AmaHlubi Culture and Customs (A Critiqué)

By Monwabisi Mgulwa

What exactly is Culture? Not so many people understand the concept of culture. Most even mistake the elements of culture as the actual culture. This book will unveil succinctly the meaning of culture, identify its elements, aspects and institutions. It will provide few examples of cultural practices of amaHlubi nation and how they were influenced by other cultures, especially the English.

• Language: English
• Publisher: Monwabisi Mgulwa
• Release date: Jun 3, 2020
• ISBN: 9780620745963

Monwabisi Mgulwa

My graduate studying of Psychology, Sociology, Socio- Cultural Anthropology and Philosophy contributed strongly to the choice of my writings.Applied research directed the unveiling of facts and truths regarding AmaHlubi Culture and in the attempt to destroy the religious organization Church of God and Saints of Christ which was established by Prophet Enoch Mgijima. Philosophy questioning and reasoning serves as background for the book Umongo Womphefumlo (The Gist of the Soul).Study of Human Resources and Business Management and Labour law influenced Isikhokhelo Esisebenzisekayo Solawulo Olufanelekileyo (Practical Guide of Effective Management) which is the latest eBook published.The rest of my writings stem from the love of literature.

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AmaHlubi Culture and Customs

(A Critiqué)

Written by: M.D. Mgulwa

Published by M.D. Mgulwa at Smashwords.

Copyright Mgulwa MD 2020

All rights reserved. No part of this ebook may be reproduced or transmitted either electronically or mechanically without written authorisation by the author

Smashwords Edition, License Notes:

This ebook is licensed for your personal enjoyment only. This book may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to your favorite ebook retailer and purchase your own copy. Thank you for respecting the hard work of this author.

Courtesy of Google maps,

Table of Content

i.Preface

ii.Acknowledgements

iii.Dedications

1.A brief history of amaHlubi

2.The mystery of Culture

3.Cultural Diffusion

4.Imbeleko

5.Boy initiation to manhood

6.Marriage

7.The mystery of African languages

8.Renaissance

i.Preface

This piece of work is a translation from a book ‘Amasiko nezithethe zamaHlubi’ written by the same author and also published with Smashwords. It’s not a verbatim or linguistic translation, but it captures the essence of what is contained in that book, with some additions to clarify issues in respect of the target language.

AmaHlubi nation is one of the endangered nations in South Africa. Sometimes the name Hlubi is reduced to a clan name while in other instances it is reduced to a sub-nation of other nations.

This book will reveal the origins and history of amaHlubi nation and how it was nearly swiped out of existence by the colonial masters.

Culture is discussed in its broad sense. Also few cultural aspects are discussed and the changes that occurred to bring cultural changes. These aspects are those tabled in the Table of Contents.

Monwabisi Douglas Mgulwa.

Kamastone

Komani

June 2020

ii.Acknowledgements

My Creator is my guard! Even the thinking of writing these few words wouldn’t have been possible without Him. I’m grateful to Him for His love.

To Wushe, Mjoli, Godla, Maphalala! That’s my wife’s clan praises. Her presence made it possible for me to create these few lines. She’s always there to sharpen my thinking ability.

The time I spent in thinking about my nation should have been spent telling fairy tales to my children. Though they may have missed those moments, this product bears testimony to the time I spent away from them. To them I am grateful.

To my siblings and friends, without mentioning them, I dedicate my gratitude.

I am also thankful to many amaHlubi from different corners of life and different areas in the country for their inputs. I also thank those who are not amaHlubi but happened to live with them. I drew a lot of valuable knowledge from them.

iii.Dedications

I dedicate this piece of work to my two sons, Vuyisa and Sibulele, for them to keep the flame of amaHlubi nation blazing.

It was my daughters, Pamella and Nolwazi though, who earnestly insisted that I translate the isiXhosa version to English. Therefore, this translation is their baby.

1.A brief history of amaHlubi

Much has been told about the history of amaHlubi, either orally or written.

AmaHlubi are a nation and not a clan or clan name.

AmaHlubi nation is broadly scattered. Although the purpose of this book is to stick to amaHlubi of Radebe, there remains a desire to track the history of amaHlubi in general.

AmaHlubi have different clan names while they remain one nation or tribe. The legendary writer and researcher of the origins of amaHlubi, Mr H.M. Ndawo, listed amaHlubi clan names as follows:

1.Dakana

2.Dinwa

3.Dladla

4.Dlamini (Dhlamini)

5.Dlomo (Dhlomo)

6.Dongwe

7.Dontsa

8.Duma

9.Gambu

10.Gatyeni

11.Hlangebi

12.Hlatywayo

13.Jali

14.Khambule-Mncube

15.Khasibe

16.Khesa

17.Khumalo

18.Langa

19.Lubelo

20.Ludwala

21.Mabaso

22.Maduna

23.Makhunga

24.Maphetha

25.Mashiyi

26.Masingila

27.Masoka

28.Mayaba

29.Mazibuko

30.Mbambo

31.Mbanjwa

32.Mbongwe (Mbongo)

33.Mdluli

34.Miya

35.Mkhwane

36.Mlambo

37.Mlandu

38.Mnguni

39.Mntambo

40.Mpangela

41.Mpila

42.Msi-Skhosana

43.Msimanga

44.Mtungwa

45.Mvemve

46.Mvulane

47.Nala-nzima

48.Ndaba

49.Ndana

50.Ndlangisa

51.Ndlela

52.Ndlovu-Malunga (Ndhlovu)

53.Ndumo

54.Ngcobo (Ngchobo)

55.Nkala

56.Nkomo

57.Nkosi

58.Nkwali-Maphela

59.Ntambo

60.Ntethe

61.Ntlaphu

62.Phakathi

63.Radebe (Hadebe)

64.Sibalukhulu

65.Sibiya

66.Sithole

67.Shandu kaNdaba

68.Shweme

69.Thuse

70.Tolo

71.Tshabalala

72.Tshabangu

73.Vundle

74.Xaba

75.Xolo (Manci)

76.Yirha

77.Zengele-Thiyani

78.Zondi

79.Zulu–Radebe

This is not an exhaustive list. It would have required a whole book for Mr Ndawo to have written all amaHlubi clans. Even then he would not have managed to include all of them. Their abundance is like the soil of Undi and Tugela.

Mr Ndawo marked other clans with an asterisk (*) and stated that those marked were originally not of the amaHlubi nation but have converted to be amaHlubi due to diverse reasons. I deliberately removed the asterisk as I believe that these are amaHlubi without exclusion. For example, the Mazibuko’s are the descendants of Bhungane I through his son Mvelase. AmaVundle are the descendants of Bhungane I through his son Msuthu who was later associated with the establishment of the Basotho nation. Mr Lwazi Mntungwa contends that there is still a lot of other tribes that join amaHlubi tribe.

I would like to state it explicitly that the term amaHlubi does not only refer to amaRadebe. It refers to a nation, a tribe, with different clans and clan names.

AmaHlubi have kingship or royal genealogy that is believed to have descended from the northern parts of Africa, though it is traceable form year 1300 that is the 14th century. Other sources claim that amaHlubi were already in South Africa by year 1200, in the 13th century. The tribe eventually settled in the area now known as Natal, after their land was confiscated by the British.

The invasion by the British could have happened before 1873, the year by which king Langalibalele 1 of amaHlubi was detained and incarcerated in Robben Island.

History states that when Langalibalele became aware that the British conspired to detain him, he fled to Lesotho. This was the outbreak of the Langalibalele Rebellion. The British have already invaded amaHlubi land and enforced their laws. Amongst those laws were those that governed possession of guns where firearms had to be legally registered. All those with guns were instructed to take them to the governor for registration. This was perceived as white man’s plan to disarm the nation. Langalibalele’s behaviour was labelled as treason and magistrate J. MacFarlane issued an arrest warrant.

When king Langalibalele heard of this pending detention, he decided to escape to Lesotho, along the foot of the Drakensberg mountains, with some of his warriors and, reportedly, also with herd of cattle. When the ruling governor, Sir Benjamin Pine, heard about this he organised his troops, led by General A. Dunford, to prevent Langalibalele’s escape. His plan was to head to Bushman’s River to intercept Langalibalele before he could cross over to Lesotho. One British army was to track on Langalibalele while the other headed towards Bushman’s River. Little did the British know that amaHlubi knew their terrain better than they did. They were nowhere near the route that Langalibalele and his men took. The Drakensberg was not an easy climb for Dunford men and they also went astray, missing the route taken by Langalibalele. When they took the route to Hlathimba Pass they further went astray. Dunford’s horse slipped in an incline and sent him rolling for about five metres, breaking two ribs, dislocating a shoulder and sustaining some lacerations.

Despite those mishaps there was no time to relax, lest Langalibalele’s men attack them. Due to the tiring nature of their journey some of the British men and assisting Basothos fainted along the way, some had to crawl while others returned home. After sunset they decided to rest so that they are fresher to confront Langalibalele’s men the following day.

Pine had already received the news that Langalibalele has crossed to Lesotho.

Midmorning the following day a group of black men approached Dunford’s group. Dunford thought that it was the Basotho who were assisting them. It was too late for him and his men when he noticed that it was amaHlubi commander, Mabuhle, and his troops. There was nothing they could do at that moment as amaHlubi troops have already surrounded them. They could not protect themselves as their weapons were put away since they didn’t expect anything unusual might happen. They were then trapped in besiege by a band of amaHlubi. It was a terrifying sight to Dunford’s men when they watched amaHlubi warriors regularly honing their spears on rocks. It was so tense for them so much so that it was even impossible to move, more so that they were instructed to hand over their weapons. They were left defenceless and waited for the moment of attack.

Amidst the silence, Sergeant Clarke shouted out saying, ‘We will be killed!’ With that warning, Dunford men started to run for their lives. They abandoned their horses, which in turn started to run after their owners. Sound of gunfire passed the ears of the victims and pierced the flesh of the unfortunate ones. The sound of the spears hissed as they flew in the air. The horses galloped as they disappeared in thin air. The unlucky ones of the English and their allies died.

Because of the death of the English the praise singer orated these words when praising Langalibalele:

He said farewell with a spear to the son of Sonjica.

Sonjica was the name given to Shepstone by amaHlubi. Bishop Colenso was called Sobantu because of his love of amaHlubi.

Dunford survived the attack, but was stabbed twice with spears. It is said he cried because of anger and agony. Dunford’s men ran for their lives to report to Pine. White men disliked what happened to them. Other troops were deployed to raid Langalibalele from Lesotho. Langalibalele hid in Molapo’s place. The white men spotted him and they forced Molapo to hand him over. He was then imprisoned in Pietermaritzburg.

That is why one of his praise singers said.

Running to a person who I thought would help me

I found I had run to a heartless person,

Mlapo son of Mshweshwe.

So said the elephant, son of Mthimkhulu

When he was going away taken by the English.

The great one of Mtimkhulu

Who was taken into a ship,

And all tribes informed each other about it.

They said, "Langalibalele has been arrested,

He has been arrested by those who know

The morning stars, the moon, the sun and Pleiades."

Why would Langalibalele seek refuge in Lesotho? He may have thought he would meet with Sondezi who would assist in hiding him. Also he may have thought that Molapo wouldn’t hand him over to white men since he was a Hlubi. Remember that Moshoeshoe 1’s great grandfather, Msuthu, was a Hlubi and Molapo was Moshoeshoe’s son.

But we can’t criticise Molapo for handing over Langalibalele. It is stated that the English conducted air raids and raids by soldiers on horseback and motor vehicles under command of Captain Allison and Mr. Hawkins. Molapo was also forced, by Mr. C. D. Griffith and Major Bell, to hand over Langalibalele, his two sons, two princes and seventy other men. His case was held in Pietermaritzburg where he was found guilty of treason and was incarcerated with life sentence in Robben Island.

One would be wondering how Moshoeshoe I’s great-grandfather was a Hlubi. I’ll briefly refer to Chibi’s descendants and specifically, uBhungane I, who was also called Busobengwe, Nyangayezulu and Mlotshwa.

Here are the sons of Bhungane I and some of their offsprings:

1. Mhulu or Mhuhu

2. Mhlanga from which the Ndebele nation originate through his son Musi.

3. Mvelase who originated Mazibuko tribe.

4. Msuthu – Moshoeshoe I’s great-grandfather.

5. Miya and Ndlangisa (the twins) from whom the Miya and Ndlangisa clans originate.

6. Dlamini I from whom the Swati nation originate through one of his sons, Mswati and

7. Mthimkhulu I (Zikode) from whom the Ngcobo, Radebe and Xaba clans originate

D. Fred. Ellenberger, V.D.M. and J.C. Macgregor who wrote about Sotho history state that the Sothos were different tribes, for example, there were Tlokoa, Barolong, Bahurutse, Bafokeng and others. They state that it was during the Moshoeshoe I reign that the name Sotho was coined. Moshoeshoe named the nation as Sothos, which embraced all the tribes of Basotholand. In some literature that I referenced there is no indication as to why he chose that name. It can only be inferred that he chose to name it after his great-grandfather Msuthu, the son of Bhungane I. It can be stated categorically that the Sothos of Moshoeshoe I lineage originate for Msuthu of Bhungane, a Hlubi. This is the Moshoeshoe who gave birth to Molapo with whom Langalibalele I sought sanctuary.

AmaHlubi nation was the largest in the area and was neighboured by the amaZulu, among others. AmaHlubi had never been amaZulu, same as amaZulu never had been amaHlubi. AmaHlubi had never been subjects of amaZulu especially during the reign of Dingiswayo and Shaka. On the other hand, amaZulu had never been subjects of amaHlubi. It would have been appropriate to state that amaHlubi were neighbours of the Mthethwa of Jobe nation and Jobe being Dingiswayo’s father. AmaZulu were subjects of the Mthethwa nation until the time of Shaka’s rulership. AmaHlubi are a nation like amaZulu, amaSwati, Ndebele, Sotho, Tswana, Baca, Mpondo, Xhosa, Xesibe, Shangaan/Tsonga, Venda, Pedi and so forth.

Arguments that amaHlubi were previously amaZulu and were dispersed during Shaka’s wars are unfounded and are based on lack of knowledge. They are ill-informed beliefs. That belief is based on distorted truth injected by those nations that came to destroy the nationality of those who were not submissive to their doctrines. The depth of the effects of those teachings resulted to beliefs that amaHlubi staying in KwaZulu-Natal perceive themselves, and by others, as amaZulu, which they are not. Let’s take the Dlamini and Mntungwa clans as examples. Dlaminis and Mntungwas are from amaHlubi or amaSwati nation. There is no Dlamini or Mntungwa who is umZulu. They are either amaHlubi or amaSwati. To ascertain whether a Dlamini is iHlubi or umSwati it is him or her who will confirm that. The reason for the common existence of these clan names in both nations has been hinted above that amaSwati originate from amaHlubi through Dlamini / Dhlamini of Bhungane I.

From amaHlubi history it is said that king Langalibalele refused to serve under the British rulership. As he was detained and imprisoned, other chiefs were appointed to lead the nation. Some of these chiefs were from other nations, especially amaZulu. It is also these British rulers who confiscated the land that belonged to amaHlubi so that the chiefs they appointed should subject themselves, and therefore the nation, to them. Later the area was called Natal. Many stories are told as to why the area was given that name. But the only tangible and true reason is that the British confiscated the land because of its military superiority. Thereafter they ensured that they will undermine the dignity of amaHlubi to the extent of erasing its identity and existence.

Unfortunately for them amaHlubi are still alive and are more powerful than they ever had been.

The sons and daughters of amaHlubi are wide awake and are engaged in serious operations to regain their identity. It stands to reason why amaHlubi, led by Langalibalele I1, Muziwenkosi Radebe, contend that the name KwaZulu-Natal should in reality be KwaZulu-Hlubi or preferably Hlubi-Zulu. That is far from returning the amaHlubi dignity which was burnt to ashes by the British, but it’s the least that can be done in addition to handing over, or compensating for, the land that they maliciously confiscated from them.

During king Bhungane II rulership, amaHlubi were military strong to the extent that Bhungane was known to have war charms to strengthen his military men, iziYendane, and also had rain making medicine.

When Dingiswayo, son of Jobe, escaped from his father’s wrath, he found sanctuary in the amaHlubi tribe where he was well welcomed by Bhungane II. Remember that the real name of Dingiswayo was Godongwana. He got the name Dingiswayo, or Mdingi, while in exile. The name literally means the one who is exiled. I will not dwell on the reasons why he left his home. We leave that to the Mthethwa people to expatiate on.

Mine was just to demonstrate the relationship between amaZulu and amaHlubi. During his stay in Bhungane’s place, Dingiswayo was taught leadership skills and wisdom. He was also strengthened by Makhulukhulu, Bhungane, with the rulership charm. Actually Bhungane knew that Dingiswayo was a prince. His father Jobe was the king of the Mthethwa nation. When referring to Dingiswayo having been raised in Bhungane’s place does not imply that he arrived there during his infancy. Even the four years he spent there were adequate for him to be taught royal issues.

After Jobe’s death, Dingiswayo returned home having gathered warfare skills and received leadership charms and training from Bhungane. On his arrival he confiscated the throne from the prince who replaced his father. During that time amaZulu, under the rulership of Senzangakhona, were subjects of Mthethwa nation. By then amaZulu were not yet called amaZulu. They were uFenu-lwenja. The name amaZulu was coined by Shaka.

There are many assumptions as to why Shaka thought of this name. Some say he looked at the sky and just shouted the name Zulu, literally meaning Heaven. My assumption is that he may have thought of the name of one of Radebe’s sons, Zulu, to honour the assistance he received from amaHlubi. Remember that even Langalibalele was named after the Mthethwa nation to honour Dingiswayo that he escaped to amaHlubi nation when he was exiled.

Also Shaka left his father, and stayed in his mother’s, Nandi, place. We shall not refer to the reasons why he left the royal family. What is important is to understand the connection between Shaka and amaHlubi. History tells us that though Shaka was Senzangakhona’s first son, he was not from his first wife for him to be a royal heir. But because his father didn’t have a boy from the other wives, he had no other option but to ordain Shaka as his successor.

Later on the greater wives conceived boys, Mfokazana, Dingane and Mhlangana. Their mothers became jealous and claimed the throne for their sons and not Shaka. Shaka was already strengthened against evil spirits to prepare him for rulership by the time the other boys were born. In his book Chaka, the writer, Mr Thomas Mofolo, states that a strong traditional doctor, from amaHlubi, was sought to strengthen Shaka. Maybe Dingiswayo influenced Senzangakhona to seek assistance from Bhungane to send a well-known doctor. It may have been the same doctor that strengthened Dingiswayo.

Senzangakhona asked for that doctor from Bhungane. The doctor arrived and strengthened Shaka. He left instructions that every day Shaka should go and wash at the river before sunrise and be back home before the sun rises. He was supposed to choose a deep pool in a concealed place. There was a strong instruction that Shaka should be accompanied by his mother, though she was not supposed to

Reviews for AmaHlubi Culture and Customs (A Critiqué)

[Andrew Veldman · Rating: 5 out of 5 stars]

Great book, which helps me understand the whole amaHlubi history