Ndebele of Musi

The Ndebele are a Nguni people, they originate from Nguniland which was an area South East of Afrika which stretched from encompassed parts of Present day KZN, Swaziland and Eastern Transvaal. They first travelled with Abakwa Zelemu (AmaBhaca) to Ubombo Mountains and later broke away and entered the Transvaal. Their first known chief was Mafana. They proceeded to present day Mohlakeng (Mhlangeni) near Randfontein and continued to a place called Kwa-Mnyamana near Pretoria under the leadership of King Musi. After the death of Musi they split into two tribes Ndzundza and Manala due to succession dispute. Ndzundza and Manala were the sons of Musi Mhlanga.
Masombuka settled with the Ndzundza group while Mthombeni and Sibasa headed north with their followers. Sibasa later joined the be-Venda. Mrhwaduba joined the Pedi near Turfloop in Limpopo.
Dlomu went back to KZN, Mphafudi and Litjha ended with the South Sotho in Lesotho and Free State.
All the above were sons of Musi of Mhlanga.

The Ndzundza group moved past Middleburg and settled at Roosenekal (Kwasimkhulu) The Manala group returned to Kwamnyamana after the truce they made with the Ndzundza group near Loskop Dam Middleburg at a place called Konoqolo/Koqoli.
When Ndzundza died his son Mrhetja took over, and when Manal died his son Silamba took over kingship.
Later regents ruled the Ndzundza, those were Siboko, Somdeyi and Mabhoko.
Mabhoko died in 1865 and Masilela took over followed by Soqaleni who ruled until 1873, followed by Xobongo up to 1879, who was succeeded by Nyabela.

In the 1980’s the Musi Ndebele were given the land in the north-east of Pretoria near Groblersdal and Marblehall (Siyabuswa) as their semi-independent homeland. The youth and the Ndzundza royal house resisted apartheid independence. That place was called Kwandebele and is now under Mpumalanga province of the Republic of South Africa.
The language that these Ndebele spoke was a mixture of Nguni, Pedi and Afrikaans. In the 1980’s efforts were made to preserve a purer form of Ndebele and it has been very successful becaus now they speak pure undiluted Ndebela language which is also taught at schools. Previously they were taugth in Pedi and Zulu languages.

276 thoughts on “Ndebele of Musi

  1. Lungile

    Hi ekhethu mkhulu ku ka Budha and am trying to get izithakazelo za kwa Budha. I need assistance please

  2. Jerry Mahlangu

    Ngibawa owazi iibongo zakwa Mahlangu Hlanguz ekhohlo angithumele zona.


  3. Lucky

    akwande sitshaba sekhethu
    bengibawa owazi isithakazelo soke sakwa mahlangu mrube angi Whatsappe kunawa number: 0794111731 or angi e-mail sona ngiyabawa mandebele khethu

  4. Nomvula Ndebele

    Hy Mina ngicela ningipha izithakazelo zakwaNdebele LA kungena khona ogumede.

  5. Bongani

    Lotjhani Mandele wekhethu Mina ngingu Bongani Skhosana,ngibawa Isinanazelo sakwa Sikhosana sama jali angisazi mandebele ngiyabawa some siphelele

  6. thank you for sharing information for all of us to recognise our ancestral background and how we relate to one another.
    can you please assist me in my research for the origin of amatshabangu, izigejane , omafuza fulele.,amangwane.
    our surnames are Ntuli, Nkomo, mtshizana, nduku, mazibu

  7. Lungile Ntuli

    Can you please help me with the clan names of ooTshabangu,
    Ntuli, nduku, mtshizana, mazibu, etc

  8. Lungile Ntuli

    Can anyone with more knowledge about the History of Ntuli, uTshabangu, help me with Umalando wethu ukuze sozalelwa kuTsolo e Tyeni in the Eastern Cape

  9. Aphane Matsatsela gener8 of Mbopha

    The first freedom was brought by Mbopha ka Sithai to all the nations who where captured by Shaka,Mhwaduba,Baroka ba Ntsoane used to phahla for all those freed.Mhwaduba called this multi nation aMasela(Mahula/makhula as pronounced by Zulus and Xhosa’s. He gave them the name after Wegkop battle in Heibron.

    Mkhalipi(mkhali/mogale) with His old warrior friend Mzilikazi,wanted to overpower Mbopha at Pretoria.
    During Vhalalapho(keerhom) @ Valhalla, Tshwane the son of Mamelodi was the last group warrior killed after been disarmed,questioned, denying to point the direction which Matebele went.Mabopane the father of Madiba was left with his clan hiding on the north side of mkhali(mogale/magaliesberg).Mhlanga’s children were left as the only Ndlovus ruled by Basothos of Mhwaduba.

    Mbopha separated from Mzilikazi at Umzingowami in Rhodesia when they fought for the Liebenberg daughters. 2 of them went with Mzilikazi and 1 Debra crossed back Limpopo river at Ellisras Mathanjeni(marapong)
    They fought again with voortrekkers at Makapansgat(spatpat sekgojhwe ndonnye the moledene ngabe e gape makgowa)Golweni@Mghombani(mokopane).they all styled with Aphane ka makapani Manyadas son at an area named by Brits as Smugglers Union(Mehlareng).
    More stories are formed because every clan wants to be called the paramount one. Mbopha freed all matebele.

    1. Mkhuze Mahlangu

      To me the meaningful king was King Sekhukhune, King Bhambatha kaMancinza Zondi, King Nyabela kaMabhoko Mahlangu, King Moshoeshoe and King Makhado. They are sometimes refered to as the First Freedom Fighters. The current political arena and defiant political stage was set up King Sekhukhune …tau yamariri, Sekhukhune sebonwa ke sebatalali. This was the legendary king. It is him and his contemporaries who started a defiance campaign against the so called Hut tax. When President Mandela delivered his dedense speech on the 20th April 1964 before Justice Quarters De Wit – Revonia Trial- he mentioned these kings as the glory of the people who motivated him to follow politics as a career. Sekhukhune fought and defeated the boers under the command of President Thomas Burger, he defeated the English under the Shepstone, he fought and defeated the Swazis under the command of king Sobhuza. King Nyabela Mahlangu stages a war between himself and General Piet Joubert that lasted for 10 months which is recorded in the military history as the war that lasted the longest in South Africa. That was in 1883 when he defended Mampuru from being arrested by boers after he killed his brother King Sekhukhune. Even though there is a tendency to erase Nyabela’s foot prints from the history books and replace him with Mampuru – history puts it straight that it was Mampuru who plunged Nyabela into a mess by asking for asylum from following his killing of Sekhukhune. Today everything in Pretoria is named after Mampuru as if he was jailed alone. How do they dare name a jail and its street so overwhelmingly after Mampuru when Nyabela gave his whole self to defend him from the Boer forces. The history will judge who ever named Kgosi Mampuru Prison and Kgosi Mampuru Street and left King Nyabela behind very badly. The two men where together through thick and thin. Where Nyabela’s foot prints all I the sudden next to Mampuru?

      1. Masotsha Mahlangu

        What did Nyabela Mahlangu fought for and from which wife of King Magodongo his father Mabhoko born, I mean first, second, third or fourth wife?

      2. I may not tell you with precision as to of which wife of Mabhoko was King Nyabela born. I am not clued up with his family lineage and history beyond himself. But I can safely make as statement to you that King Nyabela himself is my grandmother’s maternal grandfather. I am the fourth direct descendent of King Nyabela from my mother’s side.

        1. Nyabela (my greatest grandfather)
        2. Nondindwa Elizabeth Mahlangu-Sithole (my great grandmother)
        3.Maliwa Sithole-Ntuli (my grandmother)
        4.Nomvula Ntuli-Mahlangu (my mother)
        5. Mkhuze Mahlangu (Myself)

        The last surviving daughter of king Nyabela was my mother’s direct grandmother. She passed on in March 1987 – I know her. We unveiled her tomb in May 2016. Her name was Nondindwa Elizabeth Mahlangu-Sthole. She rests peacefully at Maruthobolong Cemetery next to Mashiding (Dr. JS Moroka Municipality). Co-incidentally I happen to share the same surname with my maternal great grand mother. Her clan name was Mgwezane and my clan name is Lamula. Yes of course I am proud but I don’t mean to brag to you. I can safely make a statement to you that I have a gene of his Excellency King Nyabela Mahlangu.

        The oral history has it that my greatest grandmother was around 10 -15 years of age when Nyabela was arrested. Unfortunately I never had time to talk to her. I saw her once in my life and that was around 1977. She is said to have passed on at the age of 110 years. May her Soul Rest in Peace.

      3. Masotsha Mahlangu

        Mabhoko who fathered Nyabela was the son of fourth wife of Magodongo(isthubi esidala) and tell me brother what did Nyabela died for or arrested for?

      4. Mkhuze Mahlangu


        Sorry I nearly forgot to answer your other question. I think I know the answer. But first let me take or two steps backwards into history. Please bear with me while I articulate it for you per your question. Remember, one cannot articulate the Ndebele History independent of the Pedi History. One has always have to make a comparison because the Ndebele’s lived side by side with the Pedis for a long time.

        OK. Primarily Nyabela himself did not have anything per se to fight for, except for the fact that he had some chronic fights with the Boers’ regime over territory and Hut Tax. Prior to his tenure the boers promulgated the Law that demanded of the Kings to collect Tax from their subjects and submit it over to the central government of Transvaal Republic.That was during the tenure of president Maartinus Pretorius (the son of the Great Trek leader Andries Pretorius) and during the presidency of President Thomas Fracois Burger after whom Burgerforth (in Limpopo) was named. I guess these presidents governed during the tenure of King Mabhoko concurrently with king Sekwati (Sekhukhune and Mampuru’s father). Remember Sekhukhune’s grandfather was King Thulare. A contemporary of king Magodongo and the like.

        OK, King Nyabela inherited a chronic legacy of argument between kings and boers regarding the Hut Tax and census. The hut-tax Law demanded of each household leader to pay tax according to the number of huta they had. For example for 1 hut it was £1.00, two huts would cost £2.00 etc. It was also mandatory for the kings to keep register of their subjects and furnish the boers with it as compliance to Law of census.

        At once Nyabela was ordered to supply President Thomas Burger or Paul Kruger with census of his subjects but he denied and denied to collect Tax from his subjects citing the reason that peole built the huts with natural resources such as wood and grass, so why should they pay tax to a white man?

        Paul Kruger ruled immediately after King Sekhukhune humiliated president Thomas Burger at the fierce fight in the mountains of Burgerforth in 1877. The whites labeled Thomas Burger as a failure hence Paul Kruger who was a former Army General took over. He promised the white folk to sort out the blacks and retrieve those who were fighting from inside the caves such as Nyabela and Sekhukhune.

        To an extent – Paul Kruger lived up to his promise. He inflicted an everlasting damage in the kingship of Bapedi and Ndebeles which saw Sekhukhune being defeated and jailed for 7 years.

        On the 26 September 1861 king Sekwadi does. He had passed the throne over to his son by the junior wife – Sekhukhune. Sekhukhune was coronated duly In terms of the Pedi customs – for the blessings from father Sekwadi and endorsed by common society. Mampuru fought Sekhukhune on the basis of the fact that the throne belonged to him by virtue of being born of a senior wife. Some say he was born of a young women called Setima Mollo in Peru custom.

        Nevertheless the boers were every black man’s common enemies – Sekhukhune had an added enemy and that was Mampuru – his brother by another wife of Sekwati. Sekhukhune like Nyabela, Bhambatha, Makhado, Moshoeshoe except SoBhuza who was the English and the Boer pappet, Sekhukhune advocated for the independent Republic of Lebowa Kgomo totally independent of Transvaal Republic. He boycotted Tax and census like Nyabela and Bhambatha. In a way, Mampuru did not support the idea of independent Lebowa. So he became the bestan in the eyes of the Boers and the English hence they arrested Sekhukhune and crowned Mampuru a paramount chief of the Paris. He was coronated by English leader Sir Garet Shepstone after whom Port Shepstone was named in Northern KZN.

        Oops! Mampuru was never a king in terms of the Pedi custom even if he was born of a senior wife. Mampuru’s descendents lost the Court battle plus an Appeal at the Constitutional Court in Bloemfontein after the ruling of Nhlapho Commission duly appointed by President Thank Mbeki. So, tell me why is the hall named after Mampuru?

        OK. While Sekhukhune was serving an imprompru sentence in the present day Kgosi Mampuru Prison. The English under the leadership of Sir Garett Shepstone coroneted Mampuru as the paramount chief of Bapedi. Upon Sekhukhune’s release Mampuru denied to get off the throne and then assassinated king Sekhukhune on the night of the 13th August 1882.


        But first (strangely) Sekhukhune was the fierce enemy of whites, but I fail to understand as to why did the Boers seek to hunt and capture Mampuru after assassinating Sekhukhune? After Mampuru assassinated king Sekhukhune, Sekhukhune’s supporters chased him after. He sought assylum with chief Marishane Masemola. They chased him further and he ran away to chief Makhani, one of King Nyabela’s sub-kings. They deposed him and finally he got into the headquarters of King Nyabela – eRholweni.

        Strangely, the governmany of President Paul Kruger summoned Mampuru to present himself before the Judge in Pretoria to be prosecuted for assassinating King Sekhukhune. Mampuru defied that summons. Paul Kruger eavesdropped that Mampuru had resumed assylum with King Nyabela and king Nyabela was harbouring him. Kruger asked Nyabela to present Mampuru to the government to face the charge of murder but Nyabela defied that call with contempt.

        Paul Kruger sent an expedition led by his trusted army general, General Piet Joubert. He assembled the commandos from as far as Rustenburg, Standerton, Lechtenburg, Belfast etc. An army of nearly pop strong men matched to Nyabela’s headquarters at at Mabhoko Caves (eRholweni).

        Piet Joubert left Pretoria by oxe wagons for Eastern Transvaal to hunt for Mampuru. They travelled down the present day N4 Highway up to Middleburg. They branched and took R555 Steelpoort road. When they were at the mountain pass Bothasberg, they camped. Jounert dispatched a semi naked soldier holding a white flag aloof to Nyabela to ask for Mampuru. Nyabela said “tell Piet he must come over here. I wont release Mampuru. Tell him I have swallowed him. If he wants him, he must open my stomach.” The soldier went back and delivered the message. Piet advanced to the present day Laersdrift Police Station next to Stoffberg. He then went the soldier once more with an ultimatum. He said, “tell Nyabela to release Mampuru otherwise we are advancing.” Nyabela said, “tell him to come over here I shall slaughter him an ox, he won’t get him.” That was in October 1882.

        Thence the war insued! Nyabela killed 2 trusted soldiers of Piet Joubert who answered to the names of Stephanus Roos and Frederick Senekal plus some 19 other soldiers. History has it that some were stroke by lightning. Piet Joubert sufferd some 20 casualties at the beginning. They fought throughout the Festive of 1882, the whole summer time until in the Autumn of 1883 in April.

        One day out of a blue one of Mampuru’s companions popped up from The cave. He was pale from starvation. He told Piet Joubert that the man back in the cave has run out of army supplies and well as food supplies. He divulged the whole state of affairs back in the cave. Piet Joubert stopped fighting and camped around the cave further subdueing Nyabela with starvation.

        In July 1883 Nyabela succumed to hunger and released Mampuru over to Piet Joubert. Paul Kruger ordered Piet to arrest Nyabela’s generals too plus Mampuru and his companions. That was on the 8th July 1883.

        Piet Joubert tied Nyabela and Mampuru hand to hand and escorted them to Pretoria on foot over 300km so the way from the present day Roossenekal which was named after Stephanus Roos and Frederick Senekal who were killed by Nyabela and the crew. One wonders how Sekhukhune and Nyabela managed to fight the Boers. These men had dangerous guns that they sourced from the Mozambican Portuguese. As for Sekhukhune used to steal the cattle of the Boers and exchange them with a cach of guns. This is how the geographic name Steepoort came into being. Sekhukhune used to steal the cattle and keep them in that port.

        Arriving in Pretoria the Boers organized a feast called Karnaval or Carnival. Clean horses were made to parade. Beautiful girls and handsome boys paraded the strèets of Pretoria in Church Square celebrating the victory of Piet Joubert after almost a year of struggle with Nyabela to get Mampuru.

        On the 17 or 21 September 1883 Mampuru was tried and sentenced to death. On the 22nd September 1883 Nyabela was tried and sentenced to death too but his sentence was commuted to life imprisonment with hard Labour. On the 22 November 1883 Mampuru was exercuted by hanging in public execution. The boers built a special soccer poles-like structure outside the traditional gallows outside in the loans. They forced Nyabela to stand and watch how Mampuru died. Some 200 whites watched the grusome spectacle and Pretoria celebrated the day like gala. Various newspapers of 1883 exclaim how much Nyabela cried when Mampuru fell from the rope he was strangled with. The rope broke but he was hoisted once more for the second time before he succuum to death. Nyabela seebed 15 yrs in the present day Kgosi Mampuru Prison. He was released in 1899. He died on the 19 December 1804 in the vicinity of Pretoria North in the hands of one Msiza family who are traced in Klipgat Hammanskraal. How could any one who named the jail after Mampuru could have overlooked the role played by Nyabela and carried on to name the street leading to the same jail so overwhelmingly after Mampuru ignoring the role played by Nyabela?


        1. The primary reason for Piet Joubert to leave Pretoria was to hunt and arrest Mampuru for killing his brother King Sekhukhune.

        2. After Mampuru killed Sekhukhune he sought assylum with King Nyabela.

        3. President Paul Kruger overheard that Nyabela harboured Mapuru. He then appointed Piet Joubert to go retrive him from Nyabela’s headquarters – eRholweni.

        4. Nyabela denied with him and defied the order of Paul Kruger via Piet Joubert.

        5. So, nevertheless Nyabela had chronic grudges with the Boer regime such as boycotting tax law, hut-tax, census etc. That alone could not have plunged him into jail.

        6. The main cause of Nyabela’s jail was the instability of the kingdom of the Padis. He harboured a man who had killed his brother over kingship throne. We all know that.

        7. Ask yourself if the prison deserves to be called (Kgosi) Mampuru. To menit may be called Mampuru but not (Kgosi). The title “King” is being abused as per the ruling of the Court. The Court nullified his kingship. Justice Dikgang Moseneke presided over the case, to affirm the findings of The Commission in Traditional Affairs viz Nhlapho Commission.

        8. What is the significance of commemorating an annual feast at Malone in Limpopo using Nyabela’s name if his name is not used in the intertwined manner in the naming of a jail and a street to prove what they celebrate at Mamone yearly. It will only make sense an day one of the infrastructures (jail or it’s strèet) is named after King Nyabela. Then Mamone Commemoration will make sense. And then the solidarity of Nyabela and Mampuru may be calibrated side by side.


      5. Masotsha Mahlangu

        Mrungwa u Nyabela wabotjhelwa bewafela uk’fihla u Mampuru erholweni, ngalokho-ke ngithi kuwe u Nyabela wafela umsuthu u Mampuru wabe wabulalisa namandebele amanengi ngokufela u Mampuru not ukuthi wayelwela amandebele kwaphela wawa bulalisa for protecting umsuthu uMampuru. Iye ngiyavuma ukuthi wabulala nama commander amabili wamajoni webandlululo o Roos no Senekal namanye amabhunu amanengi kodwana waye lwela u Mampuru not amandebele, alo- ke vane siyokwenzani erholweni kuno-kuthi soke amandzundza siye kwa Simkhulu lapho kulele khona uNdzundza njengamandzundza???

      6. Mkhuze Mahlangu

        Kahle ngamtshe, Mahlangu. Musa ukuyigibeza intaba. Iyaqhuga.

        Ngiyethemba ukuthi ngikuvezele ukuthi uNyabela wacikela phansi uMthetho wamBhunu owaphakamisa ukuthi abomdabu bakhokhele intela yaqhugwana. Unkos’uBhambatha wayeyibiza ngokuthi “uKhandapondo” ngoba loMthetho washicilelwa ekubeni uMthetho wamaqhugwana kwakufanele kukhokhelwe iqhugwana ngalinye. Manje waphunde washicilelwa ke wenziwa uMthetho othi makukhokhe umuntu ngamunye – per head- okwachaza ukuthi nxa ngabe umuzi wakho unamalungu amahlanu, wonke lawo malungu kwakufanele akhokhe intela – ngalinye ngalinye. Yingakho uBhambatha wayewubiza ngokuthi nguKhandapondo loMthetho, ngoba ilungu ngalinye kwakufanele likhokhe uPondo – okwakuyi-currency yaseNingizimu Afrika ngalezonkathi.

        Kodwa ke kahle ngamtshe, Mahlangu. Musa ukuyigibeza intaba. Iyaqhuga. Mangisungule inkulumo yami ngokukukhuza ukuthi ubogwema ukusebenzisa amezwi acwasa ngobuhlanga. uMthetho awuvumi kanti kwamina angikuthandi lokho. Inkulumo yakho lana ngenhla iyalumela, nokho.

        Masedlule lapho.

        Ngiyethemba ukuthi ngikuvezele ukuthi unkos’uNyabela wacikela phansi uMthetho wamBhunu owaphakamisa ukuthi abomdabu bakhokhele intela yaqhugwana. Unkos’uBhambatha wayeyibiza 

        Ekuqaleni kwakufanele kukhokhelwe iqhugwana ngalinye. Manje washicilelwa ke wenziwa uMthetho othi makukhokhe umuntu ngamunye, okwachaza ukuthi nxa ngabe umuzi wakho unamalungu amahlanu, wonke lawo malungu kwakufanele akhokhe intela – ngalinye ngalinye. Yingakho unkos’uBhambatha wayethi nguKhandapondo loMthetho, ngoba ilungu ngalinye kwakufanele likhokhe uPondo – okwakuyi-currency yaseNingizimu Afrika ngalezonkathi – £1 per head. 

        Lesizukulwane samakhosi, oNyabela (1825-1904), Sekhukhune (1814-1882), Bhambatha kaMancinza Zondi (1820-1906) njll sawuduba loMtheshwana. Lamakhosi futhi azalwa cishe ngesikhathi esisodwa. Ave ngiwathanda lamakhosi. Ngiwo kanye aletha impucuko ekhona manje. Amakhosi wokuqala aphatha izibhamu. Ukuze kube noKhongolose lona osucikela ubuholi bendabuko phansi, kungenxa yesizinda/isisekelo esakhiwa yilezi zingcalabuthu. 

        Ukuze unkos’uNyabela avikele uMampuru kwakungenxa yesivumelwano sombuso wabaholi bendabuko ukuthi isitha sawo sasisinye, kwakungumlungu – their common enemy. Yize abomdabu babengalwa bebodwa kepha hhayi ukuthi umlungu alwe nowakubo phambi kwakhe. Kwayifilosofi yalamakhasi. Kukhona lapho ngabona khona lesisivumelwano. Ngamanye amezwi, unkos’uNyabela akazange avikele uMampuru per se kepha wavikela umgomo wezombangazwe – the political principle. Ngicela umhloniohe unkos’uNyabela ngoba lalungafakwa lalubuya nodaka! Ukungavumi kwakhe ukukhokhisa isizwe sakhe intela yamagqukwane kusho lukhulu kimi. Ukuthenga kwakhe izikhali ezisecophelweni eliphezulu ngaleso sikhathi kuchaza ukuthi wayecabanga. 

        AmaBhunu amkhawatha uMampuru. Yiwo kabye agibeza uMampuru phezu kwekhanda luka nkos’uSekhukhune wona kanye namaNgisi. Ngempela AmaBhunu namaNgisi agquma unkos’uSekhukhune ejele abese egqoba uMampuru  ukuba yisilo samaPedi.

         Pho ke, AmaBhunu amlengisa ngasiphi isizathu ngoba phela ngandlela thize wawalamulela ngokubulala unkos’uSekhukhune. AmaBhunu ayemesaba njengebhubesi. uMampuru wayefana nomuntu ofunza ingwenya ngoba ejabulela ukuthi yena izomudla ekugcineni. 

        Unkos’uSekhukhune wayengafuni ukuzwa lutho ngomuntu omhlophe kepha efuna i-Republic of Lebowa Kgomo. Wayethi nxa sezimvukile zakibo athi, “ke sekhukhune, ke tau yamariri, sekhukhune  tsebonwa ke sebatalali. Lebowa lakgomo legoma kaLekwa.” Wayefuna ukuthi ukusukela eVaalriver ukuyigcina eMusina kube yi-Republic of Lebowa Kgomo. 

        Kafuphi; ngandlela thize uMampuru wayekwazi ukukhuluma namaBhunu -bavumelane lapho bevumelana khona, bahlulane behlalana khona. Kepha uSekhukhune wayefana nofezela, engawubambi umshini! 


      7. Masotsha Mahlangu

        Ngithanda ilwazi onalo ngamandebele
        Ingwenyama yamandebele emva ko Musi kube nguNdzunzda emva kokuba abadala eb’khosini buka Musi ngenga borhari nennlukazi zekosini zinganeliseki ngefuzo phakathi kuka Musi no Manala but babawa bona u Musi angavezi ifihlo akhulise begodu athande abandwana babafazi bakhe boke ngokulingana bahloniphane bangatshelwa bona u Manala is not a biological son of Musi and Musi must make sure that himself must reveal the secret before he died as he really did by passing his kingship to the second preference which was Ndzunzda with his own tricks of sending Manala away so that he can pass kingship to Ndzundza. to be continue…

  10. Mkhuze Mahlangu



    Mahlangu Lamula

    NguLamula ka Maqandel’irhosh’elimnyama amany’ayakhanya

    NguLamul’owalamula iinkunzi zisilwa ngathana wazilisa zabulalana

    NguLamula owakh’endleleni ngabomu, owakhel’abadluli nabagoduli

    Ngumbulali obulala senga ubulel’izolo

    uLamula waphikukupha kwaze kwandinw’ilanga

    Ngumazumazumane, ozuma kwaze kwasa

    Ngusidabula ntambo abanye basakhungathekile

    Ngumagalela ngentong’engakabazwa amaxholo asal’ ehloko yendoda

    Ngunxeba limdondosile alibonwa libonwa mntwana owelelesayo

    Banamanga ababuy’ekulindeni bathi

    Amabele aphalazile kanti amabel’akitibele

    1. Jabu

      Abamgwezana banengi khulu, nawungaya Ngekodini kwabaBhoko Ngubo bodwa Bonaire bakulayele benkhenu

  11. Musa Mahlangu

    Lotjhani ngibawa umlandu womdeni wakwa Mahlangu Mgwezane koSoThinabantu. Mangabe kunencwadi enaloyo mlandu ngibawa igama layo.

      1. Masotsha Mahlangu

        ingabe uyazi bonyana bangebendlu yesingaki bako Sothinabandu endlini ka Magodongo wokhuthoma na?

    1. Jennifer mpofu

      hy my name is Jennifer Mpofu nami i nid hlp ngezithakazelo zika Mpofu…. moyo…..ngwenya pls and on this number 0634703478 or 0731202539 plz ngiya thwasa and my parents are all dead so if u help it will be much appreciated…

  12. Lothjani nonke
    Ngibonga kokhe engikufunde lana, invelaphi yethu iyalahleka kodwa kuyajabulisa ukuthi bakhona abalo ulwazi ngesindebele. Ngifisa ngathi ulwazi leli lingatlolwa in form of iincwadi, futhi libe
    khona on-line for future generations. Mina isibongo sami ngingu Malobola, swandlwe, msipha. Ngicela owaziko umlandu wa kwa Malobola nezithakazelo ancede ngalelo lwazi.

    1. Makhandlunganye, masabukphakelana, sibiya nge phondo abanye babiya ngamahlahla. That’s how far I know it.

  13. Mtungoa

    Mtungoa Skhosana

    Can I assisted about the Skhosana Origin.
    What I know: Sengabaka Musi Ntuthu Ofaze wamabele maade . Bagalenda ubuzekhulu.

    I just kwon that Mixture.
    Great Great Fathers: Are Ngongoma ,, Mhleyane, Mchicha and Ntabambi

  14. Maria

    Maria Mahlangu
    Please can someone send me isinanazelo sa kwa bungela kokosi mahlangu mntungwa. Please,Please, Please.

  15. Maria

    Ngibawa isithakazelo sika Mahlangu(zbungela) angisazi nhlobo .
    ne zingoma zo mtjhado we sindebele.

    1. Sylvester Jiyane


      NguMdlamama kaMavuba
      Owavuba ngebisi lesivukazana
      Isivukazana Somuswa (SikaMusi) omkhulu
      Esabuya emini sabuyela ukumunyisa
      Mfazi wamabele amade, owamuniyisa umntwana
      ngaphetsheya kwegwa neligwana
      Ngunyawo limasese, ngokulandela uNtuli
      Ziyambundela Nelanga, Ngumdzwegi wamambala
      Ngumkiri kagudwa, Ugudwa ngamakarinyana
      Ngumnombelange wakwaltuba
      Ngowavutha wabuyelela
      Ngowabada isilembe, abanye bagoduka baya emakhaya
      Mbandeni, Mphakama

      Usomdaki, ngumdla zababonako
      Komo KayoVilane
      Ngumdla zababonako
      Wadla zakhe uyajabajaba

      Ngusiphofu Mhlwayila
      Yinyoka eqenda indeni
      Ngunyawo zimasele
      Ngumasozisela ugogwakhe yindoda/idoda
      Ngusinaka ukunabelwa
      Umangweni wemangwana
      Ngumaphepha ngotshani, abanye baphepha ngomthangalsa

  16. Khumbulani Mnguni

    Isizwe samaNdebele yisizwe esikhulu kakhulu.Engicabanga ukuthi sisabalele yonke indawo.
    Venda ,northwest,KZN to Eastern Cape*AbaThembu abaphumi endlini kaDlomo owabuyela emva na?Bakhona naseLesotho.
    Ngicabanga ukuthi indlu kaNdebele kaMnguni inkulu kunezabo Lukuzumana,Phalo kanye NoNgwane ngoba uMhlanga ubenamadodana amaningi.
    I further agree with the fact that amaNdebele are not a breakaway clan from Zulu.But the question is who do we comfuse this to abakwaZelemu Madzikana kaZulu?NgamaBhaca from KZN baphelelaphi na eMzimkhulu further to Eastern Cape?noma they travevelled to pretoria ?
    How do we differentiate indlu yamaHlubi to eyamaBhaca?
    OMnguni Magubelo Gubhankomo Thubane alandelana njani amaxhegu akhona?uMathubane owayesondelelene noTshaka who was leading the Thuli regent uyangenelana noThubane waseMzini omkhulu na?uMzimkhulu uyisithakazelo sikaMagubelo?If so does it mean kukhulunywa ngoMzimkhulu umfula/indawo?
    NginguMagubelo wase Zimbabwe amakhehla nguMasotsha,maDedeya,Mlaga,Mahlangeni noMgidi naboNgwane.Iningi labo basukaKwaNdebele ngenkathi uMzilikazi ethatha abantu bakithi elubhekise kwelijaMthwakazi Zimbabwe.
    Ngiyafisa ukuthola uluzi olujulile ngeNdlu yamaGubelo.

  17. Nhlanhla Khumalo

    If Nzunza and Manala are same nation why they have different totems. That will also means incest was practiced as Mabena women gave birth to Nzunza sons. That is incest as they all same house.
    The truth is a lot of fabricated history has been given to people to defend the status quo of the rullers. The real Ndebele are Tswana who were nguninised by the Ndzunza. Manala are originally the banareng of Tswana descent who original Tebele (Ndebele ).

    You can get more history on my book to be published soon.

  18. Musa

    Lotjhani maNdebele, ngibawa onomlandu wakwa Mgidi, Mbonani, Masimula angirhelebhe ngyabawa

  19. Freddy Sibindi

    I am Sibindi, son of July Piet Sibindi whom left me while i was young at the year 1997, He left with my mother when we were staying at potchstroom, by then i were 4 years old. i had challenges through every step o f my life because i had no dad, and my mother was staying with the other man whom departed us. and chase me away from home just because i were trying to find the truth about my real father and my culture, so i had to drop out of school because both of them were no longer supporting me in any how. So i went to work at the farm in order to get money that will help me to go seek for my father, so after i got money i asked my mother to at least give me a direction to where i can find my father and that was in 2011. She did agree to help me with that and gave me my fathers names and surnames and told me that he stays at Hoopstad. So i have found where my late father were staying and his family which told me not to worry they will help me to know everything my father and his culture, Oops nothing have happen up to so far, and also lost my beloved mother in 2015 she past away so please anyone of the Sibindi or relate with the Sibindi help me to find help about my fathers culture etc please ….. this are the number i can be reached at 073 471 2677. on face book (Freddy sibindi) or snipes Abrams. or you can find on this number 073 865 5138 Maseokamo thats a woman who chose fill my mother space in my life and she still trying to help me through

    1. Jabu

      Most Sibindi families are In Zimbabwe they are part of the AmaNdebele nation of Zimbabwe, if u had resonable means it would have helped if u were to visit Zimbabwe especially kwaBulawayo you’ll find a good number of families. They obviously originate from South Africa they went to Zim with Mzilikazi.

  20. Mkhuze Mahlangu


    Sorry for the spelling mistakes. I typed this text with a cell phone. But I think I did my best and hope your I answered your question. It was not was not easy.


  21. Oupa Mnguni

    Bengisabawa izithakazele nezibongo zakwa mnguni unghodela bakwethu

  22. SJ Tshabalala

    Hi. I’m in the Architecture Profession and currently doing a research on Ndebele indigenous architecture. Problem is that all literature about Ndebele architecture is European written, with many uncertainties/discrepancies. I would like to be part of any group that seeks to document Ndebele history, art and architecture as recited and related by the Ndebele people. I will be visiting Kghodwana Cultural Village (Kwa-Mhlanga) with assistance of Mr Petrus Mahlangu from MPG Tourism, on Friday 29-06-2018 as part of this research. Unfortunately i cannot get through to Botshabelo Cultural Village (Middleburg) as their number is not answered and a friend in Witbank tells me the place is closed.

    Hoping for some response soon from anyone interested.

    1. I wish you luck! As a Ndebele speaking person myself – I don’t appreciate the co-operation one generally gets from the Ndebele speaking people. I wonder why? Again, doing a research – one seldomly gets any convincing explanation of the past or even the present events. One seldomly gets any neutral and objective testimonies. All what one gets are testimonies that seek to promote one’s own ethnic group or clan at the detriment of another. We cant work like that unfortunately.

      We cannot afford to write a distorted history once again on top of the already distorted history that was composed by Afrikaners in collaboration with the Sotho speaking persons (who got education before Ndebeles) about the Ndebeles. For example, when I was child it was in the public discourse to say that “kgosi yamatebele itswile ko golong ka jeme”. That was a nice joke among the Sotho speaking people. I was almost convince it was true. I subscribe to the slogan of the people who live with disabilities which says, “Nothing about us without us.” The Boers and Sothos dared to write the Ndebele History to be taught at school in a totally distorted manner. To prove that the Sotho were involved the composition of the Ndebele History – one can tell from the terms like “Matebeleland, Letebele, and other terms that tend to take Sotho and Afrikaner accent such as Matlhanku instead of Mahlangu, Nduli instead of Ntuli, Schoesana instead of Skhosana, Mabena instead of Mabhena. When I worked for the ANC as the recruitment agent I noticed terrible distortion of the surnames of Ndebele speaking people on their ID documents. I could tell from the style who wrote the surname concerned so badly. We don’t want history like that any longer. Anyone who wants to write history must be level headed and free from bias. If could fall upon me to write anything for the Pedis I will invite one of them to help me with proper spelling. I wont do things as they did with Ndebele when they worked as clerks and police during Apartheid regime.

      I did my own research. Alas! To my surprise I discovered it was the Pedis who caused King Nyabela to hide Mampuru from the Boer Forces in the Mabhoko Cave – the headquarters of King Nyabela. This was after he assassinated his own brother King Matsebe better known as King Sekhukhune. It is not in the public discourse to say that Mampuru was the English and Afrikaner informant who was opposed to the establishment of an independent Lebowa Kgomo for which Sekhukhune fought by tooth and nail. It is also not in the public discourse to say that the Boers made fool of Mampuru because after he helped them to eliminate Sekhukhune (who was a fierce rival of the Boer and English regime) Mampuru was strangely sought, hunted and capture to face a trial for murder. Why all of the sudden he had to be tried and subsequently be sentenced to death whereas he eliminated the Boer’s (part of the Pedis) and the English’s common enemy. Logically Mampuru should have been applauded for getting rid of Sekhukhune but more than half of the Pedis chased him from one territory to another until he subsequently sought asylum with King Nyabela. It is never revealed that in terms of the decision taken by convention among the Black kings – Nyabela was obliged to harbor Mampuru from the Boer forces. Instead every one is brainwashed by Pedi propaganda machine to say “kgosi yamatebele itswile ka jeme go Rholong”. This is both degrading and misleading in principle. And this is the king of crocked and distorted information one gets from bias people who indulged in demeaning other nationalities and ethic group.

      Further down the line you still get the Ndebeles who narrate history in a totally bias manner that seeks to portray their immediate ancestors as better than the others. I don’t mean to brag – but I am from a powerful clan. However – it is possible for me or anyone to prays their hero’s without necessarily denigrating the others. And where it is due, it is also possible to credit a hero from one’s own historic rival group. For example – it is an open secret that after the Boers – the Ndebele’s and (Sothos) don’t see eye to eye. This is historic. The (Sotho speaking people) seek to regard themselves as the upper species compared to Ndebeles. However – I have huge respect for the heroism by which king Sekhukhune handled the political matters of Lebowa Kgomo which laid foundation for the contemporary political climate. Further backwards – I credit Sekhukhune’s father Kgosi Thulare for laying the strong basis for the Pedis and for being the fearless warrior of al times. He (Sekhukhune) is a force to reckon with. To me, a person to tells of his strengths from start to finish without alluding on their weakpoints is a turn off. If a submission is too positive it is likely to be false.

      Under the circumstances I wish you luck. I wish you can get an open minded person who doesn’t discriminate against other people. A person who will assist you needs to be a very unbiased person even if it means he may look like a villain long as he will be telling the truth.

      In final analysis – the naming convention used to name the former C-Max Prison so overwhelmingly after Mampuru thereby ignoring the role played by King Nyabela in the runup to his arrest and subsequent execution bears testament to prove how bias a humakind can be. If really they regard Nyabela as Mampuru’s friend with whom he wen through thick and thin – it would make big sense had they named former Potgieter Street after King Nyabela to demonstrate their solidarity that is so much spoken about. The naming convention used to rename the prison after Mampuru is a damning demonstration to prove an attempt to erase Nyabela’s foot prints from the history books. My philosophy is that, one can remain superior without being superior to anybody. During my time at school. I never denied my fellow students to copy from books. I had a policy that says, even if they can copy that will not decrease the marks I am supposed to get. I don’t care if they score more than me but mine will remain the same. What does a candle lose after lighting 100 more candles – does its flame decrease in size. The answer is, no, its flame does not decrease no matter how many more other candles it can light.

      This is all the news that matters when it matters


      1. Masotsha Mahlangu

        The aim of boers was just only to destroy the rich history and rich farming land of ndebele people and to separate them complitely so that they can gain or steal their rich land especialy from Gauteng to Mpumalanga. And as you know that the only way of defeating a black person is to use another black person whose next to in order to conquired him and the only people who were next to ndebele people in majority were northern sotho’s or bapedi people mostly belong to limpopo province which was the poorest province for the rest of apartheid time, that is why the boers were always using pedis to try and undermine the origin history of ndebele people and the pedis arrived very late here in South Africa.

        The first group to arrive in this country are nguni speaking people which are Zulus, Ndebeles, Xhosas and Swazis and truly speaking the northern sothos or pedis people arrived in this country found Nguni speaking people on which they arrived and settled next to ndebele people and to all Ngunis people they were actually foreigners because they found Nguni speaking people long and many years arrived in South Africa. Therefore for them to pretend as they know the useless history of ndebeles, the likes of jam erholweni, soled erholweni to ndebeles that was just for them to try and gain the ground and be recognised in this country and at last we were together in fighting apartheid till today that is why they are now south african citizens.

        Pedis and Boers knows nothing about the history of Ndebeles exept stupid wrong message of jam erholweni and the selling of konomtjharhelo to Ndebeles because Pedis and Boers were aiming to gain some rich land farming, cattles, sheeps(dinku), goats and pigs of ndebele people mostly arround Gauteng, Mpumalanga some in North West and Limpopo regions. The selling of nomtjharhelo is the issue of last 9years after the change of borders which took nomtjharhelo under Limpopo province where the Pedis are in majority. Again that is a useless stupid thinking of few individuals Pedis who are still trying to gain some groung in this country. MRUNGWA WEKOSI, MAHLANGU ONGAYINGWE SANGWENYAMA MKHUZE…

      2. Masotsha Mahlangu, I suppose you and I need to debate the origin of the Pedis very robustly. According to your knowledge – where did the Pedis originate? It will be refreshing to know their origin. It is puzzling to learn that the Ndebeles originate from Natal via Randfontein, Pretoria and landed in Eastern Transvaal around 1400 to 1600. But to be quite frank with you – I just don’t know where the Pedis originated. No matter what the case might be – to some extent – I do believe that they where the first people to arrive in Transvaal – first before the Ndebeles. Otherwise there is volume of evidence to prove that they arrived before the Ndebeles. The Ndebeles were led by Nzunza to Eastern Tvl and that is obvious. But that is too recent – about 600 years ago with reference to the years 1400s. Lets tell the truth where it is due. Some school of thought advocates that they originate from Botshwana but am not sure. What’s your take on this?

        OK. It is an open secret that for a long period of time the Sothos in general collaborated with Whites to repress other black people. Of note – it is only king Sekhukhune who stood up right, unambiguously and unapologetically against White supremacy. After him, his prophesy of December 1879 was fulfilled. Immediately after King Sekhukhune was released from the present day Kgosi Mampuru Prison in 1879, he prophesied. He said, ” I feel sorry for you the people of black hair. Unless you unite like a bundle of wood, in the end, all of you shall work in Pretoria. After me, there shall no any other king that will fight and defeat the Pretoria. All the kings that shall come after me shall become the informants and puppets of Pretoria.”

        The Pedis did exactly as king Sekhukhune and they are continuing to do that. The first major thing they did to affirm Sekhukhune’s prophesy was for Sekhukhune’s own sympathizers to join forces with the Boers to hunt for Mampuru after assassinating Sekhukhune on the night of the 13th August 1882. They supplied the Boers with information that led them to the whereabouts of Mampuru where he sought asylum with king Nyabela. The boers followed those tipoffs until they traced Mampuru.

        The Boers then gave Nyabela and ultimatum to release Mampuru or face insurgency. King Nyabela denied to co-operate with the ultimatum with contempt while Mampuru sat in the headquarters of king Nyabela at eRholweni. On the 12 October 1882 the insurgency ensued. King Nyabela killed a number of the members of the commando but not limited to the noticeable soldiers who answered to the names of Stephanus Johannes Roos and Frederick Senekal.

        During the lengthy insurgency that lasted for 10 months, the Boer forces under the command of general Piet Joubert had besieged king Nyabela with Mampuru sitting behind him, once again a Pedi speaking person from Mampuru’s sympathizers this time couldn’t withstand the hunger to which Nyabela and company were subjected to. He got out of the cave to update general Piet Joubert about the state-of-affairs back in the cave. He told Piet Joubert that Nyabela together with Mampuru and company had run out of food supplies and military supplies. That statement reassured general Piet Joubert to stop assaulting but to camp around the cave deeply assured that at no time King Nyabela would come out of the cave at his accord. And it happened just like that. The man who supplied Piet Joubert with that important information was one of Mampuru’s lieutenants – he was a Pedi speaking person. Remember in the meantime Boers had given Sekhukhune’s lieutenants some picks and shovels to dig the cave from behind so that the boers could reach Nyabela through shaft. The Afrikaans version of South African Military History suggests there were some 1500 Sekhukhune’s Pedis who collaborated with whites in pursued of the capture and arrest of Mampuru.

        Guess what happened after they boers got hold of Nyabela and Mampuru? The duo and their lieutenants were escorted over to Pretoria to be prosecuted. Nyabela was sentenced to death but his death sentence was commuted to life imprisonment with hard labour. Mampuru was sentenced to death and hanged. Thereafter – the Boers apportioned Sekhukhune and Mabhoko land among the members of the commando as thanksgiving for defeating Nyabela who fougth with tooth and nail defense of Mampuru from the Boer forces. Thereafter – the Boers distributed the Pedis who helped to fight Nyabela in demand of their Mampuru among the farmers to serve as farm labourers. That’s how the Boers thanked the Pedis for helping them to hand over Mampuru. They were thanked by being made puppets which served on the farms instead of being given their land. This was a dramatic fulfillment of Sekhukhune’s prophesy of 1879.

        They didn’t stop there. Over the year they have maintained their close relationship with Boers serving as farm supervisors. I remember when we used to harvest beans often than not it was a Pedi speaking person who used to be the second in charge. He used to ensure that not even a single shred of bean tree remains behind. He used to insult us with the insults that were used by the boss. He would command a defaulter to go back to the other end of the field to pick up one branch of bean tree. They were responsible for counting sheep in the absence of the land lord yet they were the ones who stole the most. Every knew tractor was given to a Pedi speaking person and the older ones where shifted down to the other nationalities. Driving with a lord he would sit on the front seat – took serious offence should he see a Ndebele speaking person on he front seat.

        In towns the Pedis served as administration clerks, police, cooks, messengers, chefs, security guards, teachers implementing Bantu Education etc. They helped to enforce the Laws of the Apartheid Regime by working as police and security guards. Their main targets where the Ndebeles which they referred to as Matebele and the Shangaans. The hierarchy was thus: A White person was regarded as the top the range, the second superior person was a Pedi speaking person and the very last and the most inferior group were Ndebeles and Shangaans.

        It is by no surprise the surnames of the Ndebele’s take the Pedi and Afrikaans accent on their IDs such as Mathlanku or Maslangu instead of Mahlangu, Nduli or Ntilie instead of Ntuli, Mabena instead of Mabhena, Schoesana or Sikhosana instead of Skhosana, Tshiyane or Tjian instead of Jiyane, Letebele instead of iNdebele, Matebeleland instead of (Ndebeleland), Mapoch instead of Mabhoko.

        Against this background, it is by no surprise the former C-Max prison was renamed overwhelmingly after Mampuru and totally ignored the paramount role played by Nyabela in the run-up to the arrest of Mampuru. The bonus is to invite the Ndebeles to go and celebrate the so called solidarity of King Nyabela and Mampuru at the Annual Mamone Commemoration at Lebowa Kgomo. They Pedi’s have always sought to see themselves above the Ndebeles from time immemorial. And they regard themselves as being automatically second in charge after a white man even if they are not asked to.

  23. SJ Tshabalala

    Thank you so much for your profound insight on this subject Mkhuze Mahlangu, I do hope one day all people will be able to accurately tell and document their own history. Much appreciated!!!

  24. SJ Tshabalala

    Masotsha Mahlangu can you kindly SMS me your contact number i would like to contact you. SMS to 0761251539. Thanks!!!

  25. SJ Tshabalala

    Sthokoze ‘Hlangu. I’ll will contact you on Thursday.

  26. Masotsha Mahlangu

    Mkhuze Mahlangu. To my suprised I already asked many of Pedis people old and young who are even proud of themselves as Pedis but all they can’t tell me why they are known or called Bapedi or they will tell me different understandings about themselves. Some will tell you that they are Pedis because of the combination of mosotho(man) from Lesotho and motswana(woman) from Botswana, some will tell me about Venda name translated to their name and some says two basotho men has decided to marry many foreigners females as they can in founding the nation of Bapedi. I and you as ndebeles we know that ndebele is the name of our forefather Ndebele the son of Mnguni and that is why we are ndebeles of mnguni, same as zulus, xhosas and swazis. And please can you just tell me where are Pedis originated? I believe this one of mosotho and motswana togetherness and found the Bapedi family but can you tell me please???

    My knowledge tells me that Sekhukhune name is a nickname because he(Sekhukhune) bekade akhukhutha too much on which kasepedi kegu khukhuna, ukhuthi bekakhukhutha enzani, abaleka noma asilwa angeze nawo aMapedi akutshela and now is too late to create something very good ngomunye umunndu begodu kwayena angazazi kuhle bona udabuka kuphi, iye khona unayo imvelaphi yakhe kodwa kwayena mopedi akazazisisi kuhle. They just claim that they know the history of Ndebeles which are Ngunis but they know nothing about other Nguni speaking people like zulus, xhosas and swazis then you must ask your self that this people(Bapedi) they are very intelligent in creating thier own history story about other tribes of people so that they can be recognised and known as the people who knows the origin history some people which is wrong.

    Ngiphile nabo from 2002 till now Lebowakgomo, Petersburg, to Burgersfort and most of them they tell me that bona bayizi zukulwani zamandebele and again that bona their Surnames(Izibongo) NGEZABO KHOKHO BABO BABEFAZI(women) which tells me that most of them they are originated from Ndebeles, just take example about Kekana which is Thombeni who rules almost 25 percent of Pedi speaking people so that is why they use to claim that they know about Ndebeles origin because some of them Ndebeles in origin for example while I proposed a girl from surname Mahlaku, Mahlake, Mahlakwane they will tell me that nna ki abuti(brother) yabone baba buditse ko magabo that they are originated from Mahlangu wali tebele but bona ke Mapedi??? About their(Pedis) arrivals I said in South Africa, and that they found Nguni speaking people long many years arrived in this country as first group.

    To me or to any south african citizen, all this nine provinces in this country is my home nomatter is high veld, low veld transval or what ever name of region name is. Why in the beginning the Bapedis were known as aBesuthu and suddenly they are no more basotho but they are Bapedi, NEW TRIBE HAS BEEN FORMED OR CREATED and no more Northern Sothos but Bapedi just because they can create their own unoriginated history and be well known plus publishing that lies on the media and internet? Let us not playing with our hard fought Education and Quality we have by creating lies about other people on which you even don’t know youself origin history.

  27. Sandile J Tshabalala


    Can someone please help with:
    (1) popular Ndebele paintwork patterns (e.g. razor/ithjefana) and their meaning,
    (2) popular paint colours (e.g. red, blue, green…) and their meaning.

    uZim anithlogomele!!!

  28. Jabulile mahlangu

    Good day everyone. Can I please have isithakazelo sakwa Mahlangu (Gembe)..

  29. Thank for taking courage and updating us about the origin of the Ndebeles. You knowledge of History is not different from what I know, therefore there is nothing we can argue about except the following statement:

    “The Ndzundza group moved past Middleburg and settled at Roosenekal (Kwasimkhulu)….”

    There is a vast difference between Roossenekal and KwaSimkhulu – I know this practically. KwaSimkhulu is situated along the N4 Freeway between Wonderfontein and Belfast where the R33 (Carolina Road) joins N4 next to the train station Senburry.

    Whereas, Roossenekal lies on North-West of KwaSimkhulu separated by some 50km. It lies some 15 to 20min drive from Burgerforth/Steelpoort on the corner of R555 Middleburg/Steelpoort road and R577 Roossenekal/Lydenburg road.

    Yes you are very correct – Nzunza first settled at KwaSimkhulu and he died there hence his grave is there as well. Later on the Nzunza headquarters was shifted West of KwaSimkhulu over to the place called KwaMaza. KwaMaza lies a stone throw away from the present day Blinkwater Millstone – where Super B is manufactured. On the 16 of June 2018 I attended the funeral of Mr. Msiza, father to the playwright Mkhuzelwa Msiza. I got a chance to ask the inhabitants as to where KwaMaza is. Refreshingly I got to know the meaning of the word “Maza” too. Maza is the plural word of “iliza” thus 1 iliza = 2 amaza. According to them, “iliza” is a type of antelopes popular for running fast which inhibit predominantly on the slops of Bothas Mountain Pass toward Tubatse River and KwaMadlayi. This is why the place around Blankwater is called KwaMaza. Very interesting, isn’t it?

    KwaMaza was the second headquarters of Nzunza where King Magodongo was killed by Mzilikazi. If you look at KwaMaza, it is a flat plane prone for enemies to ambush the headquarters from all sides. Owing to the security concerns – when King Mabhoko took over the reins – he purchased the present day eRholweni from King Thulare, King Sekwati’s father but King Sekhukhune and Mampuru’s (common) grandfather. Reading the history in Afrikaans, it is said that a transaction of some 200 cattle was exchanged between Thulare and Mabhoko to procure the caves of eRholweni. Therefore, the Nzunzas went to Roossenekal long after King Nzunza had died. The Nzunza’s went to eRholweni under the leadership of King Mabhoko around 1700s. The below websites tend to agree very much with what I have here above.

    1. https://kwekudee-tripdownmemorylane.blogspot.com/2013/12/ndebele-manala-ndebele-and-ndzundza.html

    2. Ndebele History https://www.sahistory.org.za/article/ndebele

    3. This article gives a clear light of the movement of the Nzunzas from KwaSimkhulu to eRholweni under the leadership of King Mabhoko 1. : http://www.justice.gov.za/lcc/jdgm/2002/3-00.pdf

    This is all the news that matters when it matters


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