Saturday 18 July 2015
MSANE TRIBE HISTORY vs MKHWANAZI TRIBE HISTORY
MSANE TRIBE HISTORY vs MKHWANAZI TRIBE HISTORY
MSANE TRIBE HERITAGE TRUST inhlangano ebhaliswe ngokusemthethweni eNkantolo eNkulu yesiFundazwe sakwaZulu/Natal. Isungulwe mhla zingu 25 July 2014, emuva kwemihlangano eminingi yeSizwe sakwaMsane esiseNyakatho neNingizimu yogu lwesiFundazwe sakwaZulu/Natal.
Izinhloso ezikumthetho-sisekelo wenhlangano, 1.Ukuqoqa wonke umlando mayelana nemvelaphi kanye nobuKhosi beNdabuko beSizwe sakwaMsane. 2.Ukuvikela ukunyathelwa komlando oyiqiniso, umhlaba kanye namagugu eSizwe sakwaMsane. 3.Ukulwela ukuvuswa kwesihlalo sobuKhosi beSizwe sakwaMsane kanye nomhlaba lapho abantu beSizwe sakwaMsane, babebusa khona, befuyile benomhlaba futhi ngaphambi kombuso wamaKoloni ngaphansi kweNdlovukazi yamaNgisi uQueen Victoria.
4.Ukuqhakambisa amaqhawe kanye namaqhawekazi abantu beSizwe sakwaMsane abayibamba ishisa ukuphikisana nemithetho yamaNgisi yokunyathelwa kwesiko-mpilo lendabuko lazo zonke izizwe ezazakhele lesisifunda. 5. Ukusebenzisana nezinye izizwe ekuthuthukiseni isifudazwe sakwaZulu/Natal.
Njengabantu beSizwe sakwaMsane abasekhaleni ekulweleni ukubuyiswa kwesithunzi seSizwe, siyazi futhi siyakuqonda ukuthi akuyikuba lula esizukulwaneni seziwe sakwaMkhwanazinesakwa Mthethwa ukwamukela umlando oyiqiniso ngeSizwe sakwaMsane, ngoba akulula ukusuka esihlalweni samandla okubusa esasithathwe ngo Khokho bazo ngendluzula, nangepolitiki yamaNgisi eyayisebenzisa abanye abantu abamnyama ukuphuca isiszwe esasinobuKhosi beNdabuko.
1.UMLANDO WABAKWA-MKHWANAZI
Uma ngiwufunda kahle umlando wabakwa Mkhwanazi ababuye baziwe ngokuthi abakwaMpukunyoni, ngithola ukuthi badabuka eSwazini, base behla ngomfula iNgwavuma, belandela abakwa Mthethwa ngoba kukhona ukuhlobana okuthile phakathi kwabo. Kuthiwa behla njalo baze bafika endaweni eyayiphethwe ngabakwaThabethe, bangakuthola ukwamukeleka kahle, badlula bafika kwenye eyayiphethwe ngabantu bakwaMafu wakwaMngomezulu, nalapho kabakutholanga ukwamukeleka kahle,kwabaphoqa ukuba bahambe balibhekise ngasolwandle.
Ekuhambeni kwabo behlukana phakathi. Kwathi iqembu elaliholwa nguMnyenyeza langena phakathi nezwe lakha eduze kwesizwe saseMncwangeni, phakathi kwemifula iHluhluwe kanye neNyalazi. Bafike lapho base bezibiza ngokuthi bangabakwaMnqobokazi. Kuthiwa bahlala kule ndawo ngokukhulu ukuthula. Kwaze kwathi ngesikhathi ibutho lakwaZulu, uDlangezwa, lijutshwa ukuba lihlasele abakwaMsane abakwaMnqobokazi nabo bahlaseleka. Njengoba ngishilo ukuthi abantu bakwaMnqobokazi bangabantu bakaMnyenyeza wakwaMpukunyoni, uMnyenyeza wazala uWokoza, yena wazala uNkomo, okwavela kuye abantu bakwaNkomo.
Iqembu lesibili lakwaMpukunyoni laliholwa ngoMdolomba , bona bawela iNyalazi balibangisa kwelakwaMthethwa. Base bezibiza ngokuthi ngabakwaMkhwanazi. KwaMthethwa ngaleso sikhati kwakubusa uKhayi, okwaba nguyena owakha obukhulu ubudlelwano nabantu bakwaMkhwanazi okuyingxenye yakwaMpukunyoni. Kwathi ngesikhathi uDingiswayo kwaMthethwa, kwaMkhwanazi kwakubusa uVilana indodana kaCungele kaMdolomba. Kuthiwa uVilana waba ngezinye zezinsika zomuzi kaDingiswayo owawubizwa ngokuthi kusoHheni. Okwathi emva kwesikhathi waba yinduna.
Ngokuthi wake waba yinsila yenkosi, kwabe sikuthiwa bantu bakwaMkhwanazi ngoNkwali yeNkosi, behlonipha insila yenkosi. Abantu bakwaMkhwanazi kwasekuthiwa ngabeZembe. UMalanda indodana kaVilana waganiselwa nguMpande udadewabo uNtikili ozale uSomkhele uyise kaMtubatuba. Yingakho nje kukhona idolobha laseMtubatuba ezweni lakwaMpukunyoni, kulandela igama likaMtubatuba. Lelo dolobha liphinde laziwe ngelithi kukwaNkomokayixoshwa--ngoba kuthiwa kwakuthi uma kubaleka inkomo ezohlatshwa , iNkosi uMtubatuba ithi kayiyekwe , ingaxoshwa, bese kuhlatshwa enye.
Umlando ukubeka ngokusobala ukuthi abakwaMkhwanazi bafika abakwaMsane sebekhona, babumbana nebutho likaShaka uDlangezwa ukuhlasela iSizwe sakwaMsane esasiholwa uNxaba ka Mbhekane, ngoba sasinamandla futhi sizimele ngenxa yeNkosi uNxaba. Kuyacaca ukuthi ngesikhathi befika kwabakwaThabethe nabakwa Mngomezulu, babengakabi nawo amandla okubahlasela. AbakwaMkhwanazi abafikanga nabakwaMsane beqhamuka eSwazini, kanti abakwaMsane bangokudabuka lapho abakwaMkhwanazi bakhelene khona nabakwa Mkhwanazi. Lokho kuchaza ukuthi ubuKhosi bakwaMsane obeNdabuko, niyawuthanda umlando noma aniwuthandi, kodwa umlando ungumlando awuguquki, kepha uyakwazi ukunyathelwa uma abantu baleso sizwe besaba noma bengazi lutho, kepha abawaziyo babhekana nacho ukufa ngoba awukwazi ukuqamba amanga uthi kwenzeka ukuthi, kanti ngenxa yobugebengu bamanje-na abantu sebeye bavunyiswe ngisho amacala abangawenzanga ngoba bemelwe ngezibhamu, noma bethselwa ukubulawa.
Ngicabanga ukuthi usuku lwangomhlaka 13 May 2015, njengoba ngangifike lapho eMahhovisi oMkhandlu kaMasipala ngizocela ukuba sivunyelwe ukubamba umhlangano ehholo elisedolobheni loMkhandlu, Mtubatuba Municipality, ngihlangana nokuhlaseleka ngamazwi, okuyinto engangingayilindele ngoba ngangizitshela ukuthi ngize emahhovisi oMkhandlu kaHulumeni, hhayi aweSizwe sakwaMkhwanazi kwaMpukunyoni. Kwakungamele size singene nakuleya nkulumo-mpikiswano, kwakumele ngisizakale ngendlela efanele ngoba ngangize lapho kungama hhovisi asiza wonke umuntu ngaphandle kokuthi uyiliphi iqembu lezoMbusazwe, noma ungowasiphi iSizwe, engicabanga ukuthi loko okwenzeka kwaba ukwephula umthetho olawula ukusebenza koMasipala baseNingizimu Africa. AbaMhlophe namaNdiya uma behlangene ngokobuzwe babo abakutholi ukucindezelwa, kepha thina bantu sicindezelana sodwa ngoba silazi iqiniso ukuthi lapha esibacindezelayo ngabantu abanelungelo lendabuko ukuhlangana ngokobuzwe babo, badingide izindaba ezithinta isizwe.
Imiphumela yophando eqhamukayo, olungenziwanga yimina, kepha olwenizwa ngabakwa Human Research Counsil Of South Africa, ngo March 2011, belwenzela abakwa COGTA, kuvela ukuthi kunamaKhosi ayishumi nantathu (thirteen), abekwa ngo 1879 u Sir Garnet Wolsely ngokwe politiki yama Koloni enhla nesiFundazwe sakwaZulu/Natal. Lawo Makhosi kwabe; Hamu kaMpande, Somkhele ka Malanda, (Mthethwa), Mlandela ka Mbiya (Mthethwa), Mgitshwa kaMvundlana(KwaBiyela), Gawosi (KwaMpungose), John Dunn (KwaMagwaza), Mfanawendlela kaThanga ( KwaZungu), Faku ka Ziningi ( KwaNtombela), Sekethwayo ka Nhlaka(KwaMdlalose), NtshingwayokaMahole (KwaKhoza), Zibhebhu kaMaphitha (KwaMandlakazi), Hamu (Ngenetsheni), Mgojana ((eMagazini), Manyonyoba (Hlubi).
2.UMLANDO WABAKWA-MSANE
Umlando ngabantu beSizwe sakwaMsane, kuthiwa badabuka endaweni esibizwa ngokuthi ise Hluhluwe, emva kweNtaba okuthiwa Umthekwini, babeyiSizwe esasibumbembene nesakwaMzimela, bakhelene nabakwaMnqobokazi, yingakho abakwaMnqobokazi bathinteka nabo bahlaseleka ngesikhathi ibutho likaShaka uDlangezwa lihlasela isigodlo seNkosi yakwaMsane uNxaba.
Akukho lapho kuvela khona emlandweni ukuthi bangokudabuka Eswazini. Noma bekhona bebaningi eSwazini, yingoba bahlakazeka ngenkathi behlaselwa ngesihluku nonya olwalungenabuntu ngabakwaMkhwanazi sebehlangene nebutho likaShaka. Kwashiswa amanxuluma ezindlu zabantu bakwaMsane, kwadliwa nemfuyo yabo nomhlaba, konke nezingane nabesifazane, ngesikhathi amadoda elwa ezama ukuvikela imfuyo nomhlaba weSizwe sakwaMsane. Kuqale lapho-ke ngalezo zikhathi ukuhlakazeka kwabantu beSizwe sakwaMsane njengoba ubathola sebesezindaweni zonke kumagumbi omane omhlaba, hhay kusiFundazwe sakwaZulu/Natal kuphela. Uyabathola, eSwazini, Mozambique, Zimbabwe, Malawi, Delagoa Bay, Inhambane, kanye nakwezinye izifundazwe zalapha eMzansi.
Umlando wabantu beSizwe sakwaMsane ubanzi futhi ujulile, lokho okwenza abantu bathuthumele kuxukuzele ngisho izisu uma ubalandisa uwulanda ekujuleni kwawo. Kunabantu bakwaMsane abalalise umhlwenga, babizwa ngeziNduna emhlabeni weNdabuko woKhokho wabo, ngenxa yokugwema umsindo kanye nokuchitheka kwegazi, ngoba uma isiqhwaga sikuqhwaka okungokwakho kusuka impi enamandla. Ubuqhwaga into yasemandulo eze yayongenelela nasesizukulwaneni, yingakho nanamuhla ubona kuneziyaluyalu nezizimpi zemibango engenasidingo. Abantu bakwaMsane bangabantu abakwaziyo ukwehlela ngezansi ngoba bangabantu abathanda ukuthula, nehlalakahle kuzo zonke izizwe. Abasiwo amagwala, bayakwazi ukumelana nanoma iyiphi impi ebahlasela, kungaba eyomlomo noma eyezikhali. Kubalulekile uma kuthinthwa izindaba ezinjenga lezi zikhulunywe ngokukhulu ukuchophelela, ngoba igazi loKhokho babantu beSizwe sakwaMsane aligezwanga liyahlokoma ezindaweni eziningi.
Zining izingqalabutho zesizwe sakwaMsane ezazinobuchopho obuhlakaniphile ekubumbeni iSizwe sakwaZulu. Umlando wobuKhosi bepolitiki ovelayo woMbuso wamaKoloni wakwaMsane, wawusendaweni yeSizwe sakwa Dlomo eMakhabeleni Tribal Authority, lapho kwabekwa uChief Meyiwa Msane, esetshenziswa ngabamhlophe ukucindezela ubukhosi beSizwe sakwa Dlomo esaziwa ngokuthi yiseMakhabeleni, futhi akubanga busathathwa muntu wakwa Msane emuva kokushona kukaMeyiwa, ngoba kwakungesibo obendabuko kuleya ndawo. UMLANDO UYAQHUBEKA, bengithi nje jwaphu Mtimande ukuze noma siya phambili kepha kzonke izinto zibekwe obala. Inkinga yokuthi abantu baqinise amakhanda imali kanye nezinto eziyintuthuko eseziyiakhiwo kulezo ndawo zobukhosi bendabuko. UMLANDO UYAQHUBEKA.
Saturday 11 July 2015
ABOUT MSANE TRIBE HERITAGE
WHAT IS HERITAGE
(a). In a nutshell, Heritage is those resources,
treasures or assets that have been handed down to us from the past, through our
forebearers about our tribe legacy that we have, “inherited”, from our
ancestors.
(b). This tribe heritage which we inherit will
include traditions, values, culture, language, history, lineage, bloodline,
stories and personal traits, both physical and characterestics.
(c). Heritage can also be reffered to more
tangible assets as well, such as wealth, businesses, property and land,
particularly that has been in the family’s possession for multiple generations.
(d). People throughout antiquity have demonstrated
a strong affiliation with their ancestry, a desire to learn and preserve the
knowledge of their origins and their tribe ancestral lineage.
(e). The Hebrew scriptures are a prime xample
where we find the geneleogies of the Israelists featuring a pivotal role all
through the text.
(f). The geneology for each and every tribe is
unique ,it is a personal history that has been handed down through the
generations, whether via oral tradition, or in written text.
(g).This connection to our ancestors reveals to
us our cultural identity, where we came from, and how we fit in today’s ever
changing world.
(h).The ability to be able to trace one’s lineage
is both enlightening and profoundly rewarding, and as one through journey of
their family geneology, they can not help but become more aware of who they
are, and what their calling life is.
(i). Exploring one’s heritage can open up new
doors of opportunities to travel and visit the homeland(s) of their ancestry.
It can also offer the unique opportunity to learn, and in some cases revive,
the language of their ancestors.
(j).Our tribe heritage is our unique and
unbreakable bond to our roots, it is identifies who we are, and where our
origins lie. Knowing one’s lineage can put a new perspective on things, a new
outlook on life and help steer us towards goals that are true to who we are as
individuals.
(k).We owe it to our ancestors, ourselves, our
children and generations to come to ensure that we keep records of where we
came from. You will soon realize that your family history is far from being dry
and stale as you’ve been told by those who think that they have better history
than yours.
(l). Spend some time talking to the older members
of your family, your parents, grandmother, and maybe even your great grand
parents. You wil be surprised at the amount of intriguing stories from
yesteryears that they will only be happy to pass on to their younger progeny.
(m).Amongst the tales and the photographs albums
may be very well be recollections of
good times and hard times, life during peace and wars, political and economic
turmoil, and also of voyages to new lands to seek refuge.
4. HISTORICAL BACKGROUND OF MSANE TRIBE CHIEFDOM
PARAMOUNTCY (UMLANDO WOMBUSO NOBUKHOSI BAKWA-MSANE)
The Msane tribe paramount in traditional
leadership, sometimes reffered to as KwaMsane (eMaSanini) homestead (inxuluma),
Msane Empire or Msaneland is traced back in 1700 before the arrival of white
settlers and reign of Shaka Zulu as a king to be integrated with the Zulu
tribe, after Shaka’s several attacks. Msane tribe is an indigenous species, or
homo sapiens from Central Africa that arose in the 17th century on
the south of now called Delagoa Bay and inland in the Eastern Southern Africa.
“ Msane” means “the kind hearted people”.
History
records and research tells us that Msane people are the original Nguni catagory
of cluster as they are saluted as “ Mnguni was’ Ondini” as thakazela, whose
modern identity dates back some 700 years ago. Msane tribe people can also be
acronymically describes as;
“ M-agnificent, S-uccessful, A-mbitious,
N-on-violent, E-lites = M.S.A.N.E meaning that they are the type of people
that is safe and beneficiary viable for yourself
to associate with.
There were among the Ngunis groups who left the
Greate Lakes in Central Africa between 200 AD and 1200 AD. On arrival in
Southern Africa, they settled around the mountains of Hluhluwe, mainly behind
the uMthekwini Mountain, and
estabhished themselves there as independant and powerful clan which rose to a
tribe when it was joined by other clans, amaNcwango, amaNdwandwe, amaNzimela,
abakwaMnqobokazi, and others as sub-clans to Msane Clan under their leader King
Sontuli kaMsane, grandfather to Nxaba Msane, which later grew to be Msane
Tribe, before leaving in the modern day at KwaZulu/Natal in Hluhluwe region
towards uMfolozi region.
It consisted of more than 33 Nguni tribes, and
perhaps others, unlike it’s successor, the Zulu Kingdom, the Msane Paramountcy
was also a confederation of like tribes and clans (izizwe ezazizwana), after
Shaka’s troops invaded their homesteads, land and have their cattle and all
other domestic animals confiscated for themselves, to forge a nearly
homogeneous nation with a single king.
It is believed that people of Msane tirbe are
direct descendants of King Nxaba ka Mbhekane, son of Sontuli Msane, and Inkosi
Mgobhozi ka Nonqewu. These people were diligent, independent and naturally
creative, and like farming, cattle grazing and cultivating fields with their
wooden hoes and possessed not even a weapon wherewith to slay each other. They
planted their purple-grained maize ( u Gidigidi) with their wooden hoes, and
when not out on the field, they were busy with craftwork, and used to fetch
clay from their spot called iNhlokohlela to make clay pottery and home brew
containers called “izinkamba nezi mbiza”, and ornaments for decorating.
And yet, than their king Nxaba Msane, none was
more bellicose, and of doughty warriours, none renowned in Shaka’s army, than
was u Mgobhozi ovel’entabeni (He who comes from 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 so
that in course of time, by trade increase and natural multiplication. They
became a quite seemly clan, proudly dubbed themselves as “Abakwa Bukhosini” (The of the Right Royal Blood).Msane tribe
chiefdom was consolidated and merged to the Zulu chiefdom under the rule of
Mgobhozi Msane who later became as Shaka right hand man and greatest warrior
and chief-in- commander of his regiment to attack the Ndwandwe Empire which was
led by Zwide kaLanga.
Inkosi Mgobhozi Msane entered into an alliance
with the Zulu Chiefdom to establish, of which was later known and annexed as
Zulu Kingdom. On the other hand of Mgobhozi Msane’s tribe, his half brother
Nxaba ka Mbhekane, rejected to have Msane tribe subjected to Shaka Zulu’s
tryrannic regime/rule. Nxaba faught heavily with Shaka, which ended him
stabbing Shaka and decided to flee away towards north from further attacks from
Shaka’s troop as he was resisting to be subjected to Shaka’s chiefdom., they went
to settle along Delagoa Bay and began trading with Portuguese. While settled at
Sawziland, Nxaba, tribe was highly recognised as royal people, that were
greeted with respect, “Wena we Kunene”, meaning that in siSwati, “Your Royal
Highness”, or “ You of the Right Royal Blood”. That is how “Kunene” became the
very important “isithakazelo” (praise name) of Msane.
According to documented history, in the “The Great Trek: The
Transformation Of Southern Africa. 1815-1854”, by Norman Etherington, the Msane Tribe Chiefdom is told the other way round compared to the
oral traditions that were consulted, it says that before Zwangendaba’s
departure, a third former Ndwandwe ally arrived ( of which reffered to Msane
tribe ally arrived) in Mozambique. King Nxaba, of Msane Tribe royal lineage
came in a roundabout way from the Highveld. At some dispecifiable time
following Zwide’s defeat in 1879, the Msane paramount chiefdom split, those who
joined Inkosi Mgobhozi Msane, rose to high positions in Shaka’s kingdom
The reason for Nxaba’s relocation to Mozambique
has been stated, that he could not stand Shaka’s cruelty and oppression, to be
subjected to another man’s clan. On one oral account recorded in 1905, it is
said that he went to pay tribute to Shaka, but became very frightened when he
observed a man being executed for a trivial offence in a harsh and inhuman
punishment. Another oral account dating from 1921, it also implies that Nxaba
had joined Shaka, and later changed his mind to avoid ill treatment from Shaka
because he kept cattle for other people that were attacked by Shaka.
Another history places the date of Nxaba
departure in 1821which could have coincided with the onset of drought. Whatever
the reasons and whatvever the initial date could be, it appears that Nxaba and
his followers travelled north along the spine of the Drankensburg, crossed the
Limpompo River and descended into Mozambique. The only date in this long
progression which can be put down with some confiderence is 1824, when Nxaba
Msane attacked Inhambane. By 1827, he had defeated two Tsonga chieftaincies
north of the Sabi River. With each success he rounded up their cattle of the
conquered people and seized young men and girls to boost the number of
paramountcy further.
5. MSANE TRIBE
IMPACT IN CORPORATION WITH THE ZULU KINGDOM
Inkosi Mgobhozi Msane became very popular and
respected within the Zulu nation because of his intelligence and bravery. He
was recognised by Shaka and granted a position to look after his regiment as
it’s Commander –in- Chief, he faught many successful battles and was offered
indemnity by Shaka to rule his own people and land along the coast of the region which was then known as
Zululand, towards Swaziland. Mgobhozi’s
regime could n’t last because it was the time of arrival of British Settlers,
and many wars erupted which ended up Mgobhozi being shot to death by white
settlers land invaders( Oral account can be explained much b prospective Inkosi
Mzikaw’tshingwa Msane). UMgobhozi Msane was the traditional leader of the status
of inkosi during Shaka’s regime. Although documented historical information cannot
be acquired because in olden days, people could not read or write, they were
only telling stories, of which some of them were regaderd as myth, but real.
In most of the documented history that was
captured and kept in archives was done by colonists authorities that could
favour their interests. Ubukhosi beSizwe
sakwaMsane existed and honoured, it could because of some political
implications that it was sabotaged and ignored by previous authorities,
avoiding that people might became clear and good understanding about their real
identity, which might result them loosing that wealth and heritage resources to
be acquired by rightful beneficiaries, the best thing they could do is to hide
the information that can challenge them to restore all heritage that was lost
back to the rightful heirs.
According to another archival information, it has
been discovered that one of the Msane clan by the name of Mr Nkipho Samsoni
Msane of Nongoma who died in 1913 at the Swedish Hospital in Dundee was the
closest adviser to Inkosi Dinizulu Zulu, and one of our own tribe Mr Nuttal
Vuma Msane, son to Mr Saul Msane, was also a right hand man to King Cetshwayo
kaDinizulu, and still those whose history was not documented, but played a very
important and crucial role of building up this nation.
6. EFFORTS THAT
HAVE BEEN MADE TO RESTORE MSANE TRIBE CHIEFDOM
The efforts to meet with the Zulu Monarch, King
Zwelithini in discussing about assistance to restore Msane tribe chiefdom has
been gone through and declared historically valid and authentic, and some
umndeni and tribe meetings has been held for several times to discuss about the
way forward in reinstalling the Msane Tribe traditional leader.
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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.
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.
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.
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.
2. Indlu ka Nonqewu ka Mgobhozi
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.
Mthantahtwa,
Nxaba ka Mbhekane owabhekana nokuhlupheka
Mgobhozi owehl’ entabeni, Vangise
Nonjonjo,
Madl’ uvalo lwengonyama abanye bedl’’ olwenkomo
Lombo ka Lokothwayo, onga lokothwa,
Delela
Mvune, owavuna kuqala, abanye bengakavuni,
Joka lensimbi elingaphuki, abanye bephophela ngawokhuni
Mntimande
Mageza ngobisi abanye beza ngamanzi nzi !
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.