Archival Platform Heritage Day Newsletter


What do, should or could we celebrate, as individuals, groups, communities, on 24 September?  This is a question that we and many others are mulling over. So this month, we’ve asked our correspondents to think about what people around them are positing as heritage and to focus their attention on showing what information, evidence, or knowledge (in a word, archives) people are using to assert or celebrate something or somebody as heritage.

Reflecting on what ‘heritage’ means in the broadest possible terms, we argue that there is Heritage (with a capital H) and then there is heritage (with a small h). Heritage includes the sites, events, cultural practices and artefacts that are deemed by the state to be of particular significance. Inevitably this means that Heritage is driven by a political agenda – the national Heritage we celebrate in 2012 is far removed from the Heritage celebrated in 1938, for example. This year, the Department of Arts and Culture have announced that national attention should be focused on the theme “Celebrating the Heroes and Heroines of the Liberation Struggle in South Africa” and that the month of September be dedicated to “honouring and expressing our gratitude to those who dedicated their lives to ensure that our country achieved freedom and democracy that all of us enjoy today”.

But there are also oppositional, subversive or merely non-state forms of heritage practice. In some cases the practitioners and communities involved call on the state to recognise marginalised heritage sites and events and to acknowledge publicly those individuals, groups or organisations whose contribution to our history has been ignored or underplayed for one reason or another. In other cases, people simply get on with the work of preserving, promoting and celebrating ‘their’ heritage without a great deal of concern for public visibility or state support.

As we reflect on the legacy of heroes, heroines and villains, let’s not forget the contribution of ‘ordinary’ people: the masses of unnamed men, women and young people of all creeds and colours who added their voices to the struggle for liberation in many and varied ways. If we are to be a nation in which everyone is ‘at home’ we need to find ways to accommodate diversity, acknowledge difference, and celebrate the path that has brought us to the present.

As archivists, let’s remember the critical role that we have to play in holding safe the records that enable people to speak about the past. When the archive is inadequate, dysfunctional or closed, we lose the resources on which we depend to understand the predicament of the present; to make sense of the past. A skewed and inadequate archive makes it possible for dangerous stereotypes to take root and to flourish without challenge, and it makes it difficult to counter a dominant or ‘official’ narrative or develop alternative readings of the past. As populist politics take root and memory is contested for political ends, the defence of an open, accessible and capacious archive becomes essential.

Two of our Archival Platform posts this month address the critical issue of national archives. In Overcoming Legacies of the Past?: The National Oral History Programme, Mbongiseni Buthelezi focuses on the role of the National Archives in addressing the biases and gaps in the inherited archive, with specific reference to the National Oral History Programme. Sebinane Lekoekoe, our Lesotho-based correspondent, reports on the State of the Archives: Lesotho, and argues that government needs to attend to them! Taking a more academic turn, Harriet Deacon in Speaking Through the Cracks: Spaces for Debate between Theory and Practice discusses the choices we make in finding spaces to talk about theory and practice in museums, heritage and archives.

In Ancestral Stories this Heritage Month, Katie Mooney, addressing the issue of Heritage and heritage in National versus Personal Heritage: What to celebrate on 24 September?,  wonders how her personal heritage fits into heritage at large. Picking up on the issue of personal history and heritage and the way in which it relates to larger issues, Mbongiseni Buthelezi reflects on Ngugi wa Thiong’o’s Dreams in a Time of War: A Childhood Memoir.  Jo-Anne Duggan, touching on Family Histories and Mysteries, asks whom Alexandra Township is named after, an interesting question to consider in the year that Alex celebrates its centenary.

Our correspondents certainly rose to the challenge of reporting on what people in their area are thinking about when they think about heritage! In Disinherited: Distorting Heritage by Omission, Emile Maurice argues that South Africa’s political past is not a single narrative but rather one of competing traditions and aspirations, and asks why some histories are disavowed and neglected. Lucelle Campbell, arguing that Heritage Matters, speaks out against a “distorted” and one-sided view of history and heritage – with specific reference to the Khoe-San – and calls for a more inclusive approach. On a different tack altogether, In his post Spring Queen: The Staging of a Glittering Proletariat, Breneton Maart  – aka the ‘Brat’ succumbs to an aesthetic fascination with gorgeousness, an anthropological interest in the performance and pageantry of identities, and the way these come together as an expression of political defiance.

Three of our posts deal with celebrations and commemorations. As Lesotho celebrates 46 years of independence on 4 October 2012, Sebinane Lekoekoe reflects on 46 years Post Independence! Vuyani Booi offers two pieces, both dealing with the commemoration of events in which a significant number of people lost their lives at the hands of state forces. Thinking about the tragic events at Marikana, he asks, How will the Nkanini Hill Massacre be Commemorated by the People of South Africa?. Sadly, this event still dominated the headlines as people came together to commemorate the 20th anniversary of the Bisho Massacre, an event Booi reflects on in his second piece, Our Collective Dreams Were Dashed on the Way to Bisho.

The International Council on Archives has recently adopted the Principles of Access to Archives, and we’re proud to highlight some of the excellent work being done by our colleagues to make archives accessible in wonderfully creative ways, and report on the new exhibitions and publications from the South African History ArchiveSouth African History OnlineGay and Lesbian Archives in Action and the Institute for Justice and Reconciliation. We’re proud also of the work that our colleagues in tertiary institutions are doing to make their vast, and often little-known, collections available to the public at large – see our reports on the South African Spoken Word Conversion Project and the Wits90 Treasures Exhibition at the University of the Witwatersrand, as well as the reopening of the University of Cape Town’s Jagger Library.

With best wishes

Jo-Anne Duggan and the Archival Platform Team

4 thoughts on “Archival Platform Heritage Day Newsletter”

    The people of Msane are direct descendants of King Nxaba ka Mbhekane, son of Sontuli Msane. They originated far beyond Hluhluwe, and as far as the emThekwini Mount, and they spread all over the country.
    Abakwa Msane(The people of Msane) were active and naturally creative, that they planted their purple-grained maize(u Gidigidi) with their wooden hoes and possessed not even a weapon wherewith to slay each other. And yet, than their king Nxaba Msane, none was more bellicose, and of doughty warrious, none more renowned in Shaka’s Army, than was Mgobhozi Msane(Father of Nongqiwu). This was paragon of prowess, Mgobhozi ovela-entabeni(Mgobhozi who comes over the hill)
    As years progressed, the Msanes grew more cultured and civilized. Certain enterprising smith with Shabangos(who afterwards ran off with Nxaba)as their head, journeyed down from Nquthu district
    and profitable business in assegais and hoes, so much sothat in course of time, by trade increase and natural multiplication. They became quite a seemly clan, proudly dubbed themselves abakwa Bukhosini(They of Mr. Right Royal Blood) by nature and in their own rights. They are currently not even one traditional leader that is recognized as Chief, but the process is still underway to retain and claim back the Msane Chieftainship that was predudiced by white Natal Colonial Government to another clan because of Ntelezi Msane, the great headman of Izinkumbi Ezimfece, who was against the law of Poll Tax that was imposed to native males at the South Coast, where first of the traditional great Chief from Msane Clan, Khothweni settled. Some part of about 2345 hacters of the land has been retained to the Msanes ………(still continues)18/09/2012.

  2. Ngiyabonga ngomlando,kodwa ngingathanda ukuthola umlando omningi ngemvelaphi yethu.Ukhokho wami uDiza Msani eHlokozi ,ngingathokoza ukuthola ukuthi waqhamuka ngakuphi futhi abafowabo kwakungobani nokuthi kukhona yini lapho kuhlukana khona isibongo sakwaMsani nesakwaKunene.

    1. Dr. James Stuart’s Archives
    2. A.T. Bryant’s Archives
    3. National Cultural Museum – Pretoria
    4. National Archives Of South Africa – Pretoria
    5. Pietermaritzburg Archives Repository
    6. Durban Archives Repository
    7. Cape Town Records Centre
    8. Consultations – Mr. Shaka Msane – ( Umzinto)
    9. Master Of High Court – Pietermaritzburg.
    10. Ulundi Archives Repository – Ulundi.
    11. Kielie Campbell African Library – UKZN
    12. Consultation – Inkosi Muzikaw’’tshingwa Msane –(Engcici, Mtubatuba).

    Mangiqale ngicacise lokhu ukuze ngungabi khona nokuncane ukudideka nokuduka esizweni sonkana sabantu bakwa Msane. U Msane noma u Msani igama elilodwa, kuya ngokuthi wena wajwayela ukusebenzisa muphi unkamisa ekugcineni, u “ ë “ noma u “ i “, umahluko awukho, izithakazelo ziyefana, kanti kuyenzeka futhi ukuthi emndenini wendlu eyodwa , amalungu alowo mndeni asebenzise onkamisa abangafani ekugcineni kwesibongo.

    Isizwe sakwa Msane (Msane Clan) sinomlando ojulile futhi obanzi, onothile futhi kuzozonke izinhlaka zempilo, yingakho ngithanda ukuwulanda kusukela emandulo ekujuleni kokunotha kwawo, ngiwusvuse kusukela ngaphambi kokuthi kufike abamhlophe kuleli lendabuko ngo nyaka ka 1652 (Arrival of European Settlers), kuze kube yimanje, kanti futhi ngiwulanda lena kude ngaphambi kokuthatha umbuso kwe Nkosi u Shaka kaSenzangakhona wesizwe sama Zulu essibizwa ngawo kumanje, umbumbi nomqambi weSizwe sama Zulu ngokugwinya ezinye izizwe ( akasiye umdali we Zizwe ).

    Ngenkathi i Nkosi u Shaka Zulu wesizwe sakwa- Zulu ( Zulu Clan ) ithatha izintambo zobukhosi kuyise u Senzangakhona emuva kokukhothama kwakhe ngo Nyaka ka 1815, u Shaka wasebenzisa ubuhlakani namaqhinga obuqhwaga ukugwinya ezinye izizwe, okwakuthi lapho esephumelele ukusebenzisa amaqhawe alesosizwe ukuhlasela esinye, bese eyasiqhwaga lesosizwe abe esesibiza ngesizwe sakwa – Zulu. Wayeqala ngokuqhwaga abantu besifazane nezingane zalesosizwe ngoba amadoda yiwona ayebamba impi, egwcele emahlathini.

    Kwenzeka kanjalo-ke nasesizweni sakwa Msane ( Msane Clan ) esabe singaphansi kwe Nkosi yaso i Nkosi Nxaba Ka Mbhekane ka Sontuli wakwa Msane, sahlaselwa yibutho lika Shaka izikhawu eziningana kwaba umunyu nosizi, nokuhlukumezeka, ngoba phela isizwe sakwa Msane ( Msane Clan ), kwabe kuyisizwe esasingesona esophuma silwe, kwakuyisizwe esasikhonze ukuzilimela amasimu, ukufuya, ukuzingela konke nokuba izinto ezibazwa ngokhuni. Isigagayi seqhawe lesizwe sakwa Msane ( Msane Clan ) okwabe kungu Mgobhozi Msane – owehl’ e Ntabeni, nguyena owayenesibindi esimangalisayo ekuvikeleni isiwe sakwa Msane ( Msane Clan ) ezitheni. U shaka nguyena-ke owakwazi ukumqaphela ukuthi amthathe amfake ebuthweni lempi yakhe elalibizwa ngokuthi i Dlangezwa ayehlasela ngalo ezinye izizwe, njengoba amsebenzisa kakhulu ekunqobeni isizwe sama Ndwandwe esasiholwa u Zwide ka Langa, naso wasinqoba ngaye u Mgobhozi ovel’ eNtabeni (He who comes from the Hill), sabe sengena ngaphansi kobukhosi besizwe sakwa Zulu ( Zulu Clan ).

    Indabuko nemvelaphi yabantu besizwe sakwa Msane ( People Of Msane Clan ) njengesizwe esasizimele ngaphambi kombuso ka Shaka Zulu, esasinenkosi yaso yoselwa noma yendabuko ngokuka Nkulunkulu umdali wezizwe, osemabhukwini wabagcini-mlando ( historians ), nabavikeli bamagugu nomlando (historical information and heritage custodians), ingxenye yawo esatholakala ezinqolobaneni zomlando ( archives ) kanye nase mtapweni wolwazi ( libraries ) otholakalayo okwamanje owashicilelwa phansi, uthi abantu besizwe sakwa – Msane ( Msane Clan People ) badabuka e Hluhluwe, ngaphansi noma ngemuva kwe Ntaba okuthiwa u Mthekwini.

    Yilaphoke okuthiwa inxiwa lesiGodlo seNkosi ( King’s Palace ) yesizwe sabantu bakwa – Msane, i Nkosi Nxaba Msane esabe sikhona. Kuthiwa isizwe sabantu bakwa – Msane sasibumbene, sihloniphana, kanti futhi sasazisana kakhulu, ngendlela yokuthi izitha zazithwala kanzima ukungena phakathi kwaso, okwa mthatha ubuhlakani obunzima kakhulu no Shaka ukuthi akwazi ukuzuza ubuchule buka Mgobhozi ukuze akwazi ukuzuza isizwe sakwa Msane ukuba singene ngaphansi kombuso wobukhosi bakhe. Amanxuluma abantu besizwe sakwa Msane ayakhiwe abamahle kakhulu njengoba kwabe kuyisizwe esasidle ngokukhuthala, namaqhugwana abantu besizwe sakwa Msane ayakhiwe ngotshani obuhle nangezintingo ezikhethekile. Akekho owayexakeka njengondingasithebeni ebantwini besizwe sakwa Msane, ngendlela esasazisana ngayo. Abantu besizwe sakwa Msane ( People Of Msane Clan ), babekhuthele bekhonze ukutshala amasimu angodeda ngendlale, bekhone kakhulu nokutshala ummbila wabo omibalabala owawubizwa ngonguthi “Gidigidi’’, kanti babezibazela amagejaokhuni okuyiwo ababelima ngawo, akekho owayenesikhathi sokubaza isikhali sokubulala abanye besizwe sakhe ngenxa yokythi i Nkosi Nxaba ka Mbheka yabe ineziyalo ezinqala, ineso elibukhali esizweni sayo ukuthi siziphathe ngendlela okuyiyona yokuphila. Babethanda ukubumba izinto ezinje zimbiza zokugcina utshwala besintu, neziphuzo ezenziwe ngommbila ogayiwe, kanye nezinto ezinhle eziyimifanekiso yokuhlobisa, ngoba babene ndawo yabo lapho babemba khona ubumba eyayibizwa ngokuthi i Nhlokohlela. Babethanda ukungena emahlathini bagawule ngamatshe imithi yokubaza izinto ezinjenge zinkezo, izingqoko zokubeka ukudla nenyama, nezithebe zokudlela. Babekhonze ukwaluka amacansi, izgqoko zelanga, beshuka nezikhumba benza izinto zokubhincisa umzimba. Izikhwama zokuphatha izitshalo ( vegetable baskets ) babezakha ngotshani obuphambili.

    Umnotho, ukudla kanye nomcebo wesizwe sabantu bakwa Msane wawu sekuthembeleni emvelweni eyabe iyisipho somdali ( natural resources ), njengoba babewusebenza kakhulu umhlabathi, betshala, kanti futhi bekhonze imfuyo, befuyile izinkomo ezazinonophele, izimbuzi, iziklabhu, izinkukhu, izingulube, iznja ( ezazivikela imfuyo nezilwane ezilwaneni zasendle), amahhashi noma izinjomane zokugadavula izindawo, kanye nezimbongolo ezazithwala imithwalo uma ibuya emasimini. Isizwe sabantu bakwa Msane kwabe kuyisizwe esasikhuthele impela, hhayi ngamandla kuphela konke nangomqondo. Kwakuyisizwe esasiwusebenzisa umqondo ekusunguleni izinto ezazizoba wusizo kusona ngaphambi kokuba kuze kufike ingcindezelo yokufuna amandla angaphezulu kwezinye izizwe, ukuba sinqindwe amandla nelungelo lokuzimela njengesizwe.

    Ngezinye izindlela ukucabanga kwabantu besizwe sakwa Msane, kwakungancikile kwesinye iszwe, kepha kwakuncike kumdali waso. Izintu bezisusela kokho bokhokho baso ekuzimeleni ngokomnotho wendabuko


    Inkosi Shaka ka Senzakhona wesizwe sama Zulu (Zulu Clan), wasiqaphelisa lesisizwe sakwa Msane (Msane Clan) esasithanda ukuzimela nokudlodlobala ezintweni esasienza, kanye nangoko mnotho, waphumelela ukuzuza u Mgobhozi Msane ukuthi amxuse angene ngaphansi kobukhosi besizwe sakwa Zulu, wabe esemabela udedangedlale wendawo lapho ayezozinza kuyona nabantu besizwe sakwa Msane abamlandelayo., ingxenye yayo osekwakhiwe izindlu zesimanjemanje ezibizwa nge lokishi okuthiwa i kwa Msane Township e Mtubatuba. Abantu besizwe sakwa Msane base behlakazeki abanye babaleka bagcwala amahlathi badukelana namakhosi esizwe sakwa Msane, bahamba bezikhonzela ngaphansi kwamanye amakhosi ababalekela kuwona lapho yabe ingakafiki impi yebutho lika Shaka. I Nkosi Nxaba ka Mbhekane Msane yabaleka nesizwe sayo yalibhekisa ezansi nesifunda yaze yayofika e Nquthu yabuye yakha khona esinye isigodlo sayo nezingane kanye namakhosikazi ayo, ngoba lesi esabe sise Hluhluwe sashiswa impi yebutho lika Shaka. Kwathi u Shaka angezwa ukuthi i Nkosi Nxaba isifudukele e Nquthu waphinde wathuma ambutho ache ukuthi ahlasele isizwe sabantu bakwa Msane bashise isgodlo sayo futhi, ashaqe konke nemfuyo yakhe nezingane kanye namakhosikazi, okwaba yisimo esinzima kakhulu ku Nxaba, yingakho kwizithakazeleo kubuye kuthiwe u “ Nxaba ka Mbhakane owabhekana nokuhlupheka “, yathwala kanzima impela i Nkosi yesizwe sakwa Msane ngaphansi kwesandla sika Shaka Zulu, ingangoba yaze yabona kungcono ebaleke ilibhekise kwelase Swazini. U Nxaba ka Mbheka akabanga namaqhinga noma nemicabango yokuziphindiselela ekuhlaselweni u Shaka Zulu, kepha yayiphokophelel e ekuvikeleni isizwe sayo ukuze sikwazi ukuzimela sizithuthukise ngokuthanda kwaso. Yingale so sikhathi-ke abantu besizwe sakwa Msane babehamba besala endleleni, abanye basala e Swazini, bangena ngaphansi kobukhosi besizwe sama Swazi, waqhubeka njalo wawela umfula i Zambesi River, waze wayofika osebeni lomfula i Busi River,e Sofalala Province kwelamaputukezi e Mozambique lapho afike wazinza khona nalelo dlanzana labantu ababesabambelele kuyena, wakha inxiwa wabusa iminyaka elishumi (10 years), yabe isiyakhothama i Nkosi Nxaba Ka Mbhekane Msane.


    Omunye umuntu mhlambe ukaye azibuze ukuthi kwaba yini imbangela yokuthi u Shaka ahlasele kangaka ezinye izizwe, yingoba mhlasimbe wangezwani nokuthula, noma lezi einye izizwe zaziyingozi esizweni sama Zulu. Ngoko mlando kuthiwa u Shaka wazalwa ngaphandle komshado uyise u Senzangakhona, emzala entombini yase Langeni okwakuthiwa uNandi, ababezwana naye ngasese. Kwathi esevela ungiyosho, esekhulelwe phela u Nandi, wathi lapho ethi utshela u Senzakhona ukuthi usemkhulelisile, u Senzakhona waziphendulela ukuthanda kwakhe wathi u Nandi kazihlolisise mhlasimbe uphethwe i “shaka’. Ukuthandana kuka nandi no Senzangakhona kwabe kuyimfihlo, ngoba okwathi sekuvela ukuthi u Nandi ukhulelwe ngempela, u Senzangakhona wabe eseyamthatha emenza u Ndlunkulu wakhe wesithathu. UNandi wazala umtwana esehlala no Senzakhona emzini wakhe okuthiwa isesiKlebheni ngase Babanango, lapho kunendawo ebizwa ngokuthi yise Makhosini okwakungcwatshelwa khona amakhosi.

    Impilo yobudlelwano phakathi kuka nandi no Senzangakhona ayibanga mnandi esi Godlweni, kwathi lapho u Shaka eseminyaka eyisithupha kwenzeka wabulala inja kanti vele unina uNandi usenyamanambana kuyise u Senzangakhona, kwabe uyaxoshwa esi Godlweni yena nonina, okwadingeka ukuthi u nandi abuyele kubo e Malangeni, okusho ukuthi komalume ka Shaka. Kwaba nzima ukukhula kuka Shaka eMalangeni kubo kanina u Nandi, ngoba wayehlala ngokuhlukunyezwa nawugconwa abanye abafana abangangaye bemtshela ukuthi uyingane engenababa. Wakhula elwa njalo nabanye abafana bakomalume wakhe eMalangeni. U Nandi waze wazama ukumbalekisa futhi ukuba aye kohlala ngaphansi kwesizwe sakwa Mthethwa esasibuswa i Nkosi u Dingiswayo lapho kwakwendele khona udadewabo ka Nandi. Kwa Mthethwa bafike bamukela ngenkulu intokozo nobungani, kanti kuthiwa nakhona wafike kwaba yiso leso abafana ayekhula nabo kwa Mthethwa babehlale njalo bemgcona bemusho ngawo wonke amagama, okwadala ukuthi U Shaka akhule eseba nenhliziyo embi nencane , kanye nesihluku. Kwathi lapho esekhulile eseneminyaka engamashumi amabili nantathu (23 years), i Nkosi u Dingiswayo yamufaka ebuthweni layo elibizwa ngeziChwe, ngenxa yobude bakhe kanye nesibindi esesabekayo esasibonakala kuyena. Yilapho waze waqanjwa khona igama lokuthi u ‘Nodumehlezi’ (the one who when seated causes the earth to rumble).

    Lapha angiqondile ukubukela phansi isithunzi sika Shaka noma ukumbeka kabi ngokomlando wakhe, umlando wesizwe sabantu bakwa Msane engizama ukuthi sicaciselelke kahle ukuthi kungani isizwe sakwa Msane (Msane Clan) saba ngesinye esaba yizisulu zezimpi sika Shaka, yingoba sasenzeni noma kwakuyisizwe esingalungile yini. Kumele ukuthi sizihlaziyele thina ngokwethu ngokuthola umlando nge Nkosi u Shaka Zulu, okuyilapho sizothola ukuqonda ukuthi zonke iziyaluyalu zazibangwayini, kepha inhloso kungeyona eyokugqugquzela inzondo engasusa umsindo onempi phakathi, kepha kuyukwakha uxolo kuthi nesizukulwane esithintekayo sikwazi ukuxolisela okhokho babo ngokwakwenzeka emandulo, ngoba iphutha angeke lalungiswa ngelinye iphutha. Kwathi lapho sekukhotheme uyise i Nkosi u Senzangakhona ngo 1816, uDingiswayo wasiza u Shaka ngamabutho ukuba abulale umfowabo omdala u S’gujana okwabe kunguye okwakufanele ukuba athathe ubukhosi emuva kokukhothama kuka Sezangakhona waphumelela u Shaka ukubulala umfowabo u S’gujana. “Ngaleso sikhathi isizwe sakwa Msane (Msane Clan) sasizilmela singenankinga ngoba sasingahlangene neziyaluyalu ezaziphathelene nesizwe sakwa Zulu (Zulu Clan) ngoba sasizilimela amasimu, sibumba nezinkamba konke nezimbiza, sizalusela umhlambi yezinkomo. U Shaka wabe esethatha ubukhosi bukayise u Senzangakhona emuva kokubulala u S’gujana umfowabo omdala.

    U Shaka wazalwa wakhula ngaphansi kwezimo ezinzima, uyise engezwani nomama wakhe, wahlukunyezwa ngabanye abafana abangontanga yakhe ngokomoya nangokomqondo lapho babehlala khona nonina ngaphansi kwesizwe sase Malangeni nangaphansi kwe sizwe sakwa Mthethwa. Waqala ukulwa izimpi esmncane ebuthweni lika Dingiswayo. Ubukhosi bakwa Zulu wabuthola ngesihluku kanye nezikhwepha ezinzima, kungengoba kwakuyilungelo lakhe lokuzalwa ukuqhoqhobala isihlalo sobukhosi bakwa Zulu. Kwathi ekubuseni kwakhe wabusa esanenzondo yokuziphindiselela kubo bonke labo ababemgcona esakhula. Kwafa abantu abaningi kakhulu ngesikhathi sokubusa kuka Shaka ngoba wasekhule waba nenhliziyo embi nenzondo. Ukuthinteka kokuhlaselwa kwezinye izizwe ngiyacabanga ukuthi kwaba yimbangela yezimo u Shaka ayekhuliseke ngayo, akubanga nje ukusukela emqondweni ngoba kwakunezinjongo ezinhle ukubumba isizwe esodwa. Uma izinto sizihlaziya ngesikhathi samanje lapho kumele kuhlonishwe ilungelo lokuphila lawo wonke umuntu, ngiyacanga ukuthi okwakwenzeka ngaleso sikhathi kwawahlukumeza kakhulu amalungelo abanye abantu, kanye nezinye izizwe.


    Isizwe sabantu bakwa Msane sahlakazeka, kwathi labo abakhetha ukuthobela ulaka luka Shaka balandela u Mgobhozi ka Nongqewu owabe eyiqhawe lesizwe sakwa Msane, owangena embuthweni wempi ka Shaka, okwagcina sebengaphansi kombuso wobukhosi bakwa Zulu. U Shaka wabela u Mgobhozi isabelo somhlaba omkhulu kulowo u Shaka ayesewudlile waba ngaphansi kwakhe, owabe usubizwa ngokuthi ungowakwa Zulu (Zululand), ngoba u Shaka esedudule ezinye izizwe. Abantu bezizwe abakhetha ukuhlala ngaphansi kombuso ka Shaka, base bebizwa ngokuthi bangaba kwa Zulu ngoba amakhosi ezibongo zabo abe esenqotshiwe. I Nkosi Nxaba Msane ka Mbhekane ayivumanga ukuthobela isihluku, kanye nolaka luka Shaka ukuba ibe ngaphansi kombuzo wakwa Zulu ngendluzula, kepha yakhetha ukufuduka ilibangise enhla nomhlaba (northwards) wo Khokho bayo kanye nabantu bayo nabezinye izizwe ezazingaphansi (sub-clans) kwesizwe sakwa Msane yaze yayongenisa kwelama Swazi, nakhona ayizinzanga ngoba yayingafuni ukubuselwa abantu besizwe sayo, kepha yayifuna ukuzibusela yona, izifunsdisele yona isiko-mpilo kanye nendlela yokuphila ezakuphumelelisa isizwe sayo. Yahamba njalo ngamahhashi abanye bakwa Msane bakhetha ukusala e Swazini bakhonza ngaphansi kwamakhosi aseSwazini, yawela umfula i Zambesi River yaze yayofika kwelama Putukezi eselaziwa ngokuthi ise Mozambique, yakha yazinza osebeni lomfula obizwa ngokuthi i Busi River khona e Mozambique lapho yabusa iminyaka eyishumi khona kwabe sekuthatha inkosi yakwa Shabangu. Ngokomlando oxoxwayo futhi kuyezwakala ukuthi kukhona amanye amakhosi esizwe sabantu bakwa Msane ababaleka behla njalo baze bayothi cababa ogwini olusezansi nesifundazwe (South Coast) ababeholwa i Nkosi u Nonjonjo wakwa Msane ngeminyaka yabo 1829, base benokudideka noma kwakuseyamabutho ka Shaka noma babedudulwa amabutho ka Dingane okwakuthiwa iS’dindi soMtshiki, ngoba yingalesisikhathi uDingane nomfowabo uMhlangano sebebulele u Shaka, lapho bafike baziphendlela khona amahlathi bakha imizi bazinza, abamhlophe bengakayiboni nakuyibona indawo yasogwini. Abamhlophhe phela bafikela ku Shaka enhla nesifundazwe.

    Izimpi sesizwe sakwa Zulu (Zulu Clan) phakathi kuka Shaka no Dingane zaziphazamisa kakhulu ezinye izizwe, ngenxa yokuthi isizwe sakwa Msane (Msane Clan) sahlakazeka yonke indawo, abantu baso bahambe bezikhonzela ngaphansi kwamanye amakhosi ezinye izizwe ezazikude nokuhlaselwa. Uma belanda umlando abawaziyo, bathi i Nkosi u Nonjonjo yafike yakha endaweni esibizwa ngokuthi ise Mzinto, lapho esekuthiwa ika Vita khona ngokufika kwalaba abamhlophe ngaphambi ngokuthi bawudle umhlaba.

    Abantu besizwe sakwa Msane (Msane Clan People) basaphazeke kuwowonke amagumbi amane omhlaba, hhayi kulesisfundazwe esesibizwa ngokuthi ikwa Zulu/Natal kuphela kepha nangaphandle kwezinye izifundazwe nakwamanye amazwe angomakhelwane, naphesheya kwezilwandle imbala, abanye sebazishintsha izibongo baba ngama zemtiti, sebe cevuza izilwimi zabezizwe. Uyabathola abnye ezindawe eszingamalokishi, abangasalazi imuva labo ukuthi ngempela kwakuyikuphi ngoba o Khokho bethu abanye babo bashiya kulomhlaba bengawadalulanga amqini ngenxa yengcindezelo ababengaphansi kwayo ngokuphatha kombuso wamaNgisi Colonial Government owawungaphansi kwe British Empire. Ngaphambi kokuba ngingene esigabeni sokuchaza kafishane mayelana nokufika kwabamhlophe, nokushintsha kwezinto ngaphansi kombuso wabamhlophe, ukuhlukumezeka kobukhosi bendabuko, imithetho eyafika nabo abamhlophe kanye nokudliwa kwemihlaba yawo Khokho bethu yibo abelungu phela, ake ngikhanyise indlela ukuthi siqale sizazi thina bako Msane ukuthi singobani, kunokuba sitshelw ngabantu abangasazi kahle, nabo okumele basitshele ngabo ukuthi bangobani.


    1. Indlu ka Nxaba ka Mbhekane ka Sontuli
    2. Indlu ka Mgobhozi ka Nongqewu
    3. Indlu ka Noncadambedu ka Nonjonjo
    4. Indlu ka Bhukele ka Vangise
    5. Indlu ka Majoka ka Zashula
    6. Indlu ka Mlangazi ka Bangela
    7. Indlu ka Ntelezi ka Khukhulela
    8. Indlu ka Ka Mnyama ka Tomu
    9. Indlu ka Majiji ka Somtala
    10. Indlu ka Zabheda ka Mshavu
    11. Indlu ka Ntshipheni ka Bhukele
    12. Indlu ka Mayinga
    13. Indlu ka Mvune ka Ndindi ……………zisekhona ezinye izindlu ezingakaveli obala ngoba abntu besizwe sakwa Msane basabhacile emahlathini, basaba izimpi zasemandulo bacabanga ukuthi sezingabuye zivuke zibahlukumeze lapho bekhona. Velani bo Msane, sihlangane. Zonke lezi engizibale ngenhla izindlu zasebukhosini, bese kuba khona indlu enkulu okuyiyo eyengamela isihlalo sobukhosi.

    Ngiyathanda ukuyicacisa indaba yezithakazelo ngoba abaningi basenokudideka. Baningi bengithinta ocingweni lwami befuna ukwazi ukuthi isibongo esithile esakw Msane yini noma qha. Nami ngiyazama ngokusemandleni ami ukuzama ukuhlaziya ukuthi kwenzeka kanjani ukuthi isibongo esinye singene ngaphansi kwesinye isisbongo. Emandulo kwakunalento yokuthi esinye isibongo singene ngaphansi kwesinye, saziwa phecelezi ngokuthi (sub-clan), hhayi ngoba kuyisibongo esisodwa noma kungabantu bandawonye abangeke baganane bakhe umuzi.

    Izithakazelo ziye ziye zahlukane kodwa into ebalulekile ukuthi siyisizwe esodwa (one clan), kube yileyondlu iqale isisebenzisa igama likakhokho omkhulu wayo njengesithakazelo. Yingakho kwakusuka umsindo omkhulo okhipha nizidumbu kwezinye izizwe(clans) uma sekudingidwa izindaba eziphathelene nokuphatha isizwe, kanye nesihlalo sobukhosi.

    Izithakazelo zakwa Msane/Msani

    Nxaba ka Mbhekane owabhekana nokuhlupheka
    Mgobhozi owehl’ entabeni, Vangise
    Madl’ uvalo lwengonyama abanye bedl’’ olwenkomo
    Lombo ka Lokothwayo, onga lokothwa,
    Mvune, owavuna kuqala, abanye bengakavuni,
    Joka lensimbi elingaphuki, abanye bephophela ngawokhuni
    Mageza ngobisi abanye beza ngamanzi nzi !

    N.B. This historical information was expressed live on Vuma FM by Zwakele Msane on the 26th June 2013.


    (a) NXABA KA MBHEKANE MSANE: Inkosi yesizwe sabantu bakwaMsane (Msane Clan King) ngeminyaka yabo 1789, ngaphambi kokubusa kwenkosi yesizwe sama Zulu, u Shaka ka Senzangakhona.

    (b) MGOBHOZI KA NONGQEWU MSANE: Iqhawe lesizwe sakwa Msane, elahlaba inkosi yamazulu u Shaka ka Senzakhona umxhwele, wamnxusa ukuba ahole ibutho lakhe lempi bahlasele ezinye izizwe.

    (c) NTELEZI KA KHUKHULELA MSANE : Undunankulu we butho le Nkosi u Mngeni Msane, Izinkumbi Ezimfece ogwini oluseningizimu nesifunda, kanti wabe eyisiShoshovu esasiphikisana nentela ka Khandampondo(Anti Pox Tax Activist), owaboshelwa ukuphikisa umbuso wamaNgisi (Colonial Government) nemithetho yawo eyayicindezela umuntu wendabuko kuleli, eboshelwa ejele elisesiqhingi elibizwa ngokuthi ise St. Helena, ngo 1906.

    (d) SAUL MSANE : Igcokama lesifundiswa, ingcithabuchopho, nesi Shoshovu se 1913, Natives Land Act, esasilwisana nawo futhi amaNgisi no Hulumeni wawo ukuphuca abantu abamnyama bendabuko amalungelo obunikazi bomhlaba ezweni labo. Wabe engenye futhi yezingqalabutho zokusungulwa kweqembu elibusayo kuleli ngo 1912 i African National Congress, ekanye no Dr. John Langalibalele Dube, Josiah Gumede, Sol Ka Plaatjie kanye nabanye.

    Ngiyathanda ukwenza umzekelo ngabantu besizwe sakwa – Msane, ngibafanise nabantwana bakwa – Israyeli esifunda ngabo e Bhayibhelini, ngomlando wabo nangendlela ababephila ngayo ngaphansi kwesandla se Nkosi uFaro e Gibithe ngaphambi kokuthi uNkulunkulu aze athumele u Mose ukuba aye kobakhulula ebugqilini base Gibithe, nalapho ebanikela esandleni sama Midiyane ngenxa yakho ukungalaleli kwabo abantwana bakwa Israel yize u Nkulunkulu esabakhiphile ebugqilini base Gibithe. Ngiye ngaxhumana nomunye wabafowethu ohla ngaphesheya ko Thukela ngocingo engazisa ukuthi usebuya kuso Isilo sesizwe sama Zulu, Inkosi Zwelithini Zulu ebusayo, kuyoxoxiswana ngakho ukubuyiswa kwesihlalo sobukhosi bakwa Msane, sika Nxaba ka Mbheka. Isilo safike sabahlabisa ngenkunzi yenkomo yena nethimba lakhe, saba nokuthokoza okukhulu lapho kufika ithimba lesigungu sabantu besizwe sakwa Msane, saze sabasola abntu bakwa msane sathi kumele bazinuke amakhwapha ngokungabuyiselwa kwesihlalo sobukhosi bakwa Msane ngoba sona asigweve nabukhosi besizwe samuntu, kepha sihleli esihlalweni sobukhosi sokhokho baso. Ngenxa yokungazi nokunga khanyiseleki kahle, iphutha belenziwa yithi abesizwe sakwa Msane ukuba singalweli ukubuyiswa kwesihlalo sobukhosi besizwe sakwa Msane, sokhokho bethu o Nxaba ka Mbhekane, o Mgobhosi ka Nongqewu, konke noNonjonjo ka Noncadambedu, kepha thina sifise sengathi singathola izikhundla ebukhosini besizwe sakwa Zulu, uma kukhothama i Nkosi yesizwe sakwa Zulu, kuhlala enye yakwa Zulu, akusoze kwabekwa eyakwa Msane phezu kwesizwe sakwa Zulu. UNkulunkulu wabophula abantwana bakwa Israel e Gibithe wabayisa ezweni ayebathembise lona, kepha bona bakhohlwa ukuthi u Nkulunkulu uye oyi Nkosi bangamlalela, balalela amnye amakhosi abe Zizwe.
    Njengoba u Nkulunkulu wayemsebenzisile u Mose ukukhulula abantwwana bakwa Israel, kwafika isikhathi lapho naye uMose ayesephelelwa amandla khona, esefike ebudaleni bakhe, eseneminyaka eyikhulu namashumi amabili (120 years), akesanakwazi ukuliwela i Jordan nabantwana bakwa Israel njengoba u Jehova eseshilo kuyena. Dutoronomy 31:1 – 8, Wathi u Mose kubantwana bakwa Israel, “Ngineminyaka eyikhulu namashumi amabili namuhla angisenamandla okuphuma nokungena; u Jehova ushilo kimi ukuthi: Awuyikuliwela leli Jordan. Kepha u Jehova u Nkulunkulu wakho uyakuwela phambi kwakho, achithe lezizizwe phambi kwakho, uzidle; u Joshuwa uyakuwela phambi kwakho njengokhuluma kuka Jehova. U Jehova uyakwenza kuzo njengokwenza kwakhe ku Sihoni naku Ogi ama Khosi ama-Amori nakulo izwe lakubo ababulalayo. U Jehova uyakuzinikela phambi kwenu, nenze kuzo njengemiyalo yonke enginiyale ngayo. Qinani nime isibindi, ningesabi, ningashaywa luvalo ngabo, ngokuba u Jehova u Nkulunkulu wakho nguyena ohamba nawe, akayikuyeka akushiye”. Ngicabanga ukuthi njesizwe sakwa – Msane ( Msane Clan) kukhona lapho obabamkhulu bethu abayilahla khona endleleni, ngoba ngibona emlandweni ukuthi zikhona izingqalabutho zo Khokho abakhulu bethu ababeyibambile yize yayishisa, kwaze kwabe kufika lapho bephela khona amandla ngenxa yeminyaka yobudala babo, abanjengalaba esngibabalile ngenhla, o Nxaba ka Mbhekane, Saul Msane, Ntelezi ka Khukhulela Msane, o Mgobhozi ka Nongqiwu kanye nabanye ababeyingxenye yesizwe sakwa- Msane kepha bengezinye izibongo. U Mose waphinda wamyala futhi u Joshuwa kanye nabantwana bakwa Israel, wathi kubo, ‘’Qinani, nime isibindi, ningesabi, ningashaywa luvalo ngabo, wambiza u Joshuwa wathi futhi kuye emehlweni abantu bonke bakwa Israel (bakwa Msane): ‘’Qina ume isibindi ngokuba uyakuhamba nalabantu, uye ezweni u Jehova afunga koyise ukubanika lona; wena uyakwenza ukuba balidle ifa lalo. U jehova nguye ohamba phambi kwakho, uyakuba nawe; akayikukuyeka, akushiye; ungesabi; ungabi nangebhe,’’
    Umsebenzi onjengalona wokubuyisa isithunzi kanye nesihlalo sobukhosi besizwe, udinga amdoda angempela amulalelayo u Nkulunkulu ukuthi uthini kuwo, angesabi lutho, ngoba u Nkulunkulu uma eskukhethile ukuba wenze umsebenzi onzima, uyakunika futhi isibindi namandla okuthi uwenze lowomsebenzi. Uthi ku Isaiah 41 : 8 – 13, “ Kepha wena Israyeli, nceku yami, wena Jakobe engikukhethileyo nzalo ka Abrahama othandiweyo wami, wena engikuthathile emikhawulweni yomhlaba, ngakubiza emagumbini awo ngathi kuwe, “ Wena uyinceku yami, ngikukhethile, angikulahlanga, ungesabi, ngokuba mina nginawe, ungapheli amandla ngokuba mina ngingu Nkulunkulu wakho, ngiyakuqinisa, futhi ngiyakusiza yebo, ngiyakusekela ngesandla sokunene sokulunga kwami. “Bheka bonke abafutheleka wena bayakuba namahloni, bajabhe; abamelene nawe bayakuba njengento engelutho babhubhe. Uyakubafuna ungabafumani, kepha labo abaxabana nawe; abalwa nawe bayakuba njengento engelutho nanjengeze. Ngokuba mina Jehova u Nkulunkulu wakho obamba isandla sakho sokunene, nothi kuwe: ‘’UNGESABI’’, mina ngiyakusiza. U Nkulunkulu uzenzile izethembiso zakhe phezu kwesizwe sabantu bakwa – Msane, njengoba azenza kubantwana besizwe sakwa Israel. Angeke zifezeke lezo zithembiso uma abantu besizwe sakwa – Msane (Msane Clan People) besaba kungekho abalwenzayo, noma abaluzamayo, besaba ama Khosi ama- Amori noma awezinye izizwe zalapha emhlabeni.
    U Nkulunkulu wathi noma esebakhululile abantwana bakwa- Israyeli ngokusebenzisa u Mose, kepha abamlalelanga, baqhubeka nokwesaba amaKhosi ama- Amori, nabezinye izizwe. Abantu besizwe sakwa-Msane (Msane Clan People), banokwesa okukhulu, kanye nokusatshiswa okwenza ukuthi bazingabaze bangazethembi, noma sekufika izivunguvungu zesikhashana ezizobaqinisa, bese bephela amandla. U Nkulunkulu uze uphinda ubanikela esandleni sakwa Midiyani ngakho ukungamethembi nokungalaleli lapho ebayala ukuthi, “BANGESABI”. Abahluleli 6: 1-10, Kepha abantwana bakwa – Israel benza okubi emehlweni ka Jehova; u Jehova wabanikela esandleni sakwa Midiyani iminyaka eyisikhombisa. Isandla sakwa Midiyani samahlula u- Israyeli; ngenxa yabakwa Midiyani abantwana bakwa Israel bazenzela imihume yasezintabeni nemigede, nezinqaba. Kwathi nxa abakwa Israel sebelimile, abakwa Midiyani benyuka Nama – Amaleki nabasempumalanga bakhuphukela kubo, bamisa kanye nabo bachitha izithelo zomhlaba kwaze kwaba seGaza, abashiyanga kudla kwa – Israyeli, nazimvu, nazinkomo, nazimbongolo. Ngokuba banyuka nezinkomo zabo namatende abo, bafika njengesikhonyane ngobuningi; babengenakubalwa bona namakamela abo; bafika ezweni ukuba baliqede. Abakwa –Israyeli baphela amandla ngenxa yabakwa-Midiyani, base bekhala abantwana bakwa Israel kuJehova. Kwathi lapho abantwana bakwa-Israel besakhala kuJehova ngenxa yabakwa-Midiyani, uJehova wathuma uMphrofethi kubantwana bakwa-Israel, wathi kubo,’’ Usho kanje uJehova uJehova uNkulunkulu ka-Israyeli, uthi: ’’Ngakukhuphula eGibithe, ngakukhipha endlini yobugqila, nganophula esandleni esandleni sabaseGibithe, nasesandleni sabo bonke abanicindezelayo, ngabaxosha phambi kwenu, nganinika izwe labo, ngathi kini, ‘’ Ngingujehova uNkulunkulu wenu; aniyukwesaba oNkulunkulu bama-Amori enihlala ezweni lawo ‘’, kepha kanilalelanga izwi lami. Kwafika ingelosi kaJehova, yahlala phansi kwe-oki lase-Ofira likaJowashi umAbiyezeri; indodana yakhe uGidiyoni yayibhula ukolweni esikhamweni sewayini ukuba athukusele abakwaMidiyani. Ingelosi kaJehova yabonakala kuye, yathi kuye, ‘’UJEHOVA UNAWE WENA QHAWE ELINAMANDLA‘’
    Uma uyifundisisa kahle indaba yabantwana bakwa-Israyeli, bese uzoyiqhathanisa nallodaba olunzima lokuhlanganisa abantu besizwe sakwa-Msane, uyathola ukuthi abantwana bkwa-Israel ukuthi uNkulunkulu wayebakhipha ebugqilini baseGibithe ngaphansi kwesandla sika Faro, kepha kwakuthi endleleni beya ezweni lesethembiso izingqinamba nezinhlupheko ababehlangabezana nazo babeqala bakhohlwe uJehova bangabe besamethemba njengoba ayebathembisile ukuthi uzokuba nabo uzohamba phambi kwabo. I ndlela ehanjwa ngabanye besizwe sakwa-Msane ukuholela isizwe sika Nxaba ka Mbheka ekukhanyeni, abuye igxekwe ngabanye abngabesizwe sakwa-Msane bababukele phansi, ingangokuthi lowo uye azibone njengohlanya, aphele amandla kanti into ayenzayo kungukuphakamisa isizwe sonke, hhayi ukuziphakamisa yena nomndeni wakhe kuphela. Uma abantu besizwe sakwa-Msane bengayeka ukwahlulelana nokubukelana phansi, asikho isitha esingangena phakathi kwabantu balesisizwe esinomlando obaluleleke kangaka e South Africa. yonkana. Indaba ilahleka lapho oyilunga lalesizwe ukuba angazazi ukuthi ungubani, uvela kuphi, bese elalela labo abamfaka ehlathini. Iningi liye livumelane ngento okungesiyo ngoba lithemba umuntu othile olibambe ngomqondo noma lingaphansi kwengcindezi yokwesaba ukumela iqiniso. Sengathi uNkulunkulu wawo Khokho bo Khokho ongumdali walesisizwe sabantu bakwa-Msane angandisa izinsizwa ezinthsa nezindala, izintombi ezintsha nezindala, ezingesabi lutho, nezingaphendukezeli amaqiniso esizwe sabantu bakwa- Msane(Msane Clan)…………..iyaqhubeka…………05/09/2013.


Leave a Comment