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 17^th 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.

As a clan we collectively agreed that an organised structure should be established as a trust to apply for recognition by the government and other private stakeholders, and KZN Traditional Leadership Commission On Claims And Disputes was approached , and advised that, the matter does n’t need their intervention anymore, because Msane tribe traditional leadership has already been recognised by the provincial monarch, and we have to proceed lodging application for recognition to the office of the pre