Inkosi Maphumulo

Maphumulo Tribal Authority

South Coast

MAPHUMULO TRIBE HISTORY

UMLANDO WESIZWE SAKWA-MAPHUMULO

MAPHUMULO TRADITIONAL ROYAL SETTLEMENT HISTORY

AT AMANZIMTOTI MISSION RESERVE

CHAPTER 1

Maphumulo Tribe Historical Background

The Maphumulo clan people are well known about their ancestors names; Lubheleni, Dibandlela, Mangcingci, Jeqe, Mashimane, Zulu, Doncabe, Zukuzela, Mngun’ omkhulu, Masiyane !, Nina baka Mgobodi, zul’ elifudumele lika Zikode!, nina bas’ eNgoleleni. They originated from the middle northern part of the Nguniland province, now known as Province of KwaZulu/Natal. They settled between uThukela River and Nonoti River at Maphumuloland, not far from where Shaka ka Senzakhona once lived, at KwaDukuza, also highly known as Stanger, after the Nguniland was colonised by British government in 1873 and the town named after William Stanger, the Surveyor-General.

The Maphumulo tribe is one of the largest clans in the history of the Nguni nation, before Shaka Zulu came into power to create the Zulu nation in 1816.  It was an independent tribe with it’s own leadership and tribal societal values of respect, integrity, self relialance, livestock farming, agriculture, and cultural ritual practices under King Mgobodo Maphumulo. The Maphumulo tribe kingdom was dismantled and destroyed by arrival of British settlers, and Shaka’s attacks on other tribes. The Maphumulo people were then scattered all over, and Maphumulo tribe chiefdom was split under Sidibane, whowas the ruler at the time of Shaka. Those who leaved the area near Nonoti River, moved towards the south coast of the region, and settled close to Amanzimtoti River. They restablished themselves there as a clan under their traditional leadership, Inkosi Mashimane Maphumulo before were called as “Chiefs”.

Shaka, then followed them in 1819, to seek reconciliation, and peace with the Maphumulo clan leadership, and to request them to come back to their ancestral land, but their leaders refused and inform Shaka that they were already well settled and secured over there by Amanzimtoti River, and they have not any trust by staying close with the Zulu clan. They built their own kraals, and the royal kraal of the Maphumulo tribe chief was just there at the place which was taken over by the missionaries of the American Board on the arrival of Dr Newton Adams in 1847, with a group of Makhanya tribe people from the banks of Umlazi River, where they were chased out by the Cele and Mnyandu clan people.

It is found in the history records that Maphumulo tribe people were the first Nguni inhabitants to occupy the area now known as Adams Mission, which is originally to be Maphumulo Village, Maphumuloville, or KwaMaphumulo Royal Kraal. The Maphumulo tribe leadership openly resisted to be overpowered by Missionaries who arrived in 1824, as British Settlers, to change their traditional lifestyle of farming livestock, hunting, agriculture, and become labourers of missionaries. It was then that the missionaries got an opportunity of using Makhanya tribe people as their weapon to weaken the power and authority of Maphumulo tribe leadership. Maphumulo tribe people were then deprived authority over their land at Amanzimtoti Mission Reserve, and to exercise their traditional activities, because everything was to be under the control of British government, through missionaries, and were given notice to move away from Amanzimtoti Mission Reserve, as stated from archival records C.N.C 1732/12 (Pmb) of the 4^th May 1914 and recovered from history records. Mashimane was the head of the Maphumulo tribe, and other tribes which were closely related with the Maphumulos. He was also mistakenly pronounced and spelt as “Mashingana”by the missionaries.

This are historical facts, and evidence to prove the way indigenous traditional leaders were unfairly deposed, to be politically replaced by those to be called “Chiefs”, who were to be loyal and trustworthy to their white colonial masters, to suppress indigenous traditional leadership, and it was the beginning of difficult times in the history of original African people on the southern hemisphere of the country, because missionaries and colonial government authorities were doing everything in their power to weaken the authority of tribal leaders over their land of origin.

It is possible that the Maphumulo tribe people were overpowered by the arrival of the American Board Missionary and Makhanyas at Amanzimtoti Mission Reserve, and it will be clearly explained on the next chapter when the Makhanya people met with the Missionary. Could their association occurred in 1847, or long time before they arrived at Amanzimtoti Mission Reserve at Umlazi Mission Reserve. The correspondence among authorities of colonial government and missionary authorities, as well as tribal authorities will shed some light and understanding about past activities, in regard of land and boundaries disputes, including traditional leadership. Some archival records have given us clarity about the past, and oral accounts from those who lived before us have added value in our research.

The death of Chief Mgoduka Buthelezi was the gain of the Makhanya tribe to take over traditional leadership throne, and it was also achievement to the colonial government and missionaries to dispossess people of origin their land. It appears as if Chief Mgoduka was a threat and stumbling block to the Makhanyas, because the Maphumulos had already been overpowered, degraded and lessened from royalties to commoners. This is another correspondence to the Chief Natives Commissioner about the death of Chief Mgoduka of Buthelezi tribe, that also touches the Maphumulo tribe leadership about Amanzimtoti Mission Reserve dated 25^th April 1914, Ref Number: 4/1128/13, Death Of Chief Mgoduka Buthelezi, “ ASSISTANT MAGISTRATE, PINETOWN. Your minutes No. 4/1128/13 dated 24^th instant. I have not sufficient information to enable me to express my opinion in connection with the request made by Paul Ngcobo and the other two men who appeared before you. (2) Which land is reffered to in the concluding portion of the statement made by these men. According to the Hut Tax returns Chiefs Dabulesakhe, Msaitete, and the late Chief Mgoduka have huts on the Mission Reserve Lands.

It is to be understood that there is a clear line of demarcation between Chief Dabulesakhe’s own people and those formerly presided over by Mgoduka on Adams Mission Reserve, or are they intermingled?, Are those huts belonging to Msaitete on a separate portion of the Reserve, or are they too mixed up with those belonging to Chief Dabulekhe’s. (3) Kindly take an early opportunity of looking into this matter and thereafter submit a full report, and the one written on the 10^th June 1914 Ref. 4/1128/14/469/Pmb Archives, “ Your 1732/12, I regret the brevity of mine of the 1^st ultimo, but it was written  on the hurried days prefacing the Annual Hut Tax. By ‘ land beyond the Amanzimtoti’ is meant the portion of Umlazi Mission reserve that lies South of that river. It is on this portion that are located the kraals of Chief Msaythethe Maphumulo, shown in the attached list (list available). These men have always resided there, and the Chief does not admit that any of his people were ever ordered to quit the reserve, or join other tribes already resident.

I should however be glad to know to which particular kraals you refer. There are still living among Dabulesakhe’s people Juqu (1hut) and Tshumintole (1hut) of Binandaba’s tribe, who I understand, do not deny that they received an order of that nature. Mgoduka,s kraal do not desire to move, but wish to be allowed to continue living where they are under Chief Msayithethe Maphumulo, for ‘his was the tribe they saywith which they ‘ dabuka’d” in the olden times in Zululand. Coboza (Mseleku) hinted today that should they be “willie nille”.  Natives living under Chief Msaythethe Maphumulo on the Amanzimtoti Mission Reserve were as shown on the list below:

1.Chief Msaythethe Maphumulo.....................................3huts

2.Magidigidi Gcaba...........................................................5huts

3.Nzobo Dube.....................................................................1hut

4.Pinkulu Dube...................................................................1hut

5.Fanisi Mbili......................................................................1hut

6.Ai Maphumulo................................................................1hut

7.Siponswa Maphumulo..................................................1hut

8.Macalakapheli Maphumulo.........................................4huts

9.Nomnyangwana Maphumulo.....................................1hut

10.Mhlobongi Maphumulo..............................................2huts

11.Mabece Mseleku..........................................................2huts

12.Bhoyi Maphumulo.......................................................2huts

13.John Maphumulo........................................................1hut

14.Msongelwa Maphumulo............................................2huts

15.Sikota Maphumulo.....................................................1hut

16.Mzingandhlu Dube.....................................................2huts

If we look back again the history of Maphumulo tribe before they split, we find that a clear account of Maphumulo tribe begins with Dibandlela, the son of Sidibane of Lubheleni. Dibandlela had plurality of wives and four residences. His first residence was named “Ntabende”. In this kraal, the eldest son Wojiwoji, was born. The “left-hand” kraal of Dibandlela was given the name of “Magazini”. In this kraal, another son was born and named Nodokwane. The third Dibandlelas residence was “Ingolela”, where a son named Mangcingci was born.

The bride’s price for Mthimkhulu’s mother was paid by the tribe. According to Nguni custom, a wife whose bride price is paid by the tribe, becomes the mother of a chief. Mthimkhulu was followed by a girl, Maphuthu. Dibandlela’s fourth residence was known as Nyazini. In this kraal, ason, Mashimane was born.

The issue of all four of the Dibandlelas residence, viz. Ntabende, Magazini, Ingolela, and Nyazini, live at Maphumulo near the Nungwane River, where a dam has been built by the Amanzimtoti whites. Dibandlela during his rule did nothing of note (akuzwakali zidumo), except that he tried to prevent his chiefdom from being subdued by Shaka (bunganganyelwa iNkosi uShaka). However, his effort proved unsuccessful. According to the narratives of old people, Dibandlela’s died at an advanced age in Zululand, and was buried at Sinqumeni. After Dibandlela’s death it became proper for Mthimkhulu to take up the chiefdom of his father. Meanwhile Shaka sent the invitations to the fake manoeuvre he had hatched a plot with his warrious to stab Mthimkhulu on arrival in th forest an assegai caught Mthimkhulu, the sone of Dibandlela in the back.

There was now a fear that everyone else might also fall victims to Shaka’s plot. Nodokwane, the son of the second wife of Dibandlela went to Shaka and said, “Yound Lion, Beast of the Zulus, I have come to report that Wojiwoji, the son of Dibandlela over there is the proper person to take over his father’s chiefdom”. She was for a way of ingratiating himself with Shaka on Wojiwoji’s behalf. Wojiwoji knew nothing till he heard Shaka calling him, he pleading with him on the advice of Nodokwane to take up the chiefdom of his tribe. Wojiwoji refused, saying there was a girl who followed Mthimkhulu, Maphuthu, and she was the proper successor to the chiefdom of their tribe. Also according to the succession of kraals the Ingolela kraal could have its chiefdom held for it (ingabanjelwa ubuKhosi bayo) by the Nyazini one where Mashimane was born. Shaka liked the man who spoke the truth, and when he ehard the speech of Wojiwoji’s he said, “ Look, you speaking of the truth has freed you from the thorns that would have pricked you, but you will survive to see the third generation of your descendents who will cook for you and give you mince-meat to eat, and milk to drink.

As Maphuthu, the eldest daughter of Mthimkhulu who was the victim of a plot had difficulty in ruling the tribe, being a woman, and as Mashimane was still small, the Maphumulos made an arrangement whereby Maphuthu stayed on the chief’s “throne”, While Wojiwoji was conducting the affairs of thr state, he thought deeply about the plot which killed Mthimkhulu, the son of Dibandlela. He thought of a scheme by which the Maphumulos and the Mselekus might flee from Shaka, and take refuge and find alternative settlement. The Maphumulos and Mselekus on leaving the area then to be called Zululand, they settled near the hill “Isilevane”, not far from the magistracy of Maphumulo. From there they move to Amanzimtoti and Marianhill. A very few remained at “ Isilevane”, at Maphumulo. Accordingly to what we heard, Shaka pursued the Maphumulos until he reached Dukuza at Stanger, where the Cele chief Mande was living, the name of his kraal being “ Imfene”. Shaka came and said it did not suit Mande, and that he had better move with his amaNdosi tribe. That then became the residence of  Shaka and his enclosure ( nesigodlo), and was given the name of “ Dukuza” and AmaCele tribe moved southwards and settled along Umlazi River.

While this was going on, Nodokwane remained in Zululand. As Shaka realized that this action of moving away of the Maphumulos and Mselekus would reduce his armies and his cattle, he let loose his bottled up resentment by attacking Nodokwane who consequently died in Zululand.

CHAPTER 2

Maphumulo tribe settlement at Amanzimtoti Mission Reserve

Chief Msaythethe Maphumulo was one of the earliest hereditary traditional leaders during colonial government regime of the Maphumulo tribe ancestral lineage at Amanzimtoti Mission Reserve. He was of the lineage of Chief Mashimane Maphumulo, and brother to Mangcinci Maphumulo. The Maphumulo clan people were closely related with the Mselekus, as Bob Mseleku and Coboza Mseleku, served as indunas under Chief Msaythethe Maphumulo around 1909 to 1915, at Amanzimtoti Mission Reserve, as indicated per archival information, Ref C.NC. 4/1128/13 (Pmb)

It appears that Chief Mashimane Maphumulo was there long time before the arrival of the Makhanyas and American Board Missionaries, and the Makhanya tribe people gained chieftaincy because of their association with American Board Missionaries. Chief Dabulesakhe Makhanya was appointed as the reserve chief soon after the death of Chief Mgoduka Buthelezi in 1905, as indicated on history records, C.N.C. 1732/12 (Pmb) which appeared as follow on the letter dated 19^th March 1913 to the Secretary for Natives Affairs: Pretoria, from second paragraph, “ I beg to request that the recommendations contained in the minutes sent to you from this office on the 15^th January last (1912), be withdrawn. In this minutes it was recommended that Mzila ka Magidi be appointed Chief over the native residents on the Amanzimtoti Mission Reserve. The population population of this reserve comprises the inmates of 100 huts of the late Chief Mgoduka’s tribe (Buthelezi tribe), and 140 huts of the Chief Dabulesakhe’s tribe (Makhanya tribe). The latter chief has also 1,400 huts on the adjoining location. Greater satisfication would undoubtedly be afforded, both to the majority of the Natives on the Reserves, and the Missionary body concerned, if Dabulesakhe’s jurisdiction were extended to include the whole of the Mission reserve, than if Mzila (one of Dabulesakhe’s own indunas) were raised to the rank of Chief. Dabulesakhe being hereditary chief of the Makhanya tribe, is a man of considerable influence, and from the long association of his family with Missionary body, would command the respect of....”.

In the letter dated 1^st May 1914 written by Assistant Magistrate, Pinetown,  to the Chief Natives Commissioner, P. M. Burg, Natal being informed about death of Chief Mgoduka Buthelezi, which reads as this, “ Your 1732/12 of the ultimo. The Chief Msaythethe Maphumulo and Indunas Bobe and Coboza Mseleku attended here today. They state that the Amanzimtoti River divides the ‘Pumulo’ meaning Maphumulo tribe from Makhanya tribe, but the ‘Telezi’ people live on both sides of the river on Adams Mission Reserve. The Chief Msaitete (Msaythethe) is extremely desirous of the granting of the application. He states that prior to the appointment of Mgoduka as chief, his tribe formed part of the tribe of the late ‘Chief Mashingana’, meaning Chief Mashimane Maphumulo, father of the late Chief Mangcingci (brother of the present Acting Chief Msaitete (Chief Msaythethe Maphumulo)

It appears number of times and on different documents, that are stored in archives the history of Maphumulo tribe, and their indigenous leaders which associates them with the history of Amanzimtoti Mission Reserve, which now is populary known as Adams Mission Station, when it was named after Dr Newton Adams, because of the establishment of the institution, that was called Amanzimtoti Institute before the his death in 1951. We are now facing a challenge as researchers of historical information to present our anthropological knowledge to the current generation which is now convinced by wrong historical information, especial those on the side of the Makhanya tribe who are still upholding and believing to the history of the missionaries and colonial government. Some of the Makhanyas know the truth, and accept it that their chieftaincy was politically installed by missionaries who were part and parcel of colonial government. There is no hatred of anger towards the Makhanya tribe people, it’s just about historical facts which bring the truth about the past. Only those few individuals who are up to serving their personal interest can object or refuse to accept history as it is.

On the 22^nd April 1914, Chief Msaythethe Maphumulo indunas handed over a list of natives who were of the late Chief Mgoduka’s tribe, and who have been given over to the Chief Dabulesakhe, and they said that were desirous of joining the Chief Msaythethe Maphumulo because they lived on that Chief’s land beyond the Amanzimtoti Mission Reserve. The issue of Maphumulo tribe people and Amanzimtoti Mission Reserve is undisputed because everything is clear according to historical records, it is for political reasons that the history of Maphumulo tribe could not be highly publicised, due to the fact that they had to uphold to their traditional and natural royal background and resisted to be converted to western culture, as Africans and natives of the land. Fighting for our traditional or indigenous rights is not something new with our generation. It’s something which existed long time ago, since Natal Natives Congress was established by our fore-fathers. Politics and disputes still exist even today, because there were some issues which remained unresolved that were facing our ancestors and fore-fathers. We believe that in all our traditional battles of land restitution and traditional leadership restoration, our ancestors spirits are moving alongside with us.

The mere fact that Chief Dabulesakhe Makhanya was much favoured by colonial government because of the influence of missionaries, made the Makhanyas to gain power and authority over the rightful owners of the mission reserve. The Maphumulo tribe people are the humble clan by virtue of their nature; they’re not warlords or ‘ophumasilwe’ in our vernacular language. They always determined and ready to engage themselves into discussions and debates. If however they were ready for war, it should be recorded in the history that there were once a troublesome clan, attacking other clans because of minor issues, or disputes. But in the history of The Maphumulo tribe, there is no such to be information. Chief Mhlabunzima Maphumulo challenged the issue of ubukhosi baKwaMaphumulo eMaqongqo, during volatile period when the Zulu tribe was protecting it’s power and kingdom through the Inkatha Freedom Party. We now live in a democratic South Africa, where everyone has a right of freedom of expression, and not to be limited or silenced in a harsh manner.

The history of Maphumulo tribe of the South Coast, has been strictly hidden and confined for access to the public for many years because of it’s valuable influence to the establishment of the Zulu kingdom and restoration of our heritage. Speaking historical fact and the truth, it is the most powerful one equated or equivalent to the history of the Mthethwa tribe, Mkhize tribe, Dlamini tribe, or Ngcobo tribe which are broad and very deep. The Zulu tribe history could only be enriched by Shaka Zulu’s stories, because of his strategies to overthrow other indigenous tribes. I’m not an expect or a creator of land and tribes, but I wish that someone can come forward and oppose this history about Maphumulo tribe people at Amanzimtoti Mission Reserve. What is written here is ancestors revelations and dreams, which should be perpetuated by their generations.

The latest records found at Ulundi Archives Repository, about the Maphumulo tribe and Amanzimtoti Mission Reserve, are as late as 1939, of which also clearly defines that abaKwaMaphumulo were the earliest land owners of Amanzimtoti Mission Reserve, of which Adams College is situated. Some information from Ulundi Archives is contained on File N1/1/7 (2), in the correspondence to the Natal Chief Native Commissioner, dated from 28^th July 1938: MAPHUMULO TRIBE: UMLAZI DISTRICT; which reads as follow, “ The question of the appointment of a Chief’s deputy under Acting Chief Dingabakubo Maphumulo, with jurisdiction over those members of the Maphumulo Tribe residing on the Amanzimtoti Mission Reserve having arisen it is necessary to determine whether the boundary of the tribe encroaches into the Reserve. It would seem from my map that it does not and in order to ascertain what the true position is I shall be glad if you will kindly favour me with a definition of the whole boundary of the Maphumulo tribe in this district. I am assuming that boundary has been defined as Gazetted.

Another written letter dated 17^th July 1939 has been found: MEMBERS OF THE MAPHUMULO TRIBE RESIDING ON THE AMANZIMTOTI MISSION RESERVE UNDER CHIEF MBULAWA PHEWA OF THE MAKHANYA TRIBE: The Chief Native Commissioner, Natal.

I find that although the boundary of the Maphumulo Tribe on its eastern side runs along the Amanzimtoti Mission Reserve boundary a number of kraals whose owners claim to be adherents of the tribe are residing outside their chief’s jurisdiction, on the Amanzimtoti Mission Reserve.

As this state of affairs is most undesirable from the point of view of administrative control I propose with your approval to inform the natives concerned that they must either recognise the chief having jurisdiction over the area in which they reside or remove from that area into that over which chief of the Maphumulo tribe has jurisdiction. There are approximately twenty kraals involved and it is felt that the time is ripe to correct this long standing irregularity.

 MAPHUMULO AND MSELEKU TRIBES HISTORY REPORT WRITTEN BY WILLIAM MSELEKU IN 1950 FOR COLONIAL GOVERNMENT AUTHORITIES.

Before the arrival of Whites in South Africa, the Zulu people made a great point of teaching each other the histories and traditional customs of the various “brown” tribes. In the homes it was customary for the old women to tell children fairy tales as well as all the family rules and regulations in different tribes.

The boys, when out herding cattle used to learn about the origins of trees, etc, and animals, especially birds of the fields. The singing of birds was imitated (kulokolokothwe) and made into wise sayings of the tribe. The boys learnt different games, they learned to be praise-singers and would become eloquent in praise of the cattle they were herding.

In the evening it was common custom to sit around the fireplace and warm themselves near the fire when all members of the family had returned home. Each family would teach its growing children about the origins of the tribe and popular customs which were expected to be observed by the tribe and its families.

The nature and life of brown tribes have changed, due to the acceptance of Western civilization without careful thought having been given to what ought to be rejected and what preserved of the traditional customs, or what ought to be accepted or rejected of the civilization of the Whites.

The efforts of Miss Kiellie Campbell and Mr D. Mc. K. Malcolm, a former Chief Inspector of African Education to encourage writers to compile through information from older people the stories of the origins of different tribes are to be commended. The writer of this report will attempt to record in the community (ukubeka induku ebandla) the origins of the Maphumulo and Mseleku tribes.

The tribes which is under discussion lives between the Illovo and Amanzimtoti Rivers. On the West is a hill called Mdumezulu, opposite Sunduzwayo of Makhanya tribe, on the East lives the Amathoyana, ashort distance from the present Roman Catholic School, Bhekulwandle.

What the writer has written here is stories told by his father and grandfather, as well as headman and chiefs and praise singers of the Maphumulos at Amanzimtoti in the magestrial district of Mbumbulu.

The Maphumulos and Mselekus used to live near the Mhlathuze River in Zululand. The name “ Maphumulo” seems to have originated because of the fact that there used to be a kraal for Shaka’s warriors to rest not far from Umhlathuze River. The king’s warriors used to rest there on their way back from attack. The Mselekus were mighty men (iziqhwaga) of King Shak’s, the “Hero” who excelled all “Heros”.

As the story proceeds, we shall later explain how the Mselekus and the Maphumulos united to form one tribe with the Maphumulos.

The Maphumulo chiefdom was split under Sidibane, who was the ruler at the time of Shaka. Since at the time it was customary for Shaka to crush all minor chiefs, it so happened that Shaka attacked the Maphumulo and Mseleku giants. When the Maphumulo meditated on their defeat, they came to the conclusion that they had been injured by the Mselekus, whereupon a plot was hatched for the reduction of the Mselekus. Heroes in Zululand, by the way, used to dance war-dances, stab one another and also to eat cattle with which they had been presented by the king.

One of Maphumulo tribe leaders who was among Shaka’s regiment that was attacking AmaMpondo tribe, did not return to the north, he decided to settle near the mouth of Illovo River at the place now known as Winklespruit, the leaders name was Gubhazi Maphumulo. We are diverging with the coming of Shaka to Dukuza. Our story is directed towards the coming of the Maphumulos and Mselekus to the residence of Gubhazi Maphumulo, at Winklespruit. It seems that at that time George Orgle was in charge in Natal. Shortly afterwards, spies went and reported Gubhazi Gubhazi to Ogle. They said he was harbouring the chief of the Maphumulos in his kraal, whereas it was fitting that the chief and his tribe be given a building site of his own. At that time the Mselekus had been given high offices at Maphumulo chiefdom. The first Maphumulo settlement was at Amanzimtoti, where Adams College is today (1950).

We understand that this school site was given to Dr. Adams of the American Board Mission by the Chief of the Maphumulo, Mashimane, who used to go and learn about Christianity from the doctor while he was living at the Umlazi Mission. The Makhanya chief was anxious that Adams College should be given a site at Umbumbulu. The Mselekus site came to be in the district known as Embhatshini, where the Ekuphileni Schoo; is built, which was founded by Mr Hamu Mseleku, the first teacher of the Maphumulos and Mselekus.

Wojiwoji who came with the Maphumulos to this distrct of Amanzimtoti had a son Majanga. Majanga had as son Dinginkosi. Dinginkosi had a son Bhekimpi. Wojiwoji ruled with intergrity and truth (nangeqiniso) on behalf of Mamputhu.  Mashimane took over the “shield” (isihlangu), following the custom of his grand-father and married five wives. The first wife was mother of Qumqumu who started the “house “ of “Nyazini”. He later married MaMafunjwa, the third wife. Notshiki of Ingolela of Mthimkhulu, who was killed by means of a plot, was built. In this kraal a boy, Mangcingci was born, followed by a girl Nyembezi, and then a boy, Msayithethe, and lastly there was a boy Majwabu. Mashimane’s fourth wife was the mother of Mqedi who was Mayihlandlo Mkhize for whom the residence of Mdumezulu was built. In this kraal a son Tshidi, was born.

Mangcingci had a gift of composing songs and praises, and of singing, Mangcingci once left his home and followed his sisters to Mdumezulu where he became engaged to Sgege Makhanya who was taken, to go into seclusion with Mayihlandlo Mkhize    (sebeyomgoyisa kaMayihlandlo Mkhize)

CHAPATER 3

Arrival Of American Board Missionaries at Umlazi Mission Station, and the establishment of Adams Mission Station.

The American Board Missionaries arrived in Natal in 1835, Rev. Daniel Lindley a medical doctor, established a mission station along the banks of Umlazi River, with Dr Newton Adams as his physician. Lindley and Adams also formed a printing press at Umlazi to advance and publicise their propaganda of missionary work . They received permission from Zulu king Dingane to practice medicine and print pamphlets in the Zulu language. Adams was assisted by Mbalasi Makhanya who was the widow of Chief Duze Makhanya. Mbalasi and her son Nembula lived with Adams family, and was the first Zulu convert to Christianity. Newton Adams was ordained as priest in 1844 and frequently preached to a congregation of up to 1000 people. His school provided education to 100 pupils at a time and his medical skills were sought by British colonists. Boer and indigenous peoples alike. The close association between the Makhanyas and American Board Missionaries occurred long time ago, before they arrived along Amanzimtoti River, actually they met at Umlazi where they first stationed.

Some land dispute erupted between the Missionaries and Cele tribe people who had also long time settled over there Celeland along Umlazi River. That is when missionaries decided to move and find another settlement where he could execute his missionary work. He then move westwards, and followed by some of his members of the Makhanyas among them was Mbalasi Makhanya, who could not be left behind because Dr Newton Adams God performed a miracle through him by healing Mbalasi’s son who was seriously ill. She got convinced in the power of divine miracle from God, and wanted to be closer to Adams family wherever they move to. Dr Newton Adams and his patronage cross over Ezimbokodweni River, towards west, up until they bump into the banks of Amanzimtoti River, where there was traditional settlement with number of households kraals of the Maphumulo tribe.

It’s name of the settlement was then called Amanzimtoti Mission Station, and the dominant, and it was the beginning of arguments and disputes, because many members of the Maphumulo tribe still believed in their traditional way of living. There was no cooperation and understanding between the parties. While Newton Adams was busy preaching, some of the community members were greeting their friends, and laughing, other were just leaving and waving their friends, going to drink their traditional beer. Without the strong support of the Makhanya people, Adams could not be able to convince those native people to accept Christian religion, and western way of living.

The Amanzimtoti Mission Reserve was not founded by American Board Missionaries, or the Makhanyas, but was discovered by Shaka with a group of Maphumulo people, as they were close neighbours at KwaDukuza and Maphumuloland, now known as Stanger. The Maphumulos history was not talk about because Europeans were trying by all means to destroy the Maphumulo history, and brought the Makhanyas closer to them as their loyal associates to overthrow the Maphumulo traditional council not to govern the area. It is wrong to some online history that some of  abaKwaMaphumulo left Stanger to Adams Mission. It’s colonial mentality as if colonial settlers were owners of the land. The truth is abaKwaMaphumulo, left the Maphumuloland for another settlement along the banks of Amanzimtoti River, which had no people, except bushes and big trees. Even today, there is part of the region in the Province Of KwaZulu/Natal, known as KwaMaphumulo, and around the area of Amanzimtoti Mission Reserve, there is number of Maphumulo descendents and remnants of forefathers and other sub-clans to the Maphumulo tribe. The latest eldest person of the Maphumulo trive who passed away three years back, was Mr Walter Maphumulo, who had born in 1916, and was a very conservative person who never wanted to leave his ancestors land. He passed away at his home in Adams Mission at the age of 98 years.

The book published by D.H. Reader in 1964, one of the earliest authors during the era of colonial government, contains a lot of misleading information that only focuses to the Makhanyas, but one have to bear in mind that the title of the book is “Zulu Tribe In Transition – The Makhanya Of Southern Natal”, the main issue here is to record everything in favour of Makhanya people, and some real issues were not recorded. It’s title explains it all, that transition did occurred in tribes. On it’s preface chapter, he explained the purpose of writing that book, and indicated the contributors during their research work. Charlie Njapha was engaged at the beginning of their fieldwork, and proved to be a good informant himself and to have interest with his fellow Makhanya tribesman that he was retained virtually until the end of the field work. Edgar Brookes was one of the missionaries who taught at Adams College, and later became a Proffesor at the University of Natal, and influenced the author D.H Reader to put his focus on the Makhanyas.

The author and his newly married wife, were also fortunate to be accommodated by Ms Sibusisiwe Makhanya, one of the earliest enlightened and educated elites of the Makhanya clan. Sibusiswe was the aunt of Chief Lugobe Makhanya. Her strong and delightful personality brought them many contacts with the tribe, not the least of which was through the Zulu-type wedding ceremony which she arranged for them with tribal participation soon after they have arrived.

When Adams moved his mission from Umlazi to Amanzimtoti in 1847, the settlement that grew , was of the Amakholwa tribe with number of clans represented, but mainly the indigenous and earliest Maphumulos. The settlement later renamed after him. He was appointed in 1847 as a mediator on the Natal Land Commission set up to establish natives reserves in the country. Adams died at Adams Mission on September 16, 1951, his funeral was attended by many of Durban’s most prominent residents and military officers. The Amanzimtoti Institute was established by the ABCFM (American Boarb Commission Of Foreign Missionary) in 1953, and was later named Adams College in his houner. Adams College is situated within 538 hectors of the Amanzimtoti Mission Reserve. The appointment of Dr Newton Adams as land commission mediator, had given him more powers and authority over the land of Amanzimtoti Mission Reserve, and favourable beneficiaries could be no doubts to be Makhanyas. “Kuthiwa ifa leziwula lidliwa izihlakaniphi”, meaning “Heritage resources and treasurers for ignorant people, is taken away by those who are much enlightened and wise”. That is what exactly happening now about the issue of Amanzimtoti Mission Reserve. Those who are rightful heirs have been deprived their traditional rights of land ownership and chieftaincy inheritance over Amanzimtoti Mission Reserve.

The arrival of missionaries at Amanzimtoti Mission Reserve was gain for Makhanyas, but a disaster for the Maphumulos, because that is when troubles began, their traditional lifestyle of living was  disorganised and discontinued, to be replaced by Christian principles. Those who resisted conversion were insulted as ‘amaqaba’ meaning under-civilised people, but history speaking, our communities were well organised and respectful before even the arrival of European people in our land. Our present society has so many troubles now compared to those of olden days. The rate of crime is too high, livestock theft, human killings, land theft, juvenile delinquency, illnesses, greediness, jealousy and selfishness, there in no more ‘Ukunanelana’ (to offer someone in need something and return when available), or ‘Ukusisa’ ( to send something to someone to cover up lacking). People are becoming less and less human, and there is less respect for human life, and no tolerance anymore.

In D.H. reader’s book, “Zulu Tribes In Transition: The Makhanyas Of Southern Natal, is written how the land was dispossessed from the Maphumulo tribe, although the statement will include the Makhanya tribe, but on page 64, it indicates that the Mission Reserve fell originally between the Maphumulo and Makhanya tribes, but was granted by colonial  government to the American Board in 1836, perhaps before the Makhanyas had even settled down (ChapterXV), and on page 235, on the last paragraph also informs us that the land had been taken for Missionaries from the tribal areas of the Makhanya and Maphumulo chiefs, whose adherents continued to live in their traditional sub-wards

CHAPTER 4

Traditional leadership of Amanzimtoti Mission Reserve

There are three different types of leaders, (a) A Born Leader, (b) An Appointed Leader, and (c) An Elected Leader. Our people are still in confusions when the issue of traditional leadership is discussed and contested. A Traditional Leader is not appointed or elected, but is born and inherit chieftaincy position through ancestral lineage, meaning that, “inkosi iyazalwa, ayibekwa noma ayikhethwa” and government’s intervention is to recognise traditional leadership “. Those politically appointed community leaders are called Councillors. It is not traditional right to be a councillor, but it a political right. The intervention of our government in installing ‘Ubukhosi BeNdabuko’ need to be followed carefully and corrected if any mistakes occur. Inkosi is not only born to rule, but is also produced by circumstances and conditions that affect his people.

During colonial government period of the Union Of South Africa, the Missionaries created their own communities, which were to be called

‘ Amakholwa Tribe’, people who surrendered their own traditional way of living, and adopted western culture and Christian rites. Our history records tells us that Amanzimtoti Mission Reserve used to be the traditional settlement of Maphumulo tribe, under Inkosi Mashimane Maphumulo, of KwaMaphumulo Royal Kraal, where now Adams Mission is situated, with a number of foreign like structures. The land was surveyed in 1922 and distributed according to the needs of colonists. Many laws were imposed over African natives by British government, in the country and land of their origin. People were then ordered to pay Hut Tax, Dog Tax, or Poll Tall, of which was something not part of African culture. Those who were fighting and protesting against those laws, were also ordered to leave their settlements, and their traditional leaders imprisoned.

The issue of traditional leadership is something very sensitive and emotional, which could not be taken lightly because of damage that was caused to the indigenous tribes by previous governments which were in power those days. The history of Maphumulo tribe traditional leadership has been traced far back from times of Shaka Zulu and destruction of other kingdoms. King Mashimane Maphumulo, was not a politically appointed chief according to history records, but traditional right leadership was suppressed from him. The last person of the Maphumulo tribe who stood for Maphumulo indigenous leadership was Dingabakubo Maphumulo. That’s when people were divided by missionaries; those who stayed within the reserves were then recognised as Amakholwa tribe, and those who were still upholding to their traditional values were regarded as uncivilised natives.

When one is studying the formation of traditional leadership of the reserves, especially on our focus of Amanzimtoti Mission Reserve, it is well clear that some tribes were created to suit the objectives of the colonial government to serve the interests of missionaries. Dr Edgar Brooks had a powerful influence on the colonial government to recognise the Makhanya tribe chiefdom at Amanzimtoti Mission Reserve. The recorded historical information about Amakhosi aKwaMaphumulo on the Amanzimtoti Mission reserve before they expand towards the nearest rural arears begins at around 1819, on the arrival of King Mashimane Maphumulo, then beginning of British government politics in 1825, was then Chief Mangcingci Maphumulo, who was succeeded by Chief Msaythethe Maphumulo in 1900, and followed by Chief Dingabakubo Maphumulo in 1930’s, and the last was Chief Xamu Maphumulo in 1970’s.

In the letter dated 1^st September 1938, from File Number N1/1/7 (2), Ulundi Archives Repository, Members Of  Maphumulo Tribe Residing On Amanzimtoti Mission Reserve Under Acting Chief Mbulawa Phewa Of The Makhanya Tribe: Umlazi District. Your  57/336 of the 2^nd altimo. A meeting was held by me at Adams Mission at which the Superitendent of locations and Acting Chiefs Dingabakubo Maphumulo and Mbulawa Phewa with their respective Indunas and followers were present. There were present twelve of the Maphumulo people affected by the instruction-the remainder were reported to be either ill or at work. The position was carefully explained to the meeting which expressed itself as fully understanding what it was. Acting Chief Dingabakubo Maphumulo said that it seemed that it was always happening that this tribe was being lessened by the authorities and complained of the present steps to take away more of his people.

He however expressed his willingness to comply with the instructions. Acting Chief Mbulawa Phewa said he had nothing to say. One or two speakers of the Maphumulo Tribe made feeble attempts to protest that the matter was entirely new to them and that they wished for time was entirely new to them and that they wished for time to consider. Their contention were however, overwhelming refuted by other older speakers who related how instructions were given many years ago to everyone on the Reserve that they had to come under the then Chief of the Makhanya Tribe. Steps to change the tax receipts of the persons affected will be taken at once and should any of them desire to remove from the Reserve, which is extremely unlikely, every assistance will afforded them. Historical information reveals that Amanzimtoti Mission Reserve was the first settlement of the Maphumulo tribe people.

CHAPTER 5

Population and families at Amanzimtoti Mission Reserve

Amanzimtoti Mission Reserve was discovered long time before the arrival of British Settlers with missionaries. It was noticed by the Maphumulo tribesmen who were moving away from Shaka’s attacks. The Maphumulos arrived with number of sub-clans that were closely related with them, abaKwaMseleku, abaKwaShinga, nabaKwaBhengu. Our anthropological investigation tells us that, it was only covered with bushes and trees, without any population, and number of stream rivers running along the bushes, subjoining the main stream which was later called Amanzimtoti River.

It was established as King Mashimane royal settlement and resting place after walking days and nights. Mashimane then told his people that they now at “ Ekuphumuleni, and they were then called oMaphumula labantu, konke lapho behamba khona bathola indawo yokuphumula, meaning that, “ These people are resters, everywhere they go, they find a good place to rest”, and that is how their surname was coined to be ‘Maphumulo’. Their other resting place was the one known as KwaMaphumulo, close by the banks of Nonoti River, on the middle-south of the province, now known as Stanger. The Mseleku people were close associates of the Maphumulo royal kraal, in such a way that some of their headmen were from the Mselekus. Even today, there are Mselekus who still live within the boundaries of the Maphumulo Tribal Authority, but not have that interest of serving as indunas because of their ignorance about history.

Because of factions fights, the Maphumulos were later joined by Buthelezi tribe people who were led by Chief Mgoduka kaNomaklebe Buthelezi, and nabaKwaMthembu, who were the Mvelases and the Phewas, but were all those Mthembus. They were living happily and satisfied, because they were farmers, and have larg stock of cattle and other domestic livestock. The area was then covered by traditional households kraals, with ‘abamnumzane’, and only one man as their king. Those were good old days, where people were depending on the natural resources for survival, and they were taking care of natural resources like the rivers, trees and wild animals as well. During the years of 1930’s Maphumulos powers were then confined and limited to govern Amanzimtoti Mission Reserve, because there was transformation of culture, and the community was then divided, and politically influenced by western civilization. The Makhanyas saw themselves as dominant tribe, educated and enlightened, and started to influenced the government that the leader should be coming from the Makhanya tribe because there were better educated and larger community group.

That’s when the leadership of the Makhanyas began to take it’s shape, till today, they still recognise themselves as leaders, because of their number, but not of historical facts as hereditary chiefs of Amanzimtoti Mission Reserve. The reason which increased the Makhanyas is because even those who were under other tribal chiefs came down to pay their allegiance to the Makhanya chief who was politically appointed by missionaries, that how the number for Makhanya families increased at Amanzimtoti Mission Reserve towards Umbumbulu distric. During colonial  and apartheid government, Amanzimtoti Mission Reserve was multi-racial, unlike than today, when is popu;lated with Africans only of different tribes. It is wrongfully considered to be under Makhanya Tribal Authority, because of the mistakes and injustice of the past. Amadoda ahlala phansi abonisane, noma kunalawo anamakhanda alukhuni, nangomathanda impi, kepha uma isikhathi soguquko sesifikile kumele samukeleke ngoba impi nokuchitheka kwegazi ayiyisi ndawo, kuphela itshengisa imiqondo emifishane, bese sinukelwa phansi ezinye izizwe, zona ezikwaziyo ukwamukela uguquko ( Real men sit down and advise each other about transformation, even though there are those who are still difficult and ignorant, but they do need to sit and discuss about a way forward in transforming our country. They need to accept transformation, and not incite violence and unnecessary faction fights, because they take us back, and we end up being taken for granted by other races that we can not sit down and resolve our differences in a peaceful manner)

The time of transformation has arrived, and revolutionary action need to take place for the Maphumulo tribe people. It is not an easy thing to surrender something that you’ve thought belongs to you. Even those in authority might know and accept the fact, but those surrounding them will be difficult, because some people still want to gain and live good life at the expense of other people while they are starving. It now a revolutionary movement from ‘Pit to Palace’ from ‘Poverty to Prosperity’ for the Maphumulos, but only in a right way.

CHAPTER 6

Procedures in appointing tribal chiefs and Kholwa tribe chiefs

In the olden days, or ezikhathini zasemandulo, tribal authorities were not appointed or elected, it was something to be inherited by heirs, or successor particularly the one to be an inkosi. The confusion was created by colonists who came to implement their ideas over native people in South Africa, and taught them how they could appoint people who had look after their tribal matters.

At is has been indicated on the previous chapter, that a traditional leader is not appointed or elected, but is born and inherit his position in society once the predecessor has passed away. There are laws now which assist to guide indigenous people on how they should look for someone to be their traditional leader. It is that royal family which has to identify the senior royal house where the chieftancy heir has to come from. Once the entire family has confirmed that, the person is the rightful heir to be recognised as the king, the government structures are informed to endorse recognition, and the matter is to be gazetted to be publicly know.

During the days of colonial government, it was something different, when local people could raise their concern, and want election of the chief to take place. They had to express their demand about the qualities of t   heir chieftaincy candidate they want. It was not a traditional inheritance; it became a political issue then. There is some written documents archived which shows people who lived before us how they wanted to be governed. Amanzimtoti Mission Reserve and surroundings became  populated with enlightened people who have so many demands and concerns about people who could be their leaders.

ESTABLISHMENT OF UMBUMBULU REGIONAL AUTHROITY

In 1970, the government suggested the establishment of Regional Authorities, which was to administer affairs of 8 local tribal authorities. The motion was gazetted on the 8^th May 1970, by Department Of Bantu Administration And Development. The following tribal authorities were directly affected by that move, as found from File Number N11/2/3/1/(42) of Ulundi Archives Repository; (a). The Isimahla Tribal Authority as made known by Government Notice 1523, dated 30 August 1968; (b). The Jilafohla Tribal Authority as made known by Government Notice 4, dated 5 January 1968; (c).the Maphumulo Tribal Authority as made known by Government Notice 1388, dated 4 September 1959, as amended; (d). The Sobonakhona Tribal Authority as made known by Government Notice 1490, dated 23 August 1968; (e). The Thoyane Tribal Authority as made known by Governement Notice 676, dated 26 April 1968, as amended; (f). The Umnini Trust Tribal Authority as made known by Government Notice 91, dated 24 January 1969; (g). The Vumangazi Tribal Authority as made known by Government Notice 1073 dated 21 January 1967; and (h).the Vumazonke Tribal Authority as made known by Government Notice 1289, dated 25 August 1967; (2) section 3 (1) of the said Bantu Authorities Act, 1951, to designate Chief Charles Hlengwa as Chairman of the said Umbumbulu Regional Authority and to determine that the said Regional Authority shall consist of 16 members, inclusive of the Chairman. In this instance it appears that Maphumulo Tribal Authority was the oldest chieftaincy at Umbumbulu Magistrate District to achieve recognition. The reason for Maphumulos not to function effectively may be because of family disputes about KwaMaphumulo chieftaincy. We hope now that this is about time for the Maphumulo Tribal Authority to flourish and serve interests of it’s traditional community.

CHAPTER 7

Chieftaincy disputes and boundaries

Our traditional society was disorganised and damaged by Shaka’s hunger for power and arrival of British settlers in our country in 1824. Before that clans were living peacefully, organised and respectfully, upholding to their cultural values and procedures of installing their traditional leader. The purpose of the settlers was to divide native people, so that they could be able to invade their land with ease.

Since then, faction fights erupted, land, boundary and chieftaincy disputes were the order of the day. The colonists organised themselves as government over native people. There was no any government structure before, only indigenous royal structures were in control over native people and have powers of authority. Disputes of chieftaincy and land boundaries were scarce, because people were originally settled in their land. The tribes turned against each other, some members of the clans were against to be merged with the Zulu tribe, and some just submitted their chiefdom to Shaka, and at the same time the British settlers were high and low implementing their strategies to overpower native people. The Natal Land Commission was established

The Thoyane Tribal Authority, under Chief Charles Hlengwa  was established in 1968, in terms of section 2, of the Bantu Authorities Act of 1951, whereas Maphumulo Tribal Authority was established in 1959, and the question in this regard, is how far could be Maphumulo Tribal Authority land exptended towards south?, if Thoyane Tribal Authority was not in existence before 1968. The drawn sketch of tribal boundaries can be shown on the maps, but this is how was explained on the Government Gazette Notice of 26^th April 1968, Number 2055; DEFINITION OF THE BOUNDARIES OF THE AREA OF THE THOYANE TRIBAL AUTHORITY, UMLAZI DISTRICT.

Area 1.

From a point where the southern boundary of the Imfume Mission Reserve intersects the Umbolombo Stream, thence downstream along the Umbolombo Stream in a southerly direction to a point below an Umgoswana tree on the opposite bank of Umbolombo Stream ; thence in a north-westerly direction to an Umkhiwane tree situated on the edge of the Sinye pond at the Umkhomazi River in a south-easterly direction to the confluence of the Umkhomaziver and directly belowi River, and unnamed tributary on the north-eastern bank of the Umkhomazi River, and directly below the south-eastern beacon of the Magabheni Township cemetery, thence upstream along that tributary in a northerly direction to its source, thence in a straight line to the south-easterly beacon of the said cemetery; thence in a northerly direction along the eastern boundary of Magabheni Township cemetery (so as to include the said cemetery) to the northern-eastern beacon of the cemetery;  thence in a straight line in a northerly direction to beacon C of the Imfume Mission Reserve, situated at atree on the top of the escarpment overlooking the magabheni Township. Trees are mentioned as boundaries of which we believe some of them could no longer be there, but streams and rivers might still be there as identification of boundaries. Rivers and streams have been mentioned as boundaries which we believe can still be seen, like;  Umkhiwane tree, Umgwenya tree,Umgoswana tree Umbolombo Stream, Umkhomazi River, Ngudweni Stream, Umzimbazi River , Sibubululu River, Umnyamathe tree, Ndwangana Stream, Ngodi Stream, Nungwane River, Illovu River, Mgoqozi River, Mncazi Sream, Umdoni Tree, Mbuzikane Stream, Chief George Ogle’s old homestead and garden land in the Thoyane tribal area, Umzimpunzi Stream, Ihewu Hill, Mncazi Hill, Mzilanyoni tree, Mpambathe tree, Sibunda bush, Mhlube tree, Umsimbithi tree, Sukwini Stream, Gudukazi Stream.

Area 2.

From the confluence of Little Amanzimtoti River and the Gudukazi Stream, thence upstream along the Gudukazi Stream to it;s source, thence to syringa tree 50 yards away, furthermore boundary is explained by trees, Umgamazi tree, thence through the gardens of Budhlini and Cona to an Umhlonhlo, thence to the source of a small tribunary of the Magatshu Stream, thence 100 yards away to a fig tree, thence downstream along the Magatshu Stream to its confluence with the Amanzimtoti River.Amanzimtoti and Kingsburgh are mention as boundaries, including Smithfield then down to Little Amanzimtoti River.

Area 3.

From the confluence of the Umtafiya and Mbiji Streams; thence downstream along the Mbiji Streams; thence downstream along the Mbiji Stream in an easterly direction to its confluence with the Amanzimtoti River in a north-westerly direction to where it intersects the south-eastern boundary of the Amanzimtoti Mission Reserve; thence in a south-westerly direction along the boundary of the Amanzimtoti Mission Reserve, so as to exclude it from this area, to where the said boundary intersects the Umtafiya Stream; thence downstream along the Utafiya Stream in a south-easterly direction to the point of beginning.

In the correspondence dated 3^rd May 1967, File Number n1/1/1/1, Ulundi Archives Reposetory, to the Secretary for Bantu Administartion and Development , given definition of boundary of Thoyane Tribe and Luthuli Tribe; says, “ I enclose a three pamphlet copies of G.N. 676 of 1968. There is an error in the description of the boundary as it appears in the Government Notice:-

(a). In the English the words ‘ Imfume Mission Reserve’, in the 23^rd line should be read ‘Umnini Trust Lands.

(b). In the Afrikaans the word ‘Imfume-sendig-resertvaat’ in the 24^th line should            read ‘Umnini Trustgrondgebied’.

ESTABLISHMENT OF LANGA LIPHUMA TRIBAL AUTHORITY

To be continued.................................

ABOUT THE RESEARCHER

Mr. Ronald Zwakele Msane

Independent Researcher and Anthropologist

Ronald Zwakele Msane is a man of ancestral existence revelations ( kwembula izimfihlakalo zo Khokho noma zabant’ abadala abaphile ngaphambi kwesizukulwane esikhona, ezifihlakele, nebezicindezelwe isikhathi eside), and he supported his natural passion by studying basic course for one year in Anthropology, Sociology, Ethnology, and Psychology  from the then University Of Natal in 1992. He is an independent Researcher and Anthropologist. “ We exist, because our ancestors existed before us, and our mindset were psychologically programmed, as if our lives were proclaimed by Europeans or

Shaka”.

Msane is from the Msane Tribe royal background, currently serving traditional issues, through his own established initiative, known as Msane Tribe Heritage Trust. His ancestral lineage of royal bloodline can be traced back as far as King Nxaba ka Mbhekane Msane, General Mgobhozi Msane, father of Nonqewu, and General Ntelezi Msane ka Khukhulela, Commander-in-Chief Of Izinkumbi Ezimfece. His political interest in fighting for traditional rights of native people can be correlated with Sir Saul Msane’s political activism, and his royal association with Maphumulo tribe kingdom, can be compared with Samson Nkipho Msane, who was King Dinizulu’s right-hand mand and political adviser. The researcher was born at Amanzimtoti Mission Reserve (now known as Adams Mission), on the 03 December 1964, and brought up through Christian values implemented by Amarican Board Missionaries, which had already been adopted by his forefathers in 1922, who had pledged their allegiance to Maphumulo chieftaincy for settlement in 1827 at Amanzimtoti, along the area now known as Inyoni Rocks.

He dedicated much of his childhood as local community activist because of Christian principles that was instilled in him to love his community, family, and place of birth.  He had gone through so many battles and challenges to preserve protect and restore heritage, Christian values and morals, culture and natural resources of his society. In 2013, Mr. Msane also initiated the establishment of Amanzimtoti Mission Reserve Trust Board (IT 020013/2014), to serve as custodians of all historical information, heritage resources, cultural and Christian values, cemeteries, historical monuments, natural resources, and all other heritage treasures for the community of Adams Mission, and descendents of the Amanzimtoti Mission Reserve.His passion is highly divine guided and protected by ancestors, and not scared to discover hidden facts and disclose it for the attention of long suffering, underprivileged and underestimated community  or tribe. In 2015, the Indondo Award was bestowed to his initiative Msane Tribe Heritage Trust as the Best 2015 Lifetime Community Heritage Development Project, by fighting for the recognition of Sir. Saul Msane. His profile is too long, but cannot all be disclosed at this stage, on this presentation paper, and some detailed information about him can be found by visiting his tribe blog site at:

www.msanetribehistory.com

 RESEARCHERS FOREWORDS

This research paper has not been produced to intervene or interfere with the royal affairs of the Maphumulo tribe, or to determine who the legitimate chieftaincy heir is. AbaKwaMaphumulo akekho umuntu wangaphandle ongangena phakathi kwabo abaxove, kungaba yibo abangahlangene. The main purpose is to address injustice of the past about traditional leadership, and land ownership of Amanzimtoti Mission Reserve, so as to assist our current community in resolving social disputes about heritage resources and problems.

The researcher does not have any information about Maphumulo clan ancestral lineage or family tree and structures, as had never consulted with number of Maphumulo tribesmen and woman who preserve historical information about their origins and heritage to be presented for documentation, but been able to establish the fact that Maphumulo tribe discovered the Amanzimtoti as their traditional settlement in 1812, when they left middle-north of the region near Nonoti River, “KwaMaphumulo”.

Because of the contestation of power, and land ownership of Amanzimtoti Mission Reserve, we have join forces to leave no stone unturned to establish historical facts about history of our land of origin. History has been distorted over times to favour interests of those who claim to be wiser and powerful than others, but not original, who were in favourable position with colonial government authorities. The Maphumulo Tribe of the South Coast of the Province of KwaZulu/Natal, is one of the tribes which have suffered oppressive colonial cultures for quite a long time, their traditional leadership has been under recognised and less publicised than those which won favour of colonial government.

Amanzimtoti Mission Reserve is for all of us who reside within it’s boundaries, and we therefore have right to express our concerns about who and how it should be governed, if we realise that our society is getting lost, and loosing direction. Colonialism, western education, civilization, apartheid, and foreign ideologies have all conspired to wreak havoc on our culture and heritage. Some tribes have been conditioned to underestimate themselves, their heritage and history.

The longer the period over which the Africans have had to endure the imperialism of the West, the greater the damage to their cultural heritage and history. The more we acquired Western and Missionary education, the more our indigenous knowledge was made to be forgotten. It is for this reason that Inkosi Nkosinathi Maphumulo, has taken his position and responsibility, by virtue of his birth right as custodian and leader of the Maphumulo tribe, and inspired this research to take place.

I believe in society that still upholds to it’s values, culture and conducive for growth. The motive behind the execution of this research was social challenges that is facing our community of Amanzimtoti Mission Reserve, that our traditional authorities that are governing the area of Amanzimtoti Mission Reserve are no longer cooperating with their subjects, regarding their concerns, and complaints. There are so many social problems, since the population is increasing every year, and there is no order in allocating residence plots to people.

There is no longer any control of allocating of burial spaces for deceased at the cemetery reserved for local residents like before. There is no any control over liquor consumption and trading. Police officers who serve our community cannot be trusted, because some of them are involve in criminal activities, and connected with people who are on the wrong side of the law. If one tries to restore order and safety, becomes a threat to those culprits, including bogus police officers who serve their interests, and plot to get rid of that particular person. All this mess can only be corrected by calling our ancestors spirits to intervene to provide us with real traditional leaders, because they brought us in the place of Amanzimtoti Mission Reserve. O Dubandlela, Mthimkhulu, Mashimane, Jeqe, Mangcingci, Msaythethe, Zikode and others, never brought their generation over Amanzimtoti to suffer and be destroyed.

Parenst are now protecting children who are doing wrong things in society, by stealing, breaking into houses, and killing once intoxicated by smoking bad substances. Our local religious leaders are now more reactive, than being proactive to restore hope, morals and values to the lost members of community; they are only seen once something bad has occurred. Natural resources like forests, indigenous trees, streams, rivers, and land reserved for grazing livestock has been damaged, some completely destroyed. There is lack of genuine traditional leadership which can stand for the truthand protect traditional value in our society.  We now decided to exercise our traditional rights to look around for leadership which can listen to our concerns and take them seriously, and to establish historical fact, who the authentic traditional leadership to govern Amanzimtoti Mission Reserve.

It has transpired and revealed that Maphumulo tribe people were the first African native settlers along Amanzimtoti River, and established Maphumulo Royal Settlement, where colonial authorities deployed American Board Missionaries to dismantle it, and establish their own settlement that could reflect European lifestyle. The Maphumulo tribe people are now facing challenge to get up and stand for their traditional rights of restoring their heritage back to them. I wish to take this opportunity, and wish all Maphumulo tribe, and their leadership, all the best in their future endeavours in restoring the integrity and values of Maphumulo tribe people, may God of their ancestors give them power, strength, courage, protection and unity.

In closing, I would like to apologize in advance if the reader encounter any inaccurate or provoking

statement, and should anyone feel offended by this presentation paper, it will be advisable to make

some introspection, because we are all human beings, we make mistakes unintentionally, and

sometimes we had been convinced with wrong information, and we conclude without doing proper

consultations to confirm the truthfulness of the story.