/s until the early hours of the morning of the day of initiation. It is believed that if a boy runs away after ibhunga, he would go mad.

ITIMITI: From the day of ibhunga until initiation day the boys and girls spend sleepless nights dancing and singing. This is a way, for both young girls and all boys to bid farewell to the soon-to-be a responsible man. Pork, chicken and traditional bear are the face of this process that takes weeks.

UMGUBHO: On the day that precedes the day on which the boys will be circumcised, there is a very big ceremony where everybody from the village and nearby villages gather. That very morning the boy wakes up from the homestead’s main house where his mother also sleeps. On this day, early in the morning the men shall summon the boy in the coner of the kraal (as they call “inkwenkwe mayihlukane nonina!). When the boy gets to the coner of the kraal his head is shaved and he is now under a heavy guard of men, young and old. This day is filled with joy and celebratory singing. Stickfighting is also very prominent on this occasion. There are regular intervals at which the men will accompany the boy to a nearby veldt in what is termed – “taking the initiate to urinate”. This is done to create space for stick fighting. From this day the boy is refered to as “umkhwetha”, i.e. “the initiate”, until he comes out of the intitiation school. An ox is normally slaughtered, sometimes together with a couple of sheep. The celebrations of this day continue until next morning when the boy is finally accompanied by men to the initiation house (isuthu, ibhuma or ithonto) for circumcision by a traditional surgeon. Just after the operation old men utter words of advice with reference to the sudden change in the boy’s life, they talk to him even thought he might be confussed by this new scenery at ethontweni, they order him to respect and honor the direction to be given by his traditional nurse, “ikhankatha”. From this day on the boy (now umkhwetha) is also forbidden to doing a lot of things such as drinking wanter; walking upright; even walking around. He is to stay indoors. There is to be a very smokey fire throughout.

UKOSISWA: After eight days most of the “bans” (don’ts do) are lifted, sometimes with conditions. A sheep is slaughtered, another session of advising (ukuyala) seats and the boy (umkhwetha) is given some freedom even to visit others and move around. A date is set for “umphumo” i.e. “coming out ceremony”. On this very day the boys are to drink traditional bear from “ingqayi”, traditional bear (umqomboti) container. This umqomboti has got intsizi (black substance) in it. This is used to dispel bad luck. The chief or representative of the chief is expected on this day. He also comes on the first day as well as last day when the boys finally come out.

UMPHUMO: At the end of the isolation period, the initiates were marched down to the river to wash. Upon returning, a wise and noble man from the village was appointed to anoint then place a piece of fat on their heads and smear it straight down their bodies and across their shoulders, in the form of a cross. After this ritual, the boys wrapped themselves in brand new blankets and turned away from the hut, covering their faces. All their possessions were thrown into the hut and then set alight, to prevent witches from taking possession of these things. They were also forbidden to look back. The amakrwala, as these boy-men were called, were then marched back to their parental homes where they were showered with gifts and a feast was prepared in their honour. After the feast was over, the young men went indoors where girls of their own age helped them to smear themselves from top to bottom with a mixture of oil and red ochre. Every day, for the following year, the boy had to refresh his red ochre. He also had to walk slowly to demonstrate his humility and to signify that he was still a “small’ unimportant man. While the males of the tribe underwent their initiation, girls of the same age had their heads shaven and were dressed in a specific manner for a few weeks. When the male initiates emerged from their isolation, the girls were recognised as being of marriageable age. Nowadays boys stay for about four weeks at the initiation school. Mfamlibe, phaya ntlandlolo, kusadliwa ngendebe endala amakhwenkwe ebehlala isithuba esimalunga neenyanga ezintandathu ethontweni.

Zuko Pokwana Ah! Jongisilo :- Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592

Izibongo zamaZizi: Chiefs and Princes Pokwana Menziwa Zangashe
Ezika Nkosi uDlamini 1: Lowacedza Lubombo ngekuhlehletela etfwele umfunti

Ezika Nkosi uMENZIWA: nguDungwa nkomo zakoyayo, Isangcan’ esihle sasemaZizini, Isihlala qoweni sakokwabo kwamaMbele, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu,

Ezika Nkosi uPOKWANA: nguNoqha, bholoshuphondo, Indlandz’ entshobololo, Undzabayipheli komkhulu ithethwa tintsuku ntsuku.

Izibongo zeNkosi uJONGUMHLABA: by iNkosi uGwebindlala:-

Lugxiba luka Moses isijwasoNomaneji intombi zakwa Tom kuNgxamagele, Ichibi elineengcongolo nemizi, Apho kuhlanjwa khona ngabakokwabo kulo Tobhi, Indlovu enebatha yaseluThukela, Udonga olubomvu oloyama amaZizi, Uswazi olumaqhinaqhina lwakuloThembeka,

Lubhelu oluhle lwakulo Nomsa, Indembelele, Into engalo zinemixhaka, Uqwanga olulukhuni lukaGwebindlala, Olutyiwa ziingcuka neengonyama, Kodwa azincedi lutho, Ungcungcu ayiseli kumanzi abalekayo, Kuba isoyika umqala ukugoba,

Ewe thina singabantu bogaga, Gaga oluhamba lugogoza lukaHolomisa, Ngqongqo enkulu yomnka Pokwana wase kunene, Urhamncwa elimazinyo azintshengence, Unoko namhla ingenguye ngumaduma engenzanganto, Usibi esisikhethayo kwezinye izibi, Unzipho zimnyama kukuqhwaya uhlanga,

Ujola kwizibini, zingabizithathu uyayeka, Kuba izandla zakhe zimhlophe kukupha, Abantwana bakayisemkhulu uHolomisa,

Uvela bahleke kodwa noko bamzondile, Ingangalala into engatshonelwa langa,

IZIBONGO ZENKOSI Mlandeli Pokwana Ah!JONGUXOLO by iNkosi uGwebindlala:-

Nguhesha ngephiko, Isitshixo sam silahlekile, Umchongwana omhle ohlala emadotyeni,

Ugudlwa yibhalika, Ugqwakaz’ ukulima, Uchanti kuyazana nengwenya, Kuba izizona zimizi iphantsi komhlaba,

IZIBONGO ZENKOSI Zolile Pokwana Ah! ZWELIVUMILE: by iNkosi uGwebindlala:-

Nguphulaphulani ilizwi lomnka Phatho, NomnkaJijingubo, Abathi iinkosi mazibulawe zisavela, Kuba zawuthi zakuzalana zisixake,

Izibongo Zenkosi Monwabisi Pokwana (great son of Makwezana):- NguBlom kaGoqolo, Umathandekhitshini, Inkomo zamaZizi zidl’ entloko ziyosela ekhosi, Ndozilanda mhlandazeka, Ndoyika amadoda amabini: uBhili no Mbayi.

Compiled by: Zuko Pokwana Ah! Jongisilo - POKWANA ROYAL HOUSE, kwaZANGASHE eNgqutura˜˜˜˜ Pokwana (talk) 08:16, 8 March 2011 (UTC) —Preceding unsigned comment added by 165.145.247.244 (talk) 14:15, 3 January 2008 (UTC)

To the "Youth of today" 2008
"there is a lot that men and women can talk about besides libido and sex"Zuko Jongisilo Pokwana - worried about the poverty of the mind in youth, the lack of self-knowledge and acknowledgement vs the escalating rates of HIV infection, intake of alcohol by youth, drug abuse, teenage pregnancy etc. —Preceding unsigned comment added by 165.145.247.244 (talk) 10:20, 4 January 2008 (UTC) Pokwana (talk) 08:16, 8 March 2011 (UTC) ˜˜˜˜

AmaZizi The Dlamini people of South Africa in brief from 1463 - 2011
Traditional Leaders : Chiefs of amaZizi Dlamini people of South Africa: 1463 - 2007

TERRITORY CHIEF/ INKOSI & DATES CHIEF /INKOSI & DATES CHIEF/ INKOSI & DATES Thukela, Olden Natal Dlamini 1 (+-1463 - 1527 Thukela Sibalukhulu (+-1502 Thukela Kuze (+-1527 Thukela Zizi (+-1548 Thukela Ngubonde 1570 - 1675 Thukela Lamyeni 1595 Thukela Ngxibiniboya 1616 Thukela Mtatela 1638 Thukela Ntondwa 1660 Thukela Ndunakazi 1685 At Thukela - Ndosi 1710 At Thukela - Lunika (+- 1735) During Shaka Wars - Mkhuli (+- 1757 Zangashe (born +/- 1760 At Cape Colony: Mbholompo & Mbhashe - (Mavumengwana.) - Xabadiya (+- 1798) From Mzimvubu at Pondoland to Thembuland - Inkosi Menziwa ( Ah Mnyamezeli) born +/-1785 At Cape Colony: Mbholompo & Mbhashe - Nqweniso Pokwana ( Ah Mlindazwe) born +/- 1820 At Cape Colony: Mbholompo & Mbhashe - Tefa (Khalana: +/- born 1846 - 1865 At Ngqutura - Maseti (Mphankomo) (MH – born +/-1850 - Qayiso ( Ah Holomisa) Rt.H – born +/- 1864 - 1932 At Ngqutura, Engcobo - Mdumiso (Hlathikhulu) +- 1882 - 1947 Moses(Gwebindlala) 1904 -1996 At Ngqutura, Engcobo - Moriati (Jongulwandle) +- 1915 - 1979 Ngangomzi (Jongumhlaba) 1949 - At Ngqutura, Engcobo - Sabelo (Zwelixolile) 1949 - Zuko ( Jongisilo ka Zangashe) 1978 -

Compiled by: Inkosi Jongisilo Pokwana pokwana@gmail.com 2007 POKWANA KA LUNIKA ROYAL HOUSE: kwa Menziwa PO Box 2073, Dutywa 5000 083 993 3592/ 082 904 5126/ 073 373 9075 pokwana@gmail.com

ATT: Commissioner The Nhlapo Commission SALU Building 23rd Floor, Cnr Schoeman & Anderson Streets Tshwane Cc: Mr Poswayo Office of Traditional Leadership Affairs: Engcobo

Date: 25th Septermber 2007

Dear Commissioner

RE: POKWANA ROYAL HOUSE – Senior Traditional Leadership and Land claim

The Royal Council of Pokwana ka Lunika, occupying land in Ngqutura and surrounding villages, in Engcobo, would like to make a submition to the commission for: 1. A full recognition of its Senior Traditional Leadership status / Chieftainship. 2. Land claim. The Royal Council consists of the following members and it is constituted in terms of our traditional custom while taking into cognisance the effort played by our beloved government in a quest to bring women into the fore. This Council also encompasses a fair representation of the broader community and therefore there are members who are not children of the royal house. 1. Sabelo Ah! Zwelixolile Pokwana 2. Ngangomzi Ah! Jongumhlaba Pokwana 3. Zuko Ah! Jongisilo Pokwana 4. Ndo Ah! Varhashaza Pokwana 5. Nokwanelo Pokwana 6. Mngcisana Ah! Mageju Pokwana 7. Mamtolo Pokwana 8. Nozuko Pokwana 9. Nosanele Pokwana 10. Thembalethu Pokwana 11. Nolast Pokwana 12. Mvulankulu Ah! Zwelithambile Pokwana

Please see attached the paper that demonstrate clearly the legitimacy of our claim. OUR CLAIM: The house has taken careful analysis of the circumstances at hand, how they evolved, the importance and relevance of a resolution that will deal with our circumstances in totality, ie to address them holistically so that as a traditional community we can move forward together and in harmony.

1. We therefore would like to see our full status as Senior Traditional Leadership reinstated. From as early as the 15th century Dlamini the first was Inkosi, a Chief. There are no records nor oral history that can even trace an era where Dlamini’s we not Chiefs. 2. We want to claim ownership and rule of the lands that were part of the land that was given to Chief Menziwa by King Ngangelizwe after the war of Nongxokozelo of 1875 (between abaTembu and amaGcaleka). These lands were given to Chief Menziwa as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. These lands are: - Cwecweni: currently under the rule of Inkosi Zanoxolo Mbulawa - Chaba: currently ruled by Inkosi Dumelisuthu Gungubele - Nxamagele: currently ruled by Inkosi Zwelivumile Tunce - Xonya: currently ruled by Inkosi Ngubesilo Ntshinka - Nqonci: Currently under Inkosi Ngangomhlaba Ntlonti We want to state it categorically that we do not seek to remove nor to depose the current rulers. All we wish to see is the centralisation of the overall rule of the land under our authority/ leadership, Inkosi/ chieftainship as the original owners of the land.

3. An overall royal council would be set up consisting of members from the different administrative areas. The overall royal council would be the one driving developmental projects on all lands and also presiding on matters that pertain to the royal house. We are very confident in the constitution of the royal house because it would also embrace the government policy in as far as women and youth participation in our traditional leadership structures.

With warm regards

IMBALI NGOBUKHOSI BAKWA POKWANA KA MENZIWA KA ZANGASHE KA LUNIKA; NOBUME BOMHLABA. 1. Nongxokozelo War History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee. Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy. However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela. From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream. “The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu. The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2. Imihlaba yamaZizi eNgutura eNgcobo Ngqutura: After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu. Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo). THE LAND RE-SETTLEMENTS: Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome. a. Nxamagele Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b. Cwecweni The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy: Mbulawa ______________l___________________ l                                                          l Madwala Mqobi l                                                    Enoch (Ngangenyathi) l                                                             Wathu l                                                           Zanoxolo One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c. iXonya - amaNdungwana Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala) When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d. Mqonci - amaQoma The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there. e. Caba - amaTshatshu The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe. AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l                                  Tukwa l                                    Xoba l                                  Tshatshu l                                  Bawana l                                  Mapasa l                              Gungubele l                                  Gcuwa l                                 Sobantu l                    Mncedisi, Nombungqaso Izinqulo (a) EzamaZizi akwaChief Menziwa ka Lunika Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces: Author Book Name Publisher Year JH Soga S.E. Bantu Wits Univer. Press 1930 AT Bryant Olden times in Zululand Longamans, Green and Co 1929 RT Kawa Ibali lamaMfengu Loveday Press 1929 John Ayliff and Joseph Whiteside History of AmbaMbo, generally known as Fingoes Buttherwoth, SA. Gazette: 1912 WB Rubusana Zemnkinkomo Magwalandini WC Scully History of SA HA Jonod Life of SA Tribes G Mc-Theal Historical records vol 111 and 1V and Beginnings of History WW Tshiki AmaZizi Contents [hide] 1 Imbali ya maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe 2 Ibali imbali la maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe 3 Thought for the day: 21 November 2007 4 ANC in Polokwane: 16 December 2007 5 Self innerview: Zuko Pokwana Ah! Jongisilo November 2006 6 Some of current AmaZizi Chiefs in Eastern Cape: September 2007 7 Some of current AmaZizi Chiefs in Eastern Cape: September 2007 8 Ukwaluka: Initiation of boys in the amaZizi Dlamini culture 9 Izibongo zamaZizi: Chiefs and Princes Pokwana Menziwa Zangashe 10 To the "Youth of today" 2008 [edit]Imbali ya maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe

1. Nongxokozelo War History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee. Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy. However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela. From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream. “The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu. The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2. Imihlaba yamaZizi eNgutura eNgcobo Ngqutura: After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu. Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo). THE LAND RE-SETTLEMENTS: Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome. a. Nxamagele Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b. Cwecweni The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy: Mbulawa ______________l__________________ l                                                          l Madwala Mqobi l                                                   Enoch (Ngangenyathi) l                                                            Wathu l                                                          Zanoxolo One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c. iXonya - amaNdungwana Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala) When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d. Mqonci - amaQoma The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there. e. Caba - amaTshatshu The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe. AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l                                 Tukwa l                                   Xoba l                                 Tshatshu l                                 Bawana l                                 Mapasa l                             Gungubele l                                 Gcuwa l                                Sobantu l                   Mncedisi, Nombungqaso

Izinqulo (a) EzamaZizi akwaChief Menziwa ka Lunika Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces: Author Book Name Publisher Year JH Soga S.E. Bantu Wits Univer. Press 1930 AT Bryant Olden times in Zululand Longamans, Green and Co 1929 RT Kawa Ibali lamaMfengu Loveday Press 1929 John Ayliff and Joseph Whiteside History of AmbaMbo, generally known as Fingoes Buttherwoth, SA. Gazette: 1912 WB Rubusana Zemnkinkomo Magwalandini WC Scully History of SA HA Jonod Life of SA Tribes G Mc-Theal Historical records vol 111 and 1V and Beginnings of History WW Tshiki AmaZizi Retrieved from "http://en.wikipedia.org/wiki/User_talk:Pokwana" —Preceding unsigned comment added by 165.145.223.152 (talk) 14:10, 20 December 2007 (UTC) [edit]Ibali imbali la maZizi aseNgqutura kwaPokwana ka Menziwa kaZangashe

1. Nongxokozelo War History tells us that: In 1870 Nomkhafulo (Novili), a daughter of Kreli (King Sarili- Gcaleka), wife to King Ngangelizwe and mother of Dalinyebo, was brutally trashed by her husband and when she sustained a broken leg, she dragged herself to the nearby kraal of Chief Menziwa of amaZizi. She was then taken to Sigidi’s place, chief of amaMbende at Cizela and later taken to Qora, her father’s home. Sarili (Kreli) then reported the incident to European settler and Resident at the Ntlambe, Willian Fynn. Ngangelizwe according to the Gcalekas was fined eighty head of cattle, “although the English documents say the fine was fourty head”. When Novili ran away from Ngangilizwe she left behind her maidservant (impelesi), Nongxokozelo. In his violent temper Ngangelizwe stabbed the maid to death. When this was reported to Kreli he said Ngangelizwe must produce his child, Nongxokozelo. This was impossible. Kreli then refered the matter to the Europeans and asked to be given permission to reprimand Ngangelizwe. He was then permitted on the condition that he did not pass the upper ridges of Bashee. Chief Menziwa, reportedly, had vowed that he would never fight against King Kreli owing to the brutal treatment that the princess (Novili) was receiving from King Ngangelizwe. For that reason he was driven away by King Ngangelizwe and took refuge at Idutywa. He was then taken back to his land by Military Authorities. (JH Soga) History also says that at some undertermined number of meetings held at The Thembu Great Place, King Ngangelizwe was usually witnessed illtreating his wife. At one of these meetings Pokwana, great sone of Chief Menziwa, arrived late and to his supprise the meeting had not started yet. On his arrival he was told that the King was bitting up his wife inside the house. Pokwana refused to intervene to the most feared King claiming that the king, although younger than him, had no respect for elders. Upon being begged continually, and being told that at the time he was the only one the king still listened to, he eventually gave up and went in. His intervention came in handy. However, when the war eventually broke out Chief Menziwa was on King Ngangelizwe’s side presumably because he couldn’t watch abaThembu who had given him refuge being attacked by an outsider. Chief Menziwa’s forces took up position on the ridges overlooking the Tyalara and Buwa on both sides. According to the information obtained from Gewbindlala Moses Menziwa, great grandson of Chief Menziwa, AmaZizi closed two drifts, namely Nomngqingo and Mawela. From the Gcaleka forces and division under Ngubo, son of Malashe, was ordered to attack Menziwa whose forces had gone around the Ntsilana stream and had occupied Ntsilana ridge. King Kreli, with AmaVelelo and AmaBangqo was engaged with Thembus at Mthentu stream. “The sound of the (AmaZizi) fingo guns betokened (indicated or suggested) heavy fighting in that direction and King Kreli dispatched one of his wings to go on Ngubo’s assistance”. JH Soha, South Eastern Bantu. The backup force had to attack AmaZizi from behind and so they came up Tyalara road. AmaZizi were then surrounded with the back up force pressing the attack and gaining the ridge. Ngubo’s men drove AmaZizi into the arms of the Gcalekas in the rear. AmaZizi immediately broke up and ran going up Bashee. They were badly cut up and prevented from rejoining with King Ngangelizwe. However Gcalekas had severe losses too.

2. Imihlaba yamaZizi eNgutura eNgcobo Ngqutura: After the War of Nongxokozelo, King Ngangelizwe wanted to know who had suffered more losses of all the amabutho, armies, that were helping him during the war. It became apparent that AmaZizi were the ones who had suffered most losses, approximately 90 amaZizi warriors were killed. The fossils of these amaZizi can still be found in a ridge overlooking Mbhashe near Mthentu. Ngangelizwe then called Inkosi Menziwa and gave him additional land as a compensation and an honour of bravery that was displayed by Chief Menziwa and his army during the war. The land: from the ridges of Mjanyana to the ridges of Lunda encompassing the following six locations: Xonya, Mqonci, Ngqutura, Cwecweni, Chaba and Nxamagele. Inkosi Menziwa then gave the land to his great son Inkosi Pokwana, Ah!! Mlindazwe. When Inkosi Pokwana left UmBashee heading for the new home (Ngqutura) he was accompanied by: Jijingubo (a Zizi), Hlubi, Mazimela and Shiyindlala (a Miya), Mxwayo (Tshezi of Tenza designation) and Mkrweqe Jija (a Tolo). THE LAND RE-SETTLEMENTS: Mr Hall, a certain land affairs officer, was tasked by the then cape government to re-demacate the land and unfortunately it is apparent that he might have had it as his intention to use an equal split method to spread the land evenly. This was detrimental and opposed to traditional custome. a. Nxamagele Fadana, a Dlomo Chief, was given on Ngangelizwe’s request, was granted the land. At the death of Inkosi Fadana, Mpukula, his nephew took over. Surprisingly it was discovered that Fadana had registered his nephew, Mpukula, as his successor.

b. Cwecweni The missionaries continued their unprecedented interference with the lives of the African people. They continued to disrupt their living, their spiritual belonging, their way of life. They continued to preach a doctrine that was designed to forever enslave indigenous Africans by making them solely dependent on the oppressive white settlers. Suffice it to say that our people had given up the resistance on this peculiar phenomenon, christianity. Chief Pokwana then spared some piece of his land for erection of a mission, eCwecweni. The Chief also asked the reverend of the time to hold the land as its presiding officer. The reverend came back to surrender the leadership of the land saying that it was improper for him to preside on faith based and also traidional leadership structure at the same time. The reverend then suggested that Chief Pokwana appoint Mqobi of Mbulawa. The latter having been a police officer, the reverend thought that he would be appropriate. The Chief agreed and Mqobi was then appointed as headman. Mqobi’s great brother was Madwala. His son was Enoch (Ngangenyathi). See below his genealogy: Mbulawa ______________l___________________ l                                                          l Madwala Mqobi l                                                   Enoch (Ngangenyathi) l                                                            Wathu l                                                          Zanoxolo One might ask that why did Chief Pokwana not install his sons in all the resettlements to ensure that the land would never be lost in history. Well, the answer is simple: during those times there was a lot of tribes that were moving around, attacking other tribes on contact and conquering from livestock to women and kids. It was therefore important for a ruling nation to place others around themselves for protection.

c. iXonya - amaNdungwana Xonya was under the rule of Mxwayo, ibhodi of Chief Pokwana. AmaNdungwana arrived, having been refered to Pokwana by King Ngangelizwe to come and ask for land. Pokwana then settled then at Xonya and Mxwayo’s authority ceased to be. Ndungwana was the first born of Nxego and elder brother of Dlomo even though he was not the heir. AmaNdungwane are structured as follows: (Ndungwana, Diya, Gungu, Langa, Kono, Bejula, Nene, Qwesha, Ndarala, Tshaka, Mvumbi, Siyabalala) When they arrived at Xonya they were under the rule of Mtywaku, son of Ntshinka.

d. Mqonci - amaQoma The whole of Mqonci, from the boundary with Tora, including what is now Ingasa and extending all the way to Zulu, another boundary with Gcalekaland, was under the rule of Mazimela, yet another ibhodi of Chief Pokwana. The Ntlonti royal place is situated right on Mazimela’s stand. When amaQoma, of Bhinase Ntlonti, arrived Mazimela ran away to his mothers place (Ngqamakwe). It is said that he did not run to his chief Pokwana and some dubbed him iqwala. When amaQoma’s invasion was sruitinised, Pokwana agreed that they settle there. e. Caba - amaTshatshu The last land to be resettled, Caba, is a very small piece of land and this is a testimony that indeed when Gcuwa (a boy at the time) arrived with amaTshatshu Pokwana was running out of land to accommodate outsiders. AmaTshatshu were running away from the whites and Gungubele was in Roben Island, having been arrested for he and his impi were reported to have shot whites. They were from Gwatyu at Rhoda and after their chief Gungubele was arrested, they went to King Ngangelizwe to ask for land. Ngangelizwe told them that he had run out of land but reckoned that if they went to Pokwana they would get help. Pokwana could not turn them down as they were sent to him by King Ngangelizwe owing to the good relationship between Chief Menziwa, Pokwana’s father and King Ngangelizwe. AmaTshatshu are descendants of Tembu. It is said that Manusi was the right hand house of Dlomo, the main house being Hala. Dlomo was the eighth in line of succession from Tembu, (it is Tembu, Bomoyi, Ntongakazi, Cedume, Toyi, Ntande, Mguti, Nxego then Dlomo. The main house of Dlomo, which is the reinging house, descends from: Dlomo, Hala, Madiba, Tato, Zondwa, Ndaba (Ndabazenyamakazi), Ngubengcuka, Mtirara, Ngangelizwe, Dalinyebo, Sampu).

Manusi (Rt. H of Dlomo) l                                  Tukwa l                                   Xoba l                                 Tshatshu l                                 Bawana l                                 Mapasa l                            Gungubele l                                 Gcuwa l                                Sobantu l                   Mncedisi, Nombungqaso

IZINQULO (a) EzamaZizi akwaChief Menziwa ka Lunika Ah! Mlindawe Noqha bholoshuphono, Ndlanzi entshobololo Ah Myamezeli: Dungwa nkomo zakoyayo, sangcana esihle sasemaZizini, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu, isihlala qoqweni sakokwabo kwamaMbhele Iinkomo zikaZangashe, kaLunika kaNdosi Iinkomo zikaNdunakazi kaNtondwa kaMtatela Inkomo zikaNgxibinoboya kaCubungulashe, ushaqa ashiyele inkwenkwe ugumbi lamagwala Iinkomo zikaLamyeni Mathole kaBhengela kaLubokoboko Undaba ayipheli komkhulu ithethwa iintsuku neentsuku, nofike ngomso woofika isamlindele Mabandla kaNgubonde kaZizi kaKhuze Nina bakwaSibalikhulu kaDlamini Nkosi Dlamini Hlubi lomuhle wemalangeni lowagudla lubombo ngekuhlehletela Lowacedza lubombo etfwele umfunti

Refereces: Author Book Name Publisher Year JH Soga S.E. Bantu Wits Univer. Press 1930 AT Bryant Olden times in Zululand Longamans, Green and Co 1929 RT Kawa Ibali lamaMfengu Loveday Press 1929 John Ayliff and Joseph Whiteside History of AmbaMbo, generally known as Fingoes Buttherwoth, SA. Gazette: 1912 WB Rubusana Zemnkinkomo Magwalandini WC Scully History of SA HA Jonod Life of SA Tribes G Mc-Theal Historical records vol 111 and 1V and Beginnings of History WW Tshiki AmaZizi Retrieved from "http://en.wikipedia.org/wiki/User_talk:Pokwana" —Preceding unsigned comment added by 165.145.223.152 (talk) 15:08, 20 December 2007 (UTC) [edit]Thought for the day: 21 November 2007

"Never succumb to a state of weakness because you shall fall prey to it" Zuko Jongisilo Pokwana —Preceding unsigned comment added by 165.145.247.244 (talk) 13:25, 3 January 2008 (UTC) [edit]ANC in Polokwane: 16 December 2007

"There seems to be this element of anarchy, engraved in the moral fibre of our society that is indicative of a residual from our past" Jongisilo Pokwana —Preceding unsigned comment added by 165.145.247.244 (talk) 13:31, 3 January 2008 (UTC) [edit]Self innerview: Zuko Pokwana Ah! Jongisilo November 2006

RITUAL AND MYSTICAL BELIEFS IN ABANTU and beyond SELF INNERVIEW by Zuko Pokwana – Nov 2006 083 993 3592 pokwana@gmail.com

1. A little bit on your background? Growing up in the rural Transkei, eNgcobo eNgqutura, I was exposed to the rich tapestry of culture, abundant tangible and intangible heritage and the notion of ubuntu that still continues to define the life of the rural locals. 2. Why this particular subject? Death has always been one of the major features in our lives despite the pretence that the death toll has now generally gone up. As young boys we swam in the sometimes wild streams and some drowned. Old boys always engaged in stick fighting which at times escalated to brutal fighting. Machetes, spears and other equally dangerous so-called “traditional weapons” were used. Boys died in these activities. 3. So what is your take on this social issue? My observation has always been that whenever something happens in a “relatively civilized” place reports quickly reach authorities and those accounts are documented. I, however agree that there are areas in our livelihood as abantu that need urgent attention such as ukwaluka and the rapid rise in deaths related to this practice that I hold in high regards – having undergone it myself. This however is a topic for another time. 4. What is your ambition on your speaking out?

I seek to address my interpretation of the “mystical beliefs and mortuary customs” as this relates to Abantu – of which I am part. I will talk about death, the reaction of people to it, their different yet covert associations with it, the many reasons why we “mourn” and disturbance of social equilibrium – I will, however deal with these in no particular order. 5. Are there any peculiar accounts in your life that might have sparked this debate in your mental colony? When I was growing up I had a strong belief in the “Omnipotent” human being. I had a belief that there was ancestors that were always watching up on me and my family. We had undetermined intervals in which we paid homage to our ancestors for the watchful eye. On the contrary and because of my grandfathers deep belief in god (christianity) I also was made to believe that god was the ultimate even thought I still can not make a connection between myself, god and my ancestors. In my life I have had two very confusing accounts that directly relate to Mystical Beliefs. I had two dreams. In the first dream, in the mid 90’s, I saw a red car driving from a distance approaching my village. My uncle worked for the then SAP and I thought in the dream that it might have been him because he drove home in different government cars. This car approached my homestead and went straight to the house next door. Out of the car came two men: my uncle and another man who had a white color like that of a Pastor. In the dream I knew somebody had died and I reckoned it was the elder son because he was working in Cape Town. The following morning I remembered the dream but brushed it away hoping that it was “just a dream”. The afternoon came and I saw the red car. It turned out the dream was right. The second dream was even more strange. I was again in my rural home and it must have been 1998 or end of 1997. I had a dream. In the dream I was driving with a friend of mine whom I had gone to school with for 3 years. We were driving torwards Engcobo from Mthatha when we were suddenly disrupted by a colored man in our driving. The man got cross, stopped his car, came out and pulled a gun. We tried to drive off but he started shooting and he hit my friend and he died instantly. I was terrified by the dream that I got up in the middle of the night. I tried to sleep again and I had the same dream. When I got up the next morning I went to call my very friend who had died in the dream just to find out if something had happened at my house in town. I did this thinking that if someone died as it was the case in the dream it must have been someone else – as I was told that dream always came indirectly. When I called my friend the phone was picked up by an unfamiliar voice who told me straight that “Mpumelelo was stabbed to death by a colored (supposed) friend” 6. Anything else? When I was a young boy I had a dream. I saw a very old man who looked even older than my grandfather who must have been over 80 years at the time. When I got up in the morning I went to my grandfather and I told him about my dream. I told him that this old man was seating next to the kraal and he wore a skin that looked like that of a tiger. I then explained his features and what he was saying to me. He asked me a few more questions of clarity and there after told me that I had just seen his father. This scared me a bit because my grandfather was too old himself for me to imagine how his father must have looked like. 7. Now lets go back to mortuary customs, what is your feeling on this subject? You see funeral are problematic. Most of the time the emotions expressed have no relation to the emotions actually felt. Mr Gluchmann wrote of South-Eastern Bantu: “Unloved parents are buried with full ceremonies, strangers have special funerals, and people dying away from home are buried by proxy.” Emotions expressed at funerals are odd in the same way as the reasons why people attend funerals. You see, for instance women are not expected to cry and make fuss over a death of a child even though this hurts them deeply inside. They are expected to pull a brave face as though all is fine. The fact is that death used to disturb social equilibrium and this started with the immediate family right to the extended community members. The community all shared in the loss of a community member and this was manifested in the way in which the community mourned. If it was a leader in the community people were forbidden from working. There was time that was allocated to the community to mourn it did not matter how busy people were. Mr Gluchmann explaines: “In communities such as those of the South-Eastern Bantu 9 where status is determined by consanguineous and affinal relationships every man and woman has his or her rôle in social life fixed by these relationships. On the death of, say, the head of a homestead, the relationships of his cognates and affines are altered. In addition the relationships of his relatives towards each other are affected and are reconstituted in the mortuary customs. For the widows this death means the loss of their husband and they must prepare to start a new life with one of his kinsmen; a brother or son may be succeeding to the headship of the homestead and the other male relatives becoming subordinate to him; his children lose their father, relatives of the widows their link with their affines, his uterine nephews perhaps their special connection with their mothers' kin. A different social situation exists for each of them. The ritual of death ceremonies provides them with a social reaction to this situation adapted to their special relationship to the dead man. Outside of their own ritual behaviour they may see the funeral as a whole: but in the readjustment of social relationships each participant has to observe his own prescribed rules of behaviour. At one funeral these will vary from relative to relative, for one individual they will vary from the funeral of one relative to another… When a man dies his relationships with his fellows are affected by mystical beliefs about the cause of his death; by the actual manner of his death; and by beliefs about death itself. All these elements combine in the complicated death ceremonies. I propose to consider these as they affect the readjustment and reconstitution of social relationships; the disposal of the body; reaction to the mystical causes and forces of death; the life of the ghost in the afterworld and the links of the afterworld with this world.” Kodwa ke amaxesha ngamange ngoku. Too much has changed – for the worst unfortunately. The much loved cosmopolitan life, in the urban South Africa for instance, has presented new challenges. People no longer have the same compassion about one another. They no longer have rooting in the notion of Ubuntu. The motto is “God for us all but man for himself”. I have witnessed myself. People attend funerals for very many reasons. I guess some use the platform for fashion show. Some showcase their newly acquired cars while others use the opportunity on ones death to network and meet old friends and family. 8. Given this explanation, where do ancestors and ghosts fit in? Its has been very difficult to establish this. You see, in all the forms of religion that I know of there is a firm talk of the “afterlife”. People generally believe that there is life after death even though no one has come back to give the account of this life – in terms of the bible: Jesus Christ’s story is very questionable. This somewhat universal belief overwhelms me. Bruce Moen explained: “The Afterlife is an area of human consciousness we all enter upon leaving the physical world at physical death. It is also the area we enter when unconscious, as in sleep. Physically alive human beings can learn to consciously enter and return at will to explore. Perhaps a better way to say this is that we can learn to focus our attention beyond the physical world. Physically alive humans don't really leave the physical world to explore, they just learn to focus their attention beyond it. There are specific areas of the nonphysical world that are inhabited by human beings who are no longer physically alive. These are the areas known as the Afterlife.” On the question of ghosts Brian Moen says: "Several times a year I get calls from someone concerned about a ghostly presence they're aware of, usually in their home. Some callers are frantic, worried the ghost might do them harm. Others are more concerned for the welfare of a ghost. There are some simple things anyone can do to permanently move a ghost out of their house. Before getting to them, let's cover some basics and hopefully clear up a few misconceptions. First, the most important thing to know is that ghosts are just human beings not living in physical bodies. These are people just like you and me. Like people everywhere, ghosts can be friendly, scary, smart, stupid and everything in between, but they're just people. Second, at its most basic, the reason you can be aware of a ghost is because its attention is focused at the level of physical world reality. There can be many reasons why ghosts do this. They may be unaware they're dead and staying close to familiar surroundings or people. They may be aware of their death, but confused about what they're supposed to do. Some ghosts may have a message they want to give someone still living in the physical world. There are lots of reasons why a ghost's attention may be focused at the level of physical world reality, but that focus of attention is what brings them to your awareness and keeps them here. Third, you have nothing to fear from a ghost. Despite what Hollywood horror films would have us believe, such a person is not a threat to you. Projecting your own fear onto a ghost can certainly appear to give evidence to the contrary. Too many people I work with bought into Hollywood's fear-inducing images, and are scared out of their wits, thus adding to their problem. Fourth, there are Helpers living in the nonphysical world who will gladly assist you in your attempt to move a ghost along. All you have to do is ask. Often the Helper is someone actively trying to assist the ghost, but unable to reach him. Sometimes there's a Helper waiting to move a specific ghost. The Afterlife abounds with Helpers willing to volunteer their assistance wherever such an opportunity presents itself." So again, yes, ghosts are real. They're just human beings stuck in Focus 23 close enough to physical world reality that some of us are able to perceive them (Focus 22Within Focus 22 we often find those perhaps still physically alive who are in an unconscious state. These include people in comas, in drug induced states, who are dreaming, who are insane or deranged. This is a very chaotic level. Focus 23In Focus 23, the human inhabitants tend to be those no longer physically alive who have become "stuck" for one reason or another. Often they are confused about or unaware of their death. Many here attempt to maintain contact with the physical world around familiar people or places. These are the ones we call ghosts. Focus 23 inhabitants are stuck because they are unable to leave through their own resources. The range of their free-will choices is extremely narrow. They are typically alone and completely isolated from communication with other humans. This can occur through the circumstances of their death or habitual patterns of thinking prior to death.” Then there is muti. There is a lot of information in the possession of African people regarding traditional medicine. There has been equal resistance from our people to volunteer this much needed information because of the Africans’ eternal love for secrecy. African oral history tells us that medicine used to be used solely for the purpose of healing, long ago. Witchcraft was once a very important tool that was used by women to protect a nation. People had very deep mythical connections with the Omnipotent human being – uQamata kaMvelinqangi; uThixo. INyange laphezulu. Mr Gluckmann, in his paper on mortuary customs, writes: “… the Swazi in JHB use purifying medicine if they hear of death of a relative at home and that a Zulu in JHB told …that he lost a job because he had not been informed of death of his child and had not therefore had a chance to purify himself… they shave their heads and undergo strengthening medication” Thank you, that’s it for now. [edit]Some of current AmaZizi Chiefs in Eastern Cape: September 2007

Some of current AmaZizi Chiefs in Eastern Cape 1. Inkosi Zwelixolile Pokwana of Ngqutura, kwaZangashe eNgcobo; 2. Inkosi Ngubesizwe Njemla of Trust Farms eMthatha; 3. Inkosi Jonguxolo ka Xabadiya of eMbholompo eMthatha – ixhanti lamaZizi ewonke eMazantsi we-Afrika; 4. Inkosi Mavana Dlamini of Kroemhoek, eMzimkhulu 5. Inkosi Zanoxolo Nombewu of Gqaqhala kuTsolo 6. Inkosi Zanokhanyo Bikitsha of Ntshatshongo eFort Malan. 7. Inkosi Dalukhanyo Vena of Nkondwane kuCentane Questions and enquiries: Zuko Pokwana Ah! Jongisilo Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592 [edit]Some of current AmaZizi Chiefs in Eastern Cape: September 2007

Some of current AmaZizi Chiefs in Eastern Cape 1. Inkosi Zwelixolile Pokwana of Ngqutura, kwaZangashe eNgcobo; 2. Inkosi Ngubesizwe Njemla of Trust Farms eMthatha; 3. Inkosi Jonguxolo ka Xabadiya of eMbholompo eMthatha – ixhanti lamaZizi ewonke eMazantsi we-Afrika; 4. Inkosi Mavana Dlamini of Kroemhoek, eMzimkhulu 5. Inkosi Zanoxolo Nombewu of Gqaqhala kuTsolo 6. Inkosi Zanokhanyo Bikitsha of Ntshatshongo eFort Malan. 7. Inkosi Dalukhanyo Vena of Nkondwane kuCentane Questions and enquiries: Zuko Pokwana Ah! Jongisilo Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592 —Preceding unsigned comment added by 165.145.247.244 (talk) 13:48, 3 January 2008 (UTC) [edit]Ukwaluka: Initiation of boys in the amaZizi Dlamini culture

APPROXIMATELY 6 – 8 WEEKS IN ADVANCE: The father of the boy would gather the local elders and slaughter a sheep in a meeting (ingunga) where he would announce his boy’s intention to go to initiation shool. This always took a very all-encompassing twist where the village elders are almost asked for permission, the blessings of the chief being the most paramount and sought-after. Others would then also announce if they also had a plan to initiate their boys. From the skin of the sheep strips would be cut (imithika) and joined together, to be carried by the boy/s until the early hours of the morning of the day of initiation. It is believed that if a boy runs away after ibhunga, he would go mad. ITIMITI: From the day of ibhunga until initiation day the boys and girls spend sleepless nights dancing and singing. This is a way, for both young girls and all boys to bid farewell to the soon-to-be a responsible man. Pork, chicken and traditional bear are the face of this process that takes weeks. UMGUBHO: On the day that precedes the day on which the boys will be circumcised, there is a very big ceremony where everybody from the village and nearby villages gather. That very morning the boy wakes up from the homestead’s main house where his mother also sleeps. On this day, early in the morning the men shall summon the boy in the coner of the kraal (as they call “inkwenkwe mayihlukane nonina!). When the boy gets to the coner of the kraal his head is shaved and he is now under a heavy guard of men, young and old. This day is filled with joy and celebratory singing. Stickfighting is also very prominent on this occasion. There are regular intervals at which the men will accompany the boy to a nearby veldt in what is termed – “taking the initiate to urinate”. This is done to create space for stick fighting. From this day the boy is refered to as “umkhwetha”, i.e. “the initiate”, until he comes out of the intitiation school. An ox is normally slaughtered, sometimes together with a couple of sheep. The celebrations of this day continue until next morning when the boy is finally accompanied by men to the initiation house (isuthu, ibhuma or ithonto) for circumcision by a traditional surgeon. Just after the operation old men utter words of advice with reference to the sudden change in the boy’s life, they talk to him even thought he might be confussed by this new scenery at ethontweni, they order him to respect and honor the direction to be given by his traditional nurse, “ikhankatha”. From this day on the boy (now umkhwetha) is also forbidden to doing a lot of things such as drinking wanter; walking upright; even walking around. He is to stay indoors. There is to be a very smokey fire throughout. UKOSISWA: After eight days most of the “bans” (don’ts do) are lifted, sometimes with conditions. A sheep is slaughtered, another session of advising (ukuyala) seats and the boy (umkhwetha) is given some freedom even to visit others and move around. A date is set for “umphumo” i.e. “coming out ceremony”. On this very day the boys are to drink traditional bear from “ingqayi”, traditional bear (umqomboti) container. This umqomboti has got intsizi (black substance) in it. This is used to dispel bad luck. The chief or representative of the chief is expected on this day. He also comes on the first day as well as last day when the boys finally come out. UMPHUMO: At the end of the isolation period, the initiates were marched down to the river to wash. Upon returning, a wise and noble man from the village was appointed to anoint then place a piece of fat on their heads and smear it straight down their bodies and across their shoulders, in the form of a cross. After this ritual, the boys wrapped themselves in brand new blankets and turned away from the hut, covering their faces. All their possessions were thrown into the hut and then set alight, to prevent witches from taking possession of these things. They were also forbidden to look back. The amakrwala, as these boy-men were called, were then marched back to their parental homes where they were showered with gifts and a feast was prepared in their honour. After the feast was over, the young men went indoors where girls of their own age helped them to smear themselves from top to bottom with a mixture of oil and red ochre. Every day, for the following year, the boy had to refresh his red ochre. He also had to walk slowly to demonstrate his humility and to signify that he was still a “small’ unimportant man. While the males of the tribe underwent their initiation, girls of the same age had their heads shaven and were dressed in a specific manner for a few weeks. When the male initiates emerged from their isolation, the girls were recognised as being of marriageable age. Nowadays boys stay for about four weeks at the initiation school. Mfamlibe, phaya ntlandlolo, kusadliwa ngendebe endala amakhwenkwe ebehlala isithuba esimalunga neenyanga ezintandathu ethontweni. Zuko Pokwana Ah! Jongisilo :- Pokwana Royal House Ngqutura, kwa Zangashe pokwana@gmail.com 083 993 3592 [edit]Izibongo zamaZizi: Chiefs and Princes Pokwana Menziwa Zangashe

Ezika Nkosi uDlamini 1: Lowacedza Lubombo ngekuhlehletela etfwele umfunti

Ezika Nkosi uMENZIWA: nguDungwa nkomo zakoyayo, Isangcan’ esihle sasemaZizini, Isihlala qoweni sakokwabo kwamaMbele, uMnyamezeli owanyamezela izizwe zamaGcaleka nezabaThembu,

Ezika Nkosi uPOKWANA: nguNoqha, bholoshuphondo, Indlandz’ entshobololo, Undzabayipheli komkhulu ithethwa tintsuku ntsuku.

Izibongo zeNkosi uJONGUMHLABA: by iNkosi uGwebindlala:- Lugxiba luka Moses isijwasoNomaneji intombi zakwa Tom kuNgxamagele, Ichibi elineengcongolo nemizi, Apho kuhlanjwa khona ngabakokwabo kulo Tobhi, Indlovu enebatha yaseluThukela, Udonga olubomvu oloyama amaZizi, Uswazi olumaqhinaqhina lwakuloThembeka, Lubhelu oluhle lwakulo Nomsa, Indembelele, Into engalo zinemixhaka, Uqwanga olulukhuni lukaGwebindlala, Olutyiwa ziingcuka neengonyama, Kodwa azincedi lutho, Ungcungcu ayiseli kumanzi abalekayo, Kuba isoyika umqala ukugoba, Ewe thina singabantu bogaga, Gaga oluhamba lugogoza lukaHolomisa, Ngqongqo enkulu yomnka Pokwana wase kunene, Urhamncwa elimazinyo azintshengence, Unoko namhla ingenguye ngumaduma engenzanganto, Usibi esisikhethayo kwezinye izibi, Unzipho zimnyama kukuqhwaya uhlanga, Ujola kwizibini, zingabizithathu uyayeka, Kuba izandla zakhe zimhlophe kukupha, Abantwana bakayisemkhulu uHolomisa, Uvela bahleke kodwa noko bamzondile, Ingangalala into engatshonelwa langa,

IZIBONGO ZENKOSI Mlandeli Pokwana Ah!JONGUXOLO by iNkosi uGwebindlala:- Nguhesha ngephiko, Isitshixo sam silahlekile, Umchongwana omhle ohlala emadotyeni, Ugudlwa yibhalika, Ugqwakaz’ ukulima, Uchanti kuyazana nengwenya, Kuba izizona zimizi iphantsi komhlaba,

IZIBONGO ZENKOSI Zolile Pokwana Ah! ZWELIVUMILE: by iNkosi uGwebindlala:- Nguphulaphulani ilizwi lomnka Phatho, NomnkaJijingubo, Abathi iinkosi mazibulawe zisavela, Kuba zawuthi zakuzalana zisixake,

Izibongo Zenkosi Monwabisi Pokwana (great son of Makwezana):- NguBlom kaGoqolo, Umathandekhitshini, Inkomo zamaZizi zidl’ entloko ziyosela ekhosi, Ndozilanda mhlandazeka, Ndoyika amadoda amabini: uBhili no Mbayi. Compiled by: Zuko Pokwana Ah! Jongisilo - POKWANA ROYAL HOUSE, kwaZANGASHE eNgqutura ˜˜˜˜