User talk:Ungoye

Isizwe sakaQwabe
UMalandela UMalandela kuthiwa uzalwa nguLuzumane kaMnguni kaGumede. Bonke laba kasazi ukuthi babekuphi nendawo ngoba uMalandela yena simthola esakhe laphaya ngaphesheya komfula uMhlathuze egqumeni elaziwa ngokuthi kuseMandawe. Wakha umuzi wakhe wawubiza ngokuthi kusoDwini. Wakha lapho ngoba efuna indawo ephakeme. Kodwa akahlalanga isikhathi eside, ngoba wabuye wasuka sengathi amabombo wabuye wawabhekisa emuva, wawela uMhlathuze wenyukela ezintabeni zaseNKwenkwe. Wawela umfula owaziwa ngokuthi kuseMfule uma wedlula kancane edolobheni laseMalimede, bedlula njalo bakhwela ezintabeni zaseMthonjaneni, behlela emthonjeni woMkhumbane bagudla uPhathe, baze bawela uMkhumbane kanye noNzololo, baze bayofika ngasemfuleni iMpembeni, lapho sibona sengathi uMalandela wabona ukuthi usefikile eKhenani, ngoba kababange besadlula lapho. Sengathi yilapho aze akhothamela khona eshiya amadodana akhe agqamile okwakunguQwabe omdala noZulu omncane esandleni sikaNtombela kanye nondlunkulu wakhe uNozinja (UMaGwabini) UZulu Ekufeni kukaMalandela kwasala kwaba nombango phakathi kukaQwabe nomnawakhe uZulu. Imbangela yengxabano kwakuzinkomo eziyinyoni kayiphumuli okwakungezikaNozinja, unina wabo. Lezi zinkomo ezibangwayo kwathi ngesikhathi uMalandela esekhona undlunkulu wakhe kwakungumuntu okhuthele kakhulu. Wayethi uma enza imisebenzi yezandla abayifunayo babemnika izimbuzi, yena azishintshanise uma seziningi ngezinkomo. IsiZulu sithi inkosana kamama indodana encane. Ngakho-ke noZulu wayeyinkosana kanina uNozinja. Ngalokho-ke uNozinja wasikela indodana yakhe encane uphawu kuzo zonke lezi zinkomo kanye nembuzi. Wayengakwazi lokhu uQwabe. Njengendlalifa kayise uMalandela wayelindele ukuthi uzodla konke okuyifa likayise ebala nezinkomo zikanina. Indaba izosuka ngesikhathi sekukhothama uMalandela, lapho uQwabe esefuna ilungeleo lakhe lobukhosana, kwaphinda esika-Esawu noJakobe basendulo, ngoba watshelwa ngunina ukuthi konke kungokwakhe lokho obekungokayise kodwa hhayi lokhu okungokwakhe ngoba kuyifalikaZulu amabela lona ngoba engenakuthola lutho efeni likayise.

Kwamthukuthelisakakhulu lokho uQwabe. Ekushoneni kukaMalandela, ngishilo ukuthi wabashiya abafana bakhe kumnawakhe uNtombela nondlunkulu wakhe. Ngakho isinqumo samchitha uQwabe, ngalokho wadikila wahamba washiya ikhaya walibhekisa ngasoLwandle wayokwakha ngaseziNtabeni zayoNgoye eduze komfula uMhlathuze. Asazi-ke noma wayekhumbule amanzi alo mfula ngoba sokhumbula sikhumule kakhulu ngoMalandela ewela kaningi umfula uMhlathuze.Nangu uQwabe sesimthola eseshiya ikhaya le eBabanango, eyokwakha eduze nawo lomfula waseMhlathuze. Abantu ahamba nabo uQwabe bazibiza ngokuthi bangabakwaQwabe. Nezwe kwabangela kwaQwabe. Ukuduka kukaQwabe kwanika uZulu ukuba asombuluke abheke abantu bakayise abase beshiwe ngumnewabo, waduka nezwe. Ngakho-ke bonke abantu abasalaZulu eBabanango bazibiza ngokuthi bangabakwaZulu. Kwase kungukuzaleka kwesibongo esidume kakhulu sakwaZulu. Nendawo ababakhe kuyonyabizwa ngokuthi yindawo yakaZulu. Isuka eMthonjaneni ngaseNingizimu ize iyobanjwa izintaba zaseBabanango eNyakatho, kanti ngaseMpumalanga  lalidiya ngomfula iMfolozi emhlophe. Kwakungelakwazulu lonke lelo. UZulu uphile phakathi kweminyaka yawo-1627 kuya ku-1709. Akukho okukhulu nokubabazekayo esikuzwayo ngoZulu ngaphandle kokuthi ungumqambi wesizwe sakhe esincanyana.

AbakwaQwabe Abantu bakwaQwabe uma ukhuluma ngomlando wabo kufana nokuthi uphindaphinda umlando wakwaZulu ngoba imvelaphi yabo iyafana. Kuzokhumbuleka ukuthi uQwabe uzalwa nguMalandela kanye noZulu. Ngakho abantu bakwaQwabe badabuka kuMalandela njengabakwaZulu. Kuzokhumbuleka futhi ukuthi ekuxabaneni kwala madodana kaMalandela, uQwabe okuyindodana enkulu wahamba walibhekisa ngasolwandle waze wakha eduze komfula uMhlathuze ngaphansi kwezintaba zoNgoye. Wakha umuzi wakhe wathi kuseMthandeni ebhinqa abakubo ngoba ethi kabamthandanga waze wehlukana nabo, ngakho-ke wayesethi kwafikela kubo kabamthande. Kuthiwa isizwe sikaQwabe sanda kakhulu kangangokuba saphindwa kathathu uma siqhathaniswa nesomnewakhe. Kuthiwa sasisuka emgceleni wesizwe sakwaMthethwa siyofika esizweni sakwaDube ngasolwandle, siphinde siyofika ehlathini laseNkandla. Bese lehla liyokhawula ngomfula uMhlathuze. Nizokhumbula futhi ukuthi uMalandela wasuka eMandawe waya eBabanango,nakhu nendodana yakhe uQwabe sesimthola eduze kwalezi zintaba zaseMandawe. Abantu bakwaQwabe babebizwa ngokuthi abakwaNozidiya ngoba amakhosikazi akhona ayefaka izidiya. Ngesikhathi sekubusa uDingiswayo kwaMthethwa, kwaQwabe kwase kubusa uKhondlo. Ebusela kuwo umuzi kakhokho wakheeMthandeni. NoPhakathwayo indodana kaKhondlo yasebenzisa umuzi kayise eMthandeni. Kuthe uma uShaka ehlasela uPhakathwayo, abantu bakwaQwabe bathutha bayokwakha ngaphesheya koThukela eduze nomfula uMvoti. Ngokukhumbula umuzi omkhulu okwakuyisigodlo esihlonishwa nguye wonke umuntu wakwaQwabe omncane nomdala, omusha nosekhulile, owesilisa nowesifazane, ngoba kwakungumuzi wawokhokho babo, kwathi ekusukeni kwabo bewela uThukela bafike bakha omunye uMthandeni phakathi kwakwaMaphumulo nakwaDukuza. Noma singeke sibalandelanise bonke, kuze kufike kule nkosi ekhona njengamanje kodwa ukusuka phezulu ubukhosi bakwaQwabe busuka kuQwabe uqobo.

AbakwaKhuzwayo abakwaKhuzwayo bavela kuKhuzwayo indodana kusengathi kaMahlobo kaSimamane. Kwakufanele ukuba kube nguyena uKhuzwayo othatha ubukhosi bakwaQwabe koda ngesizathu simbe akwenzekanga lokho ngoba bathi uKhuzwayo kwasebuncaneni wayezazisa, futhi ekubeka ngokukhulu ukuqhosha lokhu ukuthi uyoba yinkosi ekukhothameni kukayise. Wayenza nje izinto ezingathandeki ekhuzwanjalo, kodwa kube nhlanga zemuka nomoya nje. Yikho aze athola leli gama lokuthi nguKhuzwayo, ngoba ekhuzwa njalo. Lokhu kwamfakela esikhulu isigcwagcwa emndenini. Kuthe sekufanele kukhonjwe ozothatha ubukhosi ekukhothameni kukayise, kwakhonjwa umnawakhe uLufutha. Kwamthukuthelisa lokhu uKhuzwayo wasuka kwelakubo wawela umfula iNonoti eyozifunela amdlelo aluhlaza ezweni elalivulekile lingenamuntu. Wakha ngaphesheya kweNonoti kwehle njalo kuze kuyofika eNingizimu yoThukela. Abantu bonke ahamba nabo ababange besabizwa ngokuthi abakwaQwabe kodwa kwasekuthiwa ngabakwaKhuzwayo.Lokhu kwase kuyimpinda kubantu bakwaQwabe ukuba enye yamadoda akhona adobeikhaya ayozakhela esawo isibongo. Sizomkhumbula noQwabe ukuthi wehlukana kanjani nekubo wadela ubuzibulo. Nokuthi sona lesi sibongo sakwaQwabe sadaleka kanjani. Sekuphinde uMansumpa-ke.Lokhu kusafakazela khona esaqala ngakho ukuthi izibongo zonke zidabuka emagameni abantu. Ngisho ngabe noma igama lomuntu lavela kanjani, isizukulwane sakhe kasinandaba nalokho kodwa sifuna ukumdumisa umsunguli wesibongo sabo. Nabantu bakwaKhuzwayo kababanga nandaba nokuthi leli gama likayisemkhulu laqambeka kanjani. Namuhla sinabantu bakwaKhuzwayo abaziqhenyayo ngesibongo sabo.Bayasithanda futhi kakhulu.

AbakwaMakhanya Abantu bakwaMakhanya bahlobene kakhulu nabantu bakwaKhuzwayo. Ngingasho nje ukuthi abakwaMakhanya nabakwaKhuzwayo bayinto eyodwa, ngoba isigameko esiveze isibongo sakwaMakhanya sisukela emndenini wakwaKhuzwayo. Nabo bazazi bengoMnguni kaGumede. Kuthiwa ngesikhathi kwehlukana abakwaQwabe nabakwaKhuzwayo, basuka abakwaKhuzwayo bayokwakha phakathi koThukela neNonoti. Kodwa kwakuthi njalo uma kenemokhosi efuna isizwe bawele bonke uThukela baye ezweni lakwaQwabe lapho kwakonekomkhulu khona. Ngakho kwase kunomndeni wakwaKhuzwayo owase uwele iNonoti. Kwakuthi njalo uma kukhona umkhosi komkhulu lemindeni yakwaKhuzwayo ilindaneukuze ikhukhule kanyekanye isiya komkhulu. Kwathi ngomunye unyaka kuzoba nomkhosi, lemindeni yamemana njengokujwayelekile. Kanti kababuzanga elangeni, ngalolo suku ebusuku lana kakhulu imvula, kwagcwala imifula. Uma sekufanele kuyiwe komkhulu, kwatholakala ukuthi laba abangaphesheya komfula kabakwazi ukuwela. Babalinda babalainda laba abanye lutho ukufika. Uma bezobabheka bathola ukuthi umfula udla izindwani kawuweleki. Babona abafowabo bemi ngaphesheya bakhe umkhanya, bejiyelwe ukuthi benzenjani. Base bethi laba abanye, hhay-ke ngeke sisamlinda, salani ninjalo, nakhe umkhanya lowo. Kusukela lapho laba bantu baziwa ngokuthi bangabakwaMakhanya, ngoba balibala ukwakha umkhanya engabe isu lokuwela umfula ukuze kuyiwe komkhulu. Kuthiwa abakwaMakhaya babuye behlukana kabili. Kukhona okwathi abanye bebaleka beqa uThukela, ngesikhathi sikaDingani, kwakhiona abasalayo. Bona bakha laphaya eduze kwaseMpaphala ngaseNtumeni eShowe abazibiza ngokuthi ngabaseMambedwini, bakaMdingi, kanti ababalekela ulaka lukaDingani ngabakaNqetho. UNqetho wabaleka nabalandeli bakhe waze wayofika kwelikaFaku emampondweni. Kodwa ngenxa yokuthi abulawe, abantu bakwaMakhanya babuya bazokwakha phakathi kwaseZimbokodweni naseManzimtoti sebephethwe uMakhutha indodana kaDuze, kaMnengwa. Nguye lo Makhutha okwaqanjwa ngaye ilokishi lakwaMakhutha uMbumbulu

AbakwaMaphanga bangabakaQwabe
Abantu bakwaMaphanga kusengabantu bakwaQwabe. Bazalwa inkosi u-Phakathwayo kaKhondlo inkosi yabakwaQwabe. OkaMnguni kaYeyeye wayakhe ngaphesheya koMhlathuze kuye kufike oThukela. Umuzi wakhe wawusesiphethwini seMatigulu. Igama lalowo muzi kwakuthiwa kuseMthandeni .Sizokhumbula phela ukuthi ngesikhathi kuxabene amadodana kaMalandela oQwabe noZulu ,uQwabe waqoqa imigodla yakhe waphuma washiya ikhaya wayokwakha umuzi wakhe wawubiza ngokuthi kuseMthandeni ethi abanye abantu bazomthanda ngoba abozalo bengamkhombisanga uthando noma ukumthanda. Kuze kube namuhla izigodlo ezinkulu zamakhosi akwaQwabe zibizwa ngokuthi kuseMthandeni. Ukuqambeka kwesibongo sakwaMaphanga : Isibongo sakwaMaphanga savela emva kokunqotshwa kwenkosi u-Phakathwayo inqotshwa yiLembe .Kuthiwa okaQwabe wenqaba ukusiza iLembe ngamabutho ngenkathi lilungiselela okuyolwa nenkosi yabakwaNdwandwe inkosi u-Zwide kaLanga,okaSenzangakhona wase ebona kungcono ukuba ahlaselwe lona okaKhondlo. Kuthiwa wanele wezwa nje u-Phakathwayo ukuthi amabutho akhe achithwe kalula wehluleka ukuzibamba. Wakhuluma, icala elibeka ezinduneni zakhe. Wayethi yizona ezimenze ukuba ayihlomise .Ngalobo busuku okaQwabe walala ekhathazeke kakhulu kangangokuba kwema inhliziyo wakhothama. Emva kokukhothama kwakhe abantu bakhe bahlakazeka bagcwala izwe ,futhi baphenduka umtshingo ubethwa ngubani .Babengasenalutho ngoba phela yonke imfuyo isidliwe yiLembe Ngelinye ilanga inkosi u-Shaka yathumela owabe engesinye sezikhulu kulabo bantu bakwaQwabe. Esefikile iLembe lathi kuye,’Ngiyabona ukuthi nina bantu bakwaQwabe anisenalutho, anisafuyile,ngakho-ke ngizonisiza ukuze nifuye futhi nibe nezinkomo ” Esekushilo lokho wayala leso sikhulu ukuba size nezinsizwa zakhona kwaQwabe ukuze abanike elinye lamabutho akhe kuhanjwe kuyohlaselwa kwenye indawo eyabe inabantu ababefuye izinkomo ,ziningi. Ngempela kwaba njalo kwahanjwa kwayohlaselwa ,zadliwa izinkomo. Seyizikhethile ezayo inkosi u-Shaka yayala leso sikhulu sakwaQwabe ukuba siqhube lezo zinkomo ezazisele siziyise kwabanye bakubo ,sifike sizabele abanye ukuze bonke bafuye ngokufanayo. Ngesikhathi sizaba isikhulu leso asizabanga ngokulinganayo.Sazigodlela isibalo esikhulu salezo zinkomo.Iningi labantu lathola isibalo esincane kakhulu. Labo abanganeliswanga yindlela leso sikhulu esabe sizabe ngayo lezozinkomo,bahamba baya kuShaka bayombikela ngesenzo esingalungile sokwabiwa kwalezo zinkomo. Inkosi u-Shaka yabaphendula ngokuthi kwabe kungekho lutho eyayingabasiza ngakho ngoba yibona ababesindwe izinyawo. Ukuze bahlalisane ngokuthula iLembe labahlukanisa.Lasisusa leso sikhulu kuleyo ndawo lasinika enye indawo nabalandeli baso ukuze bakhe khona,kungabi khona ukuxabana.Ngesizathu sokuthi leso sikhulu saphangela abakubo izinkomo,inkosi u-Shaka yathi sesinguMaphanga,asiseyena u-Qwabe .Ngokuphangela abakubo izinkomo ,lowo Mnumzane wazithola eseqanjwa isibongo sakwaMaphanga.Ngokunjalo nabalandeli baleso sikhulu babizwa ngokuthi sebengabantu bakwaMaphanga. Nenzalo yabo yaziwa ngaleso sibongo sakwaMaphanga kusukela ngaleso sikhathi kuze kube namuhla. Sebakhile kuleyo ndawo lapho u-Shaka ayebabeke khona,leso sikhulu asizange sisazihlupha ngokuyokhotha ibandla enkosini u-Shaka. Leso senzo sikaMaphanga samthukuthelisa kakhulu okaNdaba. Wabiza enye yezinduna zakhe zempi wayitshela ukuthi mayizimisele ukuyohlasela abakwaMaphanga ekutshwaseni kwenyanga elandelayo. Njengoba abantu bengayi nganxanye bengemanzi, kwasuka enye yezinceku zikaShaka yayoluma u-Maphanga indlebe ngohlaselo olwaluhlelwe yiLembe. Leyo nceku yeLembe yamyala u-Maphanga ukuba abaleke abaleke nabantu bakhe abheke entshonalanga. Esekuzwile lokhu u-Maphanga wasuka nabantu bakhe babaleka ,balibhekisa eNtshonalanga. Bazithola sebemise phansi kwezintaba zoKhahlamba ,eMpumalanga,eSwazini ,eZimbabwe kwaBulawayo naseLesotho. Yingalesi sizathu abantu bakwaMaphanga betholakala e-Bulwer,IMpendle nasezifundeni zaseMgungundlovana noMgungundlovu .Ukufika kwabo esifundeni saseMgungundlovu,nokwakha kwabo endaweni ephakathi kwaseTaylors ne-Elandskop kungenxa yesizathu sokuthi babecelwe,babizwa ngabantu bakwaMadlala,abantu bakaSandindi ,ukuba bazobasiza ngokubabulalela izindlovu ezabe zibahlupha emasimini ,zidla ababekutshalile .Banikwa indawo ngabantu bakwaMadlala ,bakha ,bahlala bazinza. Niqaphele bakwethu ngoba isibongo sakwaMaphanga sihlukene kabili .Kukhona u-Maphanga wakwaQwabe [lona ebesikhuluma ngaye] besekuba khona u-Maphanga wakwaMaseko ,oNgcamane baseSwazini. Izithakazelo zakwa-Maphanga: Mnguni, Qwabe, Gumede, Mnguni kaYeyeye, Osidlabehlezi bakaKhondlo kaPhakathwayo, Abathi bedla, babeyenga umuntu ngendaba Abathi “dluya kubeyethwe”, Kanti bahlinza imbuzi, Bathi umlobokazi ubeyethe kayikhuni, Sidikida lolodaba, Phakathwayo! Wena kaMalandela, Ngokulandel’ izinkomo zamadoda, Amazala-nkosi lana! Mpangazitha Share this:

AbakwaKhwela abakaQwabe
AbakwaKhwela AbakwaKhwela!! Abantu bakwaKhwela bangabanye bendlu kaQwabe. Kuthiwa uTotose indodana kaLufutha2 waxabana nabo wase ebashiya wakhwela izintaba wayokwakha komakhelwane bakhe ezintabeni baseMangangeni. Ngoba bakhwela izintaba base benikwa isibongo esisha sakwaKhwela.. EzakwaKhwela zithi!! Khwela, Ndulini Mgabhazi Sicaku kasosiwa , Wasosa uyosilawula!!

Izithakazelo zakaQwabe, Gumede, Mnguni, Khuzwayo, Makhanya
Izithakazelo zakaQwabe

Wena kaMalandela kaLuzumana kaMnguni, kaGumede kaQwabe. Phakathwayo kaKhondlo kaMancinci. Osidlabehlezi kaPhakathwayo. Abathi bedlumuntu bemyenga ngendaba! Bethi dluya kubeyethwe umalokazana kayikhuni sidingida yoyodaba! Kanti bahl’inz’imbuzi! Wena kaMalandela ngokulandel’izinkomo zamadoda. Wena owabuza intaba ngabomu wathi ntabani leya? Zaphendula icathalala zathi””uNgoye Gumede,uNgoye Phakathwayo”” Wena waseMthandeni. Ezweni loju nezinyosi. Mpangazitha ozikhangayo! Khondlo, Wena kaNjakaba kaSophana. Meseni kaMusi. Mkhayiphe kaGodolozi!! Amazala nkosi lana!! Hlangalezwe.

Izibongo ezivela kaQwabe
Mnguni Qwabe Gumede Khuzwayo Makhanya Maphanga Gcabshe Khwela Nqetho Msomi Meyiwa Mcoyi Nqetho Dlamuke

Abantu baseMasomini kuthiwa babengabantu noma ngithi bangumsuka wabantu bakwaQwabe. Kuthiwa enye yamadoda akwaQwabe yawela uThukela ngaphambi kokuba kuwele abakwaKhuzwayo nabakwaMakhanya. Igama laleyo ndoda kwakunguMbhedu owayaziwa ngokuthi nguNomndayi.

Phela isibongo sakwaMakhanya sivele kubantu bakwaKhuzwayo ababotha umkhanya.

Kuthiwa laba bantu babakhe ngasemsukeni womfula iNonoti, endaweni okuthiwa kuseSidumbini. Inkosi yalaba bantu kwathi ngelinye ilanga ifuna ukubeka inkosana noma indlalifa eyobusa uma yona isikhotheme, yase yenza umncintiswano. Bathi yabulala inkomo yase iyikhipha izitho njengokwejwayelekile. Ikwenza konke lokhu kayitsheli muntu isu layo ngisho nezinduna zayo. Kwathi izitho sezibekiwe, yase ibiza amadodana omabili akhankasele ubukhosana. Yabe isiwacela ukuba athathe isitho ngasinye ngasinye asithandayo. Bathi enye indodana eyayigovu, ifuna ukuthatha inyama eningi, yathatha umlenze. Uyise wathi kule ndodana wena uthathe umlenze, lesi yisitho eseyeka kakhulu kunezinye izitho. Lokhu kufakazela ukuba ubukhosi kawubufanele,ngokuthatha kwakho lesi sitho. Ngakho igama lakhe lashintshwa kwathiwa nguMeyiwa, wase ezala abantu bakwaMeyiwa. Indodana yesibili, ibhekwe ngabaphansi yona yathatha ubambo. Igama layo kwakunguSingila. Uyise wathi kuSingila, uyabona wena ngoba uthathe ubambo, uthathe inyama esemqoka kuzo zonke izinyama ngoba ivikela izitho ezibucayi zibe zisemqoka empilweni yomuntu okusho ukuthi kawuhehwanga yinyama njengomfowenu kodwa uthathe ubambo olungenanyama ngoba ucabanga ukuthi lusemqoka, ngokuvikela isizwe esithi sintekenteke kodwa sibe sisemqoka enhliziyweni yakho. Ngakho nguwena okufanele ube yinkosi ekukhothameni kwami. Ngalokho uSingila wathatha isikhundla sikayise kwathi uMeyiwa washiya umfowabo wahamba nabantu sekungabakwaMeyiwa.

USingila wakha umuzi wakhe phansi kwezihlahla ezazizalela izinyoni ezaziwa ngamasomi. Kwase kuthiwa kuseMasomini. Ngakho bonke abantu bakaSingila kwathiwa ngabakwaMsomi. Kuthiwa ngesikhathi sikaNomndayi laba bantu babengakaziwa ukuthi ngabaseMasomini. UNomndayi wazala amadodana amabili, oGwayi kanye noMoyeni. UGwayi wazala uNkuna owazala uMbhecwa. Abantu bakaMbhecwa manje batholakala laphaya eMkhomazi, kanti abakaKude umzukulu kaSingila bona batholaka laphaya ngaseMangangeni enhla nomfula uMlazi, kanti bayatholakala eduze kweMona

AbakaChili Imvelaphi yabantu bakwaChili ibakhomba kubantu bakwa Qwabe abangoGumede bona abaziwa njengamaNtungwa-Nguni ngokwezigaba kumaNguni. Bona baphuma kwinzalo kaSilimana owathola igama likaChili ngenxa yokuthi ngelinye ilanga kunenqina lapho amadoda ephumile ukuyozingela, kwathi uma kuvuka inyamazane, uSilimana wayihlaba kuqala. Inxeba alishaya kuleyonyamazane layigingqa phansi yalala yathi ja. Enye yamadoda ayelapho yakwaQwabe yathatha igazi yalibhixa ngemuva kwayo inyamazane leyo. Kwaba nombango yilowo nalowo ethi ngeyakhe, uzigwazele. Kwase kuthiwa uSilimana makakhombe lapho ayigwaze khona, wakhomba lapho kwakunegazi elalinindiwe khona enye indoda. Bonke ababelapho bakhuza bathi uyachiyiza ilumbo, akunanxeba, ukhuluma ichiyo. Kusukela lapho ke wabe esebizwa ngoChili. nozalo lwakhe lwabe seluba olukaChili. UChili wazala uFamanda, uFamanda wase emzalela uThongo. Lesisizukulwane sase sona sizala uMacala owayeyisoka lamanyala, owayeganwe ngamakhosikazi ayisikhombisa futhi enemfuyo eningi. Kulamakhosikazi kwakunondlunkulu wakhe okwabe kunguKaBhulashe Khumalo, bese ke kuba ngukaNgobe Mthembu. Inkosana undlunkulu wayo uMaMbhele. Ekukhothameni kwakhe, uzalo lwaqoka umnawakhe okwabe kunguMnukwa ukuba abe yinkosi kodwa wenqaba uMnukwa ngezizathu ezithize azibeka. Ezinye zezaba azibeka kwabawukuthi ubukhosi buyakhulumisa, ngenxa yokuthi akathandi ukukhuluma, wase ecela ukuhoxa kulesosicelo ababesenza kuyena. Wakhala nangokuthi isizwe asikwazi ukuholwa umuntu okhonze amanzi amponjwana njengaye. Wenza isiphakamiso esiyisicelo ukuthi kungani bengabheki emadodaneni akhe ngoba nawo ayesekhulile. Leso siphakamiso sathathelwa phezulu kwase kuthi ke enye yamadodana akhe ogama layo nguBatili yagcotshwa ukuba ibe yinkosi. UBatili wazala uMhlabeni noNkeshi, kwathi uMhlabeni wathi lapho esekhulile, wavele waqalwa ukugula ngenqgondo okwagcina uzalo selunqume ukuba kungene uBiziwe kaMnengwa owabe ezalwa ekhohlo likaMacala ukuba abambele uMhlabeni. Lapho-ke sithi uma siphenya kumlando, usivezele ukuthi ikhohlo kalibusi noma kaliyizali inkosi kodwa liyakwazi ukuzala iphosakubusa. Ubukhosi nabo-ke babuye basuswa kulendlu baya eqadini okwabe kuyindlu kaMaDlula. IQadi phela ngokwesiko yilona elizala inkosi uma indlunkulu ingayitholi kwazise liyingane yendlunkulu ngokwesiko lesiNguni. Ubukhosi babe sebuyowela endlini kaMtitinywa kaMacala. Lona phela kwaku wuzalo lukaMnengwa kaMacala luyatholakala kwesakwaNgcolosi eMngeni kanti isizwe sonke sakwaChili nobukhosi baso sitholakala laphaya eNdwedwe. Izwe labo laziwa ngokuthi yikwaGumede. UKwelamana kwabantu bakwaChili : USilima (Chili) wazala uFamanda wazala uThongo yena owazala uMacala, uMacala wazala uZokufa, uKuyana (indodakazi) noMnukwa kuMaKhumalo. UMnukwa wazala uBatili, uBatili wazala uMhlabeni, uNkeshe, uNobelungu noNozigodo. KuMaKhumalo uMacala wazala uNhliziyo, uMziyonke, uMnengwa noThengizwe. UMnengwa wazala uMvube, uShokwakhe, uMadoda, noCupha. UMziyonke wazala uMvama, uMxhegu, uNkantolo, nabanye. KuMaDludla uMacala wase ezala uMtitinywa, uMaliba, uBafayo, noZiphelile (indodakazi). UMtitinywa wazala uNdoko (Isaya Zibokwakhe) yena ozala iNkosi Wislon Makhehlana Chili okuyiyona ebusayo noJabulani. KuMaNgcobo; uMaCala wazala uMaphupho, kuMaGumede wazala uMphamba, uMphamba wazala uGiga noBhekizitha. Izithakazelo zakwaChili

Mthuyi, Mnguni! Qwabe kaNozidiya,

Khuzwayo! Mlamlankunzi Ungaziyeka zibulalane Mthatathu kaGumede, Nin’ eniguvuzela umuntu ngehemu lakhe. Isigogo esisind’ abatshathi. Donga olulal’ amankentshane Nina bas’ Ongoye. Mbuse, Malinda Lushaba Ntseka Wena owashaya insimbi ngomlenze. Mgcwalisi wethusi, Kholose, Ngwenya Madlangalusuku abafokazana abadla nsukwana zonkana Nin’ enakhahlel’ udonga kwavuleka indlela. Nin’ enehla ngesilulu maqede kwavel’ ilanga

Ubumbano LwamaQwabe ( Ubumbano LwabaNguni)
1. INTRODUCTION UBumbano LwabaNguni is an organization focused on re-discovering the origins of abaNguni kingship group. The aims of the organisation include uniting abaNguni people as a nation, re-discovering their correct history, rekindling their dignity and uniting them in the celebration of their ceremonies and their identity. Ubumbano LwamaQwabe (Ubumbano LwabaNguni) \Ubumbano lwamaQwabe is made up of the tribes that originate from Qwabe, to mention the few; Gumede, Qwabe, Khuzwayo, Makhanya, Mnguni.

2. ABOUT UBUMBANO 2.1 Overiew Ubumbano LwamaQwabe (Ubumbano LwabaNguni) is made up of two groups, the mother body and the youth wing. The mother body mainly focuses on rediscovering and correcting our heritage as abaNguni. The second critical task for the mother body is to organise and mobilise abaNguni to attend the annual historical celebration held in Ungoye, KwaZulu Natal. Ungoye is the area where abaNguni originated about decades ago. The event is held in Ungoye Mountain, which was the King Qwabe’s royal palace called eMthandeni. The youth wing focuses on creating awareness through social networks and turning cyber friendship into real sister & brother relationship. This is achieved through organising events where people meet, get to know each other and begin fostering brother & sister relationship. 2.2 Vision To build and maintain the relationships. To support and lift each other as a family and to empower abaNguni through socialization, visitation as well to allow the legacy to live on. 2.3 Mission •	Uniting abaNguni as a ‘nation’ and rediscovering its correct history •	To improve the quality of our lives through social interaction and sharing of information •	To foster a sense of belonging within the group by valuing and supporting each other •	To lend a hand and foster the spirit of Ubuntu 2.4 Goals •	To recruit new members and maintain the existing members •	To create awareness about Ubumbano LwamaQwabe (Ubumbano LwabaNguni) •	To support each other as a family (socially, morally and financially) •	To plan family reunion •	To make ourselves available and open to meet abaNguni across the globe •	To support existing family businesses by promoting trade within abaNguni •	To share ideas, job opportunities, career advice and life in general •	To motivate others by sharing true life stories

3. PROJECTS 3.1 Ungoye Annual Historical Celebrations This is the event where we celebrate our heritage and embrace each other as abaNguni. Prior to the event, members contribute fees to cover expenses for hosting the event. The amount collected is used to purchase food, cows, hire a tent, sound system etc. During this event, people learn about their history, late and current chiefs, heritage and identity. The greatest value in the event of such nature is the feeling of personal satisfaction, pride, sense of belonging and being surrounded by the spirit of our forefathers. 3.2 Visiting Places Ubumbano goes beyond Ungoye historical celebration & social networks. We trace the root of our forefathers by organising family gatherings in different places, for example, Malelane, Barbeton, Johannesburg, Durban, Richards Bay, Port Shepstone, Newcastle, Ladysmith, Swaziland etc. In these gatherings, you get to meet new family members, exchange contacts, build new relationships and strengthen the existing relationships. Here as well we contribute to make this event happen. The family gatherings provide a platform for entrepreneurs to market their businesses. It also provides opportunity for members who are needy to get advice & support. 3.3 Moral support Ubumbano provides moral and financial support to bereaved families. This is achieved through donations by members. We normally visit the families prior to the funerals to offer prayers and our sympathy. We also attend the funerals to show our support. 3.4 AbaNguni Orphans eNtambanana This is one of our projects where we identify less fortunate people within abaNguni. We provide relieve operations in the form of; food staff, clothings, blankets and school uniforms. We invite those less fortunte in our gatherings in order to make them feel loved and part of the bigger family. This less privileged family e Ntambanani consists of four kids. These kids lost their parents and they are in real need of a shelter. They live in a leaking mud house, with no electricity, water and sanitation. For the past two years, we have been engaging with KZN government to assist in providing a shelter for these kids. Unfortunatley till now, nothing has been achieved despite numerous follow ups we have made. Our wish is to see these kids having a place they will be proud to call it a home. . 4. CONCLUSION The value in this initiative is a sense of belonging, pride, knowing our heritage, reviving our history and our identity to live on. Ubumbano LwamaQwabe (Ubumbano LwabaNguni) aims to add value within the family. This family group is bigger than money; it is about association, unity, love and caring within abaNguni. Family love can not be traded, you can not put value on it and this is what Ubumbano LwamaQwabe (Ubumbano LwabaNguni) brings to all of us. As u Yeyeye, lend a hand to your fellow family members, by doing so you will be helping yourself and doing something great for your family in your life time. As they say, charity begins at home (imikhombe yanana). Not he who has much is rich, but who gives much.

www.ungoye.co.za, abenguni@ungoye.co.za, 0739160822

AbakwaKhuzwayo
abakwaKhuzwayo bavela kuKhuzwayo indodana kusengathi kaMahlobo kaSimamane. Kwakufanele ukuba kube nguyena uKhuzwayo othatha ubukhosi bakwaQwabe koda ngesizathu simbe akwenzekanga lokho ngoba bathi uKhuzwayo kwasebuncaneni wayezazisa, futhi ekubeka ngokukhulu ukuqhosha lokhu ukuthi uyoba yinkosi ekukhothameni kukayise. Wayenza nje izinto ezingathandeki ekhuzwanjalo, kodwa kube nhlanga zemuka nomoya nje. Yikho aze athola leli gama lokuthi nguKhuzwayo, ngoba ekhuzwa njalo. Lokhu kwamfakela esikhulu isigcwagcwa emndenini. Kuthe sekufanele kukhonjwe ozothatha ubukhosi ekukhothameni kukayise, kwakhonjwa umnawakhe uLufutha. Kwamthukuthelisa lokhu uKhuzwayo wasuka kwelakubo wawela umfula iNonoti eyozifunela amdlelo aluhlaza ezweni elalivulekile lingenamuntu. Wakha ngaphesheya kweNonoti kwehle njalo kuze kuyofika eNingizimu yoThukela. Abantu bonke ahamba nabo ababange besabizwa ngokuthi abakwaQwabe kodwa kwasekuthiwa ngabakwaKhuzwayo.Lokhu kwase kuyimpinda kubantu bakwaQwabe ukuba enye yamadoda akhona adobeikhaya ayozakhela esawo isibongo. Sizomkhumbula noQwabe ukuthi wehlukana kanjani nekubo wadela ubuzibulo. Nokuthi sona lesi sibongo sakwaQwabe sadaleka kanjani. Sekuphinde uMansumpa-ke.Lokhu kusafakazela khona esaqala ngakho ukuthi izibongo zonke zidabuka emagameni abantu. Ngisho ngabe noma igama lomuntu lavela kanjani, isizukulwane sakhe kasinandaba nalokho kodwa sifuna ukumdumisa umsunguli wesibongo sabo. Nabantu bakwaKhuzwayo kababanga nandaba nokuthi leli gama likayisemkhulu laqambeka kanjani. Namuhla sinabantu bakwaKhuzwayo abaziqhenyayo ngesibongo sabo.Bayasithanda futhi kakhulu.

AbakwaMakhanyaa
Abantu bakwaMakhanya bahlobene kakhulu nabantu bakwaKhuzwayo. Ngingasho nje ukuthi abakwaMakhanya nabakwaKhuzwayo bayinto eyodwa, ngoba isigameko esiveze isibongo sakwaMakhanya sisukela emndenini wakwaKhuzwayo. Nabo bazazi bengoMnguni kaGumede. Kuthiwa ngesikhathi kwehlukana abakwaQwabe nabakwaKhuzwayo, basuka abakwaKhuzwayo bayokwakha phakathi koThukela neNonoti. Kodwa kwakuthi njalo uma kenemokhosi efuna isizwe bawele bonke uThukela baye ezweni lakwaQwabe lapho kwakonekomkhulu khona. Ngakho kwase kunomndeni wakwaKhuzwayo owase uwele iNonoti. Kwakuthi njalo uma kukhona umkhosi komkhulu lemindeni yakwaKhuzwayo ilindaneukuze ikhukhule kanyekanye isiya komkhulu. Kwathi ngomunye unyaka kuzoba nomkhosi, lemindeni yamemana njengokujwayelekile. Kanti kababuzanga elangeni, ngalolo suku ebusuku lana kakhulu imvula, kwagcwala imifula. Uma sekufanele kuyiwe komkhulu, kwatholakala ukuthi laba abangaphesheya komfula kabakwazi ukuwela. Babalinda babalainda laba abanye lutho ukufika. Uma bezobabheka bathola ukuthi umfula udla izindwani kawuweleki. Babona abafowabo bemi ngaphesheya bakhe umkhanya, bejiyelwe ukuthi benzenjani. Base bethi laba abanye, hhay-ke ngeke sisamlinda, salani ninjalo, nakhe umkhanya lowo. Kusukela lapho laba bantu baziwa ngokuthi bangabakwaMakhanya, ngoba balibala ukwakha umkhanya engabe isu lokuwela umfula ukuze kuyiwe komkhulu. Kuthiwa abakwaMakhaya babuye behlukana kabili. Kukhona okwathi abanye bebaleka beqa uThukela, ngesikhathi sikaDingani, kwakhiona abasalayo. Bona bakha laphaya eduze kwaseMpaphala ngaseNtumeni eShowe abazibiza ngokuthi ngabaseMambedwini, bakaMdingi, kanti ababalekela ulaka lukaDingani ngabakaNqetho. UNqetho wabaleka nabalandeli bakhe waze wayofika kwelikaFaku emampondweni. Kodwa ngenxa yokuthi abulawe, abantu bakwaMakhanya babuya bazokwakha phakathi kwaseZimbokodweni naseManzimtoti sebephethwe uMakhutha indodana kaDuze, kaMnengwa. Nguye lo Makhutha okwaqanjwa ngaye ilokishi lakwaMakhutha uMbumbulu

AbakaQwabe abakaBulawayo
Dingane

AbakaQwabe eSwazini
Larry

AbakaQwabe eBotswana
..........

Phakathwayo
Phakathwayo

Meseni
Meseni

The amaQwabe chiefdom was threatened by external forces, but perhaps more serious were internal problems, originating mainly in disputes regarding chiefly succession, which were further aggravated by the colonial government’s intervention in the succession dispute. The colonial government closely watched the chiefdom because of its large population, which like other chiefdoms was scattered across various magistracies, as described below, and its political allegiance to and blood ties with the Zulu royal chiefdom. In 1906 the amaQwabe were against the payment of the poll tax. By the early 20th century, iNkosi Meseni was the head of the amaQwabe chieftaincy in kwaMaphumulo, Lower Thukela, Indwedwe and Inanda divisions.61 The amaQwabe chiefdom was “one of the most ancient and famous tribes in Natal and Zululand”. Qwabe was son of Malandela, who “flourished probably at the beginning of the sixteenth century”. Although Malandela indicated his wish that Qwabe should be his successor as chief, a dispute arose between Qwabe and his younger brother Zulu, who moved to a new umuzi near Babanango. Eventually Zulu became the more prominent chief, and from his lineage came Shaka, effectively the founder of the Zulu royal house.The dispute between Zulu and Qwabe filtered down the generations, and the Qwabe and Zulu chiefdoms were traditionally hostile. It is noteworthy that the events of 1906 had the effect of uniting them. “The area between Stanger and the Mapumulo magistracy” was mainly the amaQwabe territory. INkosi Meseni’s chiefdom was one of the largest chiefdoms in the Colony but it experienced a “highly complicated succession dispute” after the death of his father Musi (1890’s). The division of the chiefdom took place in 1897. His chiefdom was then divided into two sections; he ruled over one place (“although he contended he was the rightful heir”65) and the other one was placed under a white local magistrate Mr F. P. Shuter of Lower Thukela.66 Shuter was appointed as an acting regent for the “minor heir of the chiefdom which accounted for much of the tension and bitterness in the area”. The relationship between Meseni and the magistrate was a bitter one long before the poll tax. For the amaQwabe, the issue of participation in impi yamakhanda was greatly influenced by this hostility: in fact, the Natal government’s intervention in the succession dispute of amaQwabe chiefdom pre-determined their position during impi yamakhanda. This was not a unique case, as it will be later demonstrated. One of the incidents of their bitterness took place in 1905 when the amaQwabe under Meseni attacked iNkosi Swayimane’s chiefdom “whom the Qwabe accused of stealing their cattle”. Shuter, the magistrate, ordered the arrest of amaQwabe attackers, and Meseni was extremely bitter towards the colonial authorities and the magistrate in particular on this account. Meseni had a jurisdiction over 2,231 huts that spread over Maphumulo (940), Inanda (238), Lower Thukela (979) and Ndwedwe (74).69 Inkosi Meseni’s principal umuzi was eMthandeni (the place of love), which was situated at the junction of the uMvoti and iNsuze Rivers. INkosi Meseni’s son was Mtshingwa and one of his izinduna was Macabacaba who was also implicated in impi yamakhanda.72 In January his people refused to pay the poll tax and as a result he also clashed with colonial forces, conforming with the pattern of events involving Ndlovu and Ngobizembe.73 The uMvoti Mounted Rifles under Colonel Leuchars was dispatched to kwaMaphumulo division when the incidents of Meseni’s dissatisfaction were reported. The Maphumulo division was the first to display discontentment over the payment of the poll tax in 1906.74 Like Ndlovu in February Meseni was also arrested and detained for a number of weeks without trial on Leuchars’instructions. These steps had the blessings of the Minister of Native Affairs (Winter). In the middle of March Leuchars’ column was demobilized in the region of Maphumulo – Lower Thukela, and only a few of the uMvoti Mounted Rifles were retained. Owing to the continued rumours of unrest in that area the Natal Mounted Rifles and Durban Light Infantry were sent there.The number of troops was increased at kwaMaphumulo in May and June and “Meseni, fearful that they were about to attack him, called upon an impi to protect himself”.McKenzie, Woolls-Sampson, Leuchars and Mackay were all dispatched to the uMvoti Valley where Meseni’s homestead was to be closed down on him in the first week of July. A clash took place during which more than 400 amaQwabe were massacred. Meseni fled to Zululand, he and Ndlovu were arrested in iNkosi Hashi’s ward and Macabacaba was captured on 26 July in Ndwedwe. Meseni was also tried by a court martial at Maphumulo and convicted of High Treason78 and he was given the death sentence that was “commuted by the Governor to terms of life imprisonment with hard labour”. The Natal colonial government refused to treat him and the other ‘ringleaders’ as political prisoners, rather than as ‘ordinary convicts’. This was very much against Lord Elgin’s wishes. Meseni and other leaders were expatriated to St Helena in June 1907. The amaQwabe chiefdom like those of Ndlovu and Ngobizembe became part of the Ngubane chiefdom under the ‘loyal’ Sibindi.81 Lord Gladstone released iNkosi Meseni in 1910 together with the other ‘ringleaders’.

Nqetho
Nqetho Nqetho wayengeye yandodana kaKhondlo.. UKhondlo wayenamadodana amaningi esingabala oPhakathwayo, uNomo, uVubukulwana, uGodolozi , uGodide(hhayi owakwaNtuli), uSophane kanye naye uNqetho. Mabechitheka abakwabo emva kokwehlulwa empini, wasala yena waba mungani muukhulu kashaka waze wamubeka kuthi kube yena inkosi yabantu bakaQwabe abasalayo, sizwa kuthiwa uNqetho yize wayemuhlobo mukhulu kaShaka kodwa wayenenzondo ngokushabalaliswa kubukhosi bakubo…Kuthiwa uyena yedwa wayephimisa mathe phambu kweLembe kodwa angajeziswa… Kathi sekuphethe uDingane kwaZulu umbomboshi omunyama, uDinagane wayenovalo ntameni engabathembi abangabakangani kashaka wayebahlasela athumele impi kuthi babulawe…uNqetho washeshe wakubona lokho wabe sezithathela izinkomo kwakungezikashaka sekungezikaDingane wabe sefuduka nabantu bakubo okwakungabakaKhuzwayo, Makhanya nabanye wafike wabhaca kaCele Ndaweni namuhla kuthiwa se groutville wabhaca kaMagaye, wakha buhlobo naye wathi sakhe buhlobo bantu bakaQwabe ahamba nabo baqala basina bazibethela emasimini abantu bakaCele, washeshe wakubona Nqetho lokhu kuthi kuzobaxanisa noMagaye wabe segadla kuQala, wanqoba kulompi wafuduka nabantu bakhe waze wafika kuFaku emapondweni..wafike wakha buhlobo noFaku, Faku wayesemuthatha nqetho njengendodana yakhe waze wamuganisela ndodakazi yakhe. Ngokusa uNqetho wamjikela uFaku wamuhlasela wanqoba uNqetho, wathi sazihlalele kamunandi nabantu bakubo uNqetho wahlaselwa uDingane ngeshwa yehlulwa impi yakhe uNqetho. Walimala kakhulu kulompi uMndeni wabe suhlanganisa makhanda bona kuthu akukuhle iqhawe life lidliwa zinhlungu futhi kubonakale kuthi ngeke asinde, wabe seqedelwa lowomndondo osele. Kodwa ngenxa yokuthi uNqetho wabe sekhotheme uFaku wahlomisa impi ezohlasela bantu bakaNqetho, bavele bathutha babuya bazokwakha phakathi kwaseZimbokodweni naseManzimtoti sebephethwe nguMakhutha indodana kaDuze, kaMnengwa. Nguye lo Makhutha okwaqanjwa ngaye ilokishi lakwaMakhutha eMbumbulu.

UNqetho wazala uLufutha2(wesibili), uLufutha waza uMnengwa owazala uDuze, UDuze wazala uMakhutha owazala uMtambo, uMtambo wazala uDabulesinye.. Isigameko esivese isibongo sakwaMakhanya sisukela emndenini wakwaKhuzwayo. Nabo abakwaMakhanya bazazi bengoMnguni kaYeyeye(kaGumede). Kuthiwa ngesikhathi kwehlukana abakwaQwabe nabakwaKhuzwayo, basuka abakwaKhuzwayo bayokwakha phakathi koThukela neNonoti. Kodwa kwakuthi njalo uma kunemikhosi efuna isizwe bawele bonke uThukela baye ezweni lakwaQwabe (eMthandeni) lapho kwakunekomkhulu khona. Ngakho kwase kunomndeni wakwaKhuzwayo owase uwele iNonoti. Kwakuthi njalo uma kukhona umkhosi komkhulu le mindeni yakwaKhuzwayo ilindane ukuze ikhukhule kanyekanye isiya komkhulu. Kwathi ngomunye unyaka kuzoba nomkhosi, le mindeni yamemana njengokwejwayelekile. Kanti kababuzanga elandeni, ngalolo suku ebusuku lana kakhulu imvula,kwagcwala imifula. Uma sekufanele kuhanjwe kuyiwe komkhulu, kwatholakala ukuthi laba abangaphesheya komfula kabasakwazi ukuwela. Balinda balinda laba abanye lutho ukufika. Uma bezobabheka bathola ukuthi umfula udla izindwani kawuweleki. Babona abafowabo bemi ngaphesheya bakhe umkhanya, bejiyelwe ukuthi benzenjani. Base bethi laba abanye hhayi-ke ngeke sisalinda,salani ninjalo, nakhe umkhanya lowo. Kusukela lapho laba bantu baziwa ngokuthi ngabakwaMakhanya, ngoba balibala ukwakha umkhanya engabe bazama isu lokuwela ukuze kuyiwe komkhulu. Kuthiwa abakwaMakhanya babuye behlukana kabili. Kukhona okwathi ab anye bebaleka beqa uThukela, ngesikhathi sikaMbombosh’omnyama(inkosi uDingane kaSenzangakhona), kwakhona abasalayo. Bona bakha laphaya eduze kwaseMpaphala ngaseNtumeni eShowe abazibiza ngokuthi ngabaseMambedwini, bakaMdingi, kanti ababalekela ulaka lukaDingane ngabakhe uNqetho lo ebengikhuluma ngaye ngenhla.

Amadodana kaKhondlo
Phakathwayo Godolozi Nqetho Nomo Sophana Godide Vukubulwana

Ubukhosi bamaNguni angamaNtungwa endlini kaQwabe
Umuntu munyama wesizwe samaNguni wokuqala wavela ku Abrahamu (impela yena lona simufunda ebhayibhelini), uAbrahamu wazalisa siqgila sakhe uHagayi owazala uHhamu, wazala uGodongwane, Godongwane wazala uYeye, Yeye waza uNtu, lona banu bagcina sebebizwa ngaye kuthiwa abaka Ntu, kwagcina kuvela igama lithi abantu ngenxa yomukhuba wasendulo yokugwinya ezinye zinhlambu makukhulunywa kuchazwa kuthi abakaNtu.uNtu wazala uLufelunwenja, Lufelunwenja waza uMnguni (Mnguni wokuqala uye lona waba nesizukulwane sahlukana kane sazibiza ngokuthi bangabakaMnguni kwagcina baziwa ngokuthi bangamaNguni, babe sebehlukana ngezigaba noma ngokuzalwa kwabo, kwaphuma abaNguni Ntungwa, amaNguni aseMbo, Amalala, amaDebe, amaThonga amanguni Ntungwa esuka enhla ne Afrika ayeholwa nguLuzumane). Mnguni wazala uQwabe (wokuqala), Qwabe wazala uGumede, Gumede wazala Mnguni (wesibili), Mnguni wazala Luzumane wazala uMalandela, Malandela wazala uZulu noQwabe, Qwabe wazala uSdinane, Sdinane wazala uSmamane, Smamane wazala uLufufutha no Khuzwayo, Lufufutha Mancinci, Mancinci wazala uKhondlo, Khondlo, wazala uPhkathwayo, Nomo, Nqetho, Sophane, godide, Godolozi, Vukubulwane..Ngizoma lana okwamanje. eNdlunkulu yakaQwabe sekhotheme Phakathwayo, kwathatha Godolozi, Godolozi wazala Musi, Musi wazala Meseni, Meseni wazala uMtshingwa, Mtshingwa wazala uMagwaza, Magwaza, wazala makhosini.

Njakaba kaSophane no Mkhayiphi
uSophane indodana kaKhndlo, Unjakaba kaSophane, Sphane uzale uNjakaba, Njakaba wazala uFunwayo no Masukendaweni. Ngenkathi bechithwa impi yelembe abakaQwabe sebehlukana indlunkulu siwela uThukela, kwasala uNjakaba owayakhe lapha phansi kaBhoza endaweni yayibizwa ngokuthi yisoLimeni ngenxa yokuvunda kwendawo. Ngenxa yokuthi ulimi lwesiNguni bantu bakaQwabe bebethefula baesebenzisa oya, no ye mebekhuluma babe sebethike bona iso Yimeni okwagcina sekubizeka ngokuthi iso Yemeni. Wakha muzi wakhe wathi kusekuLungenaye, ebhinqa bakwabo echaza kuthi selunge naye ushaka. uNjakaba behola linye ibutho le Lembe belizinze kulendawo. uNjakaba ulwe zimpini ziningi zakaZulu. Nanamhlanje sizukulwane sakhe sisatholakala oNgoye endaweni yasoYemeni. Ihubo lakwaLunganaye lithi: Nantu yengo lwezizwe jiji, ziyasiyenga zizwe wena kaNdaba omkhulu.

uMkhayiphi kaMncinci enye ndoda yakaQwabe yasala noNjakaba, ngenkathi bechitheka bakaQwabe, Mkhayiphi utholakala sezinze phezu komfula sikhwebezi, walwa ziningi zimpi zakazulu, Wayephumile kweyaseNdondakusuka, Esandlwana, uze wasala ngezimpi zoSuthu noMandlakazi ngakhona ngasesikhwebezini ethi zolanda izinkomo zakhe.uMkhayiphi uzale Makhubalo obengaphansi kwebutho ingobamakhosi, waba inxenye yempi yasesandlwana waze wahlomula ngesibhamu. Enye yamadodakazi kaMkhayiphi igane silo sasoNdini. Ihubo lisetshenziswa indlu kaMkhayiphi: naNgu Qwabe kaMalandela inkosi bayibeke zithebeni awuzwe Qwabe, awuzomthndayo.