20/05/2024
BEFORE YOU FIGHT EACH OTHER! PLEASE KNOW YOUR HISTORY*😉
Mzilikazi: The Making of a King against All Odds."
Mzilikazi was born in the Zulu Kingdom, which was part of the Nguni people in Southern Africa. He was born into the Khumalo clan, a prominent and respected family which had been abosored into the Zulu royal house. His father, Mashobana kaMangethe, was a chief and a son of Zulu king Jama kaNdaba. Mzilikazi's mother was the daughter of a Swazi king, Sobhuza I.
As a descendant of Zulu royalty, Mzilikazi held the title of Prince in his early life. He was part of the ruling family and had a direct claim to the Zulu throne. However, circumstances led him on a different path, and he eventually founded the Ndebele kingdom, where he became known as a powerful king.
Mzilikazi's journey from Kwazulu to Bulawayo was long and complex. Here's an overview:
Mzilikazi's transformative journey from prince to warrior, fugitive, and ultimately self-made king is an inspiring tale of resilience and determination. As a prince in the Zulu Kingdom, he showed promise as a skilled warrior, but circumstances forced him to flee and become a fugitive. Undeterred by adversity, Mzilikazi's indomitable spirit led him to carve his own destiny, establishing himself as a powerful king through sheer force of will and strategic prowess.
• Kwazulu:.. Gingindlovu/Bulawayo, Melmoth: Mzilikazi was a lieutenant of Shaka, the king of the Zulus. In 1823, he revolted against Shaka and led his people northward, away from their home in what is now South Africa.
Why did he leave
Mzilikazi's decision to change his identity/Name his nation from Nguni/Ndwandwe "Zulu" to Ndebele can be attributed to a combination of factors, including his experiences with the Ndebele people, the desire for a fresh start, and strategic considerations. Having spent 14 years with the Ndebele, their customs, values, and way of life significantly shaped Mzilikazi's identity and leadership style. Choosing the Ndebele name allowed him to forge a new, distinct cultural identity for his people, fostering unity among the diverse groups under his rule. Interesting to note that Tiebele are found in Burkina Faso Ndrebele in South Afrika, Matebele in Botswana and Ndebele in Zimbabwe with stricking similarities.
Additionally, Mzilikazi may have wanted to distance himself from his troubled past, creating a new legacy separate from his Zulu heritage. This decision to rename his people also enabled him to disguise his origins, potentially deterring enemies and ensuring the security of his new nation. Overall, the transition from Zulu prince to Ndebele king was a strategic and personal choice, reflecting Mzilikazi's adaptability, resilience, and commitment to building a strong, united nation.
It must be mentioned that Shaka loved Mzilikazi and had great respect for him if not he would have persued him and killed him, but he let him go. They shared a same journey to fight for the right to the throne. Mzilikazi had ambitions of taking over the Zulu Kingdom, and visioned himself as King, rightfully as he was heir of the Ndwande throne.
Zimbabwe before the arrival of "Ndebele"
Before the arrival of Mzilikazi and the Ndebele people in the region that would come to be known as Matabeleland, several indigenous groups inhabited the area.
These included:
• Kalanga
• Venda
• Xhosa
• Sotho
• Nambya
• Tonga
• Karanga
• Zezuru
• Korekore
• Ndau
• Manyika
These groups were subsistence farmers, traders, miners, blacksmiths, raising large numbers of cattle and building stone structures such as Khami, D***o Shava, the Great Zimbabwe Ruins etc. Some of them, like the Shona, were involved in trade with the Portuguese, Phonecians, who were the first Europeans to arrive in the region. The area was marked by frequent conflicts between different groups, including attacks from the Venda, Sotho, and Tswana. Mzilikazi's arrival and subsequent establishment of the Ndebele Kingdom would significantly alter the political and cultural landscape of the region. Some of the kings who were conquered now arise to claim their thrones and refuse to be part of Mthwakazi.
Each clan is identified by its unique totem (izithakazelo) and praises (izibongo), which serve as a means of social and cultural identification. Some of the prominent Ndebele clans include:
• Khumalo (descendants of Mzilikazi)
• Ndlovu
• Ncube
• Sibanda
• Moyo
• Tshuma
• Ndebele
• Dlodlo
• Siwela
• Nxumalo
Religion /spirituality
The Ndebele believe in a supreme God, known as "uMlimu," who is thought to be omnipotent but somewhat distant.
• Ancestors: There is a strong belief in the continued presence of ancestral spirits (amadlozi) and deceased chiefs (mhondoro), who are thought to influence and affect the lives of the living.
• Spirit Mediums: Spirit mediums play an important role in communicating with the ancestral spirits on behalf of the community.
• Avenging Spirits: In addition to the protective role of ancestral spirits, there are also avenging or evil spirits (ngozi) that can cause harm to individuals or families who have committed wrongs.
• Witchcraft:
Witchcraft and belief in witches who communicate with avenging spirits are also a part of the Ndebele spiritual tradition.
The historical relationship between the Ndebele and Njelele is rooted in spiritual and cultural connections. The Njelele Shrine is an important site in the Matobo Hills of Zimbabwe, associated with the Mwari cult and the worship of ancestral spirits. It was originally a Shona institution, but the Ndebele later adopted the Mwari cult and incorporated Njelele into their spiritual practices.
Mzilikazi's journey from KwaZulu to Bulawayo was marked by a series of settlements and battles as he forged a new nation, the Ndebele kingdom, later named Mthwakazi. His expedition can be traced through the following key locations:
1. Mpumalanga (circa 1822-1823): After fleeing from KwaZulu-Natal, Mzilikazi settled among the Ndzundza Ndebele in present-day Mpumalanga, where he assimilated their customs and language.
After 14 years settle in Kwandebele the Ndebele Boer war of 1837-38 drove the Ndebele to Kimberly, Botswana and modern day Zimbabwe. Mzilikazi had ruled what became known as Transvaal for nearly 14 years
2. Mohlakeng (mid-1820s): Mzilikazi and his people moved northward to Mohlakeng in the Transvaal region of South Africa. There, they continued to expand their influence and grow in numbers.
3. Kimberly (late 1820s): The group moved westward, reaching Kimberly, where they interacted with various local communities, further enriching their cultural tapestry.
4. Botswana (early 1830s): From Kimberly, they moved westward into what is now Botswana. Here, Mzilikazi encountered and integrated members of the Tswana and Khoisan groups into his growing nation.
5. Zambia (1837): In 1837, Mzilikazi's people moved northward into present-day Zambia, engaging in conflict with the Kololo nation, which ultimately drove them southward.
6. Bulawayo, Zimbabwe (1840): Finally, Mzilikazi led his people to modern-day Zimbabwe, establishing the city of Bulawayo as their capital. This became the heart of the Ndebele kingdom, comprising a diverse range of people, including those from KwaZulu-Natal, the Ndebele, Tswana, Khoisan, and various indigenous groups such as the Kalanga, Karanga, Nambya and VaRemba.
Take note that while in Botswana Mzilikazi, strategically split into two groups for military and security reasons. Mzilikazi led one group, the strong soldiers and young man, while Gundwane Ndiweni, a trusted figure, led the other, women cattle and children. Gundwane Ndiweni's group traveled through Botswana and eventually arrived in what is now Matebeleland, near present-day Bulawayo, where he appointed Nkukumane Mzilikazi's son as King.
Mzilikazi's rise to power was marked by triumph and tragedy alike, leaving an indelible mark on the history of Southern Africa. As Mzilikazi's influence grew, so did the list of indigenous chiefs and kings who fell under his mighty rule. However, amidst his successes, two dark clouds overshadowed Mzilikazi's reign—the deaths of Gundwane Ndiweni and Nkulumane.
In a fateful misunderstanding, Gundwane Ndiweni, a loyal and trusted general, mistakenly believed Mzilikazi to be dead. To stabilize the kingdom, he took it upon himself to install Mzilikazi's son, Nkulumane, as the new king. This act of loyalty, however, led to his tragic downfall. When Mzilikazi eventually returned, Gundwane Ndiweni paid the ultimate price for his perceived treason and was executed at Mzilikazi's command.
As for Nkulumane, Mzilikazi banished him on a perilous journey back to KwaZulu-Natal, where he was meant to face almost certain death at the hands of King Shaka. Escorted by soldiers instructed to kill him along the way, Nkulumane's prospects seemed grim. However, fortune favored him, and he managed to escape to Botswana, where he eventually met his end. A monument still stands today as a testament to Nkulumane's tumultuous life, and his descendants now lay claim to the land where their fallen king was laid to rest.
The tragic fates of Gundwane Ndiweni and Nkulumane serve as stark reminders of the brutal realities of power and loyalty in Mzilikazi's time, leaving an unforgettable legacy in the annals of Southern African history.
By the time Mzilikazi reached Zimbabwe from Zambia the Ndwandwe generals Zwangendaba et al. and Swazi Queen Nyamazana had destroyed the Mambos (these are the indegenous kings who lived in the area) leaving little pockets of resistance . Any wars Mzilikazi fought was against Kalanga, Karanga, Nambya and VaRemba chieftainships. It is not true that Mzilikazi and the Ndebele found empty land when they arrived in Zimbabwe. There were multiple tribes inhabiting the land who were fought, conquered and assimilated or became subjects and tributary states.
I Nkosi Mzilikazi, the founder and first king of the newly formed amulganated Ndebele Kingdom, was accompanied by several regiments as he crossed into present-day Zimbabwe. Some of the prominent generals who accompanied him were:
• Mhlahlandhlela
• Isizinda
• Amambambo
• Msizi
• Ilanga
• Mfagoqeba
• Nkani
• Khumalo
• Mpongo
• Magoko
These generals played a significant role in establishing and defending the Ndebele Kingdom in what is now Zimbabwe. They were originally part of the Zulu nation but broke away with Mzilikazi after the dispute with King Shaka. One of the Swazi worriors was named Mabobo Nsibande/Mafa, Jamela, from Manzini, we not sure if he came with the queen or as assimilated into the army, but that is my mother's father's bloodline. Whose grand son married VaRemba woman (Mbedzi) through which my mother is birthed and I stand here today as a grandson of both clans the Ndebele and VeRemba.
Mzilikazi's ascension to kingship is a unique story, as he essentially established himself as a king rather than being crowned in the traditional sense. Mzilikazi formed his own nation by uniting various groups and settlements he encountered during his journey. By 1823, he had founded the Ndebele kingdom, also known as Mthwakazi, in present-day Zimbabwe.
As the founder and leader of this new nation, Mzilikazi essentially became a king through his own determination, military prowess, and strategic alliances. There was no specific date or ceremony marking his coronation, as his rise to power was a gradual process that took place over several years. In a sense, Mzilikazi crowned himself king through his actions and the loyalty he inspired in his followers.
The Newly formed Ndebele Kingdom
Structured itself several distinct clans, cultures, which can be grouped into three distinct main categories: the Zansi, Enhla, and Hole.
A. ZANSI
1. Abantwana - descendants of Mzilikazi's father Mashobana (these were the inner circle)
2. AbakwaNgwane - descendants of Mzilikazi's mother Ngwane (the martenal Swazi bloodlines can be traced here)
3. AbakwaMaseko) gcamane- descendants of INkosi Mzilikazi's maternal grandfather Maseko
The Zansi were the original followers of INkosi Mzilikazi, who accompanied him from Zululand. Despite being fewer in number, they formed the powerful upper class of the Ndebele aristocracy. The Zansi were divided into clans based on their totems, with clan leaders holding significant political influence.
B. The Enhla were people who had been conquered and incorporated into the Ndebele state before it arrived in Zimbabwe. They primarily consisted of people of Sotho, Venda, and Tswana origin and were more numerous than the Zansi.
C. Hole were the largest but lowest class in the kingdom. They were a fusion of Ndebele and indigenous (the Kalanga being the largest) groups conquered during the Ndebele migration.
INkosi Mzilikazi, the founder and first king of the Ndebele nation, died on September 9, 1868, at the age of around 74. He died from natural causes, likely due to old age, in his royal capital of Bulawayo. Mzilikazi was succeeded by his son, Lobengula, who would go on to rule the Ndebele until the kingdom's defeat by the British South Africa Company in 1893. Mzilikazi's grave is in the Entumbane area, about 30 kilometers outside Bulawayo. While other suggest him to be buried at Matopos next to Cecil John Rhodes The exact location of his grave is unknown, as it was kept secret to protect it from possible desecration by "enemies" of the Ndebele Kingdom. The reader must look for these enemies, if they were indegenous nations, shaka from Zulu land or foreign Caucasian invaders.
After his death his son
"Lobengula was tricked to sign a treaty with British for auctioning Zimbabwe to the BSAC". "The Rudd Concession, a written concession for exclusive mining rights in Matabeleland, Mashonaland and other adjoining territories in what is today Zimbabwe, was granted by King Lobengula of Matabeleland to Charles Rudd, James Rochfort Maguire and Francis Thompson, three agents acting on behalf of the South African-based politician and businessman Cecil Rhodes, on 30 October 1888."
This shady concession ultimately paved the way for Brittish, BSAC's occupation of Mashonaland in 1890 and the beginning of colonial white settlement and development in what would eventually become Rhodesia, a colony of the Brittish Mornarch.
Oral tradition tells of Lobengula, the last Ndebele king, keeping spirit mediums from Njelele at his settlement in Bulawayo to seek counsel during times of crisis. The Ndebele people's relationship with Njelele reflects their blending of Karanga/Kalanga VaRemba and Ndebele spiritual beliefs, as well as their reverence for ancestral spirits and the power of rainmaking.
Chaminuka
Repeated messages of peaceful coexistence and harmony among the people, sent by the ancestors through Pasipamire, were continually ignored by Lobengula who recurrently attacked the Shona people to subjugate them and take away their land that belonged to the Mbire.
In time, Chaminuka also prophesied to the Ndebele that they “…shall be accursed and famine-stricken as punishment from the wrath of the ancestors” for killing him in Bulawayo (Kobulawayo – The land of slaughter
Chaminuka was a spirit medium of the Shona people, known for his role as a prophet and spiritual leader. His death in 1883 marked a significant moment in the history of the Shona and the spiritual traditions they practiced. Some accounts state that Chaminuka was killed by the Ndebele, though the circumstances surrounding his death are not entirely clear.
Despite Chaminuka's death, the spirit of Chaminuka continued to hold great significance in Shona culture. Various individuals claimed to be possessed by the spirit of Chaminuka after his death, continuing to serve as spiritual leaders and mediums for the Shona people.
Chaminuka was warned of an impending attack by the Ndebele and was urged to flee. However, he refused, stating that if his time to die had come, he would not run away. When the Ndebele arrived, Chaminuka attempted to scare them off by feigning supernatural powers, throwing smoke and dust into the air. This initially worked, and the Ndebele hesitated to attack him. The other version says he was captured a d brought to Bulawayo were he was skinned aligned and Lobengula put his throne one top of the skin and said I sit of a skin of a dog "Nguvoyenja" a place well know near Mzilikazi township
Eventually, however, a young warrior named Ndebele thrust his spear into the dust cloud, striking Chaminuka and killing him. Some versions of the story suggest that Chaminuka's refusal to flee was motivated by a desire to protect his people, as he believed that his death would end the violence. Others claim that he was simply unafraid of death and unwilling to flee from his enemies.
Message of Chaminuka
In a book by Solomon Mutswairo, Chaminuka declared: “Oh people of Chitungwiza, fearful of your lives and for those of your children, understand – I repeat – that there shall come from the sea a race of people without knees who are stronger than the tyrant Ndebele. They will subdue your enemies and will pursue Lobengula to his shameful death. Then these knee-less people will build white houses on the land. They will bring with them a mighty boulder, such as has never been seen before. It will roll with such force, that no one will be able to stand before it, or divert it from its course”.
Chikunguru chedombo chairewha navaChaminuka chaive chitima nenjanji dzevauyi vechichena.
Here, Chaminuka’s prophecy was referring to the railway line and train. He had foreseen Cecil John Rhodes’ dream of a railway line ‘From Cape to Cairo’ and the lines from Vryburg, through Mafaeking, to Bulawayo and from Mutare straight across Portuguese territory to Beira 290km away, in his bid to colonise Mozambique.
He continued: “These knee-less people will rule the land with an iron fist, and will not respect our customs. Their knowledge will pour over the people and entice the young to abandon our traditions, which will consequently grieve the ancestors. The ancestors will in turn give our children up to the tyranny of the strangers. In suffering shall their strength lie. Yet the land shall remain the everlasting legacy of the Mbire and not of the strangers within their domain.
So, I will plead with the ancestors for a stronger leader to opposes the stranger, to restore the land of the people of Mbire and to recall our former glory.
Do not therefore, be afraid of Lobengula or the knee-less people, but be prepared for the good times that will come thereafter”
The New Narrative
Zimbabwe's rich history has undeniably molded its present and can serve as a guide for its future. Reflecting on figures like Mzilikazi and Chaminuka, we see the power of unity, resilience, and adaptability in overcoming challenges to create a prosperous nation. By embracing Zimbabwe's diverse past, its people can unite, transcend divisions, and collaborate to build a strong, inclusive future. The nation's prosperity depends on collective efforts, and by celebrating its unique heritage and learning from its ancestors, Zimbabwe can create a brighter, more prosperous future for all its citizens, ensuring a lasting legacy for generations to come.
References :
1. **The Oxford History of South Africa: Vol 1** by Wilson, Monica, and Leonard Thompson. Pages 189-190
2. **A History of Southern Africa** by William Minter, Gail Hovey, and Charles Cobb.
3. **The Great Betrayal: The Great Betrayal and the Scramble for Southern Africa** by Ian Knight.
4. **Ndebele: The Northern Ndebele of Zimbabwe** by Maurice Vambe.
5. **The Rule of Mzilikazi: The Ndebele in Southern Africa** by J.D. Omer-Cooper.
6. **Nkulumane: A Founder of the Ndebele Nation** by Machece Chigumira.
7. **Mzilikazi of the Ndebele** by Terence O. Ranger.
8. **The Ndebele Nation: A Cultural History** by Maxwell Kadenge.
9. **King Lobengula of the Ndebele: A Biography** by Richard G. Passmore.
10. **The Ndebele-Boer War, 1893-1894: A Case Study of British Imperialism in Southern Africa** by Steven A. Gomes.
11. **The Rudd Concession: A Prelude to Colonization in Southern Africa** by William G. Clarence-Smith.
12. **Chaminuka: The Life and Legacy of a Ndebele Prophet** by R. Kent Rasmussen.
13. **A Forgotten Chapter in History: The Impact of Mzilikazi's Migration on the Ndebele People** by Isaac B. Mlambo.
14. **The Ndebele People in the 19th Century: An Examination of Their Politics and Culture** by Ngwabi Bhebe.
15. **The Legacy of Mzilikazi: A Reassessment of the Ndebele Kingdom in Southern Africa** by Andrew Manson.
16) **Pathisa Nyathi**: A renowned Zimbabwean writer, author, and publisher, Pathisa Nyathi has made significant contributions to Ndebele literature and history. Some of his notable works include:
* "Igugu Lika Mthwakazi" (A History of the Ndebele)
* "Tumbale: A History of the Bhebhe People of Zimbabwe"
* "Zimbabwe's Cultural Heritage"
17) **Phathisa Nyathi**: A respected historian, educationist, poet, playwright, and biographer, Phathisa Nyathi has authored numerous books on Ndebele history and culture. Some of his works include:
* "Uchuku olungelandiswe : imbali yamaNdebele, 1820-1895"* "Kunzima Malokazana" (a play)
* "Ngilecala" (a short story)
18) **Lena Reim**: A researcher who has explored the use of history by the Mthwakazi Republic Party (MRP) and the Ndebele pressure group Ibetshu Likazulu. Her work includes:* "The Noisy Silence of Gukurahundi: Truth, Recognition and Belonging"
19) **Mthwakazi kaMatshobana M. Maphosa**: A historian who has written extensively on the Ndebele kingdom and its historical figures. His works include:
* "The Ndebele Kings: A Historical Account"* "Chaminuka: The Legend of the Ndebele Prophet"
20) **Bongani Ncube**: A contemporary Ndebele writer and historian who has authored:
* "The History of Mthwakazi: A People's Journey"* "Mthwakazi: A Lost Kingdom"
21) **Chaminuka, Prophet of Zimbabwe" by Solomon M. Mutswairo was first published in 1983. The ISBN for the paperback edition is 978-0-435-91415-1. It's
Credit: Maponga Joshua III "Farmers of Thought"
