Zimtribes

Bikita is a district in Masvingo Province in Zimbabwe. It borders with Gutu District, Zaka District, Chipinge District, Chiredzi District, and Buhera District . It is located about 80 kilometers east of Masvingo town. Its administration is at Nyika Growth Point but initially it was at Bikita Office, some 10 km south of Nyika Growth Point towards Jerera Growth Point in Zaka District. Bikita District is named after a sacred mountain with similar name but with the “B” pronounced as a soft “B”.

According to the information at hand, the Bikita district had six chiefs and several headmen, some of whom are now chiefs.

The chiefs during the 1960 era included Mazungunye, Jiri, Budzi, Ziki, Mabika and Mukanganwi. The Bikita district history is in some parts intertwined with other districts like Gutu especially with regards to the movement of people. The history that is compiled here is based on delineation reports that were done by C.J.K Latham who was a senior delineation officer around 1964.

CHIEF MAZUNGUNYE

The traditional name of the chieftainship is Mazungunye. They belong to the Moyo totem, and their praise name is Sayi (Gonoremombe; Sithole). Their area is called Gadzingo. They belong to the Duma tribe.

Jere Mazungunye was acting chief for at least three years after his father had died when this information was collected around 1967. Before that he deputised his father. However, the history of succession is sketchy.

Villages in the area included Pedzai, Chinyadziro, Mudenyu, Gavi, Bengura, Kangayi, Chisiyiwa, Jaravani, Chimedza, Tafireyi, Matsange, Ngwarayi, Muziri, Munesi, Chiwawa, Taenzana, Jere, Rwafa, Tangirwa, Murisi, Munyikwa, Mazungunye, Tarubudira, Dzimurai, Rutsate, Maipisi, Makuvaza, Mandiki, Magofa, Gwekwe, Nyasha, Nedowari, Machona, Mbengo, Mazivanyika, Zvidzai, Machekecha, Marecha, Madzvara, Maporisa, Mawundu, Norugoti, Masarira, Mugwinyi, Rugede and Musodzi.

Boundary

The boundary stretches down Tugwi river to Muzasi up to its source (including Bengura village) over the watershed and down into the Mujichi river. Up Mujichi to Musarasara stream and then west along the common boundary with Mukanganwi back to Tugwi and the starting point.

Headman Norumedzo

The traditional name for the headmanship is Norumedzo. The group belong to the Moyo totem, and their praise name is Moyo Sayi. They belong to the Duma tribe, and their area is called Rumedzo. Headman Chinorwira Norumedzo was appointed in 1942 by chief Mazungunye and the clan elders.

History

These people have no legends coming from other areas. They believe that Bofuropinda emerged from a “Denhere ra Mambiru”- a forest of Mambiru. His son Nemeso was said to have four eyes, two in front and two at the back of his head. No other chiefs could safely behold him except Mukanganwi. It is true to say that the high country around Norumedzo is cloaked in mystery and breathes an air of the strange and supernatural. This may be due to deep forests and heavy mist which often close over the area for days on end.

Villages in this area include Ravasingadi, Machako, Chidembo, Farai, Zimuto, Chikwira, Mukuwe, Rambanapasi, Gondo, Muchinapaya, Mukomondera, Chinorwiwa, Norumedzo, Mugumise, Vengesai, Dani, Tambara, Magare, Ticharwa.  Gaza, Machekano, Mushayavanhu and Nhando live in this area but are part of Jiri community.

Boundary

The boundary stretches from Gande river to Chiyenge (Machenjere) stream to Surudzurwi stream, to Maninga stream, to Chinyamatope stream to Chivake river downstream to Madowaire stream. Then goes upstream to Chitoramusana (Chinyamakave) and downstream to Mukore. It goes upstream with Mukore to Pururwi (and Nyamarombo) streams to Gande stream and back to the starting point.

Headman Chigumisirwa

The traditional name of the headmanship is Chigumisirwa. Headman Chisiyiwa Chigumisirwa was appointed in 1942 by chief Mazungunye and the clan elders.

The first headman was Chamutsa who was then followed by Chigumisirwa followed by Maveneka who was succeeded by Mutinyuka followed by Chisiyiwa.

Villages in the area encompass Chigumisirwa, Tabarireyi, Rowayi, Nebeta, Dondi, Nedure, Nyamayevhu, Musevi, Madyira, Mushamba, Mudare, Manenji, Nengoma, Mudanwa, Zuka, Tarodza, Gorimbo, Machaka, Maradza, Tichivangana, Makwami, Ratandanwa, Mutumburi, Mahute and Tambwi.

Mutsimba Community

The traditional name of the headmanship is Mutsimba and their area is also called Mutsimba. Their totem is Nhenga and their praise name is Mugombe. They are from the Duma tribe.

In 1952 Zibwe Mutsimba was appointed headman, and the history of succession was not provided.

History

Marima is believed to have led his people from a place called Sadzi west of Bulawayo and led his people into Bikita district where he was given a place to live by chief Nhema Mazungunye. He was granted the area around Hanyanya also known as Denga.

Villages in the area included Muperekedzwa, Guhurwa, Mudzami, Matsvange, Museti/ Chabata, Matarure, Chiswa, Bumure, Komorai, Nangatidzai, Tichivangani, Senengedzai, Matiyasi and Mukavi.

Boundary

The boundary runs from Gande/Mujichi confluence to Chivaka downstream to Surudzwi up to Chienge down to Gande and downwards to the starting point.

The headman receives cases from all the villages. Appeals go to chief Mazungunye. The headman is responsible for rainmaking ceremony or mukwerera.

Headman Charamba

The traditional name of the headmaship is Charamba. They belong to the Moyo totem, and their chidawo or praise name is Sayi and they belong to the Duma clan.

In 1957 Chekayi Charamba was appointed headman by chief Mazungunye and the elders of the clan. The history of succession starts from Zimutswi, the father of Mudozvi who is regarded the first headman followed by Chiwuya who was his brother. Manyoka acted for Chiwuya. Chiwuya was then succeeded by Chekayi.

History

The Charamba people are said to have been settled in their present area by Pfupajena. When the Rozvi came, Charamba states that he gave Murwira a place to live. He refers to Murwira as “Mwana wangu”/ my child. Murwira also states that he was given the area by Charamba. Because of the Land Husbandry act, quite a number of Jiri people moved into this area.

Villages in this area included; Charamaba, Madzivire,Rufu, Chawurura, Murimba, Ngwangwani, Ndongwe/Tadziripa, Chabata, Mubako, Chokureva, Chimambo/Tarungamiswa, Tahwira, Nyangare/ Chokureva, Makuvire, Dzingirayi, Mufambi/Tokwe and Fundikayi.

Boundary

The boundary ran from Rupadzo stream to Rukaka to Dokotera stream to Vumbwe river to Mungezi river, to Dewure river to Nderunderu stream up to Makurumure/Makurumidze to Chivake up to the starting point.

Cases are received from villages and appeal are sent to chief Mazungunye.

Headman Nyahunda

The name of the headmanship is Nyahunda. The people belong to the Moyo totem and their chidawo is Moyo Sayi. Headman Nhamo Nyahunda was appointed in1961 by the elders of the clan. The previous incumbent was Nhamo’s baba mudiki (uncle).

The line of succession starts from Makumire followed by Ngezi who is regarded the first headman. After Ngezi came Mapuranga followed by Nyahunda Ngezi. After Nyahunda Ngezi came Nhamo in 1961.

Villages in the area included Musiwarwo, Gambako, Ziweyi, Muteyo, Muvuni, Ganyate, Mariwa, Tangidzirayi, Svikirwayi, Chivandudzo, Chikumura, Nyahunda and Tapera.

The boundary runs from Tugwi and Dimbwe confluence upstream to its source to Muzasi into Mujichi then stretches west wards to Tugwi and upstream to its starting point.

Headman Mamutse

The traditional name for the headmanship is Mamutse. Tochiwona Mamutse was acting for his father, but the year of his appointment was not established.

The line of succession starts with Chisora followed by Tavaziva who was followed by Mayembedze. After Mayembedze came Mamutse followed by Nhema and then succeeded by Tochiwona.

The villages in the area encompassed Mamutse, Medzano and Banga. There are other villages in Mamutse that were regarded to belong to Mazvimba and these are Manenji and Hamadziripi.

Boundary

The boundary starts at down Chinyavasikana stream to Chivake river up to Gaha stream up to Zeka hill and back to the starting point.

Headman Bungare

The Bungare clan belong to the Shoko totem. Chinongwa/ Tagwireyi was appointed as an acting headman by chief Mazungunye. Unfortunately, the full succession history was not obtained.

Their villages in the area included Mubungare, Tinarwo, Chapungu and Mapfumo.

Boundary

The boundary starts from Gwehe stream to Dambakuzara stream to a vlei called Muzari to Mukukume to Mvurachena to Makwame down to Chivake river and back to the Gwehe stream.

CHIEF JIRI

The traditional name is Jiri. They belong to the Rozvi clan. Their totem is Moyo and their praise name is Moyondizvo.

The name Jiri emanates from the vast wild loquats’ trees around Bikita. The other version of the name is that the founding Jiri was one Mutevere. He lived in Buhera district but was unpopular with the tribe and was forced to leave. He likened himself to a big bird that has been chased away and hence Jirivengwa.

Johannes Ziumbwa was appointed acting chief, Ishe/Mambo on 11 March 1956. From 11^th March 1956 to 31^st December 1961, he deputised for his father. After that date he has been recognised by the Rhodesian Administration and the tribe as the acting chief. His appointment as acting chief was in accordance with custom as the eldest son of the late chief.

History

The VaRozvi clan was invaded and scattered across the country by the Ndebele invasions in the later part of the 19^th century. This group migrated to the present Buhera district and settled at Mavangwe hill. Their leader was Mutinhima, son of Dhlembeu. He had numerous sons. One was Muteveri for reasons unknown decided to leave the area. Him and others went to the present Gutu district near Bedza hill because this was a mountainous country that could provide refugee from Ndebele invasions. Muteveri died in Gutu and his son Gwerengwezhe led migration into Duma. He used his father’s name as his praise name and that is why some think Muteveri and Gwerengwezhe were the same person.

Gwerengwezhe settled at Chitsanga hill. He could have been given permission by either Mukanganwi or Pfupajena. Mudzinganyama, Gwerengwezhe’s eldest son succeeded him and was recognised by the European administration as chief Jiri at the time of occupation. As Jiri population expanded and his influence consolidated, his people began to spread throughout the northern part of Duma (Bikita). Inter marriages between the two groups took place. Then a native commissioner with the nickname Mafuta created the boundary for the Jiri community. This boundary was at two headmen Masasire and Mazvimba who were under Mazungunye.

At the same time the Jiri people moved in, another group of VaRozvi moved in, also from Gutu district. This clan derived from Chirume, one of Rembeu’s sons. This is the present Mupamawonde community.

Villages in the area included Mugomeri, Kubaza, Ndoro, Ziwewe, Mungeji, Chinoimwe, Mangwindi, Chirevereve, Vunganayi, Vurayayi, Mazitira, Makondo and Jiri. Furthermore, there was an area called Gadzingo which had the following villages Masunda, Zirombo, Zvavanda, Madenyika, Mafudza, Mandito and Tuwagari.

Boundary

The boundary starts from the point where the main rod crosses the Nderunderu river to the river downstream to the tributary running east/west which forms Mupamawonde’s boundary to the headwaters of Makare river and southwards over the watershed to the headwaters of Makurumidze. The latter is followed downstream to the main road, follow the main road west wards back to the starting point.

Functions of the chief

Cases are accepted from all villages. Jiri is the overall land authority.

Headman Murwira, Chief Jiri

Their traditional name is Murwira. The headman was appointed by Chief Jiri and elders of the clan. Basis of appointment is collateral.

History

Gudo Murwira who was a sadunhu/headman says when they arrived in the Bikita district from Buhera or Gutu they gave cattle to Charamba who was Mazungunye’s muchinda and they were then allowed to settle in the area. Murwira further states that the founder of the chieftaincy was expelled from Buhera and this was Jirivengwa-and came to settle in Bikita. With him came Musunda, Murwira, Mazise and Mushayavanhu. He said Rinashe was the first headman followed by Mutevere Mutinhima followed by Jiri Gwerengwezhe. Rinashe was the youngest brother of Gumunyu (presumably Muposi Chikore). Additionally, Murwira mentions that his father was the younger brother of Jiri Gwerengwezhe.

Villages in this community included Chivoko, Daka, Mafurere, Chinaka, Maradze, Mahwembe, Gudo, Mativenga, Maboke, Kuvarega, Mugwagwa, Zima, Mafurere, Matingwadza, Manganayi, Mutinhima, Maziyofa, Mazimbiriki, Nyama, Makumbe, Nechirivo, Gwangwava, Sangu/Tawuya, Zindoga, Manyengevana, Gopo, Benura, Muchinesu/Mudadi, Muyindi, Murwira, Zengeya, Panganayi and Mushirivindi.

Functions of headman

Cases are accepted from all villages. Court sits on Sundays. Usual cases are adultery, divorce, quarrels etc. Councilors of the court were Daka, Mativenga and Madamombe.

Headman Mazvimba, Chief Jiri

The traditional name for the headmanship is Mazvimba. The group is traced from the Duma tribe, their totem is Moyo and their praise name is Sayi Chirandu.

Masveta Mazvimba was appointed headman in 1956-1960 during N.C. Cripps’s time (probably the district commissioner). He was appointed by his zibaba Rukweza, elders and chief Jiri approved him. The appointment was collateral and he inherited the headmanship from his baba mudiki/ uncle.

History

The Jiri people under Muteveri came to this area and settled near Chitsanga hill. Gumunyu and his people were living in Mukanganwi area. Mazvimba and his people were under Mazungunye paramountcy. There were no set boundaries prior occupation. The first boundaries were imposed by Native Commissioner Ndanga (Mafuta) and the area in which the Mazvimba people live was declared Jiri area. However, they did not object and are quite content with the present arrangement.

When VaRozvi came many of them settled in Mazvimba’s area where they are still living. They acknowledged him as the owner of the land but remained separate from the indigenous community being controlled directly by chief Jiri. Subsequently, chief Jiri recognised Mazvimba as one of his headmen.

Their succession line is traced from Chirimuguru followed by Mapeture who was succeeded by Chireshe followed by Munatsi. After Munatsi came Chimene and then followed by Masveta.

Villages in this community included Chitaniya, Chireshe, Musango, Mufari, Mutoma, Mudosi, Nechakozha, Chimene, Mazo, Chokufa, Mazvimba, Zimunhu, Rukweza, Saka, Manema, Tinazvo and Mugombwi. The following villages lived in the same area but are not part of Mazvimba community and they took their cases and land matters straight to chief Jiri. These villages included Choto, Tarugarira, Kufa, Masuka, Hamadziripi, Mahwite, Sanangurayi, Wurarayi, Manjengwa, Mudzinganyama, Mahwana, Tokonyayi, Matura, and Kutsire.

Boundary

The boundary starts from Chivake river and Chinyavasikana confluence to the source of Chinyavasikana, then runs over the watershed at Zeka hills to Chikuku stream and down to the Musavezi which flows upstream to a tributary flowing north. This is followed to its source over the mountains to Mandowayiri stream down to Chivake and back to starting point.

Functions of headman are like other headmen.

Headman Masasire, Chief Jiri

Their traditional name is Masasire. They belong to the Moyo totem, and their praise name is Chirandu Makumire. They come from the Duma clan.

Mudziwa Masasire was appointed headman in 1961 by the elders in the clan. The succession line was like this: Masasire-Magani who was the first followed by Masavasi followed by Mavhu who was succeeded by Jangano followed by Mudzidzo.

History

Masasire was a headman under Pfupajena Mazungunye. This area has been his dunhu since the the time of Magani. The following groups were moved into the area from other districts and have been accepted by Masasire in the area: Kusekera (Vahera Moyo), Chimunhu (Gumbo from Gutu), Madziwo (from Chivhu, Shava Nyashanu), Chohwe (Dliwayo from Chimanimani), Gonye (Shoko from Mbire- Wedza), Nhengo, Chikwama (Shiri from Bocha), Zivengwa (Shava Nyashanu), Chikwangwani (Dziva- Shangani from Chipinge), Mukwashi (Gumbo-Gutu) and Svinurai (Sithole, Ngorima, Chimanimani).

Varozvi had moved into this area in the last century. Once Jiri gained control of this area because of the boundary created by “Mafuta” (native commissioner) but there is no record of him in Bikita. He was presumably native commissioner at Ndanga prior to 1908- “we decided to be led by Jiri as we lived near him. But we are Vaduma and Masasire is a a Muchinda of Mazungunye”.

Boundary

The boundary goes up Nderunderu River from its confluence with Dewure up to Chikukurume hill, to Makurumidze stream to Chivake river up the Gwehe stream to Nyadanda stream to Dewure and back to the starting point.

Villages in the area included Masasire, Chohwe, Chakwakwama, Rwambira, Kusekera, Gutuza, Gondi, Ndere, Nhengo, Ngundu, Tamirepi, Jangano, Mutero, Gonye and Ndazawane. In the south of the area, south of Donhodzo hill and to their east are the following villages: Masunda, Madenyika, Mafudza, Zvavanda, Mandito and Tarugara. These villages fell under the nominal control of Masunda.

Functions of headman

Cases are received from villages and appeals go to chief Jiri.

Headman Mupamawonde, Chief Jiri

The group belong to the Rozvi clan and their totem is Moyo.

Chakawa Mupamawonde was appointed in 1949 by the clan elders and chief Jiri was also invited but did not play any part.

History

The first headman of this group was Chirume the son of Rembeu. When the Matebele people invaded VaRozvi, Chirume’s people settled in Chirumhanzu, later coming to Gutu. Finally, they moved into Bikita at about the same time as the Jiri people and settled at Mapiriwa near Chief Jiri’s present site. Mutanaurwa was their leader when they moved in. Mutanaurwa was succeeded by Mushayavanhu who was succeeded by his brother Masendere who was succeeded by Mbavare. After Mbavare came Chakawa a grandson of Mutanaurwa.

Villages in this area included Mutanaurwa, Kereke, Dziripi, Gwatimba, Musiteri, Chianyike, Matsikidze, Imbayarwo, Manunure, Mugadza, Mupamawonde, Chinenhamo, Dzareva and Gaza.

Boundary

The boundary starts up the Kugweya stream (Butika) from Mungezi river then across Svibira stream to Nderunderu and up to Manjerererwe stream to Makare river and down to Dewure. Up to Mungezi and to the starting point. This boundary was disputed by Masasire group. The alternative boundary they provided is up the Butika stream to Nderunderu upstream for about 7 miles eastwards in a line following an unnamed tributary of Nderunderu to the old Mupamawonde dip. Down this road to the headwaters of Ipwayangu stream to Dewure to Mungezi back to the starting point.

Functions of headman

All cases are received from the villages. Mupamawonde and Mutanaurwa sat together as joint assessors.

CHIEF BUDZI

Budzi is their traditional name. They are of the Moyo totem, and their praise is Moyo Sayi. They belong to the Duma tribe, and their area was called kwaBudzi.

Mufandarambwa Budzi was appointed acting chief by the elders and chief Mazungunye. The basis was collateral. Unfortuantely, no further succession history was gathered.

Boundary

The boundary runs along Dove River to its source to Chinyamatugwa river down to Musavezi river to Chikuku stream and up to Chinyavasikana stream to Chivaka stream to Dewure down to Sabi/Save river which is followed to its confluence with Musavezi up to Nyarwamba stream and up to Dove and up to the starting point.

History says one of the people of Chigumisirwa shot a guineafowl with his bow and arrow. The bird was wounded and flew across the river (Dove) to Bovora territory, and the hunter instead followed the bird. When found he was given a case to answer and the people demanded payment for every spot on the guinea fowl feathers. In compensation it is now claimed that the area enclosed by Chinyamakwikwi stream was granted to them.

Headmen names in this area included Bikita, Bowora, Mukarwi, Mutsinzwa and Nebarwe.

The Bikita area comprised of the following villages Bikita, Chakweva, Dusai, Dukuswa, Femberwi, Madzinga, Makaya, Muchakazikwa, Muduma, Ndapota, Nyasha, Nechinyi, Sungisayi, Tarera, Tarira and Tamirepi. The boundary stretched from up Musavezi river to Chikuku to Chinyavasikana to Chivake river to Nyamakondo stream up to the fence at the main road grid, down the fence to Musavezi river and to the starting point.

Mutsinzwa area had Mutsinzwa, Barire, Chirochangu, Dziro, Girisoni, Pfinzurai, Shamairai and Zihonye. Within the confines of Bikita area is situated Mutsinzwa area. From Chinyavasikana and Chivake confluence down Chivake to its confluence with Mushamaba stream up to main road which is followed westwards for about 2 miles, and an imaginary line runs due north to meet Chinyavasikana one mile from its mouth and is followed to the starting point.

Bovora area had the following villages: Bowora, Dambo, Fumayi, Rwatirera, Muvavarirwa, Mudawose, Trivaviri, Mutoma, Tova, Tapera and Ziruvi. Bovora boundary starts at Chinyamatugwa stream to Musavezi river down to the fence to Nyaruwamba stream across the water at a big baobab and on to Nyamafuku stream to Dove river and up to its source and to the starting point.

Nebarwe had the following villages: Mudiwi, Munongwa, Ngwadzai, Nebarwe, Radzikayi and Zvinoitavamwe. Its boundary ran from Mashamba river which forms the common boundary with Bikita, down to Chivake to Dewure to the fence and up the fence to the starting point.

Mukarwi had the following villages: Mukarwi, Matugwa, Mberi, Basera. Budzi had Gungwe, Manenji, Machara, Mambari, Matunzeni, Memba, Imbayarwo, Nyika, Nerunengu. Other villages that were in the Dewure Ranch included Mufundirwa, Gwanya, Mungayi, Nematadzira, Dafi, Mupfumbu, Muchakata, Kufanguwenyu, Shandurayi, Moyokubarwe, Gambakwe, Mafunyore, Mutore Chaitwa, Mushati and Tandanayi.

Boundary

Budzi area boundary runs from Dove River to its source to Chinamatugwa stream down to Musavezi river. It follows Musavezi down then up Chikuku stream to its source to Chinyavasikana stream to Chivake river down to Dewure river to the fenced boundary of Dewure Ranch going south wards to the starting point.

Functions of chief

Cases are accepted from all villages whether they have been to their headman or not. Cases are referred to chief Mazungunye on appeal or direct to the district commissioner.

CHIEF ZIKI

They belong to the Shoko totem but now they changed to Moyo. Their praise name is Sayi, Mapeture. They belong to the Duma tribe.

Munyaniwa Ziki was appointed chief in 1956/7 by the elders of the clan and chiefs Mukanganwi and Mazungunye were present. The succession was collateral.

History

Succession was primogeniture until Maruwire died. As he had been chief for only 1 month, Mutinini, the second son of Ziki, inherited the chieftainship. On the death of Mutinini the chieftainship alternated between the two houses, going from Tande to Nakaniso and to Nedonge until Rusakanise it reached the last of the brothers. Munyaniwa, Maregere and Zirabada then claimed the chieftainship. Munyaniwa claimed he is the eldest son of Tande who was entitled to succeed the chieftainship and was supported by vast majority of the tribe and by svikiro whereas Maregere received no support.

Early History

It is alleged that Ziki and his followers came from the north east together with Mukanganwi/Mazungunye people and those of Gutu. According to the same information Ziki and Nyashanu were the traditional Vapfuri of Mutonhodza and Gutu the Mutakuri- that is Gutu carried the bows and arrows and Ziki and Nyashanu were marksman. The Ziki people were originally of the totem Shoko but changed to Moyo the more closely to be associated with the Vaduma proper. Their praise name whilst being Sayi is Mapeture as opposed to Chirandu.

Because of the Land Husbandry Act there were some movements of people. For example, the following belong to Nyahunda community but are now situated in Ziki: Ziweyi, Muteyo, Mariwa, Tangidzirei and Tapera.

Villages in this area include: Alfred, Bumure, Chadya, Charuma, Chikumbo, Chitendera, Chirungu, Chandinofira, Chenzira, Chitota, Chimbidzikayi, Chokureva, Darikayi, Elijah, Fafa, Farai, Gambidza, Gudo, Gwariro, Gwatipedza, Huriga, Jemisoni, Jinjika, Jani, Janyure, Magaseni, Mujokore, Mbayiwa, Mandinyeya, Muchembere, Muguriranwa, Majoni, Magigwani, Mberengi I, Mberengi II, Maredza, Muchokore, Muchikwinyi,Mupepetwa, Mandawa, Mudara, Muvurai, Mukondyo, Muranganwa, Mamvura, Mutsavi, Musavengana, Mugadziwa, Mandemo, Muengedzwa, Munhungaudzwe, Matonga, Muchandiwona, Mbengo, Mari, Muzivi, Marwisa, Mudyanembwa, Munyanyiwa, Ndiripo, Nakaniso, Ndyangure, Nechipotwe, Nedombwe, Nedzivai, Neminadzwa, Nemapeni, Nemativore, Nemavengano, Ngwarai, Nenduva, Nesvinga, Pasai, Panganayi, Padurai, Sikirwayi, Simudzirayi, Tarwa, Temesai, Tizirai, Tavengerweyi, Togarawani, Tapesimba, Tande, Vushe, Varipavo, Wengayi, Voyo, Zvenyika, Zirabada, Zengeya and Zimhondi.

Boundary

There were two boundaries which were the old and the new boundaries. The old boundary ran from Mukore rive going upstream to Mutorozvangu stream up to Ruzhe hill to Mukadzishamba stream and up to its source. Up to Nyamarombo stream down to Mujichi river, down to Tugwi to Save then upstream to Musavezi river up to Sayandota to Mukore and back to the starting point. The new boundary starts at the confluence of Huriga and Mujichi rivers down to Mujichi to reserve boundary going eastwards along this boundary to its southeastern beacon. It then stretches north along the reserve or Dewure ranch fence to Mukore river up to Mutora stream, up to its head waters of Muriga stream and down to the starting point.

Functions of chief

Cases are accepted from all villages. The villages that were on the Dewure Ranch also reported to Ziki. Cases on appeal were referred to the district commissioner.

CHIEF MABIKA

The traditional name of the chieftaincy is Mabika. They belong to the Moyo totem, and their praise name is Chirandu, Sayi. They are from the Duma tribe. The name of their area is Matsai.

In 1962 chief Muwuyundiani Mabika was appointed chief and chief Mazungunye and Mukanganwi were in attendance. The appointment was on collateral basis.

History

The succession was primogeniture until Chivi. When the later was old his children were too young to take over and Rimai Chakona acted as regent. In this way it is claimed the chieftaincy was passed out of the Chivi house and has only returned with the accession of Muwuyundiani. The appointment of Muwuyundiani followed a long battle to gain the coveted position entered between the two houses and also those of Gava and Zindove. Even after the appointment of Muwuyundiani many of the VaDuma refused to recognise/ kuombera to him. For example, Zindove.

Movements

A portion of this area became European ranches. Another portion of the same area belongs to Zaka district. People from these areas moved to Matsai. Some villages from Chipinge district were settled in the area by government in 1952 according to Mabika. It is claimed that chief Gudo and Headman Chamburukira in Zaka district used to fall under Mabika. At one-point chief Gudo’s area fell under Bikita’s jurisdiction.

Villages in the area included: Hama, Mamungaire, Mahonyi, Matira, Muchadakurwa, Mandinyengedzo, Mayecha, Muchayana, Mangondo, Mafire, Nebarara, Noruposa, Ndambi, Puza, Sarai, Siyapera, Sarireni, Tafanehama, Arukundwi, Bangeyi, Chikwariro, Chapuma, Chinoira, Chimunhu, Chirume, Chinyama, Chikwakukipi, Chingwara, Chipima, Chakaza, Chakaziresu, Darikai, Denhere, Dzungirai, Gava, Hapasi I, Hapasi II, Kuwandoga, Kufakwavanhu, Kwangwa, Machenjera, Maringira, Mutenga, Mike, Magadzire, Mamungaire, Makunde, Maparo, Mupombwa, Maradzike, Masukuta, Mataruse, Mahonyi, Matira, Mazire, Maziva, Magwaza, Mugombwi, Makaye, Mukanga, Manjova, Mutomondera, Makado, Machaurira, Murove, Muyane, Muchadakurwa, Mandiyengedzo, Mayecha, Muchayana, Mangondo, Muchemwa, Murambwi, Mabika, Muputa, Mafire, Musariri, Magwide,Mafaune, Madzareka, Mutandani, Mukutyu, Munyikwa, Kudzinesa, Ndava, Nebarara, Nemutagati, Nechikonde, Neguvi, Nerwanda, Neruposa, Newaswi, Ngwarwi, Ndambi, Ndangenyi, Nechikukuti, Pisi, Pedzai, Puza, Panganayi, Pakatai, Denyai, Rashai, Rwatirera, Rwiridzo, Rwatikudza, Rukande, Sarai, Siyapera, Sarireni, Sanzu, Seda, Tafura-Zimano, Toruvanda, Tafanehama, Tafirenyika, Tobarirepi, Tinyanyira, Takaingofa, Tizirai, Veremu, Zivanai, Zvavachoto, Zindove, Zvamatsai and Zinyanduko

Functions of the chief

Cass were brought from all villages. Appeals were taken to the district commissioner.  Counsilors were Munorweyi, Musiudzani, Ndangeri. The chief is the land authority.

Headman Gumunyu, Chief Mukanganwi

The traditional name for headmanship is Gumunyu (the name was derived from an ancestor called Chikore/ Chinebure and Gumunikwa we Shambo Chena. He was alleged to wear white bracelets and to have been rather arrogant. As he walked the bracelets made the sound “Gumunyu, Gumunyu”).

The appointment of the headman was done by clan elders. Gumunyu states that chief Jiri was then obliged to take Gumunyu to Mukanganwi and present the latter with 10 cattle to signify that he, Jiri was buying Gumunyu’s right to succeed Gumunyu living in Mukanganwi area. A big party was then held at Gumunyu’s and attended by Jiri and Mukanganwi.

History

The history of Gumunyu is tied with the history of the Varozvi of Central Africa. The Varozvi are said to come from a country or town called Samangai. This has been elaborated by some informants who have said Samangai was in the land of Niniva. It is impossible to locate the actual situation of Samangai except to say that there is a well-known legend which states that the Varozvi crossed a great sea (this can be compared with what is recorded in Posselt’s book-Fact and fiction, page 142 for the legend of Nehanda dividing the waters of the sea so the tribe could cross). The chief who was leading the crossing of the waters was Sororezhou who was the father of Chirimunhava. However, there is no record of this appearing in the reconstruction of the Varozvi dynastic charts.

Sororezhou had two sons Chirimunhava and Chirisamhuru (he is said to have tamed buffalo). Little is said of Chirimunhava. Chirisamhuru then succeeded Chirimunhava. Others say the two were one and the same person.

Chirisamhuru had two sons Chirume (Chitsuka) and Rembeu. Chirume was not popular with his people and was not elected to the chieftainship but was given instead a magic horn of bees with which he crossed the Zambezi and saw a country and thus being nicknamed Rawonanyika. Rembeu derived his name from a seed master. Two legends are linked with this name. One is recorded in Fact and Fiction page 141 and relates to the child eating from the lands as the seed was planted. The second legend is not recorded. Rembeu was a warrior and told people not to plant their seeds but eat them, as they would not have time to cultivate them as they would be always at war.

It was about this time or after the death of Rembeu that the Nguni invasions began to become more persistent. There is a legend that a great Varozvi general Tumbari managed to withstand the attacks of these invasions and even repelled Zwangendaba.

The genealogy of the chiefs after this date becomes more difficult to trace as it was shortly after this that the Varozvi were invaded by the Nguni and were scattered. As a result, each house claimed to be the true house of the Umambo. The Gumunyu faction is one of these houses. As is the house of Jiri.

Recent History

Ruchinda Gumunyu settled at Chisiana hill after first settling at Chakadziya near Pamushana Mission where he had a good view to the west and could prepare against attacks by the Ndebele. For instance, there was a convenient cave for sheltering in but arable land was not in abundance. Before this they had been in Buhera at Mawangwe.

After some time Gumunyu approached chief Mukanganwi of the Vaduma for the price of a big beast without a tail and was given an area around Gwindingwi hill (the present area known as Nyika). The Varozvi title of respect when addressing Mukanganwi became Risinamiswe- they showed their respect for the generosity in giving them somewhere to settle, as well as displaying the friendship between the two groups.

The “Mutinhima” group of the Varozvi after various vicissitudes also settled in Buhera district at Njanja near Mavangwe hills where they remained. Later they moved to Gutu and finally followed the Chikore clan into Bikita and settled near Chitsanga. It is stated that their leader was, at the time, Mutevere or Gwerengweshe also called Jirivengwa. Accwhomts vary as to whom gave him a place to settle. Gumunyu states that he was called Mutevere because he approached Gumunyu saying, I came here because I followed my father (Ndakauya ndakatevera baba). It is also claimed that that he was expelled by Varozvi at Mavangwe owing to his unpopularity and was like a bird being hated thus his name “Jirivengwa”- the big bird driven away. Mukanganwi is said to have agreed to Jiri’s settlement near Chitsanga.

On the death of Mutinhima in Buhera, Chingombe went back to take up the chieftaincy leaving his brother behind. The latter was succeeded by Mudzinganyama. The Mudzinganyama/Jiri people were subservient to the Gumunyu/Chikore people who had prior claim to leadership of the Varozvi in the area.

At the same time another group arrived under Mupamawonde (Chirume). They settled near the Jiri people but state that they were given land by Pfupajena (a famous general of Mukanganwi and founder of Mazungunye line).

By this time Nyika was the chief of the Gumunyu clan and Mudzingayama was the leader of the Jiri people. It is said that Nyika getting old, appointed Mudzinganyama his Munyai or royal messenger. When “Makuvire” Meredith came to the district registering chiefs and telling them to report to district headquarters he camped at Gwindingwi (it is interesting to note that Meredith’s farm in Chimanimani was later called Gwindingwi- maybe it corroborates this story) and instructed Nyika to go to Ndanga to receive his badge/nyembe. Nyika was too old to make the trip and sent Mudzinganyama. When asked who his father was, he told them that Jiri was his father, but he did not explain that he was sent/ representing chief Nyika (Gumunyu). He was thus made chief. As a result, a tug of war ensued between Gumunyu clan to gain recognition and the Jiri clan to maintain their position.

Villages in this area include: Musavavike, Gumunyu, Rukuni, Gotohori, Chakanyuka, Joni, Makufa, Mutendi, Nyika/ Ngorima, Taruwona, Bodiya, Sengai, Deredza, Chitahwi, Goto and Misi. The Mupamawonde/ Chikore group of villages which form a different dunhu state that they regard Gumunyu as “baba” and their villages include Mutanaurwa, Kereke, Dziripi, Gwatimba, Misiteri, Chiyanike, Matsikidze, Imbayago, Manunure, Mugadza, Manike, Mazangwa, Pambwayi, Taka, Hoka, Pachena and Mupamawonde.

Boundary

Gumunyu (Chikore Muposi) claimed that the country given to him by Mukanganwi Risinamwise starts at Musengezi and Nandari confluence up Nandari to Mutunguru stream to Rozva river down to its confluence with Mutongondo to Mupata waShumba to Mujichi stream to Guwe hill. It stretches to Rukunguwo hill to Hanyanya to Mashenjere vlei to Musavezi river, to Chikuku stream. The boundary then goes to Mt. Zeka on the eastern slopes to the Chinyavasikana stream to Chivake river to Dewure river to Mungezi river and back to the starting point. (The boundary was not confirmed by chief Mukanganwi but the boundary claimed by chief Jiri is much the same as the one stated above).

Functions of headman

Cases are heard from all villages. Gumunyu stated that some his villages do not bring their cases to him because chiefs of those areas refused to allow them saying that they wanted tocken/ mapadza from people occupying their land. If Gumunyu can’t settle the matters, they are referred to chief Jiri. Land applications in the area are controlled by Gumunyu. If the kraalhead agrees to the applicant, Gumunyu will agree and vice versa.

Headman Mupakwa, Chief Mukanganwi

The traditional name for the headmanship is Mupakwa. The group belong to the Moyo totem, and their praise name is Chirandu Sayi. The headman is appointed by chief Mukanganwi and the clan elders and the appointment is on collateral basis. Succession alternates between three houses, Zinyemba, Mukari and Dungu with Zinyemba house as the senior house.

History

Mupakwa is said to have been given his area during Pfupajena’s time as an outpost of the Duma empire to the northwest. Similarly, Charamba was allocated the area immediately to the east. In this way the two eldest brothers held the frontier zone. The history of succession that was provided starts with Zinyemba who was succeeded by Mukari then followed by Dungu. After Dungu came Makwande presumably a son of Zinyemba. After Makwande came Dzaru a son of Makwande. Then followed Matsumure who was Mukari’s son and then followed by Munyika, Dzaru’s son.

Movements into the area

Gumunyu was given the area around Mt. Gwindingwi to settle. He and his followers settled throughout this area and in fact claim that the entire area was given to them. This is hotly disputed by the Mupakwa group. Both groups feel that the area is traditionally theirs. (This may be because the Gumunyu people were originally permitted by Mukanganwi to settle in the area, at that time probably sparsely populated though theoretically Mupakwa’s area).

Villages in this area include Mupakwa, Munyika, Mukari, Dungu, Pisayi, Wanepi, Mamvura, Tsvetayi, Chinobva, Chitiga, Zvidzayi, Mugadza, Chikukuti, Makufa, Zviputu, Gava, Gwizhimbi, Machewuke, Kwangwa, Nyangara, Mushe. Other villages that are claimed to be in the area but belonging to other communities include Goto, Makuwe, Bandura, Taru, Bodiya, Nyika, Mutendi, Gotohori, Deredza, Gumunyu, Joni, Makufa, Gwatinyanya, Rugoho, Kwenda, Tondori, Paradza, Chinembira, Zengeya, Panganayi, Matingwadza, Mushirivindi, Madzwanyika, Chitawe Gumunyu, Chinembiri Jiri, Katema Jiri, Furanayi Jiri, Rukuni Gumunyu, Sengayi, Chakanyuka, Taruwona, Masavike, Kakaono and Vangana.

Boundary

The boundary runs up the Nandare from the Musengezi across the watershed to the Mutunguru, down to the Rozva. Along the Rozva to Mutunguru stream. Up to Mutorahuku (rising in Mupata weShumba) then to the headwaters of Mujuhi river and across the divide to Chivake river, to the Rupadzo, to Rukaka across the “musana wenyika” (this used to be marked by arrows that were buried in the ground and this used to be one of Pfupajena’s dare-used in the sense of boys’ or mens’ place). The boundary then goes to the headwaters of Dokotera stream to Vumbwe river to Mungezi and back to the starting point.

Functions of the headman

Cases are accepted from all villages. Appeals are directed to Chief Mukanganwi. Land applications come through the kraalhead and then the headman finalises the matter.

Unfortunately, the history on Mukanganwi chieftainship was missing from report.

Source: National Archives: S2929/8/1

Research conducted by Dr. Joshua Kumbani, an established academic in Archaeology who has lectured at a number of universities in South Africa, Spain, and Germany.

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Some 115 kilometres west of Bulawayo lies a district whose very name once evoked the thunder of a thousand elephants. Long before it carried the name Tsholotsho — known then as Tjolotjo in the pre-independence era — this land was called Nyamandhlovu, a name earned from the vast herds of elephants that roamed its plains.

Tsholotsho sits at a fascinating crossroads, bordered by Lupane to the north, Umguza to the east, Hwange to the north-west, and Bulilima to the south — a geography that placed it at the heart of Matabeleland’s cultural and ecological richness.

Drawing on the historical record captured in the 1965 delineation reports, the district’s traditional governance was structured around four chieftaincies: Gambo, Nqoya, Tategulu, and Matapula. Beneath each chief served a network of headmen, entrusted with guiding their communities and preserving the customs, land, and lineage of their people.

This layered system of chiefs and headmen wasn’t just administration — it was the living architecture of identity, memory, and belonging for generations of Tsholotsho families.

CHIEF GAMBO

Their clan belongs to the Sithole totem. Their isangelo or praise name is Izinene. The traditional name for the chieftainship is Gambo, and their area is called Egabheni or Nata, named after a river that runs through the area.

The clan is originally Nguni, but many of the people are Amakalanga with a sprinkling of Abalima, Abavenda, Abananzwa and Amandebele. They speak mostly Kalanga. Additionally, some hunter-gatherers were also living in the area but were few, and they seemed to have given up on their nomadic way of life. Some were now married to Amakalanga.

Appointment of the chief was done traditionally, and he was supposed to be approved by most people. Frank Sithole was installed as Chief Gambo on 12^th December 1956 by the District Commissioner and Chief Mpini. Frank was the eldest son from the senior house.

History of succession

The history of succession was as follows: Mjokwane succeeded by Sogcoza, followed by Kuhlwili succeeded by Baleni (these are said to have been kings in Zululand under Dingiswayo), followed by Maqukeni, who was succeeded by Gambo I (his date of birth was given as 1832, and he died in 1916), followed by Gambo II.

History

This chieftainship was prominent in the Ndebele nation. Maqukeni was leader of the Mbizo regiment when Amandebele arrived under Mzilikazi. He then became a leader of the Amagogo regiment. He died in 1864. In 1872, Gambo was appointed king by Lobengula to lead the Igabha division. Gambo was given 5 of Lobengula’s daughters in marriage because of the ties between the Khumalo and Sithole families. It is alleged that Maqukeni was a twin, and his mother, fearing that the twins would be killed she hid the children. They were subsequently found by a member of the Khumalo family, and they grew up with this family, and it is said Maqukeni attended military school with Mzilikazi. Gambo, I died in 1916, and his eldest son of the great house, Dhlomo, was nominated but died in 1918 before he was appointed. Sibindi was then appointed to act but died in 1919 and was succeeded as regent by Mafindi, who was deposed in 1932. Tshankwa then became regent until he died in 1955, when Gambo II became chief. Sibindi, Mafindi and Tshankwa were from junior houses and could not sit on the throne. Frank Gambo is the son of Dhlomo.

In about 1895, the regiment was moved from Khami by Lobengula to live in the area that they presently occupy. The area of Chief Gambo has been cut by the interdistrict boundary between Tsholotsho and Plumtree. The result was that 5 headmen of Chief Gambo fall under the Tsholotsho district and 2 headmen fall under the Plumtree district. The arrangement did not affect the people. The chief has courts and villages in both areas and travels between the 2 districts.

The following headmen are in Tsholotsho district: Mahlatini, Ndume, Sikente, Nkunzi and Ngwizi and the following are in Plumtree district: Myengwa and Manguba.

Boundary

The boundaries in North Nata did not present any problems, but in South Nata there was conflict with Chief Mpini, and both sides claim the territory. In the south, the boundary is the Nata River, and this is the boundary between Plumtree and Tsholotsho districts. In the east, the boundary is common with that of European farmland.

Functions of the chief

The chief hears cases arising within the area, applications for land and gives general sanction to developmental activities.

Headman Mahlatini

Their totem is Jiyane and their praise name is Giminda. The traditional name of headmanship is Mahlatini, and the people use the same to refer to the area. They are of Ndebele origin, and most of their followers are Amakalanga. They speak isiNdebele.

The headman is selected by the chief and must be approved by the elders and most of the people. Sikula Jiyane was appointed by Chief Tshankwa in 1951 and was approved by amahlabezulu.

History

In former times this headmanship was a chieftainship. The first known headman was Miyamunya, who was the father of Mahlatini. At that time Miyamunya was only a headman under Chief Sibiko, but when the latter and Mfokalaza were put to death by Lobengula, headman Miyamunya was made chief. He was then succeeded by his son Mahlatini, who was also a chief. After his death, he was then succeeded by his eldest son Nqinambe, who, when he died, was succeeded by Sikula, who was appointed as headman in 1951.

The following villages are found in the area: Mabodo, Sisiteka, Diba, Mhlobo, Hlanganiso, Makohli, Bafana, Kame, Mlamu, Mfitshane, Mfanyana, Mlomombi, Mjubeki, Sitshoni, Joni, Kutshwekaya, Mcitwa, Dwayi, Dibanisa, Nkunkuma, Matshina, Nyangazonke, Ngalani, Majaha, Nyasa, Mgidi, Mongwe, Matandidwala, Kwahla, Bahlanye, Ngwadhla, Mahlatini, Nqai, Matendele, Matibini, Msongelwa, Gwini, Puteho, Tshemu, Ndini, David, Mlobiseni, Mtakati, Sikota, Mezongo, Mbanga, Mkenye, Hlalo, Majoyi, Mbulawa,, Mbulali, Richard Babi, Gondola, Mkiza, Dinani, Nyamambi, Pengu, Jackson, Samuel, Pendu, Kange, Mediye, Hlanganiso, Makulwane, Tshube, Stephen, Mlonyeni, Nkatazo, Badlanje, Silima, Koro, Godzo, Susumani, Mapange, Hlabano, Cime, Mlotshwa, Mahoqa, Nanile, Malomo, Hoko, Kumbane, Makepe, Maplanka, Lozi, Magada, Madagwa, Mhau, Office, Mdelelwa, Matshokotsha, Kayisa, Toni, Mkekeli, Lakatsha, Puwe, Mafa, Maduwa, Maxoza, Timela, Sititshi, Swele, Majaha, Selani and Dumbudabe.

Functions of the headman

The headman hears cases and refers them to the chief.

Headman Ngwisi

Their totem is Gambo and their praise name is Chibali. The traditional name for the headmanship is Ngwisi, and the area is also referred to as ko Ngwisi. They belong to the Kalanga tribe, and most of the people are also Kalanga.

The headman is appointed by Chief Gambo and must be approved by the rank and file of the tribe.

History

The area in which the headman presently holds control was, up until 1950, without a leader, and a man named Kutshekaya acted as unofficial headman in the area. However, after 1950 the headman and about 20 of his kraalheads were moved from Somnene in the Plumtree district to the present area.

Chief Gambo appointed Ngwisi as first headman in the area over the people and was unanimously approved. When he died, he was succeeded by his son Hlabano, who died in 1962 and was succeeded by Ndowa Kesari in 1963. Apart from this influx from Somnene, it appears that most of the people had been living in this area for some time. The settlement appears to have been static, and there have been no other large movements into the area.

Villages in the area include Keke, Ndowe, Njini, Ntoniso, Weta, Qiti, Maloyiso, Makolo, Nene, Mandende, Mtelisi, Ndabanengi, Magangeni, Bhuka, Mazongo, Maganhu, Nkomboni, Maposo, Ngilitshi, Mehlokazulu, Benati, Mahwita, Mavela, Zibi, Matwayi, Vala, Majegwa, Madika, Madutshula, Tembiso, Madhlozi, Mensi, Dadani, Toli, Mavolontiya, Tungwana, Tshavane Rix, Mhangwa George, Manyanda, Mazongo, Nkomboni, Sinewa, Ncomazi, Mbolekwa, Sikunyana, Mangwehe, Mendu, Mahlahleni, Hlupeko, Sibongosibi, Makwape, Moya, Babili, Pukutu, Tunela, Mnindwa, Mbeti, Talu, Droli, Dhlungu, Koweni, Busumani, Magida, Ntakana, Tembani, Sivende, Pasinjani, Sitenjwa, Mhlopi, Sehlapi, Baruli, Kanga, Makuza, Matshoka, Njini, Nene, Mhlatshwa, Ndabuli,, Gagaliya, Dinge, Mamotsha, Suhamble and Joyi.

Functions of headman

All kraalheads of the above-mentioned villages bring their cases to the headman, who in turn reports to Chief Gambo.

Headman Sikente

They are from the Ncube totem, and their praise name is Nkata. The traditional name for the headmanship is Sikente, and the name of the area is Mpanewenyama. They are from the Mnanzwa clan, though most of the people are Kalanga.

The headman is appointed by the chief and must be approved by the rank and file of the tribe.

History

This group of Kalanga have been living in the area for some time and prior to the arrival of Amandebele fell directly under Mambo. With the arrival of Amandebele, Sikente, the father of Mnanzwainkosi, was appointed chief by Chief Gambo.

Villages in the area include Tongwana, Masuza, Lova, Macala, Dhlamini, Mzitshwa, Malambuka, Sibono, Mbunjwa, Kakaka, Mloyi, Gwizi, Kafula, Bafana, Pandhliwe, Mabanti, Mdhalo, Njini, Mavakatsha, Mnanzoyinkosi Sikente, Tshaloba, Gunde, Kupukani, Mapane, Matunda, Sigwagwa, Mzanywa, Wosana, Subule, Mhlonyulwa, Mabanga or Teke, Njini, Ntolongo, Zinyundo, Mafa, Bodoya, Mdabuli, Ditsho, Petsheya, Mtwalo, Johnson, Mayika, Mangundu, Mtshayeli, Ncete, Qolwane, Mdhlungudhlungu, Ndhlondhlo, Njamela, Makokoba, Mbangwa, Wofi, Sipiwe, Mgqibelo, Ntengo and Mtshado.

Headman Nkunzi

Their totem is Tshuma and their praise name is Mdete. The traditional name for the headmanship is Nkunzi. The name of the area is Mkupavula. They are from the Abadete tribe (from the Dete area). However, most of the people in the community are of the Kalanga tribe. Kalanga and Ndebele are the common languages spoken.

The headman was appointed traditionally and was supposed to be the eldest son from the senior house. He was selected by tribal elders and was supposed to be approved by the rank and file of the tribe.

History

Initially, this house was one of a chieftainship. The first main incumbent was Mbonambi Khumalo. He was appointed by Lobengula, and upon his death he was succeeded by his younger brother Ziabangwa, who was succeeded by his brother Ngazi. Senengeta succeeded his father Ngazi but was deposed by the government for an unknown reason.

Nkunzi succeeded Senengeta. The former was only a headman at the time, but as the administration allowed people to choose their chiefs, they voted for headman Nkunzi.  He was succeeded by his eldest son Cagile, who died in 1948. Sehlugeni then succeeded his brother, and when he died in 1961, he was succeeded by Pilinga, the son of Cagile. Mdabuka Tshuma was the eldest living son of Cagile (3^rd son), and he was installed as headman because the sons of Pilinga were too young to assume the responsibilities of headman. Most of the people living in the area are Kalanga descendants of Mambo who lived in the area before the arrival of Amandebele. Upon the arrival of Amandebele, many of their forefathers were incorporated into the Ndebele regiments. It is said people used to live in a wider area which was reduced because of the establishment of European farms.

Villages in the area included Mjaho, Fayi, Magwamanzi, Myengwa, Luveve, Fama, Gunya, Mfazo, Nyamambi, Fili, Dume, Matshata, Nkume, Mdutshwa, Wawa, Metuseli, Mafitshana, Mzuza, Ndubunde, Kaki, Mate, Mnindwa, Holohabe, Gegege, Mvinjwa, Mabuku, Njini, Batilani, Msindo, Nhlabano, Mloyi, Mngcoliso, Nkwamba, Gotsho, Ngazimbi, Msiteli, Maduke, Nkomboni, Lungisani, Julubati, Taka, Fofo, Ntubusi, Dina, Mhlanagano, Makutula, Sikwili, Sihubela, Konje, Ndhlalambi, Tshihila, Lozi, Mfana, Mtwalo, Manxiweni, Elijah, Luto, Tumbeko, Dima, Sibope, Mnyama, Mavakatsha, Ntemba, Bayibili, Tshumi, Mabulugwe, Kubane, Ntonga, Mayika,, Bonyongo, Mkoswa, Maplanka, Vule, Lubengwa, Filimoni, Joni, Situta, Mcupi, Mahole, Mapolisa, Jahanyana, Mantiya, Batisani, Mbulaleni, Mkuzwa, Manyewu, Nyanga, Mziki, Tshovi, Macita, Ntengo, Zemizi, Manata, Keswa, Sijumani and Magidi.

Functions of the headman are all similar.

Headman Ndume

They are of the Maduma totem, and their praise name is Mtembuza. Ndume is the traditional name for the headmanship, and the name of the area is Hluwampondo. The headman is of the Ndebele tribe, though most of the people are Amakalanga. They speak Kalanga and Ndebele.

The headman is appointed traditionally. He is selected by the elders and must be approved by most of the people.

History

The first headman was Msalela, who was succeeded by his younger brother Hlamba. After Hlamba’s death, a man named Mate acted as regent for the son of Hlamba who predeceased him. Upon Mate’s death, Sipiwe, a grandson of Hlamba, became chief as his father had died, and it was at this time that the position of chief was reduced to headmanship. The heir of Hlamba Ndume was too young to assume the position, and until Ndume was appointed in 1956, a man called Mdaumbili Kopolo acted as headman. It is said the early incumbents served in the Amagogo regiment, but Hlamba served in the Siziba regiment while Mate was in the Imbizo.

This area is said to be the area of Lobengula’s cattle posts, and many of the present-day community members are said to be the descendants of the warriors who manned these cattle posts. There appear to be no major movements into or from the area. Few newcomers came on an individual basis.

Villages included Ndabanengi, Mtshenje, Visindaba, Veki, Mlele, Joni, Mahamba, Nsimbi, Ndawana, Mzimba, Mkubazi, Magunga, Mtsumbu, Weni, Nqaha, Nhlanganiso, Luti, Toni, Nditsha, Nyangazonke, Vumani, Keza, Pute John, Ngwenya, Nyanga, Magama, Jeremiah, Kavuvu, Masola, Tela, Mahlanza, Maswelimpahla, Dokotela, Lungu, Mdongo, Damane, Nyanga, Silobani, Mbikeni, Fakosi, Mapayilana, Zwelibi, Masala, Gwelo, Wili, Ntundu, Woda, Gomo, Paleni, Ramu, Jaha, Nkwayi, Nawu, Tshotsho, Bejile, Sipika, Qunswana, Kumbugwa, Sikaka, Sikhotshi, Jeye, Mzingwa, Madiya, Mangisi, Droli, Hala, Boyila, Makhohliso, Fololi, Tozo, Ntozonke, Nyamambi, Filisi, Sihambile, Dudu, Kondo, Sifungo, Ndoroli, Wodo, Danda, Luze, Mgotshwa, Mganga, Mbongwa, Ngalo, Kova, Sangweni, Joni, Tabayi, Guduza, Sihuge, Getshenge, Mabamba, Jani, Tshimudo, Mtandi, Weta, Madipa, Malikufa, Myengwa, Nkebelele, Kandawo, Matshatshata, Zaba, Hungwe, Mbono, Mayelane, Maliwa, Matsheya, Mbangwa, Zinqe, Bumo, Jobe, Bodweni, Tutu, Jesi, Dedede, Mzanywa, Ndume, Mali, Mnali and Nune.

Duties of the headmen are the same, and there is no boundary information.

CHIEF NGOYA

Communities of the Nqoya chieftainship are situated in the eastern section of Tsholotsho Tribal Trust Land. The chief’s area is relatively small, and the five communities are also small. They are from the Hadebe totem, and their praise name is Mtimukulu. Their traditional name of the chieftainship is Nqoya. There is no traditional name for the area. It is literally called eGwaai Reserve.

The chief is appointed from the senior house and must be installed with the popular acclamation of his followers.

History

Apart from the information that was provided by Mavolontiya Hadebe, who was installed chief on 1 February 1961, there is no authoritative data on the chieftainship. This is because the records were destroyed by fire in the offices.

The people are of mixed tribes, but the majority are Amakalanga. They had been living in the area at the time of the Ndebele occupation. Others had been incorporated into the various regiments, particularly the Hlati and Amagogo. The Ndebele section was based under this chieftainship when they lived further east in what is now European farmland. They were moved into this area as the land became alienated. The first ancestor of the chief was Magama. His father, Bukwele, had been a chief in Zululand. Magama was succeeded upon his death by his eldest son Nqoya, who was later succeeded by the present chief.

There are five headmen in this area, and these are: Bunu, Mloyiswa, Tshaka, Bikwane and Bankali.

Functions of the chief

He hears all matters from his area. The cases are first reported to the kraalhead, then to the headman until they reach the chief. If the cases are criminal in nature, the chief will then inform the authorities concerned. The chief is also responsible for land allocation, and he acts upon recommendation from the headman.

Headman Bunu

They are from the Moyo totem, and their praise name is Balule. No traditional name exists for the headmanship, and as a result they use the name of the incumbent. Most of the people in the area are Amakalanga. Bunu was appointed in 1947. His selection was based along traditional lines; he is the eldest son of the senior house and was installed with the approval of most of the community members.

History

The headmaship is traditional and has always been under the Nqoya chieftainship. The first incumbent was Ngobiwe, who was succeeded by his son Bunu. The father of the former Ntobi, his father Doko and his father Baluhlame are said to have been traditional “abapakati.”

Villages in the area include Pahlane, Mbijana and Kendenge. It is a very small community. Nevertheless, it is a separate entity and could not be attached to any of the neighbouring communities.

Headman Tshaka

They belong to the Dube totem, and their praise name is Mlambo. No traditional name is used for the headmanship. The area is referred to as the Tshaka area. The tribe is predominantly Kalanga. Headman Tshaka was appointed in 1945. He was selected by the former headman during his lifetime, as it was considered that none of the headman’s sons would be suitable. Appointment was supposed to be endorsed by the majority.

History

The first headman was Mazibisa, who was under the Matapula chieftainship at Nyamandlovu. With the movement of tribesmen from that district, a certain amount of reorganisation was necessary, and with the redefinition of chiefs’ boundaries, this headmanship was placed under Chief Nqoya in about 1929.

Villages in this area include Manzamahle, Lupindi, Mvundhlana, Mananzwa, Madona, Mbute, Lutiba, Emambanyeni, Ehampeni and Ebizeni.

No boundary description, and the functions of the headmen are like those of other headmen.

Headman Dikwane

They are of the Dube totem, and their praise name is Tembo. The headmanship is sometimes known as Mazibisa, although sometimes as Dikwane. The community has no traditional name but is referred to as Mazibisa and Dikwane. Most of the people are Abanyayi.

The headman is appointed on traditional lines, and normally the eldest son from the senior house is chosen.

History

The first known headman was Mazibisa, who served under Lobengula. His father Galabwe and grandfather Hadzirumwe lived in Zululand, and it is not certain what post, if any, he held. Mazibisa was a prominent member of the Imbogoto regiment stationed near Bulawayo. After the fall of the Ndebele, the headman who was then Mbono fled with his followers to the Nyamandlovu district under chief Mbambele Hlabangana. This chieftainship was later dissolved, and the group split, some people coming under Nqoya and others under Matapula.

Villages include Bule I, Bule II, Somgqibe, Siwila, Mloyi, Susumani and Mazibisa.

Headman Mloyiswa

They belong to the Ndhlovu totem, and their praise name is Emtombeni. No traditional name is used for the headmanship. Their area is called ka Mloyiswa.

Mloyiswa Ndhlovu was appointed in 1961. The appointment was based on the popularity of the headman. The selection of the headman was put to the tribesmen, and his nomination followed.

History

It is said the headmanship did not follow the normal way of succession. Dhliiso Sibanda was the first headman, and he was rejected by his people after some meddling with cattle. He was succeeded by Mbotshwa Tshuma, who ruled for some time before his death. The tribe then appointed Pingani Mpofu, who was later rejected by the people on the ground of senility. After Pingani, Sokisi Muda was selected and installed by Chief Nqoya, but he too was deposed shortly before Nqoya’s death. Then the tribe chose Mloyiswa Ndhlovu. The group has always been based under Chief Nqoya and in former times lived near the Gwaai river. With centralisation and the redefining of chiefs’ boundaries later, a certain amount of reshuffling and reorganisation happened. This led to the incorporation of some followers into the group who had formerly not been followers, and certain followers were required through necessity to redirect their allegiance to other traditional leaders.

The following villages were part of the area: Makulakusa, Kantshika, Cwalangamate, Empafeni, Hewu and Bayane.

No boundary description, and the functions of the headman match those of other headmen.

CHIEF TATEGULU

They belong to the Moyo totem, and their praise name is Ndeti. The traditional name of the chieftainship is Tategulu. This name is still used, but sometimes the chieftainship is referred to as Mswigana. The area they occupy is called Emababeni, but people normally call it kaMswigana. Ndebele and Kalanga are the common languages that are spoken in the area. The chief was selected following their tribal customs, and the people also must endorse him.

History

The original Kalanga members of this group lived in the area East of the Gwaai River. When Mzilikazi occupied Matabeleland, several skirmishes took place between his warriors and the Amakalanga under Tategulu. Eventually the Amakalanga were subdued and recognised Mzilikazi as their king. A short while later, Tategulu was recognised as chief by Mzilikazi, and the Nyoka impi was formed around this chief. Sometime later, a dispute arose between Chief Nguboyentsha, who reported certain members of Tategulu’s following to Lobengula, accusing them of witchcraft. With the subsequent flare-up, Tategulu’s people were moved to the Stanhope area. With the alienation of this area, the group moved between 1930 and 1932 to the area where they presently occupy.

There are four headmen under Chief Tategulu, and they are Hlama, Ngebe, Elija and Buka. All headmen belong to the same tribe as the chief except for Ngebe.

A considerable amount of resettlement has taken place, and many of the people now living in the area are not descendants of the original inhabitants, but have either been moved in from the areas that they formerly occupied or moved voluntarily. When this happened, they broke off previous ties with their traditional leaders and recognised the headman of the area in which they live, in addition to paying respect to Chief Tategulu.

Boundary

The area occupied by Chief Tategulu and his people is very flat and relatively featureless country with no hills or rivers, and there are no prominent geographical features by which to mark boundaries. However, the extent of the chief’s area is known merely by the pattern of settlement.

Functions of the chief

The usual pattern is followed where cases are referred to the kraalhead, then headman, and if not settled at that level they are referred to the chief. The chief refers appeals to the district commissioner.

Headman Ngebe

They belong to the Moyo totem, and their praise name is Tshongokwe. The traditional name for the headmanship is Ngebe. Most of the followers are either Abanyai or Amakalanga. Their area is also called kaNgebe. The people speak Ndebele and Kalanga. The headman is appointed with the approval of the majority. Selection is based on traditional lines. Mostly, the headman must be the eldest son of the senior house.

History

The first headman was Bule under Chief Mbambele of Nyamandhlovu. He was succeeded by Golotso, who was his eldest son by his senior wife. With the alienation of the area which they occupied, the group was forced to move into Chief Nqoya’s area. Golotso became ill, and in 1938 he passed on the headmanship to his eldest son Ngebe. Golotso died in 1941. Ngebe moved with his people from Chief Nqoya’s area to Chief Tategulu/Mswigana’s area. This was probably due to population pressure. He later took over some followers of deposed headman Dhlamini.

Villages in the area comprised of Mpuwulu, Nezhou, Somlota, Bemba, Mazibulala, Ntakwa, Makoni, Sibanjiba, Emhlabeni, Matemaganyu, Mangutana, Mapengula, Somandana, Xanxan, Majabane, Mpandamanzi, Mowonema, Esinangeni, Manguta, Tshiyakwakiwe, Mtampani, Ngepe, Vellem, Mabula, Makanyezi, Johannes, Joni, Sitina, Timoti, Pule, Njanji, Juwe, Mayiga, Mtshayeli, Sitwala, Mandanda, Nkomiyapi, Fayi, Tauzeni, Hweka, and Panyu.

Boundary

No prominent physical features exist upon which geographical boundaries can be based, and therefore the boundary of the community is known through the settlement pattern.

Functions of headman

The headman tries all civil cases and refers appeals to Chief Tategulu. He handles all land applications and then refers them to the chief.

Headman Nhlama

Their totem is Gumede and their praise name is Mhlahla. The traditional name of the headmanship is Nhlama. The people are originally Nguni, but some of the followers are mixed, comprising Ndebele and Kalanga. They speak Ndebele and Kalanga.

The headman is appointed by popular acclamation of the people.

History

The first known chief was Tshotsho, who was chief in Zululand. He was succeeded by Mbandakanya, who came to this country with Mzilikazi as a prominent member of the Mcijo regiment. He was succeeded by Mfakazana. The latter was later demoted by Lobengula for committing incest. As his son Bukwele was too young to take over the chieftainship, the headman Mahlatini acted as chief. When he died, his son Nqinambi was appointed as chief. By this time, the tribe had been split by Plumtree/ Tsholotsho boundary, and Bukwele was in the Plumtree district (Bukwele is an ancestor of Chief Nqoya). The remnant of this tribe then selected Nhlama as their headman in 1939. In 1942 they were moved to Tsholotsho district, and the following has grown into the present community. This has been made greater with the number of people moving into the area after being displaced because of the establishment of European farms.

Villages in this area include Mbiriya, Bumbu, Nketiwa, Mangoya, Butabubini, Kalane, Butshena, Nxuma, Dademjena, Tshibizina, Lubizi, Hangangwe, Manondweni, Ganga, Nakabindani, Nengombenonzi, Lupondo, Semahuru, Cuseculu, Tulamela, Folosi, Nengombeneshango, Nengonzwana, Nkosikazi, Tshakabanda, Dzokotsi, Tshomwina, Xoboholo, Sithezela,, Garia, Patelani, Mlonyeni, Nyepe, Luveve, Celimbuya, Mfundisi, Palalane, Gombalume, Ntunuka, Ngetu, Patelani, Mtshupuna, Matenje, Catshe, Nhlama, Makamisa, Badutshu, Sikobo, Habe, Mxotshwa, Guduza, Mnindwa, Matole, Dubinyika, Namu Khumalo and Mhanqwa.

Functions of headman are like those of other headmen.

Headman Elijah

They belong to the Dube totem, and their praise name is Bangali. Sometimes the name Mlingo is used to refer to the headmanship, although they also use Elijah. They belong to the Kalanga tribe, and there are also a considerable number of Abanyai. Their area is referred to as kaElijah. The headman was appointed by Chief Mswigana/Tategulu after the approval of the majority.

History

The first known headman was Zwalala, who was under Chief Tategulu. He was succeeded by his eldest son Magadelana, who was in turn succeeded by his eldest son Matshuka, who was later deposed by the government. As he had no grown children, his younger brother of the second house, David, was appointed headman. However, after a few years he resigned his post, and Elijah was then appointed in 1958. Originally the group formed part of the Nyoka regiment, and the history of movements of the people of that regiment is the history of this group of Chief Tategulu/Mswigana’s people.

Villages in this area include Ngoma, Nyamazana, Ngoku, Mhlatshwa, Tshitatshawa, Enkalange, Jalume, Sandawana, Sasedza, Ntulula, Manzamnyama, Mbahulana, Mabele, Sendhiwini, Manyezwa, Budhli, Mgodimasili, Emkayeni, Mloyi, Magili, Hasani, Dinabantu, Elijah, Hlomani, Nzula, Mahuzu, Masili, Manyezwa, Nhlandhlo, Bafana, Mkonto, Bulantaya, Manguza and Ngwamu.

Functions of the headman are like those of other headmen.

Headman Buka

They are of the Ndhlovu totem, and their praise name is Mbihe. No traditional name for the headmanship. The headman belongs to the Kalanga tribe, and some of his followers are Amakalanga with many Nanzwa people. Their area has no traditional name. Ndebele and Kalanga are the languages spoken in the area.

History

The first known headman was Pondo, a follower of the Bidi chieftainship. In 1937, he was moved to this area by the government and recognised as Chief Mahole (Chief Mswigana’s house). Later the chief gave him an area, and with the abolishment of the Mabanda headmanship, Pondo’s following was increased by members of this former headmanship. Subsequently, due to necessary re-adjustment and resettlement, certain of headman Magabelana’s people (Elijah) directed their allegiance to Pondo. When he died, his son refused the headmanship, and so a nephew, Tabalala, was appointed. He later chose to move from the area and settle in the western Gwaai area, and he forfeited his position, which was filled by Buka after he had been elected by the majority.

Villages in this area include Matole, Pondo, Panedzira, Garigari, Moyeni, Malindi, Hangapu, Mankonekazi, Zibunkululu, Zemande, Maqetuka, Jowa, Ngadzi, Zwemalapala, Mavakatsha, Nkindi, Mpande, Dina, Mazinyo, Butele, Mambuki, Malumbelu, Vemu, Matambo, Ngoye, Buka and Ndoyo.

No boundary provided, and the functions of headman are similar to those of other headmen.

CHIEF MATAPULA

They belong to the Tshuma totem, and their praise name is Ndeti. The chieftainship is called Matapula, though sometimes it is referred to as Sibamubamu, though not used often. They come from the Khumalo tribe, the highest-ranking house in the Ndebele nation. This was the house of Mzilikazi and Lobengula, and the chief designate is a direct descendant of these great Ndebele leaders.

Appointment of the chief was supposed to be endorsed by amahlabezulu, and the chief was chosen by elders and had to come from the senior house.

History

The first known chief was Somfulu Fuyana of the Inhlati regiment who controlled an area very close to the present-day Nyamandhlovu. The tribe moved from there in about 1914/1915, due to encroachment by the European farmers, and some moved to the Matobo district and the remainder moved to the area presently occupied. Sibamubamu, being a Khumalo, was a prominent man in the community but later decided to move to the Hwange or Zambezi area and left his son in charge of the local headman, Mpondozenyati, who was a respected follower of Khumalo. As was the custom with these old warriors, Sibamubamu was never seen again; presumably he subjected himself to self-imposed exile. When his son Matapula grew up, he was appointed chief, and the stepson of Mpondozenyati, Msunjwana, was appointed his headman. It is not customary for members of the Khumalo to accept the inferior appointments to the chieftainship, but the position was pressed upon Matapula.

Before the Ndebele influx into the area, the area was occupied by followers of Mambo. The two groups have lived in harmony ever since. No major movements into the area or from the area, but between 1940 and 1944 there was a large influx of people into the area who were displaced from their own areas, and they settled in Matapula’s area as families or groups.

Headman Mcetshwa

They belong to the Sibanda totem, and their praise name is Dawu. The headmanship is called Mcetshwa but sometimes as Nyanda. Most of the people are Amakalanga, though there are some Nguni, Mnanzwa and Baleya people. The common language is Ndebele.

History

Bandama was a “Qawe” when this group of the Ndebele were garrisoned at Nyamandhlovu. Little else is known of them. His son Nyanda was a headman under Sihuluhulu Mabena. They had some connection with the chieftainship presently held by Chief Thomas, but when the tribe split up in about 1931, the Mcetshwa group moved to Matapula’s area and became detached from the rest of the tribe who had moved elsewhere. After 1931, other groups feeling pressure of population moved into the area as it was relatively sparsely occupied; certain of these followers had been displaced from European farms.

Villages in the area include Bonyongo, Mcetshwa, Matemawule, Bangamakuni, Maloba, Luwilini, Egcekeni, Mdubeki, Sikume, Mawowoma, Lungisani, Mbuziwa, Sikale, Nkwalini, Mtegeli, Mahole, Capuka, Ntmbuyamayi, Sakapila, Sipepa, Mketwa, Mpindo, Mqoleni, Ntabakwa, Manyika, Tamhla, Silambapoba, Mapilisa, Mabunu, Nsonso, Nangwa, Magama, Ngalo, Mfazo, Mkukulwa, Manyika, Kefasi and Kiwa.

No boundary was provided, and the duties of the headman are the same with other headmen.

Headman Mahlaba/Mbanyana

They are of the Ncube totem, and their praise name is Debele. The traditional name of the headmanship is Mahlaba. Many of the people are Kalanga, and Ndebele is the common language that is spoken.

History

The first known headman in this area was Mpondozenyati, who was succeeded by his eldest son, Mahlaba. It is not clear who was the headman before Mpondozenyati, but it was during his time that Sibamubamu Khumalo passed through the area on his way to the Zambezi and left his son Matapula in the custody of the headman Mpondozenyati. It is not surprising, therefore, to note that when a ward is required for the Khumalo chieftainship, Mahlaba was chosen to act as chief for the young Khumalo, Neja, as his grandfather had done for Matapula. When Mahlaba was appointed to hold the chieftainship on behalf of Neja, Mbanayana was selected to fulfil the post in the interim.

Villages include Lahunjana, Mako, Habigisa, Tshinu, Manyenge, Jimila, Mapili, Mahlosi, Mbanyana, Tshayile, Vellem, Luwu, Tshabani, Maludulwane, Mantando, Nkomboni, Mbanyana, Mpande, Mahlaba, Matapula, Manzamuhle, Nkwizhu, Luou, Luhonja, Zabagwadi, Babayi, Sinoti, Matshe, Fana, Toyi, Balule and Tshingoma.

No boundary was provided, and the duties of the headman are like those of other headmen.

Headman Mavakatsha

They belong to the Sibanda totem, and their praise name is Edau. The people refer to the area as kaMavakatsha. They belong to the Mnyayai tribe, as do many of their people, although there are also many baKalanga.

The headman was appointed by tribal elders and was supposed to be endorsed by the rank and file of the tribe.

History

The first headman in this area was Punyukani Ndhlovu, who was succeeded by his son Mtsholo. This man was deposed, and George Masuku was selected by the people to fill the vacancy created by his deposition. His son Washington refused the position, and Mavakatsha was elected in 1962. This area was sparsely settled before 1936, in which year the main settlement took place. The first headman was appointed by the chief without reference to his people. He then allowed people to settle in the area under the control of Punyukani from the overcrowded areas of the area.

Villages include Qedajaha, Kapane, Kapanyana, Exojeni, Siwela, Ekoneni, Emvana, Bonke, Manzini, Simati, Malunguza, Mlozwi, Telani, Ngilazi, Malomo, Mahlatini, Jakalasi, Xabamude, Janisa, Tshayakuhle, Gwembgha, Zandile, Ngamo, Nganyana, Sihume, Fumabatshena, Manjelengwa, Mtshayeli, Pumula, Nsukamini, Mazwi, Mbilo, Sitambare, Vulashaba, Sikobasinadanka, Nyelesi, Ntulula, Diroli, Nkomo, Mavakatsha, Sankwenkweta, Mlaga, Sibotshwa, Mapolisa, Mazai, Ziga, Netwa, Mlisiwe and Maqutshu.

No boundary description and roles match other headmen.

Headman Mafilagula

They belong to the Sibanda totem and their praise name is Ejinbabwe. The traditional name of the headmanship is Mafilagula. The area has no traditional name. They belong to the Mnyayi tribe, but most of the people in this area are Kalanga and Banyai. They speak Ndebele.

The headman is appointed by elders but must be approved by the rank and file of the tribe.

History

The area was first settled in the time of Mafilagula, who was appointed in the time of Lobengula, as he was a faithful follower of Sibamubamu Khumalo and a royal elephant hunter. After he had been a headman for a few years, he decided to move away from the area, and he relinquished his post and a man named Tafuba Ncube was selected. When Ncube died, the headmanship was vested in Funda in 1952. It appears that the headmanship should have gone to Bayane, who was the father of Funda, but as he was living in the Shangani district, he was unable to take up the post, and it was vested in Funda.

The following villages made up the area: Funda, Somkaya, Vozheka, Bayibayi, Mlagisa, Mabandeni, Mapane, Mpinjwana, Mashake, Sipongweni, Mjumi, Nkunula, Mangwatu, Tshefutshefu, Tshifwembu, Manyolo, Madada, Gengele, Matikiti, Mfihlo, Peni, Simon, Makula, Mabulani, Nkau, Mazwane, Funda and Mabulana.

Boundary

This area occupies the extreme northeastern section of Matapula’s area, and it is conveniently cut off from the other areas by the main Victoria Falls-Bulawayo railway line. The boundaries on the north and east are formed by the Tribal Trust Land boundaries, with the railway line forming the base for this triangular-shaped area.

Source: National Archives S2929/5/2-3; 5-7.

Research conducted by Dr. Joshua Kumbani, an established academic in Archaeology who has lectured at a number of universities in South Africa, Spain, and Germany.

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Nkayi district is in Matabeleland North Province of Zimbabwe. It is located about 100km west of Kwekwe and 168km northeast of Bulawayo. Some sources say The name comes from a Tonga phrase meaning “where are you going”. The Nkayi district was made up of five chiefs and their various headmen. These chieftainships included Nkalakata, Tshugulu, Myinga Dagamela, Madhliwa and Sokobokobo.

CHIEF NKALAKATA

Their area is called Lujinga but the name was not commonly used because Nkalakata is preferred instead. No traditional name is used for the chieftainship, but they use the name of the incumbent. They speak Ndebele but other languages that are spoken in this area include Balozwi and Kalanga.

Appointment of the chief follows a traditional pattern. Primogeniture is followed and the next in line is generally selected by the elders of the clan and the nomination is then put to amahlabezulu, who must approve the nomination.

History

Chief Nkalakata’s ancestors originated from a tribe known as Lingwe and they came to then Rhodesia under Mzilikazi. Nkalakata’s grandfather Mletche Ndiweni was appointed chief by Mzilikazi and later was a chief under Lobengula. At that time Mletche lived in Bulawayo. Later he was removed with his following to Inyati district from which area the following was moved shortly after the death of Mletche. Nkomo, the son of Mletche succeeded his father and he died in the district in about 1920. He was then succeeded by his eldest son Nkalakata who was the last chief.

After the main influx of the tribe into the area around about 1920s there had been no significant moves into or away from the area of any great size. Some moved into the area on individual basis. It is noted that some Bananzwa moved into the district from Wankie but the details of the move are sketchy.

The only headman in the Nkalakata ilizwe is Nhlanganiso Msiza who controls a section of the ilizwe (country) which was allocated to him by the chief.

Boundary

The eastern boundary is formed by the Shangani River; the southern boundary is formed by the straight line passing between Kifa and Ndondeni villages and meets the western boundary at the borehole A49. The western boundary is then formed from that point by a straight line going northwards to Ngolovane store and in a north easterly direction to the staring point of the Shangani River.

Villages in the Nkalakata community include Pahlane Nyoni, Pitoli Moyo, Ayete Zimizodwa, Kayisa George, Pambano Ndhlovu, Zinyanya Mnyokeni, Ndondeni Msimanga, Mawela Tshuma, Mbanyana Mloyi, Mawewe Mvula, Timoti Mpofu, Siwodhlo Sibanda, Jeffrey Mabena, Mangungu, Mvulo Gumbo, Mguli Gumbo, Msementele Sikosana, Mjuluko Nxumalo, Mpalawali Mkwananzi, Sando Malaje Tshuma, Matshokoto, Ngqomondo, Mtiyabo, Sitokisi Ncube, Qinisela Ncube, Mazfisa Ndlovu, Msolwa Tshuma, Foloko Ncube, Mkalalwa and Mtserwana Mabena.

Functions of the chief

The normal pattern of procedure is followed with all matters; civil cases are referred from kraalheads to headman and to the chief except in the case of Nkalakata community where kraalheads report directly to the chief’s court.

Headman Nhlanganiso

No traditional name is used for the headmanship, but the name of the incumbent is used. The headman comes from the Nebele tribe. Majority of his people are Balozwi with large numbers of Kalanga and Amandebele. Ndebele is the common language that is spoken.

Nhlanganiso was appointed in 1958 He was installed by chief Nkalakata and his appointment met with the approval of the amahlabezulu.

History

When Nkomo was chief there was no headman operating in the area. The first headman was appointed by chief Nkalakata. Succession was as follows: Mufundisi Mabela, Mbulawa Mabela and Nhlanganiso Msiza. Mbulawa resigned the headmanship for personal reasons and Nhlanganiso was nominated by the chief and accepted by the people. Prior to his appointment he was living on Kenilworth Estate.

Villages under this community include Nhlanganiso, Pikinini Sibanda, Mtetwa, Mangisi, Simon, Zelusile, Johwane, Ngazimbi Dube, Madubeko, Masayiboko, Bobo, Mvinjwa James, Madubeko Nana, Cakile, Nduna, Mankabini Harry, Nkatazo, Nyumba, Ndhlolambi, Mbulawa Mabena, Shadreck, Siviko, Sikwama, Kopo Sixpence, Shurugwe Moyo, Makubisa Ncube, Mlobiseni, Nkatazo Bebe, Tutshana, Daniel, Saul Ndhlo, Ntulini Sibanda, Loni Ndabanengi, Kutshwa, Mubi, Maviyo, Mziyabantu, Solomon Mhlanga, Ndhluwake, Tinki Ndhlovu, Magodi Nkomazana, Mkifa Nyati, Sikopela, Fondo, Manxeba, Fude and Jinkilisi.

Boundary

The northern boundary of this community is common with the southern boundary of Nkalakata’s community and has already been described. The western boundary is formed by the straight-line to borehole A49 to the southern boundary of the tribal trust land as is the eastern boundary which is on the Shangan river.

There have been no large-scale movements into the area, the settlement has been static and most followers are said to have been born in the area. Some settlement on a small scale happened in the usual manner with people being removed from European farms.

Functions of the headman

Civil cases are referred to the headman by kraalheads. Appeals are referred to chief Nkalakata. In normal times the headman gives judgement and refers the parties to the chief for assessment and damages.

CHIEF TSHUGULU

The traditional name of the chieftainship is Tshugulu which is also the name of the area. The chief is from the Nguni tribe but most of his people are Ndebele speaking Balozwi. The chief is selected by the clan elders and is installed according to customary tradition.

History

The first chief was of the Mpoko isibongo or surname, but his name was not known to the informants. He was demoted during the reign of Lobenegula and Manondwana Tshabalala was installed as commander of the Ensunkeni regiment. At that time the regiment was near the site now called Bellevue.

After the rebellion, Tshugulu was installed by the then Rhodesian administration in preference to his elder brothers who had a prior claim after a show of loyalty. The tribe was moved under him to the Vizha Line Farm area of Inyati. They were later moved to Nkayi district in 1917. Tshugulu died in 1943 and his son Sihlangu was appointed and later deposed in 1956 by the government after being involved in stock theft. Headman Fanison Moyo was appointed acting chief until Nombolo was installed. The chief states that majority of his followers were born in this area, but a few have been moved in from European farms and they now recognise him as the chief.

Some of these followers are descendants of followers of Chief Tshugulu but had been left in the Inyati district and now finding themselves without a place to live have decided to attach themselves once more to the chiefdom in the tribal area.

There are 3 headmen in the Tshugulu area.

Boundary

The boundary commences in the southwest where the old Whiskey-Berman Road crosses the Gwampa river, which forms the southern Boundary of the tribal trust land and the area, the boundary stretches northwards along that road to a point where it meets the the road above the Lupane valley. From there it follows the north-easterly direction to the source of Tohwe river slightly east of borehole 141 and up the Tohwe to its confluence with Shangani river to the Godfrey Huggins bridge and then in a northeasterly direction past Mlota village to the main Kwekwe-Nesikwe road which it follows in a south-easterly direction to the boundary of the tribal trust land. From that point in goes to the direction of Shangani River, moves in a south-westerly direction to Ngolovane store and due south to borehole 158 on the Gwampe river which forms the southern boundary of the community.

Functions of the chief

He receives all cases from the headman and kraalheads. Appeals from the chief go the district commissioner.

Headman Mpande

There is no traditional name for the headmanship. The information was collected when Mpande Ngwenya was the headman. This headman was of Sutu /Sotho background, but most of his people are of the Lozwi and Ndebele construction. The common language in the area is Ndebele. The headman was appointed in 1941. His selection was based on primogeniture, and his nomination was approved by the elders of the clan.

History

The first headman was Maqueda and was appointed by chief Tshugulu when the tribe lived in the Inyati district. With the alienation of their area the tribe moved with the chief to this district between 1917 and 1925. When Maqueda became too old to hold the position of headman he passed it over to his son. Majority of inhabitants are traditional followers of the headmanship and there are also other people who have settled in this area from alienated European farms or from other overcrowded areas.

Villages found in this area include Lundi, Mlayo, Magazi, Bati, Lufu, Mdutshwa, Piyozi, Gotshela, Ndalima, Mfantiswa, Mluli, Mtatshelwa, Sidala, Mvulo, Hlupeki, Mvimbi, Siqenge, Duze, Elijah, Fiti, Mahligihligi, Joji, Tapela, Maqili, Mqayi, Sigangatsha, Ngome, Aroni, Magaya, Msogelwa, Mhanqwa, Giye, Nkosana, Mbulawa, Mnyengwa, Toyi, Majalimani, Indhluyagwabo, Gcekeni, Skeyi, Mguni, Mayika, Mantoni, Mbangwa, Nconywaa, Jobe, Nkomboni, Kefasi, Ndhlawu, Velile, Tshotsho, Sinukwa, Zalako, Vimba, Fayi, Mfigiselwa, Yona, Jeli, Samson, Mgidi and Nkanyezi.

Boundary

The southern boundary is formed by the Gwampa river, and the western boundary is formed by the Whiskey-Berman Road to a point where it is crossed by the Zenka Mission road. The road continues westwards towards Lupane valley. The road is followed in an easterly direction past Zenka pan to the point where it meets the old main road to Bulawayo, stretching in a north-easterly direction through Nkayi village to the Shangan river. It follows the Shangan river upstream to a point on the tribal trust land boundary on Beacon number 6. From this point the boundary comes back to Ngolovane store and due south to borehole number 158.

Functions of the headman

The normal pattern regarding judicial, land, developmental and other matters is followed in the usual way by headman Mpande who is the only man authorised in the community to perform these functions.

Headman Fanison

They are of the Moyo totem and their chidawo (isangelo) is Dewa. The name of the area is Engotsheni. The headman was from Lozwi group, and the majority of his followers are of the same tribe. There are also few Amandabele living in the area. They speak Sindebele.

Headman Fanison Moyo was appointed in 1942. He was appointed by the chief and accepted by the people. Succession was traditional. Fanison acted as a chief from 1956 to 1964 prior to the appointment of Nombolo to the chieftainship.

History

The first headman, Bakiwa was appointed by chief Tshugulu several years ago when they lived in the Inyati district near Ndumba. Most of the tribe followed Tshugulu when he was moved in 1912, but the residue remained behind with their headman that they continued to recognise. However, in 1944 he was moved with his followers to the Nkayi district and was given an area by the chief. At that time the area partly occupied, and much of the present-day community are people who have moved in from other overcrowded areas and have been given authority to settle by Headman Fanison Moyo.

Villages in this area include Ndabakiyitetwa, Jajela, Fiyodo, Zimende, Magundwane, Ndinda, Majalapi, Mapapo, Masiso, Ntandane, Mlota, Msongelwa, Falala, Sibomu, Mgwandiya, Hwayibetshu, Joe, Mavagatsha, Mfunda, Enock, Bandama, Salayedwa, Muti, Mlauli, Mangisi, Bafo and Mpabanga.

Boundary

The eastern boundary is formed by the tribal trust land boundary. The northern boundary is formed by the Que Que (now Kwekwe)- Nesikwe road to a point north east of Mlota village, from that point the boundary runs in a south-eastern direction to the Godfrey Huggins bridge. The southern boundary of this almost triangular shaped community is then formed by the Shangani River.

Functions of the headman

The normal procedure is followed with civil cases and other important matters, being channelled from kraalhead to headman to chief. In this community kraalheads have power to settle petty disputes but have no power to make awards. They merely have power of arbitration.

Headman Malindi

They belong to Sibanda totem and their isangelo is Dawuduna. The traditional name of this headmanship is Malindi, the name of the previous incumbent. There is no specific name for this area, people refer to it as isigaba sa ka Malindi. The headman is of the Ndebele tribe, but most of his people are Balozwe. Sindebele is the only language spoken in this area.

History

The people of this community were followers of chief Tategulu, who originally came from the Inyati area. When they were evicted from Inyati, they moved to Kenilworth estates and when evicted from there they followed Chief Tategulu to this area in 1919. Since that date the population has been swelled by numbers of people moving in from other overpopulated or alienated areas. There have been no large-scale movements either into or away from the area, though there has been a steady influx of people coming in on an individual basis.

Villages in this area include Sukanananda, Sibulala, Sitonko, Mangisis, Ntinta, Ndunusa, Tole, Joni, Msiteli, Mlingani, Zhende, Bena, Mante, Mkalelwa, Mloyi, Makhohliso, Toni, Mbotshwa, Buzumili, Tshila, Vayi, Njini, Gideon, Mpinda, Siperitsheni, Joni, Sindeya, Zwimba, Matshololozane, Simoni, Zulu, Kiwa (Jetu), Mkulunyelwa, Tobayile, Macici, Kafabi, Mpahalazabo, Mdutshwa, Liva, Makati, Budiya, Makuvu, Felafuti, Poto , Meja, Nduna, Josefa, Danyana, Mbulawa,Joshua, Moniwa, Beketemba, Mhlatshwa, Maqistsha, Mantini, Sibikwa, Mataga and Sinyombo.

Boundary

The southern boundary is formed by the Zenga Road between the old Bulawayo main road and the Whiskey-Berman Road. The western boundary is formed by the Whiskey-Berman Road to the source of Tohwe river east of borehole 141. The later river then forms the reminder of the boundary to the point which it meets Shangani River which then forms the northern boundary of the community. The eastern boundary is formed by the old Bulawayo-Nkayi Road.

Functions of headman

The usual pattern is followed except that in applications for land the headman is not consulted. The applicant approaches the kraalhead who has the power to settle the person in the community. The kraalhead reports the arrival of new settler within the community and the headman then informs the chief.

CHIEF DAGAMELA

They belong to the Sutu/Sotho tribe, but the bulk of his followers are Abanyubi. The traditional name of the chieftainship is Dagamela and the chief’s area is called Dagamela as well. Sindebele is the main language spoken.

Chief Myinga Ncube was appointed in 1940. Appointment follows the traditional custom and is met with approval of most rank and file of the tribe. Myinga was the second son of the second house. It is stated that the big house bore only daughters and that in the second house the Myinga’s brother died before he could be appointed.

History

Magonya was said to be a very prominent nyanga to Mzilikazi. His son Dagamela was appointed a chief by the early administration. He was succeeded by Myinga’s father Celambuya in 1917. After the death of Celambuya, Mabona Ncube acted as chief between 1925 and 1940 when Myinga was appointed.

Prior to their arrival in this district, the tribe moved from Bulawayo and lived at a place called E-Sipongweni. Later they moved to the vicinity of Kraemer Ranch and were then moved to Nkayi district. The area which they were settled in came under control of chief Madhliwa and as they were many of Madhliwa’s followers in the area, these people were required to direct their allegiance to Dagamela’s people were required to move to other districts as the area allocated to the chief was very small and could not accommodate all the people.

Boundary

The northern boundary of Dagamela’s area is Shangani River. The eastern boundary is on the Dolahali river, and the western boundary is formed by a straight line drawn from the source of Dolahali river to borehole number 30 and upwards along the Mkarati river to the Shangani. Chief Dagamela for some time has been casting his eyes across the Dolahali river to the area controlled by headman Manomano who falls under chief Madhliwa. Although Dagamela has no direct claim to this area feels that as he controls a small area, he should be given this additional piece of land. However chief Madhliwa is not prepared to part with this. In the west Dagamela claims the boundary does not run along the Mkarati river but that it should run along Mboyabambusi river. Although a few of Dagamela’s people do live west of Mkarati river, the chief cannot substantiate any claim to the extra piece of land.

Functions of the chief

The usual pattern of functional procedures is followed in this community.

Headman Komayanga

The traditional name of the headmanship is Komayanga. The area is called Dolahali after the Dolahali river and pans. The headman is Ndebele but most of the people are Abanyubi. They speak Sindebele.

Headman Phillip Mafu was appointed in 1956 but after a short while he left the district and abandoned the headmanship only to be brought back by the chief and reinstated in 1960. The succession of this headman was traditional, and he succeeded his father who was the previous mlisa/ headman. The people were consulted and the majority approved.

History

The first headman was Mkubu, who fell under chief Mtubani. He was succeeded by Komayanga who fell under chief Dagamela. Komayanaga was succeeded by his son Phillip Mafu. The history of this community is the same as that of the Dagamela chieftainship, the people have been moved to this area from Inyati district. The main move took place in 1947 but up until that time the people still recognised Dagamela as their chief and made journeys from Bubi to the area of chief Dagamela with their problems and civil cases for judgement. This area was small and some of the followers of Komayanga were required to move to other districts, particularly Lupane where many of them settled in the vicinity of Lake Alice.

Their villages included Mfazo, Fani, Manunguza, Mqalegi, Mnyengwa, Sibongo, Sabelo, Sesabo Mqobodi, Mabada, Kapeteni, Makanyezi, Nkwame, Melusi, Mzaca, Musa, Mcapo, Nzimende, Tshenke, Ndhlumbi, Masidonolo, Mpeto, Pinda, Hlanganiso, Matibini, Tshutshu, Mziwapansi, Febeni, Mutshato, Kimbi, Nyelenyele, Mangisi, Magazi, Kuseni, Isayi, Luwatila, Sifani and Ngwabi.

Boundary

The boundaries of this community are common with those of the chieftainship and have been described in the chief’s report.

Functions of Headman

All kraalheads take all their civil cases and all other problems to the headman prior going to the chief, but in some cases the kraalhead living near the chief are inclined to go directly to the chief, the motivating factor being the distance between their villages and that of the Headman and the relative nearness to the chief.

CHIEF MADHLIWA

They belong to the Khumalo totem and their chidawo/ isangelo is iZulukandabo (This was one of isangelo of Tshaka but there is no connection between Tshaka’s family and that of the Khumalo. The chief did not however give any other name, but this is not one of the recognised isangelo of the Khumalo isibongo). The traditional name of the chieftainship is Madhliwa. The area is generally referred to as Tshoko. The chief being a Khumalo comes from the aristocracy of the Abezansi of the Ndebele nation, but the majority of his people are of the Lozwi and Nyai tribes though there are few Amandebele in the area. They speak Sindebele.

The chief is appointed traditionally. Kuye Timothy was appointed in 1959. He was selected by the elders, and his instalment was approved of by most of the people.

History

The great-great father of chief Kuye Timothy was called Kisi who came to then Rhodesia with Mzilikazi. He was not a chief, being of royal blood it was not proper that he should hold his position but after the occupation of the son of Kisi named Tshoko was appointed chief of the Ngwanga, a minor tribe apparently by Colonel Carbutt, one of Rhodes’s early administrators, shortly after the Matebele war. Tshoko’s son, Madhliwa, took over the chieftainship from a regent called Dinsi in the 1920s and he was then succeeded by his son, Matshopo, upon his death between 1951 and 1952. Matshopo was removed from office in 1958 because of theft conviction and was succeeded by his young brother, Kuye.

It is said that Tshoko was removed with his followers from the vicinity of Bulawayo by the early administration and settled along the Shangani River. When Tshoko’s people arrived in the area they found it sparsely occupied by a few Balozwi who had been living in the area for some time.

In 1952 a large-scale movement of people from Filabusi and Fort Rixon districts was carried out by government to make way for alienated farms. The Filabusi people were settled in a single block at Setshanke and those from Fort Rixon were settled in the vicinity of Mateme.

Boundary

Chief Madhliwa’s area is the largest in the Nkayi district. Commencing in the southeastern corner, the boundary is formed by the tribal trust land boundary from point where it is crossed by the Kwekwe-Nesikwe road. From that point the boundary moves first in a northerly direction, then in an easterly and again northerly and then in a westerly to a point on Kana River slightly south of Kana mission near Ntubeni store. From this point the boundary leaves the tribal trust land boundary and moves in a south-easterly direction to the headwaters of the Nsaziyabana river. The boundary continues down and joins Gwamayaya river to its junction with Shangani River. It follows this river upstream in an easterly direction to its confluence with Dolahali river following a southerly direction through its source down to the Ridge Road, eastwards to a point where it is crossed by Whiskey-Berman Road. It goes north to the source of Tohwe river to its junction with Shangani River. The boundary stretches in an easterly direction upstream to Godfrey Huggins bridge to north eastwards across the bridge in a straight line through the bush to meet the Nesikwe road, after passing near Mlota village to exclude it in the Fanison community.

Functions of the chief are similar with other chiefs.

Headman Ngomambi

They are from Sibanda totem and Dawu is their isangelo/chidawo. The traditional name of the headmanship is Ngomambi. The name of the area is Sihlengene. The headman is of the Lozwi tribe although there are many Abanyai in their area. Sindebele is their language.

Appointment of the headman is by the chief and must be approved by most of the people.

History

The first headman was Gwetu Sibanda, followed by Ngomambi Sibanda and Kanagana Sibanda. Kanagana Sibanda was appointed in 1962. The core of the following fell under chief Tshoko and initially lived in the vicinity of Bulawayo however, with the removal of chief Tshoko and his people to this area, these people moved in with their chief. There were very few people living in the area at that time. In 1953 people who moved from Filabusi were settled in this area.

Villages include Dulini, Dununu, Mlobisi, Mapanda, Samiyeli, Gwende, Joni, Nkabi, Majaha, Pumba, Mazembe, Masalekaya, Sibangilizwe, Mbombo, Mhlauli, Mcingwa, Joni, Mabulala, Dikwa, Tom, Mapolisa, Hezekiah, Mtagati, Velenjeni, Sibuzane, Kobi, Malinganiso, Mkohlisi, Ndinisani, Nduna, Puce, Hojeni, Kumbi, Sikukuveve, Wilisoni, Msoqeli, Nkumbi, Mqayi, Mubi, Bafana, Hlahleni, Msila, Mafa, Sikobolo, Ndabayosozi, Mbengiwa, Komo, Nene, Masevenza, Makwanda, Veli, Melusi, Tshutshu, Mdutshulwa, Fitshane, Melusi, Macala, Maliwa, Nkosizali, Feya, Nondo, Sigwabila, Magama, Mohole, Tamsanqwa, Mkanyiso, Sauli, Majende, Wili, Majuta, Mapenduka, Sikomo, Sibalwa, Magzi, Sitolo, Kiwa, Mtoniselwa, Mbulala, Melugi, Madhlo, Ndukazabo, Mbulawa, Amosi, David, Mahlavlo, Mloyiswa, Josaya, Gwabile, Mazozombe, Humba, Mheyiswa, Mapano, Jeremiah, Madolo, Tuha and Mkutshulwa.

Boundary

This community is divided into two sections, that north of the Gwelo and that south of the Gwelo river. The boundary commences in the north of the Kana River which is on the boundary of the tribal trust land, the boundary runs southwards to the headwaters of the Gwelochena river which flows down to its confluence with Gwelo river. From that point the boundary runs in a westerly direction to the confluence of the Gwelo and Shangani rivers. The boundary then runs upstream at the Shangani to a point where Godfrey Huggins bridge crosses that river and then the boundary moves in north easterly direction to the main Kwekwe-Nesikwe road, by-passing Mlota village. The boundary then runs in a south-easterly direction along that road to the tribal trust land boundary. The tribal trust land then forms the eastern boundary of this community to a point where Gwelo river crosses the boundary, following Gwelo river to a point where the main road from Nkayi crosses the river at the bridge near Nesikwe. It goes northwards along the road and branches up towards borehole 195 which by-passes slightly to the east. The boundary then branches along the road which goes to the pools on the Nyage river. The boundary then moves northwards up the Nyage river to the boundary of the tribal trust land, which forms the northern boundary of this community.

Functions of the headman are like those of other headmen.

Headman Manguni

They belong to the Dhlodhlo clan. traditional name of the headmanship is Manguni. The name of the area is Ngwengwe. The headman is from a Nguni background. Majority of his people are Balozwi but the only language is Sindebele.

The headman was appointed traditionally by the chief and had to be approved by the people.

History

The succession of the headman has been as follows: The first headman was Sipanda Dhlodhlo, followed by Mzilobomvo Dhlodhlo, followed by Manguni Dhlodhlo and Ndayila Dhlodhlo who was appointed by 1960. The great-great grandfather of Ndayila Dhodhlo was Mgandane Dhlodhlo, the Induna yaMabuto (chief of the regiments). Mgandane was killed at Fort Victoria, and it is said that it was this action which precipitated the fighting which led ultimately to the downfall of Amandebele. Sipanda Dhlodhlo succeeded Mgandane and he in turn was succeeded by Mzilobomvo and then Manguni. During that time the people lived in the Bubi district, but in 1944 when the area was cut up for European farms, the tribe was moved to this district.

At that time Manguni was chief as has been his predecessors but later when they were moved to the Nkayi district the chieftainship was reduced to that of a headmanship and the following was placed under chief Tshoko (the Madhliwa chieftainship). It is said that when they moved into this district, the area was sparsely populated, but since those days large numbers of people have been moving in from the Essexvale and Fort Rixon districts by government.

Villages included George, Ofisi, Matshaya, Mgenelwa, Mfazo, Mlobisi, Sidumo, Mazitulela, Sidubi, Sipendhle, Masunduza, Mavagatsha, Mambowa, Siduwe, Nduna, Matayi, Mapalala, Makaza, Mbotshwa, Makisiwonke, Ndojelana, Sunduza, Sibanagani, Mangilazi, Maplazi, Makutu, Mfazo, Mkosana, Buncobi, Begitemba, Magundela, Bozane, Sheleni, Jani, Maqeda, Mabuto, Gazi, Ngame, Ziyabonga, Johane, Hlabati, Sibeya, Gibson, Dayi, Matulisa, Managanelwa, Hlupo, Mcetshwa, Sake, Masandhle, Fagosi, Mankota, Nduna, Mkulunyelwa, Jojo, Mbulawa, Mlingo, Tshitsha, Peter, Mxotshwa, Matsheni, Mativenga, Dudula, Chabangu, Bafana, Mbulawa, Rapa, Matamatisi, Matugutela, Johwane and Mbotshi.

Boundary

It commences on beacon 18 which marks the tribal trust land boundary in the extreme north astern corner, it follows the tribal trust land boundary through beacons 18 to 22 and to beacon 1. At this point the Gwelo river enters the tribal trust land, to the point where the road crosses at the bridge near Nesikwe. The boundary then runs up the road to pass slightly east of borehole 195 and eastwards along the road which goes to Nyage river. The Nyage river is then followed to the northern boundary of the tribal trust land which boundary forms the northern boundary of the community.

The traditional boundary of the area is said to be along Nyage river along its length between the northern boundary of the tribal trust land to the point where it enters the Gwelo river which then continues the boundary. However, the following villages which are on the western side of the Nyage come under the control of headman Manguni and are functional followers of the headman: Majuta, Mcinga, Sibuzani, Simanyiwa, Mavalandanda and Mlinga. The boundary described above, therefore is designed to represent the pattern allegiance towards headman Manguni and it is for this reason that the additional area boundary has been departed from.

Functions of the headman are similar with other headmen.

Headman Manomano

They are from the Mkoko clan and their isangelo or chaidawo of this group is Linda. The community does not have a traditional name for the headmanship. The history was documented during Manomano Mkoko’s headmanship and they use the name of the incumbent. The area is called Dolahali. The headman was from Sutu/Sotho background, though his people are mainly Abalozwi. They speak Sindebele. Manomano Mkoko thinks he was appointed in 1914. Appointment follows the tradition where the chief appoints and the people must approve the headman.

History

The succession was as follows: Silo Mkoko followed by Manamano Mkoko. The father of Silo was Qaqa Mkoko, though a prominent man during the days of Lobengula was never a headman. His son Silo was the first headman and was appointed shortly after the rebellion. The basis of his selection is unknown, but it was probably because he created a favourable impression with the early administration. When he died, he was succeeded by his son. In 1927 the people were moved from the Bubi district where they had been living since the days of the rebellion and were moved to the present area under chief Tshoko. Additions to the community have been made by people coming in from outside areas.

Villages included Manqobo, Ndilitshi, Pahlane, Maluza, Mkulunyelwa, Malandu, Siviko, Mzanywa, Mnukwa, Mandane, Bejile, Ndhluyokufa, Majalimani, Jombolo, Managatsha, Mbulawa, Nkatazo, Ziwandiya, Mkuluyabo, Magangeni, Ndhleko, Joel, Hali, Ntozima, Pau, Mtoniselwa, Tiki, Tina, Solomon, Fani, Tole, Balindi, Balu, Sitolo, Mambili, Samson, Gomoyi, Mampali, Tanda, Dambuza, Amos, Mhlatshwa, Nkanyezi, Keyi, Enoki, Nkulumo, Mcupi, Albert, Nevana, Tiyo, Hlekisa and Taweni.

Boundary

The northern boundary is formed by the Shangani river, the eastern boundary is by Tohwe river from the point where it enters Shangani river south wards to its source from which point the boundary is formed by the imaginary line running through the bush to meet the Ridge road at a point where it is cut by the Whiskey-Berman road. The southern boundary then runs along the Ridge Road to a point which is directly south of the source of the Dolahali river. The western boundary runs in a straight line to the source of Dolahali river up to its junction with the Shangani River.

The functions of the headman are similar with other headmen.

Headman Sibangelana

There is no traditional name of this headmanship, but the name of the incumbent is used to call the headmanship. Their isangelo is Gadjaukwe. The name of the area is Gwamayaya after a river which forms one of the boundaries of this community. The headman is of the Kalanga tribe, most of his people are Balozwi though there is quite a Ndebele community.

Headman Sinangelana Ncube cannot remember when he was appointed by Mr Lewis who was the then District Commissioner. The headman was appointed by the administration when the post of the headman was created in this area. The headman states that after he was installed by the government his people were called together and accepted his appointment.

History

The first influx of the people into this area of the ancestors of the present community occurred shortly after the Matebele war when there were only few Balozwi living in the area. The area fell under the control of chief Tshoko (House of Madhliwa), and the headman of this area was Mdabambi Ngayo. Subsequently the government moved more people into the area and in particular a large group from Filabusi were moved in 1952. People from Fort Rixon were also moved into the area.

Villages include Majune, Ndzambi, Ngungunyane, Manondo, Josiyasi, Mabuka, Gotshi, Madojwa, Mtshliwete, Mtushuwete, Siswa, Masnago, Mteliswa, Mabedhla, Mkoto, Mhlatshwa, Bafo, Ngungunyane, Condo, Silindeni, Mabulantayi, Tole, Mapande, Sibangani, Mlapeli, Tshwapa, Malunguza, Amon, Mtetiswa, Mkatshwa, Macimbi, Bafana, Gayela, Madhlozi, Mkuze, Ntiya, Gwayimana, Mike, Tshela, Hlanganiso II, Kutshiwe, Matshingo, Wakufa, Senza, Matshaya, Zula, Mfundisi, Nconywa, Sikawu, Amoni, Mahamabesaka, Tubayi, Madindi, Hlanaganiso, Manyatelo, Nganga, Siqupati, Msongelwa, Vauntuba, Simbakuronga, Matewu, Mosi, Haga, Sitinini, Mbangwa, Jamu, Toyi, Ginyelitshe, Mabedhla, Mtintitwa, Kafa, Kangana and Kutshwa.

Boundary

The northern boundary is formed by the northern tribal trust land boundary; the eastern boundary is formed by a straight line running from Jackson’s store on the northern boundary to the headwaters of the Gwelochena river. The river then forms the eastern boundary to the point where it joins the Gwelo river which forms the southern boundary until it enters the Shangani River, which forms the boundary in the south until it is by the Gwamayaya river. The western boundary is formed by a straight line from Ntubeni store on the northern boundary to the headwaters of the Msaziyabana river until it is joined by Gwamayaya river. This river forms the remainder of the boundary until it enters Shangani River.

Functions of the headman are similar to other headmen.

CHIEF SIKOBOKOBO

The traditional name of the chieftainship is Sikobokobo. Their isangelo is Nkosi and their area is called Sikobokobo. The chief is from Nguni clan though most of his people are Lozwi which include Batonga, Abanyai and other groups. They speak Sindebele.

Chief Sikobokobo was appointed on the 1^st of January 1939. He was installed after selection through traditional means and was approved by rank and file of the tribe.

History

The group belong to the Nxumalo clan. Their succession was as follows: Somopo (Makwaziana) Nxumalo, followed by Sikobokobo Nxumalo and then Madhlisibanda Nxumalo.

The actual title of Somopo is not clear but he lived during the time of Lobengula. And was a prominent man though not in fact an induna. He allegedly led a section of the Mzinyati regiment in battle and was given a nickname of Magwazana, probably due tohis prowess with the spear. His son Skobokobo grew up with Lobengula and appeared to be a trusted man of the king. When he succeeded to his kingship, Lobengula placed Sikobokobo in charge of the Intunga cattle (milk cattle of the King). He had a command of the men who defended and were responsible for the cattle. These men were drawn from all regiments. Initially, Mhlangabeza, a half-brother of Lobengula, was the commander of these men, but Lobengula is said to have become suspicious of him and had him put to death, where upon Sikobokobo rose to supreme command.

Sikobokobo lived on the Mgusa river, and it was here that his son Madhlisibanda was born. Madhisibanda was a small herd boy during the rebellion. After the rebellion they were moved from the area to the Bubi district and the remainder moved to the Sikobokobo area. When chief Sikobokobo made his move to Nkayi district, he took with him Malambi, the father of Simbu as one of his headmen.

Boundary

The western boundary of the area is common with the tribal trust land boundary. It is formed by the southern boundary with Lupane district and eastwards to the point where it is crossed by the Whiskey-Berman Road which forms the eastern boundary to the point where it meets Ridge Road. It then goes northwards towards the Dolahali dam, along common boundary with chief Dagamela, past borehole 30, up along Mkarati river to Shangani River then across and up Gwamayaya river, up Nsaziyabama river to its headwaters in a straight-line to Ntubeni store. The northern boundary is common with the tribal trust land boundary to the starting point where it crosses the western boundary of the area.

Functions of the chief are similar with other chiefs.

Villages in this area include Yogo, Mfitshami, Sibona, Bunkane, Sizalobubi, Matibini, Mpabanga, Pasi, Majoqo, Nqigi, Fani, Manqinqi, Pando, Mkantsho, Memo, Hlamba, Manganga, Mabega, Shamu, Mtikitiva, Kezo, Kenane, Matuta, Sigilikiti, Vomo, Nyoniyelanga, Mawisa, Madoda, Kingi, Dopani, Madhliwa, Situpa, Noah, Mtangala, Mafohla, Mloyiswa, Pashu, Majoni, Kunga, Saloba and Njokonya.

Headman Sivalo

They belong to Mahlangu clan. Their traditional name of the headmanship is Sivalo and their isangelo/chidawo is Magodonga. They are Sutu/Sotho though most of the people are Lozwi. They speak Sindebele.

History

The following is the history of succession: Makodoma Mahlangu, followed by Mveleleni Mahlangu, followed by Sivalo Mahlangu, succeeded by Mleke Mahlangu, and then Solomon Mahlangu who was appointed in 1940 and later demoted and then reinstated in 1961.

According to headman Solomon, Makodoma was living in the Transvaal when Mzilikazi conquered his people and absorbed them into the Ndebele nation. Mveleleni controlled the Gibixegu regiment and when Lobengula took over the kingship the leader of that regiment opposed Lobengula and was defeated in a skirmish which took place, and returned to the Transvaal. Sivalo was a youth and remained behind. When he grew up, he was appointed by Lobengula.

Villages included Solomon, Fantiswa, Njini, Mkumbi, Mawale, Pahlane, Sinjani, Mzanywa, Malima, Bafana, Mbizwo, Njimba, Magodi, Gamulani, Nene, Ngwenya, Jeche, Mqandiswa, Jojo, Velinyama, Mafeni, Matumo, Sayimoni, Pita, Mdutshwa, Mlungisi, Magaya, Ntulini, Hlabati, Givu, Macala, Ndondela, Mahlwayi, Sicino, Ndabezimbi, Sengama, Chanohaza,Sibulawayini, Mhlegwa, Simtenka, Kulumo, Msweli, Honapi, Maluzo, Jonatayi, Mchoni, Machoko, Gwamu, Zebuloni, Maluba, John, Mkuzwa and Sawa.

Boundary

The northern boundary is common with the tribal trust land boundary and runs from a point slightly east of Mampisi village to the western boundary of the tribal trust land which forms the boundary down as the Shangani River which forms the southern boundary. The eastern boundary passes through borehole 14 in a northerly direction past Sataga dam on to the tribal trust land boundary to the north.

Headman Simbo

There is no traditional name for the headmanship and they use the name of the incumbent. The name of the area is Bodaboda. The headman is of Nguni origin. They speak Sindebele.

Simbo Sitsha was appointed in 1939 by Mr Lewis who was the Native Commissioner. The appointment followed the traditional pattern and was installed by tribal elders and approved by amahlabezulu.

History

Succession was like this: Maxwaya Sitsha, followed by Kwabiti Sitsha, followed by Malandu Sitsha, succeeded by Fezela Sitsha (acting) and Simbo Sitsha.

Very little is known about Maxwaya. Kwabiti was appointed by Lobengula and succeeded by Sikobokobo when he died who acted as a regent until Malandu took over. He was appointed while they were living in Bubi. Malandu died in 1918 and his younger brother Fezela took over for Simbo until he came of age. They were then moved to Gwitshi area now part of Nkalakata by the government in 1928 and lived there until 1945. In 1945 they were moved from this area to the present area.

Villages include Ngazula, Batshazwa, Ngani, Ginviletshi, Makupe, Mabeka, Mcelwa, Tshili, Matshumi, Mhanqwa, Nkalakata, Matoba, Moses, Masoja, Bambomba, Dwaleni, Yona, Mbunde, Malomo, Ganka, Paul, Aroni, Mcemo, Sikulwa, Kati, Loyiswayo, Josef, Simayi, Boyi, Mazitulela, John, Midzi, Ntsuku, Mdinga, Samson, Dubuya, Luti, Madoda, Sivelani, Pahlane, Melusi, Mkulunyelwa, Tiki, Noto, Ngolovana, Uzwenjani, Jowane, Paul, Davd, Faroni, Sindabantu, Kaniso, Dubula, Pate, Mancitshana, Mapiti, Mhangi, Kutshwa, Hlugano, Mgezelwa, Gwangwaba, Daniel, Sihubayezi, Njini, Kutshwa and Mlungisi Moyo.

Boundary

The northern boundary is formed by Shangani River between its junction with Bodaboda river to the west and Mkarati river to the east. The western boundary commences on the Mbuma road. The southern boundary is formed by the Ridge Road between borehole 224L and a point due south of the corner beacon of Phillip communities which is in the bush and difficult to describe. The boundary then stretches through the bush slightly east of Dolahali dam and past borehole 30 up Mkarati river to its junction with the Shangani River.

Functions of the headman are similar with other headmen.

Headman Majaha

They belong to Moyo totem and their isangelo/chidawo is Babayane. Their traditional name is Majaha. They are of the Kalanga tribe, but majority of the people are Lozwi. Their area is called Gwampa. They speak Isindebele. The headman is appointed by the chief and rank and file of the tribe must approve.

History

Headman Majaha Moyo is the first headman to be installed by chief Sikobokobo. His father was a close and faithful follower of chief Sikobokobo and it is possibly for this reason that Majaha was selected. The history of this community is the same as the history of the Sikobokobo people. The main influx of people into the district occurred when Sikobokobo was moved from Bubi to this area. Some people moved in from alienated farmlands.

Villages in this area include Nhlamba, Mhlotshana, Diba, Manxiweni, Mlefu, Mpompi, Mabongani, Madhlaluba, Mabolo, Mahotsha, Tshipisa, Beni, Mosi, Mangoye, Mtelisi, Mpande, Mhanqa, Ndube, Nhlantato, Tshopi, Mazeza, Sinoti, Mlazo, Mpopoma, Ndhlewembi, Boyi, Mzwipansi, Peter, Bafana, Kupukani, Sitanda, Mawidini, Mayolo, Macala, Sidindi, Msali, Ganyu, Ngcekeza, Ndabanengi, Kingi, Mabayi, Sasotsha, Mbizo, Pulanki, Dube, Moses, Nhlalambi, Nkonande, Ntsuku, Vayi, Elijah, Mlume, Muti, Dumezweni and Mhanqwa.

Boundary

The southern boundary is common with the tribal trust land boundary between Lupane district and the point where it crosses Whiskey-Berman Road. The later road forms the eastern boundary, and the northern boundary follows the Buma Ridge Road to the point where it crosses the Whiskey-Berman Road to a point north of borehole 224L. The boundary then moves due south to Lupane district boundary directly opposite borehole 17. From that point the boundary moves through Mgarapansi Mpagama dam. The boundary then moves due south to meet Lupane district boundary.

Functions of headman are similar to other headmen.

Headman Sigwangombe

Their totem is Bebe and their isangelo is Zinda. The traditional name for headmanship is Singwangombe. They are Venda tribe, but majority of the people are Lozwi. They speak Sindebele. Some speak Tonga in their homes.

Headman Mankambiri Bebe was appointed in 1941 by the chief when he created this new post. His appointment was approved by majority of the people.

History

The people have always been followers of chief Sikobokobo and came to the area shortly after rebellion when the chief was moved here with his people. The only large group of people to be moved into area was that of the people who were moved from the Filabusi district in 1953. Other people moved into the area on individual basis when the areas they occupied became occupied by European farmers.

Villages included Mhlatshwa, Ncwadi, Mtshangana, Majoni, Zimende, Mhonqo, England, Njanji, Mloyiswa, Mazole, Toweni, Magwayi, Benyu, Manene, Sitini, Kini, Yuta, Mdutshwa, Sideni, Albert, Busumani, Bandama, Mbangiso, Mahlumhlopi, Mshazi, Mquma, Tandabantu, Nanali, Damu, Sikota, Gibi, Madoda, Makulumo, Mandwandwa, Mlunjwa, Kutshwa, Tshagu, Gwaziwa, Bunzsi, Poyiseni, Mabega, Mapopo, Ketewe and Makamisa.

Boundary

The boundary commences at the Shangani River; the western boundary is formed by a line running along the tribal trust land boundary to a point approximately 1 mile south of the Lupane Valley. The boundary then moves eastwards to a point due south of Mgarapanzi Mpagana dam, from which point the boundary moves northwards up to that dam and eastwards along Lupane valley to a points north of borehole 17. The boundary then moves to a point slightly west of Simbo village where the boundary moves eastwards to join Bodaboda river which it follows to its junction with the Shangani River. From this point the Shangani River is followed in a westerly direction to the starting point to form the northern boundary of the community.

Source: National Archives 2929/5/2-3;5-7.

Research conducted by Dr. Joshua Kumbani, an established academic in Archaeology who has lectured at a number of universities in South Africa, Spain, and Germany.

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The Murehwa district was historically organized into four Tribal Trust Lands: Mangwende, Uzumba, Maramba, and Pfungwe. Within Mangwende Tribal Trust Land, authority is held by Chief Mangwende, under whom serve Headmen Zihute, Mushaninga, and Mukarakate, all members of the VaNowe tribe. Headmen Muchagoneyi and Neweyembwa were recognised as vatorwa, or outsiders to the tribe.

Uzumba Tribal Trust Land falls under Chief Nyajina, whose subordinate headmen — David, Muskwe, and Chimaga — belong to the royal lineage of the VaZumba people.

Maramba Tribal Trust Land is governed by Chief Chirinda, supported by Headman Mananganutse, who belongs to a distinct clan. Beneath the headman is a further tier of authority known as masadunhu, or vachinda — the royal houses.

Pfungwe Tribal Trust Land is led by Chief Chitsungo, with Headmen Chiunze and Karamba serving beneath him.

CHIEF MANGWENDE

The Mangwende lineage carries the Moyo totem, with the chidawo Muzukuru, and belongs to the Nhowe tribe. Their language is chiZezuru.

Origins Tradition holds that this tribe migrated from the Bindura area into the Murehwa district, eventually settling north of VaRozvi territory. A conflict arose with the VaRozvi despite warnings carried by the tribe’s sacred horn, Tondowa; it is said the horn subsequently vanished and has never been recovered. The Mangwende lineage came to recognise VaRozvi paramouncy and maintains a claim to distant kinship with them — a connection some consider significant given the shared Moyo totem. The chidawo Muzukuru is understood to signify a subordinate standing within that relationship.

Communities within this chiefdom include Zihute, Mushaninga, Mukarakate, Neweyembwa, and Muchagoneyi.

Genealogy The line of succession begins with Gatsi, followed in turn by Dandara, Rota, Zemura, Hundungu, Montani, Katsingautse, Mungate, Katerere, Munhuwepayi, and Enoch. This record was provided by Enoch Mangwende.

Role of the Chief The chief’s court convenes daily, with the vachinda assisting in the adjudication of cases. The chief additionally holds land authority over the chiefdom.

Headman Zihute

The people under Headman Zihute share the Moyo totem, the chidawo Muzukuru, and belong to the Nowe tribe, speaking chiZezuru. Their area is known as Tsokoto. The headman is appointed by Chief Mangwende based on popular acclaim, with succession following a collateral line.

Villages under this headmanship include: Bute, Chari Madziya, Chidakwa, Chikomo, Chikuwira, Chingono, Choruwa Mutenga, Chitongo, Dizha, Gandiwa, Gowera, Hakata, Jakopo, Madanaga, Makwengura, Masinago, Muchemwa, Mungofa, Musakwa, Nazalo Jam, Ngwena, Nyamburi, Runganga, Takawira I, Tama, Zemura, and Zwomuya.

No specific boundary description was recorded; reference should instead be made to the accompanying map.

Headman Muchagoneyi

This community carries the Nhari totem and the chidawo Nyandoro, with additional praise names Masvisva and Mukombwe. They belong to the Zezuru tribe, and their area is called Beta. The headman is appointed jointly by Chief Mangwende and the clansmen, with succession passing collaterally.

Genealogy The first headman was Bango, son of Mombeyarara, succeeded by Muchagoneyi, who was appointed in April 1947 by Chief Mangwende.

Origins The Muchagoneyi clan traces its roots to Nyandoro and settled in the district generations ago. When Munhuwepayi created the area’s headmanships, he appointed Bango to represent the people of Beta village, many of whom belong to the Nhari Nyandoro lineage. Following Bango’s death, Muchagoneyi succeeded him — a transition regarded locally as irregular, as it appeared to bypass an entire generation in the line of succession. Local accounts suggest that Munhuwepayi Mangwende favoured Muchagoneyi for having built him a European-style house, and bestowed the headmanship on him in return.

Boundary Historically, the area’s boundary followed the Shavanowe River to its confluence with the Nyaguwe River. At the community’s request, this was later revised to run north-eastward from Ngomaremowa Hill to the Chivake River, continuing to the main road before returning to the Shavanowe River.

Villages in this area include: Bango, Chakavarika, Chiguma, Chigombe, Chikwerekwere, Chinyuku, Chikowanyanga, Dombodzvuku, Guveya, Kadzviti, Machakaire, Magwenzi, Manjonjo, Marufu Musekiwa, Mateko, Mavarume II, Monyera, Muchagoneyi, Mukurazhizha, Mushaki, Mutize, Muza, Netsai, Nyamutumbu, Nzungu, Ruzvidzo, Shambare, Tayengwa, Zengenene, Zinomwe, and Choto.

Role of the Headman The headman adjudicates all cases originating from his kraals, with the exception of those from Gororo, Muzembe, and Dombodzvuku and their affiliated communities. He additionally holds land authority over the area.

Headman Mukarakate

This community belongs to the Moyo clan, carries the chidawo Muzukuru, and is part of the Nowe tribe, speaking chiZezuru. Their area is known as Bokoto. The headman is appointed by the chief together with the clansmen, and succession is collateral; the community does not maintain a svikiro to guide the appointment process.

Genealogy The lineage begins with Mahokorefu, whose sons were Sakubvunza and Nhuta. From Sakubvunza descended Gatsi and Mushayavanhu. The Gatsi branch continued through Rota, Hundungu, Zinyemba, and Mupezeni, while the Mushayavanhu branch continued through Zemura, Sakutukwa, Chiwiyu, and Tande. Within the Gatsi line, Hundungu was followed by Katsingautse, Mungate, Muchemwa, and Gukwe; Muchemwa was in turn followed by Munhuwepayi, then Enoch, then Gomba. Within the Mushayavanhu line, Zemura was followed by Motani, then Katerere and Mukarakate; Katerere was followed by Chibanda, while Jeffry followed Mukarakate.

Villages in this community include: Bere, Chibanda, Chikono, Chirimudombo, Chiwara, Gomwe, Gudo, Gwandure, Jokomu, Kapasura, Kasirowori, Kwinjo, Makunde, Manyange, Mapfumo, Mataranyika, Mavurume, Mujuru, Mukarakate, Mukusha, Musungwa, Ndoro, Nyangwizo, Nyazema, Shangwa, Tendenguwo, Zvawanda, Chetsanga, Chiguri, Chirasikwa, Chirwanemuka, Donzwa, Gosho, Gumbanjera, Huni, Kanuwa, Kapita, Kusangaya, Mahute, Mangwena, Maparura, Marumisa, Matunike, Mubvumbe, Mukara, Mukombero, Murewa, Mutandagawi, Nhende, Nyamapfeni, Sakutukwa, Tapera, and Zhakata.

Role of the Headman Cases are received from all listed villages, with court convening on Tuesdays. Appeals proceed to Chief Mangwende, and all cases are prepared and forwarded to the chief for formal recording.

Headman Neweyembwa

This community holds the Shiri totem, the chidawo Simbirori, with additional praise names Zenda and Hungwe. The headman is appointed by Chief Mangwende and the clansmen based on popular acclaim; the community does not maintain a svikiro to guide leadership selection.

Origins This group originated in the northeast and migrated toward Shabani before returning and settling near Bindura, where they formed an association with the VaNowe. They are understood to have migrated from Bindura alongside the VaNowe when the latter moved into the Murehwa district.

Villages in this area include: Bere Gotora, Bvekerwa, Chingwaru, Chinyani, Chipore, Dandara, Duku, Dzwari, Gogodo, Guveya II, Hunda, Jaji, Kambarami, Kamuruko, Kache, Madamombe, Mairosi, Marongedza, Masaka, Matena, Mavura, Mureki, Mudzamba, Munanga Makore, Meneno, Munjukuya, Mushawatu, Musoni, Matawu II, Bopoto, Chamunorwa, Chingwaru, Chinzara, Chiweshe, Devi, Dzapasi, Gatsi, Goto II, Guzha, Huni II, Jonga, Kambuwa, Kaseke Maritini, Kurida, Madeyi, Makuna, Marozva, Matara, Matidena, Mhembere II, Mubayiwa, Mudzindi, Munawa, Munetsi Madamombe, Mukwati, Matawu, Mutimbanyoka, Nemukuyu, Ngoshi, Nyamadzawo, Nyamayaro, Chidakwa, Simon, Tanda, Tarwireyi, Neweyembgwa, Ngwerume, Nyamande, Sadza, Shoniwa, Sirewu, Trauwinga II, and Tsiga.

Role of the Headman Cases are received from the villages listed above, with court convening on any day. Appeals proceed to Chief Mangwende. The headman adjudicates only minor matters at his own court, referring other cases to the chief.

Headman Mushaninga

This community carries the Moyo totem, the chidawo Muzukuru, and additional praise names Gono and Mukombwe. They belong to the Nowe tribe and speak chiZezuru. Their area is known as Rota, or Chamachinda.

Appointment The headman is selected by the tribe and confirmed by the elders, based on popular acclaim, with collateral succession. The community does not maintain a svikiro for leadership selection.

Movements A group migrated from Rusape and Maungwe, led notably by Dzimati Furusa. Separately, several villages formerly under Mushaninga’s authority — Marembo, Zangeneni, Dombodzvuku, Mushinga, Madove, Choto, and Chikwerekwere — now fall under Headman Muchagoneyi, owing to geographic proximity.

Villages under Headman Mushaninga include: Bosha, Chakanyuka, Chaza (Rwofa), Chidawaya, Chikukwa, Chinoyi, Chiruwa Mpesi, Chiwurunga, Chivunga, Dzimati, Gezi, Gororo, Jambgwa, Kadzere, Kwindima, Mangumba, Marembo, Maruta, Matamba, Mavunga, Chadenga, Chari Chitsiga, Chibvongodze, Chihumbire, Chimani, Chiremba, Chitsaga, Chiviya, Darangwa, Gahadzikwa, Gomba, Goto, Jaure, Kambanje, Makuwaza, Mapanga, Marimbo, Masarawure, Mawodza, Mungai, Mushaninga, Mushore, Muziwi, Nehumba, Nhawurwa, Nyakurerwa, Soka, Tapfumaneyi, Zuwa, Mushawi, Muzanenamo, Nawu, Ngundu, Nhira, Rota, Takawira, Tsono, and Chidiya.

Role of the Headman Cases are received from all listed kraals, with court convening on any day, though Mondays are reserved for sittings at the Chief’s court. Appeals proceed to Chief Mangwende. Only minor matters are heard by the headman, with all others tried at Chief Mangwende’s court.

CHIEF NYAJINA

This lineage carries the Soko totem, the chidawo Nyadawa, with additional praise names Chirombo and Zinyemba. Their area is known as Uzumba, and they speak chiZumba. Succession follows a collateral line, and the community maintains a svikiro to assist in leadership selection.

Origins Tradition recounts that Nyanhewe was known to kill his male children at birth. One of his wives, however, fled with her infant son, Nhahuma, returning to her own people in Nyombgwe, within the Kandeya Tribal Trust Land in Mount Darwin — the traditional home of Chief Dotito. Upon reaching adulthood, Nhahuma returned to Uzumba with his mother, concealing their identity. They were granted land by the ruling chief and established a village there. Once complete, Chief Nyanhewe was invited to a thanksgiving feast, during which Nhahuma’s mother disclosed their true identity. Fearing that his son had arrived with an army, Nyanhewe gathered his wives and associates and withdrew to a cave on Dakanya Hill, where the group consumed a fatal poison. The following day, Nhahuma discovered the party, all of whom had died.

Nyambudzi is said to have declined the chieftainship prior to his father’s death, choosing instead the ceremonial role of “sharer of the meat.” Kanodzirasa and his descendants were reportedly barred permanently from succession by the spirit medium after Kanodzirasa attempted to seize power irregularly following Chikuwe’s death, leading a force from Pfungwe against Chikuwe’s house and driving them into Budya territory in Mutoko, from which they later returned once Manyika was installed as chief.

No migration legend from other regions is recorded, though a loose association with the Mutoko area persists. The tribe is said to originate from Chavazumba Hill, near Mashambanhaka School — a site noted for a blow hole believed to hold mystical significance.

Villages in the Muskwe area include: Badze, Chigayo, Chimbgwanda, Denga, Johani, Kadzinga, Kanotangudza, Kasambarare, Katsande, Makuwi, Manyika, Marongo, Mbengeni, Mugabe, Muru, Muskwe, Muzengeza, Nyamayaro, Nyamhuru, Sori, Tamutsa, Taruwinga, Chidodo, Chikoto, Chiwure, Fero, Kachombo, Kamusisi, Karimbika, Katiyo, Kazingisi, Mangawa, Manyika II, Matuku, Mira, Munyukwi, Musani I, Mutarimanja, Makiwa II, Nyamukondiwa, Rinemota, Soti, and Tauro.

The Chipfiyamiti clan claims a substantial portion of Uzumba and maintains that it operated as an independent chiefdom until its last incumbent’s death in 1957. The clan was never formally recognised by the government, having reportedly been outmanoeuvred by Djoga Nyajina.

Boundary To the north, the chiefdom borders Maramba Tribal Trust Land along the Shamba and Masiyandima streams. To the east, it borders European farms and the Chitowa African Purchase Area along the Nyadiri and Nyatenga rivers. To the south, it borders the Chitowa African Purchase Area and European farms along the Nyaitenga River. To the west and south, it borders Mangwende Tribal Trust Land along the Muhumi River and European farms along the Nyaguwe and Mazowe rivers.

Role of the Chief Cases from the Tribal Trust Land are routed through the relevant headman before reaching the chief, with the exception of Muskwe dunhu, which approaches the chief directly. Court convenes on Mondays, Wednesdays, and Fridays. Appeals are handled by the District Commissioner, with Kraalheads Mangava and Manyika serving as court assessors.

Genealogy The line of succession begins with Nyanhewe, followed by Nyahuma, Chikuwe, Kawoko, Nyajina, and Manyika. Manyika was succeeded by Chikoso, then Muskwe, Kanonadadu, Nyamukapa, and Kapita.

Headman David

This community carries the Soko totem, the chidawo Nyadawa, and additional praise names Zinyemba and Chirombo. They belong to the Zumba tribe, speaking chiZumba, and their area is known as Kawoko. The headman is selected by the people of the Kawoko house and formally appointed by the chief, with collateral succession.

Villages under Headman David include: Bulawa Ben, Chawawa, Chigubu, Chingwaru, Chipuriro, Chiudzingo, Chiwayi, Dyegora, Joho/Joe, Kamoti, Kamusewu, Kanyepi, Kasere, Kazuwa, Kwendambairi, Mashambanaka, Moswa, Muromba, Musora, Muyengwa, Nyamukapa, Gadaga, Chari II, Chidyamudungwe, Chikwere, Chipfiyamiti, Chisango, Chivinge, Dende, Funu, Kadange, Kamoto, Kamusuwa, Kapondoro, Katiyo II, Kondo, Madyagwawawa, Mondamapango, Mukanganise, Musani II, Mutanga, Moyoswiyi, and Zambure.

Role of the Headman Cases are received from the kraalheads listed above, with court convening on any day. Appeals proceed to Chief Nyajina.

Headman Chimaga

This community belongs to the Soko totem, with the chidawo Nyadawa, and forms part of the Zumba tribe, speaking chiZumba. Their area is called Magadu. The headman is selected through the mudzimu, with a svikiro assisting in leadership selection.

Origins This clan first settled near Gotokoto Hill, later moving to Rongwe-Rongwe Mountain, and subsequently to Chomupunga Hill, where the current headman resides.

Villages under Headman Chimaga include: Chaitezvi, Chari, Chigwerere, Chimaga, Chitimbe, Foto, Ganda, Gwashawanhu, Jaya, Kakowa, Kangara, Kapere, Machekera, Magaya, Mashanga, Matuku II, Mishi, Muchero, Mudzimbasekwa, Munemo, Mukwati, Mutemaringa, Mutize, Muzembe II, Namburo, Nenzou, Chakuwinga, Chidawa, Chikuwira, Chimina, Dumbura, Gahadzikwa, Gotora, Jaji, Kagwidzu, Kamucheka, Kanyasa, Machanze, Madziya, Magora, Marewa, Mbizi, Muchatuki, Muchekechi, Mukonzi, Mupanduki, Mutano, Mutengambiri, Muza II, Makiwa I, Ndiya, Nyanyiwa, Rakafa, Tafirenyika, Tambara, Teyani, Zvomuya I, Rimayi, Takawira II, Tendai, Zanga, and Zvomuya II.

Role of the Headman Cases are received from all kraals, with court convening daily. Appeals proceed to Chief Nyajina.

CHIEF CHIRINDA

This lineage carries the Nzou totem, the chidawo Mukotami, with praise names including Samanyanga, Maringa, and Mhukahuru. They belong to the Korekore tribe, and their area is known as Maramba. The chief is appointed by clan elders through consensus, supported by a svikiro. The tribe’s midzimu are Nemanguwe, Nomawuya, and Nyamakavi.

Genealogy The succession begins with Nemangowe, followed by Nemawuyo, Duri, Mutowe, Mudziviri, Gwati, Chirinda, Chisaya, and Dzungudza. A parallel middle branch runs from Mugango through Mukanagachiropa, Kacheche, then splits into Chinomana and Chibondo; Chinomana was followed by Chinangu and Chikomo, while Chibondo was followed by Chiutsi. A third branch begins with Nyahunzvi, followed by Buchu (possibly Bushu), then Svisiro.

Origins The tribe is said to have originated in the Mount Darwin area, with no notable migration legends recorded. Of the chiefdom’s four main families, three are eligible to inherit the chieftainship; the fourth, the Mangere family, is barred from succession by the midzimu due to the harsh rule of Nyanhewe from that line.

Headman Mananganutse and his followers moved into the area from Pfungwe. Other groups dispersed from this area to elsewhere: the Chitedzi to Uzumba, and Mondamapango and Konji to Madziva Tribal Trust Land in Shamva.

Role of the Chief Cases are received from all kraalheads; those within the headman’s jurisdiction are directed first to the headman, with appeals proceeding to the chief. Court convenes on Tuesdays and Fridays, with Tsiga and Erija serving as court assessors.

Villages in the Chirinda community include: Mangeri, Potaringa, Nyahungwe, Kagonda, Gandu, Chidyiramumba, Chikono, Chidziva, Togo, Pasipamire, Makaranu, Matongorere, and Makuwatsine.

Boundary To the north, the chiefdom borders Mananganutse’s territory. To the east, the boundary is the Nyadiri River. To the south, it borders Uzumba Tribal Trust Land along the Masiyandima stream and Shamva River. To the west, the boundary is the Mazowe River.

Headman Mananganutse

This community carries the Nzou totem, the chidawo Mukotami, and the praise name Samanyanga. They belong to the Korekore tribe, speak Korekore, and their area is known as Guyu.

Genealogy Detailed records are limited; the succession runs from Mukono to Kasindi, then Parichaduka, followed by Mananganutse.

Origins Oral history holds that upon the community’s arrival in this area, Chief Chinanga granted them the land. The group originally came from Pfungwe, tracing further origins to territory further north.

Villages in this area include: Chasaiya, Masango Chiweshe, Chichetu, Tsiga, Reza, Hodzi II, Mananganutse, Nhete, Chibundu, Mhako, Mushambi, Chimunhu, and Karara.

Boundary To the north, the area borders Pfungwe. To the east, the boundary is the Nyadiri River. To the south, it borders Chirinda’s territory. To the west, the boundary is the Mazowe River.

Role of the Headman Cases are received from the kraals, with court convening on Tuesdays and Fridays. Land authority rests with the chief, though matters are traditionally first directed to the headman.

CHIEF CHITSUNGO

This community belongs to the Pfungwe tribe, speaks chiPfungwe, and their area is named Pfungwe. The chief is selected by the people together with the Mhondoro, following collateral succession, with a svikiro assisting in leadership selection.

History Historical detail on the Chitsungo lineage derives from notes recorded by Mr. F.A. Marr, Native Commissioner, at a meeting held in the Pfungwe Reserve in August 1943. Chitsungo held the chieftainship at the time of occupation but died shortly thereafter. Chinyerere, followed by Mapika, led until approximately 1916. Jamari, also known as Chihota, was convicted of perjury in 1926 and died in prison soon after. Following Jamari’s conviction, Mutata — a headman unrelated to any of the four ruling houses — was appointed to act as chief and served in that capacity until his death in 1942.

According to the family tree, the succession begins with Chipanzwe, followed by Nyaruwe, Chitewe, Masveto, Chitsungo, and Chinyerere.

Villages in the Chitsungo community include: Chakupa, Chibundu, Chinyama, Chitaike, Chiwunye, Deke, Jaji, Jeke, Kademeteme, Karimatsenga, Chaparapata, Chidakwa, Chitiyo, Chiwapure, Damaba kushambe, Gurupira, Jamari, Jonasi, Kanamo, Katsamudanga, Kunditsungira, Munyangamura, Nyabaruro, Nyamudehondo, Nyanjera, Sose, Togarepi, Togo, Matimura, Maringa, Nyakusamwa, Nyandoro, Sanzu, Sosera, and Zunzanyika.

Boundary To the north, the chiefdom borders Mount Darwin district. To the east, it borders Mutoko district. To the south, it borders Maramba Tribal Trust Land. To the west, it borders Shamva and Mount Darwin districts.

Role of the Chief Cases are received from all kraals within the chief’s own area, along with appeals from Headmen Chiunze and Karamba. Further appeals proceed to the District Commissioner.

Headman Chiunze

This community carries the Nhari totem, the chidawo Munendoro, and the praise name Mutsonga. They belong to the Mapuka tribe, their area is known as Chipinda, and they speak chiKorekore. The headman is appointed by the chief and his people, with the Mhondoro approving the selection and a svikiro assisting in the process.

History This community originally migrated from Harahwa-Nyandoro into Mutoko district before finally settling in Pfungwe. Through marriage into the royal family of the Chitsungo chieftaincy, they secured a favoured position that has continued since. As vazukuru, they traditionally serve as advisers to the chief.

Villages in the Chiunze community include: Chimukono, Mkango, Bvumbu, Gachira, Nhadziso, Kuyangwa, Siyakurima, Tubu, Mutata, Nyamukondiwa, Matevere, Muzarabani, Tokoti, Kanyonganise, Chibukwa, Chipfurutse, Makuni, Tsoro, Kuyimba, Mtekede, Yanayi, Kahwiti, Chiunze, Musware, and Mukari.

Role of the Headman Cases are heard from the kraals, with court convening on all weekdays. Appeals proceed to Chief Chitsungo. The headman adjudicates all matters except murder, adultery, and divorce, with Nyause (muzukuru) and Pondoro (married to his niece) serving as court assessors.

Headman Karamba

This community carries the Shava totem, the chidawo Ziruwi, and additional praise names Chihwa and Makonde. They belong to the Korekore tribe, speak chiPfungwe (Korekore), and their area is known as Madacheche. The headman is appointed by the chief with popular support.

History The Karamba people trace their origins to Nyandoro, as do the Chiunze people, though the precise location of the original Nyandoro settlement remains uncertain — understood only to lie “somewhere in the north,” in the Zambezi Valley.

Villages in the Karamba community include: Mutize, Mapisa, Swekese, Njinda, Chisuku, Dzoro, Maworera, Chipuriro, Mkona, Kabvura, Nyakaringa, Chapinduka, Katsande, Karamba, Mabiza, Chakaipa, Kasiku, Chareka, Mususa, Mutepeya, Bomba, Chatseka, Ngota Mukota, Mavura, Dewe, Muchenje, Purazi, Chikwenya, Chindorobe, and Maworera.

No boundary was recorded for this area.

Role of the Headman Cases are received from the kraals listed above, with court convening on Mondays and Fridays. Appeals proceed to Chief Chitsungo.

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Source: National Archives S2929/3/1-6.

Research conducted by Dr. Joshua Kumbani, an established academic in Archaeology who has lectured at a number of universities in South Africa, Spain, and Germany.

To create your own family tree, visit and register at www.tribes.africa/register

Shamva District is a significant administrative and mining district in Zimbabwe’s Mashonaland Central Province, located about 90 km northeast of Harare. The region is historically renowned for large-scale gold mining at the base of Shamva Mountain. Nickel and other volcaniclastic-hosted deposits are also a major part of the local industry.

The district comprised of two tribal trust lands and an area that was designated as European farming area that was not delineated. The bigger area is known as Madziwa and it borders on Mt Darwin district, a part which it once belonged to. The smaller portion of the area is known as Bushu and it is situated close to the Shamva village.

The Madziwa Tribal Trust Landconsists of three communities.The first one is underChief Madziwa and under him there are two communities namely Chief Madziwa community and Nyamuparadza/Chihuri community.The second community falls underChief Nyamaropa with Nyamaropa community and Mushowani community. Lastly there isChief Mutumba who presides over the Mutumba community. On the other hand, theBushuTribal Trust Landconsists of Bushu community and Chipadze community

Chief Madziwa

This group belongs to Soko totem, their chidawo is Murewa and they belong to the Vazezuru tribe. Their area is known as Bvuma and their language is Chizezuru. Their praise name is Chuma (said to have been given because of all the gold they mined from the Mazowe area).

The appointment of the chief

It is said the process did not involve a svikiro. The Madziwa people observe the Donhodzo custom, whereby the eldest female collateral acts as chieftainess (mambokadzi) until the appointment of a new chief. As the name implies, she is appointed so that the tribe may “cool off” under impartial administration while a successor is found. However, in modern times certainly and perhaps in the past a man (an elderly collateral) is also selected to do all practical work. As a result, the exact role of the acting female is not known- she is probably rather like a vatete (aunt) in nhaka (inheritance) matters, keeping an eye on the umambo (chieftainship) and succession disputes.

Brief history

This tribe is supposed to have come into the area several years ago from Guruuswa and found the country occupied by the Vatsenga whom them conquered and drove out. They claim that Mutota (Mukombwe) then allocated them the area known as Bvuma.

The first chief Madziwa was Samabita who was followed by Nyahuma (had no male offspring) and was followed by Nyamukudunga (also no male offspring) who was succeeded by Munyeche (from house 1) who was then followed by Dzeka (from house 2). After Dzeka came Kasoko who was a son of Munyeche followed by Mashayanyika (from house 2) who was followed by Buwu (from house 1) then followed by Kabiya who was followed by Chisanzu followed by Bere followed by Gatsi who was followed by Magunje followed by Chizanaga. The chieftainship rotated between the two houses.

Movements

Mutumba and his people in the south moved into the area and Dumbujena moved to Dotito’s area and others went to Matope’s area in Mount Darwin. Villages under chief Madziwa comprise of Chilanga, Vambe, Nyamufukudza, Muserepu, Chikwenengere, Kudyakwezomba, Tomusoni, Mafatamari, Zindoga, Chipisa, Chinanga, Kumocha, Mukunga, Chikunye, Madziwa/ Mugano, Hoko, Chikawaza, Musanoma and Fakanya.

Boundaries

The boundary starts at the point where Zvisukwe river bisects the eastern surveyed boundary of the Tribal Trust land, down the stream to its confluence with Mudifure river up toits confluence with Nyamaruro stream and up this to the western surveyed boundary north and then east, south to the starting point. However, this boundary was disputed by Madziwa who insisted that the boundary was supposed to be Kasoro and Mupfuri rivers. The boundary of the community starts at Mupfuri/ Zvisokwe confluence down Mupfuri (instead of up it) until one reaches the northern surveyed boundary.

Functions of the chief

All cases received from the villages are handled by his court. Villages in Nyamparadza/ Chihuri community bring their cases to Madziwa’s court on appeal from their own court. The court sits on Fridays and Sundays and the later day was meant for people who worked on European farms. Appeals from chief Madziwa’s court are referred to the District Commissioner for Shamva.

Example of cases tried included adultery, divorce, quarrels, trespassing- cattle trespassing in lands and gardens. The court councillors (makurukota) included Kanyama, Handisoni, Matimura and Fakanya.

Chief Mutumba

The people belong to the Tembo totem, Samaita is their chidawo and their praise name is Mazvimbakupa. Their chief is known as Mambo or Changamire and their area is known as Mahoori. They are from the Manyika tribe. Additionally, their area is also known as Machiri (plural of jiri- orchard) because the area has vast quantities of Muzhanje (Uapaca kirkiana) trees growing in the area.

Additionally, the appointment of the chief is collateral and the tribal Mhondoro also plays a role. Without the sanction of the spirits as expressed through the svikiro the chief would not be recognised as the true leader of his people.

This clan originally came from the area around Mutare and consequently regard itself as Manyika. However, they have become divorced from the main tribe, and they are now fully Chizezuru speakers.

The Mutumba group is alleged to have migrated from the area now occupied by chief Mutasa in the Mutare district with whom they have a strong kinship tie. They migrated towards Marondera and finally settled in the present Chihota Tribal Trust Land. It is said the Mutumba group who are the descendants of the second wife of their legendary ancestor Chivazo were never in a politically favourable position in Chihota. As a result, after various tribal scuffles they finally migrated north to their present area. Their leader was Nyamuseve.

Boundaries

The boundary of old Mutumba starts at Zvisokwe river to its source, across the bush in a southly direction to the Gwetera stream, to Rushinga stream down to Mufurudze up Mufurudze to where Chiviri farm is located. Then up the Nyamanyurwi stream to its confluence with Munzi stream, to the present Tepatepa farm, to Nyamaruro stream, down this river to Mupfuri, down to its confluence with Zvisokwe and the starting point. This area is supposed to have been allocated to this clan by Mukombwe (one of the Monomotapas).

Later the boundary of Mutumba started at the northwest of the area following Nyamaruro river from the point where it bisects the western survey boundary of the Tribal Trust land, down to its confluence with Mupfuri river, down to its confluence with Zvisokwe river, up Zvisikwe to the point where it bisects the main Harare/Mt. Darwin road. It then stretches down to the Mupfuri river up to its source, over the watershed to the source of Dikatera dam, in a southerly and slightly westerly direction along the watershed and to the east of Haramba hill to the source of Chinzvinzivi stream down to Mupfurudzi river up the western surveyed boundary of the Tribal Trust Land up this boundary to the starting point.

Villages under chief Mutumba community included Kazuva, Ganza, Jojo, Sosa, Choga, Mupfeki, Mungandu, Katsime, Ruvudzi, Hufara, Nyangwara, Chikuwa, Chisesu, Kasukuwere, Date, (Mu)Kawukwira, Mayemuka, Muchenje, Kanyera, Musiyiwa I, Musiyiwa II, Kunobvurunga, Maguravada, Kanyepi, Chinyani, Kapembeza, Mutumba, Muchenje II, Maonga, Mudavanhu Girori, Kubayirakwenda Mutero, Barwa, Dokora, Chiwayo, Konongoni, Chiwayo II, Marako, Kamudyariwa, Chigombe, Munava, Chikoto, Maguni, Maponga, Muchenje III Shinya, Lazaro, Mhembere Hoko, Mubata, Katutu, Munetsi, Mushori, Mpanguri, Kamoto, Mucherahowa, Hore, Muchenje, Hawu and Maringi.

Genealogy

The first chief Mutumba was Nyamisevu (a young brother of Chihota by a second wife- it is assumed that this Chihota was Chivasa who led the migration from Mutasa) followed by Mudavanhu who was succeeded by Chimugonde wo was later succeeded by Chokumarara who was followed by Katungamidza followed by Rushawu followed by Zaranyika who was succeeded by Chigarisana followed by Maririri who was succeeded by Kagunguwo.

Headman Nyamuparadza/Chihuri Community, Chief Madziwa

They are of the Mbano totem, Matemai is their chidawo and the other praise name is Chiwuya. They are believed to be Zezuru.

Early History

This tribe came from Chikwaka in the present Goromonzi district. They were allocated the area by Mukombwe. Legend has it that they were allocated a country known as Rukara, as Chitsinga (the founding ancestor) had been the muranda/servant who helped looking after Mukombwe. He was then given this dunhu in gratitude. They still occupy this dunhu.

The clan did not multiply for some reason, and it remained small. Owing to a succession of deaths of male ascendants the line almost expired. It fell into the hands of Sekwa (woman) who acted as regent until her nephew became old enough to rule. Sekwa had married into the Chihuri who had invaded the area and largely overran it.

Villages under this area were Matimura, Myamuparadza, Kanawasvika, Mashanda, Humbasha, Harande, Chakondora, Barangwe, Chihuri, Mushayi, Mutami, Chikonamombe, Nduna, Ranziroti

Boundaries

The north and west boundaries are determined by the Tribal Trust land boundary. The south and eastern boundary is the Mupfuri river which is followed upstream to its confluence with Nyamaruro stream after which the latter is followed to the surveyed Tribal Trsut land boundary.

This community has two major subdivisions centred around Chihuri and Nyamuparadzi. Both claim all the villages to themselves. The chief Madziwa states that their boundary between the two groups should be the Kamoyo stream.

Chief Bushu

They belong to the Tembo Mbizi totem, Mbayiwa/ Mazvimbakupa is their chidawo and they are of the Manyika tribe. They speak Chizezuru language. The appointment of the chief is collateral.

The Bushu people are related to Chihota of Marondera and thus to Mutumba of Madziwa Tribal Trust Land. They originally migrated from Mutare. After settling in Chihota the clan split again and the Bushu people finally settled in their present area.

The first chief was Bushu followed by Kajakata who was followed by Zazangandu who was then succeeded by Mudapakati who was then followed by Munyangaduri. After Munyangaduri came Marambe who was succeeded by Mudepo followed by Mukanwa/ Mapuranga.

Villages under chief Bushu include Muyambi, Chiyangwa, Rudenya, Dzuda, Jaji, Chaparadza, Hega, Chaniwa, Sundura, Gatsi, Chikwekwe, Chihera, Rusere, Mhandu, Kanyemba, Dadiya, Chataika, Jiti, Chakonda, Gilbert, Marewetekwa, Murasiranwa, Zvomuya, Chitikiti, Manayange, Mbambe, Gonoremvuwu, Kadiyo, Mukanwa, Gwabi, Chitsa, Kusemamuriwo, Bushu, Kambiri, Muchenje, Takawira and Zhanda.

Subsidised headman Chipadze lived in this area with his eight villages. However, they have no allocated dunhu and are scattered among the Bushu villages. Most of them are found in the northeastern side of the area.

Mukanwa is regarded as a muchinda (royal person) but does not form the nucleus of a community. These villages were said to be under Mukanwa’s control: Chitsa, Gwabi, Chimbohora, Kadiyo, Mbambe, Gono and Chitiriki

Headman Chipadze, Chief Bushu

They belong to the Zenda totem, Simbiruri (changed from Nyoni, Hungwe) is their chidawo and they are of the Zezuru tribe. The appointment of the headman is collateral.

Their original ancestor Chiwaridzo was part of Matebele impi that was sent to make raids in northern Mashonaland. But when the impi returned, it is said Chiwaridzo remained behind at a place called Mutsokoto in the present chief Mangwende’s area of the Murehwa district. Chiwaridzo married there and had a son called Tsvimbo and Tsvimbo had two sons, Chidziwa and Chigunde.  Later, they went to look for food in Hombiro area under chief Nyajina. On their way back Tsvimbo told them that mudzimu of Nyasoro had come to him asking him for men to fight against Tsautare Chipadze in Pote Valley area and to take his territory for him. Tsautare Chipadze was a muzezuru with Soko totem and Simbirori as chidawo and he was the chief of that area. Following their father’s request, Tsvimbo’s sons collected men from the Hombiro area to go and fight against Tsautare. They killed him and his family. Afterwards the men from Hombiro returned to their area and Nyasoro’s mudzimu gave the area to the two brothers Chidziwa and Chigunde. Chidziwa was made chief and they took the name Chipadze as their own and Simbirori as their chidawo while retaining their totem Zenda (originally Shiri Hungwe). This area had its boundaries at the Mazowe river, Pote river, and extending westwards to a hill called Nyandarama, a few miles east of Mazowe.

All this took place before the arrival of Europeans. It is alleged that Chidziwa then went away to look for a wife and asked his brother Chigundo to act as chief. Consequently Chidziwa was away for five years and in those days if someone went away for that long it was assumed they have been killed. Chigunde brewed beer for the guva ceremony for his brother. While they were preparing this the women who were drawing water for this large gathering met a man at the well. He asked what they were doing and after their narration he said he was Chidziwa. He then told them he was going back from where he had come from and was not coming back. Nevertheless, Chigunde continued with the guva ceremony.

Headman Chawunetera Chipadze narrated that they left their Pote valley when he was a small boy and they were driven away by white people. They were then living near the large hill at Bindura where the Chipadze chiefs were buried. The last headman Chavhunduka was buried in Bushu Tribal Land but the midzimu are not happy about this.

The Chipadze headman are appointed by Mhondoro. Their Svikiros are women known as Chidziva.  When Chipadze’s people were made to leave Bindura and go to Bushu tribal area many of them went elsewhere, for example Mrewa, Mt. Darwin, Chief Negomo (Mazowe) and Chief Musana (Bindura). The poor soils in Bushu area were their reason for choosing other areas to settle in.

Genealogy

The first headman was Chidziwa followed by his brother Chigunde. After Chigunde came Nyagaha followed by Dambirambe who was succeeded by Tsiga-Dzimati. Afterwards came Chavhunduka who was the headman when the Europeans arrived in the area and he was later succeeded by Chawanetera.

Villages under headman Chipadze include Chidanyika, Chigwida, Chirara, Mbavara, Chipadze, Homodza, Mhene and Musekiwa.

His court sits on Tuesdays and Fridays. Councillors at his court included Chigwida, Mbavara and Homodza. Chief Bushu exercises overall control of the land.

Chief Nyamaropa

They belong to the Shava totem, Nematombo is their chidawo and their additional praise name is Howo Mafungura Bonga and they belong to the Korekore tribe. Their language is Chikorekore. Their area is called Chizinga.

This tribe was founded by one Nyamamindi and his son Reza. The tribe lived in an area called Chizinga which was allocated to them by Mutota (Monomotapa 1). Their history prior to them settling in Chizinga is not known. From Chizinga they moved in about 1920 to the present Madziwa Tribal Trust Land.

Boundary

The boundary of their area goes from the point where Zvisokwe river bisects the Tribal Trust land boundary going up the river to the Mt. Darwin/ Bindura road, down the road to the point where it crosses the Kasoro river, up the river to its source up through the lands to Dikatera dam, south along the watershed to Chinzvinzvi stream down to its confluence with Mufurudzi down Mufurudzi to the Charter Tribal Trust land boundary and back along this northwards to the starting point.

Villages in this area include Musokwa, Reza, Masengera, Nyamaropa, Mukubvu, Chigwande, Gurure, Matombe, Kajevu, Katsande, Gora, Katungu, Sweswe, Mugwisa, Chihuje, Zengeneni, Chodakuga, Chidembo, Guyo and Chimunyemba.

Functions of chief:

The cases are received from all villages. Besides these villages, the villages from Mushowani can uplift their cases to Nyamaropa for retrial. Appeals from Nyamaropa court are referred to the district commissioner Shamva. This court sits on Wednesdays and Sundays. The chief is the land authority and thus sanctions all settlement and all communal development in his area.

Headman Mushowani, Chief Nyamaropa

They belong to the Gusho totem, their chidawo is Mhara and their additional praise name is Mbuya. They belong to the Korekore tribe and their language is chiKorekore. The headman is called Mambo or Changamire. Appointment of the headman is collateral.

According to information that was provided by headman Mushowani on the 2^nd of December 1964 the first headman was Nyamanza followed by Matirira who was succeeded by Ngoriwo followed by Nyamusimira followed by Nyambwerere who was followed by Madabe who was followed by Mandaza followed by Chiweshe who was succeeded by Chapendama and followed by Maja. Maja was appointed in 1947 by Native Commissioner Mt. Darwin and Maja’s clan.

Early History

The tribe claim to have always lived in Matawu and that their right to the area was recognised by Mutota (probably Mukombwe) the Monomotapa whose sole prerogative it was to apportion the various clans their areas. He was known as Mugoveranyika.

The area now occupied by this community is in the traditional area of chief Mutumba, according to the Mashowani people. They say they were moved from their old area in 1919 and were given their present area. Their old area became Crown land/African Purchase area and unreserved land. When they settled in the area, they found three villages already settled in this area i.e. Manyika a Madziwa Samusha, Nanga and Zvomuya of Mutumba.

The following misha moved to other areas: Masango and Jonga moved to Nyombwe under chief Dotito of Kandeya Tribal Trust land. Chizhowezha moved to Matope and Sweswe moved to Nyamaropa. Chaparadza and Kambarami moved to Bushu Tribal Trust land.

Villages that were in this community include Nyikayaramba, Maja, Kashambwa, Peter, Gwangwava, Manyara, Dzetiye, Manyika, Mmabudzi, Marimira, Bvumbwe, Changata, Kariwo, Payisoni, Zvomuya and Nanga.

Boundary

The boundary starts where the Gwetera river meets the Tribal Trust Land’s eastern surveyed boundary to where the Zvisokwe river bisects it then follow Zvisokwe to the Mt. Darwin/ Harare road, south along the road to Mupfuri river up to its source over the watershed to Dikitera dam, down the Gwetera river to the starting point.

Functions of headman:

The court sits on Fridays and Sundays. Cases are accepted from the villages stated above and the cases include adultery, divorce, trespassing of cattle in lands and gardens, slander, quarrels etc. Appeals go to chief Nyamaropa.

Source: National Archives S2929/2/8

Research by Dr. Joshua Kumbani who is a seasoned academic in Aechaelogy and has lectured in a number of Universities in South Africa, Spain and German.

If you would like to create your own Family Tree visit and register on www.tribes.africa/register

Following the 1964 delineation exercise, the district comprised the Ndanga Tribal Trust Land and the Sangwe Tribal Trust Land. At that time, the district was home to six chiefs, four of whom were based in the Ndanga Tribal Trust Land and two in the Sangwe Tribal Trust Land. The chiefs in the Ndanga Tribal Trust Land were Nhema, Ndanga, Nyakunhuwa, and Bota. Chief Nhema occupied the largest area, while the other three chiefs presided over areas of roughly equal size. Despite these differences in territorial extent, all chiefs were regarded as equal in status. In the Sangwe Tribal Trust Land, the area was occupied by Chiefs Gudo and Towani. The latter’s territory was previously known as the Ndanga East Reserve. Chief Towani was of Shangaan descent.

CHIEF NHEMA

They are of the Moyo totem, Ngombe (Sithole) and Sayi or Chirandu is their chidawo. They belong to the Muduma tribe. Basis of selection was collateral. The Zibaba or tribal elder was responsible for nomination. The appointment was sanctioned by his Vachinda and the nyika.

Genealogy

The first chief was Masikati followed by Matsika who was succeeded by Bewanda, followed by Pedzisayi. After Pedzisai came Dapi and he was later succeeded by Gutiko.

Brief History

The tribe originally came from Portuguese East Africa (now Mozambique) and moved southwest in a mass migration together with chiefs Gutu, Ziki and Nyashanu. They eventually settled in what is now Bikita/Zaka. Later an offshoot of the tribe moved to the present Gutu district (Chikwanda Tribal Trust Land) where they are still living.

Smaller groups settled in the Fort Victoria (now Masvingo) district under Chief Mugabe. The bulk of the tribe remained in the Zaka/Bikita area which became known as vaDuma after the tribe. The people were ruled by one paramount chief, the ancestor of the present dynasties. Eventually the chieftainship split into two under the sons of Mutonhodza (one time chief) who were Mutindi and Fupajena. Fupajena was in fact Mutindi’s military commander but on his death his line was honoured with a separate chieftaincy. Mutindi’s line remained as the senior chieftaincy and is known today as Mukanganwi chieftainship. Pfupajena gave rise to Mazungunye line which though of inferior rank to Mukanganwi became the larger of the two chiefdoms.

When Ndanga district was subdivided into the Ndanga and Bikita districts, the Vaduma who fell under Zaka were cut off from Mazungunye and the son of the then Mazungunye, one Nhema, became chief of the Zaka Vaduma. This is the origin of the present chieftainship.

The chief has the following subsidised headman under his control: Muroyi, Chipinda, Zibgowa, Chipenzi, Chamburukira and Magatsi (a Shangaan) who controls a small number of people and was moved into area by government.

The following headman though not subsidised are recognised. Matsika- not a true sadunhu for the dunhu is also chief’s own Gadzingo. It is administered jointly by Chief Nhema and a relative Matsika. Other headman include: Mandyoro, Nechaziva, Ndindechineka, Mbuyamaswa, Manokore, Gutusa, Museki, Svina, Maraire, Chidembo, Chinorumba, Gokova.

The following were delineated communities under Chief Nhema: Ndinde Chineka, Gutusa, Gokova, Manokore, Chinorumba, Magatsi, Svina, Museki, Chidembo, Maraire, Mbuyamaswa, Nechaziva, Mandyoro, Mukwirimba, Musimi, Muchembere, Mugudubi, Chida, Zingoni, Mou, Mutsware, Mukumba, Chipenzi, Zibgowa, Bvukuta, Dzinawatonga, Mungwemi, Chengozho and Mukwena.

Boundary

The chief Nhema’s boundary as described by him at an interview with Mr Latham was from Nyamuzara river to Bvokonyore stream, to Chiredzi river and its confluence with Murerezwi river which flowed upstream to Nyamawanga (1) and over the watershed to Nyamawanga (2), to Tugwe river and up to Nyamuzara river and to the starting point.

But after the 1964 delineation his boundary was found to commence at Chiredzi river at its confluence with Chinyika river to its confluence with an unnamed stream near Dembedza school to Chikumgabwe hill to Nyarupiza stream to its confluence with Nyatari up Nyatari  to its confluence with Musorowegudo stream. It extended to Chiramba hill to source of Bvokonyore stream to Musambarambi river to Tugwani river, to Nyamadewe stream, to Govongwe river, to Nyatare river, to Chiredzi river, down Chiredzi river and eastwards, northwards, northwest wards, south wards along the district boundary to the starting point.

Functions of the chief

Judicial– He received cases from all subordinate courts of the headman. Kraalheads from various communities cannot approach the chief directly unless they live in the Gadzingo. These kraals being directly under the chief bring their cases directly to the chief in his capacity as Sadunhu and Chief. Court sits every Wednesday.

Types of cases that are heard included adultery, divorce, quarrels among others. Cases on appeal are referred to the District Commissioner. Councillors at the court were Mandiregerera, Mbuyamaswa and Mudzingwa.

Land allocation– newcomers go to the kraalhead of their choice. If the later approves of the applicant and has land available, he takes them to the headman/sadunhu. In the event of headman’s approval, the Chief is advised and sanctions the application. No land is sold.

Installation of the Chief

Black beads are worn by the Chief to signify the chief’s acceptance by mudzimu. This was done by Zibaba. The Zibaba is described as “muzukuru mukuru”. The advent of rain shortly after the installation is seen as a further sign of spiritual approval.

Rainmaking ceremony

This was known as Dundu, Mukwerera. Seed of finger millet (zviyo) is put in a rock cavity (guvi) but not mixed with water. The spirits are requested to be generous and apparently the seed attracts rain- filling the Guvi. This results in beer drinking and the women ululate in thanksgiving. The tribal svikiro is the person responsible for consulting the spirits to obtain their approval for the appointment of a new chief and for calling the rain.

Headmen under Chief Nhema

Headman Chipenzi

They belong to the Moyo totem and their chidawo is Gonyohori or Pfuwayi.

Early history

Chipenzi Chipenzi was the first appointment in 1920, and he was the second son of Chizu who was second son of Chikwanda. He was a Muchinda. Many years ago, Chikwanda was a chief of the Victoria district. He is now a chief in Chikwanda Tribal Trust Land. It is not clear when exactly did Chipenzi and his followers moved to this area. Office records indicate this movement happened prior 1948. The movement was because this dunhu was proclaimed European farming area- his old area is referred to as Harawe and it is situated in the present day Ndanga Hospital. The Native commissioner of the day was Mangundu and the Chief native commissioner was Zewezewe.

The headmanship consists of the following kraals Chipenzi, Matiki, Mataga, Mukoko, Jaricha, Chivenge and Mudzingati.

Kraals outside his area include Chiwawa (in Museki), Charamba or Tumbare (in sadunhu Gahadziso’s area of Headman Zibgowa).

Villages in this community include Chipenzi, Matiki, Mataga, Mukoko, Jaricha, Chivhenge, Mudzingate, Chiwawa. Whilst Chiwawa is a resident in Museki’s area Chipenzi has judicial authority over him and his people. The same cannot be said of Charamba or Tumbare who originated from Chipenzi butnow acknowledge Zibgowa via sadunhu Gahadziso

Boundary

The boundary commences at a point equidistant from the peaks of Dowa and Dembe hills and in the valley between them, in an easterly direction to a saddle between Demba and Majuru hills known as Mupata wo Rucheni. Through this saddle and around the foot of Demba hill on the eastern side for about half a mile, south eastwards in a straight line to Mazimi river. Downstream approximately half a mile to its confluence with Murerezwi river, downstream to its confluence with Nyamakwada river, northwest to Mutindirindi hill and northwards to the source of Chitora river, northwards to the starting point.

Headman Chipinda

They are of the Moyo totem, Sayi or Chirandu is their chidawo and they are of the Muduma tribe.

Genealogy

Makombi was the first headman followed by Svuwure followed by Munangaidzwa then followed by Marutse succeeded by Makurazita followed by Chinyama. After Chinyama came Rowodzi who was followed by Baye followed by Matengure who was followed by Shumba then followed by Chidembo followed by Chiwanganye who was appointed in 1959.

Boundary

Down Nyamuzare river to Tugwe river, down Tugwe to Tugwana stream up to Saka stream, up the eastern branch of this stream to Rusere school over the watershed to water source leading into Nyamuzara stream and back to the starting point.

Headman Muroyi

They are of the Moyo totem and Sayi is their chidawo. They are of the Muduma (Mukaranga) tribe. The headman is addressed as She or Mambo by his followers. This community is referred to as Kwa Muroyi.

Genealogy

Mudekwa Muroyi was acting headman under government approval after his father Madzowa had passed on 9 April 1963.

Early History

Until 1951 Muroyi was a recognised chief. About then the chieftainship was reduced to headmanship under chief Nhema. It appears that headman Madzowa was the first appointed to the reduced status.

There are six sadunhus subordinate to the headman and each being a leader of a functional community. These sadunhus include Musini, Muchembere, Mugudubi, Zingoni, Chida and Mukwirimba.

Headman Zibgowa

They are of the Moyo totem and their chidawo is Chirandu or Sayi and they are of the Muduma tribe.

Villages under headman Zibgowa include Mugomere, Wudube, Ngwebu, Marugege, Chinoda, Muwadzuri, Mutema, Muzenda, Chirongo, Pedzisayi, Mupiwa, Mutamburi, Janga, Mahohoma, Kufirwa, Marumure, Tapera, Chimharadze, Masunda, Makuwire, Munanga, Mabikiro, Tumbu, Mukandi, Tafirenyika, Masudze, Gadziso, Manyanga, Mupombgwa, Zimunhu and Tumbare.

Boundary

The boundary starts at a point on the Chiredzi river at its confluence with Murerezwi river to its confluence with Nyamakwana to the top of Mutindirani hill, northwest wards, westwards and north wards (to exclude Demba hill) to a point in the valley equidistant from the highest points of Dowa and Dembe hills. It goes along the foot of Dowa hill and westwards to Chiredzana river down to its confluence with Dewe river and up to a point where it is closest to Chiredzi river, across the road to Gahadziko township to a vlei situated about 60 yards to the south of Matisa kraal and down to the vlei to the Chiredzi river down to the starting point.

Movements – Headman Chipenzi and his 7 kraals moved into this area from Harawe- now European farming area near Ndanga hospital. Kraalhead Tawonedebgwe moved from this area to Svina’s dunhu.

The following sadunhus were under Zibgowa: Mutamburi, Chinoda, Masunda, Mugomere and Gahadziso.

Headman Chamburukira

They are of the Moyo totem, Sayi is their chidawo and they are of Muduma tribe.

Brief History

Chamburukira’s area fell under the administration of Chief Mabika originally and it was Mabika who appointed the first Chamburukira. An inspection of the Mabika genealogy reveals that the two were related. When the district boundaries were changed, Chamburukira and his people chose to fall under chief Nhema. The following sadunhus were under Headman Chamburukira: Mukwena, Bvukuta, Mungwemi, Dzinavatonga and Chengozho.

Genealogy

The first head man was Rimai followed by Zimanu and then followed by Watirai. Later came Aisa followed by Takawada who was later followed by Nyemudzo (died 7.11.1961) and Wangwari acted until (1.7.1962).

Headman Magatsi

They are of the Chauke totem, Uyachisa is their chidawo and they are of the Shangaan tribe.

Genealogy

The first headman was Malume followed by Salani who was succeeded by Mujaji who was followed by Chiwawani and then followed by Magatsi Chikumba who was installed in 1959.

Brief history

During the time of the Native commissioner called Zimunga and Macharangwanda (Mr Howman) these Shangaan were moved to Ndanga Tribal Trust Land (they refer to their old area as Hlengweni). However, it is not clear if their moved on their choice or it was the government that moved them.

Some ten kraals consisting of entirely Shangaan people are resident in Chinorumba and Nuseki’s areas near Chiredzi River. They are all focused on Magatsi who performs all functions of an ordinary sadunhu within his dunhu. There are other kraals with lesser degrees of affinity towards Magatsi. They are in the dunhu of Svina, Nganga, Bota, Chidembo, Mariare and Chamburukira.

Some Shangaan Kraals in Magatsi which formed communities comprise of: Mulungise (Located in Svina), Chinanya in Chamburukira, Okeme in Chamburukira, Mashiri in Svina, Salani in Chinorumba, Lihinga in Chinorumba, Save in Chinorumba, Kavani in Chinorumba, Matiosi or Mashamba in Museki, Murahu or Sandako in Chidembo, Mahlawule in Museki, Mujaji Towani in Chinorumba, Chiwaya in Maraire, Munhuki in Maraire, Chikumba in Chinorumba, Fumani in Svina Mangwayani Mukondo in Chinorumba, Zipundu in Ndanga, Makoya in Bota and Chikwesere Chitanga in Gokova.

Boundary

Magatsi has no dunhu of his own he said he lived in Chinorumba’s dunhu. However, he claimed his area is block 55 or Unit 55 on Unit planning system by the Agriculture Department. In this area he has judicial authority and land authority as confirmed by headman Chinorumba.

Kraals that fall in Block 55 according to Magatsi are: Salani, Chiwawani, Lihinga, Zava, Kavani, Chikumba, Mujaji or Towani, Mangwayani, or Mukondo, Matiosi or Mashamba Mahlewule and they have strong sense of community with each other.

The remainder of the kraals that are listed above they seek judicial authority from Magatsi (they have a different language, customs etc).

A dotted line could encircle the first mentioned kraals for they are interspersed with Vaduma under Museki and Chinorumba.

The following are Shangaan kraals that now have little functional need in Magatsi. Their judicial and land authorities are their respective sadunhus. There are others that Magatsi could not recall their names. These include Makeni in Chinorumba, Muleji in Ndanga, Choche or Chipezeze in Ndanga, Denhere in Bota, Kusara in Bota, Chiwetani in Ndanga, Fumani in Svina, Gweme in Chamburukira, Gunyule in Chamburukira and Matsilele in Chamburukira.

Functions of a sadunhu

Cases are received from the Kraalheads and are uplifted to the District Commissioner, Zaka if an acceptable judgement is not delivered. Court sits on Sundays and the councillors are Chipupu, Matiwaya and Kavani. It was noted that appeals used to go chief Towani but it is no longer the case because according to Towani it’s too far to go to him.

CHIEF BOTA

They are of the Moyo totem, Gonyori is their chidawo and they are of the Mujena or VaKaranga tribe.

Brief History

The chief was recognised by government in 1959. There were two svikiros in the area. The tribe claim to have descended from Fupajena whom they regard as the founder of the tribe. The west ward migration is said to have reached Zimbabwe near Morgenster mission and the eldest son of Nyajena set up his chieftaincy whilst a young brother Mariro went together with Mazungunye and chief Nhema’s ancestors moved to their present area.

On arrival they found the Shoko people and they were weakened through fighting, and some were absorbed into this group. For example, kraalhead Chivamba is a true Shoko.

Genealogy

Bota was the first Chief followed by Mtatawigwa who was later followed by Chimbgwembgwe. Nenjana the son of Mtatawigwa took over followed by Mawadzi the son of Chimbgwembgwe who was followed by Bwazo who was succeeded by Chipumo, followed by Murengwi who was followed by Ziwawa, followed by Furanyi who was later succeeded by Mujenya.

Sadunhus under chief Bota include: Bgwazo, Rudanda, Mawadze, Chipumo, Madziwire and Mapanje.

Boundary

There was a longstanding dispute between chief Bota and Nyakunhuwa over their boundary west of Mushavutwe river.

Headmen under Chief Bota

Headman Ruvuyu

They are of the Tembo totem, their chidawo is Mutasa and they belong to the Mundau tribe. The headman is called She, Changamire and he was recognised by government.

Brief history

The Ruvuyu chieftainship was reduced to headmanship under chief Bota on 1^st of July 1951. The tribe is said to have originated from the Mupunga country of chief Mapungwana in the Chipinge District. They do not know whether their ancestors left on their own accord or they were chased away by Mupungwana. The founder of the dynasty is said to be Musimira.

Until 1962 there were no recognised sadunhu under Headman Ruvuyu. There are three sadunhus which are Zimonde, Makumire and Tukununu.

Headman Dzoro

Some of his people went to settle in Mutasa because of the construction of Manjirenji dam. He was reduced to a headman in 1951 and he has 5 sadunhus.

Sadunhus under Dzoro include Mupuwa, Muzondidya, Dabgwa, Machiwa and Chipfunde.

Headman Mushaya

Occupied the area in the southwest which adjoins Bangala dam. He had three sadunhus namely Gorimbo, Chivuru and Mutukirwi. His status was reduced to a headman in 1951.

Headman Dekeza

They are of the Moyo totem, Murambgwi is their chidawo and their language is chiKaranga. He was also reduced to a headman in 1951.

Brief history

The first headman Dekeza was a son of Chief Njajena. It is not known when this was. He had no sadunhu in his area until 1962 when four appointments were made and these included Mamutse, Mashava, Makonese and Chirewa.

Genealogy

The fist headman was Gandamina Chikanda followed by Zimbende, followed by Mutsinzwa followed by Chimbudze who was Zimbende’s son. After Chimbudze there was Dekeza, followed by Makonese and then Maringire who was succeeded by Chiburungwa followed by Guyo who was followed by Kudada and then Nendo followed by Masikati.

CHIEF NYAKUNHUWA

No detailed information was found about his chieftainship. However, villages under him included Mupedzanuna, Manatsa, Murahu, Chipato, Machingambi, Chikara, Mutonhori, Mere, Mutuware, Mudzara, Mutsvangwa, Mada, Murembgwa, Muzimwe, Vanyoro or Nematsa.

CHIEF TOWANI

The right spelling is suggested to be Tshovani. They are of the Chauke totem, Mabaso as their chidawo and they are of the Shangaan tribe. Their area is called Hlengweni.

Brief history

It is said Towani chieftainship will remain in the Muteyo house because Magatsi house has been honoured by the creation of headmaship and the Mahike house is a sadunhu house under Magatsi. Also, the Magatsi and Mahike houses are resident in Ndanga whilst the Muteyo was in Sangwe. The creation of Magatsi headmanship was for administrative convenience to prevent any claims by him and his descendants on the chieftainship and to create leadership for the Shangaan who lived in Ndanga who were cut off from the rest of the tribe in Sangwe.

Genealogy

The first chief was Tivani followed by Mvaile then followed by Hetisani who was followed by his son Mawengi who was later succeded by Magumbe a grandson to Mvaile.

Kraals under chief Towani included: Kuliwale, Mahlaule, Lisenga, Jackson, Mahenye, Mapindani, Masekesa, Mawewe, Masiya, , Matsiyani, Masino, Mashawi, Mugejo, Munyame, Hasani, Mutambandiro 1 and 2, Hlengani, Muteyo, Ngomani, Ngwani, Nyakame, Panzeka,  Rupangwana, Rusengwa, Tsamwise, Marewe, Zibizwapanzi, Zindajwa, Bandama, Baza, Bumburu, Chibavahlengwe, Chidumo, Chikamvi, Chikati, Chisandako 2, Heletani, Chiwani, Gadzanayi, Gwengeja, Hahlani, Jekero 2, Mundawu and Hlangahlakani.

Boundary

The boundary commences at the confluence of Mkwasine and Sabi rivers to the intersection of Mkwasine with the Chizwilizwe/ Sangwe Tribal tTrust boundary fence and southwards along this fence to a point due west of the source of Nyagwamba river to its confluence with Sabi river and up to the staring point.

Headman Chitsa

They are of the Chauke totem, Mabaso as their chidawo and they are Shangaan tribe. Their headman is called Hosi. Succession was collateral.

Brief history

He had 17 kraals, of which 7 occupied Crown Land (Gonarezhou). Previously resident at Lundi/Sabi junction. He had no sadunhus.

The kraals include: Majechekuwona, Judo, Tiwani, Mawume, Musamani, Masiya, Ndari (fall in the Gonarezhou area), Pikelele, Jomboti, Chihosani, Piri, Kupani, Makulombe, Matengu, Kafamuni, Tsowele, Chawani.

Boundary

Their boundary commences at the confluence of Sabi and Nyagwamba rivers up the source of Nyagwamba and southwards along the Sangwe Tribal Trust Land/ Chizwilizwe fence to its intersection of the Chihonja range, eastwards along the crest of the range to the Sabi river and up to the starting point.

CHIEF NDANGA

They are of the Gumbo totem, Madyirapzhe is their chidawo and they are of the Mukaranga tribe. Their chief is called Ishe.

Brief history

The tribe is believed to have originated in Bindura district from the Msana reserve. Four brothers Mabgwazhe, Muparuri, Mudziwapasi and Matsatsuri left Msana and arrived in now chief Munyikwa’s area in Gutu and later moved to Gona hill in Gutu where Mabgwazhe, Muparuri and Mudziwapasi settled but Mutsatsuri who was a blacksmith moved on in search of iron bearing rock for making hoes. Finally, he settled at Ndahumbgwi hill. He found other people already settled there who belonged to the Shiri and Shoko totems. He went back to his brothers to ask for warriors and drove these people away. Mudziwapasi later gave rise to sadunhu Mutimwe and Muparuri to sadunhu Muparuri.

Villages under Chief Ndanga include Chimedza, Mutimwe, Musuka, Zishiri, Gowere, Tinarwo Nemakupi, Muparuri, Nemawuku, Mutamba, Gonese, Mupfurashanga, Wutete and Murerekwa. Chimedza was regarded a senior sadunhu who also acted as Zibaba during the appointment of chief Ndanga.

Genealogy

The first chief was Mutsatsuri, followed by Mukambgwi, followed by Nendanga who was followed by Chivhundu. After Chivhundu, Gowere succeeded him followed by Maparure who was followed by Njerere, followed by Zishiri Ngundu who was followed by Rimai followed by Gwema. After Gwema came Zimini followed by Ratambgwa followed by Jerera who died on 24 June 1956.

Boundary

The boundary starts at Vowe hill down to Rugwe river to its confluence with Chiredzi river up to its confluence with Chinyika river and up to an unnamed stream rising to the east of Dombodema hill to the source of Nyarupiza stream down to its confluence with Nyatari river. It extends to its confluence with Musorowegudo stream and up to Chiramba hill down to Musambarambi river to its confluence with Tugwani up to Mtome hill to an eastern source of Govongwe river to its confluence with Nyatari down to its confluence with Chiredzi river to its confluence with Makambe river to its confluence with Nyabare up to its source. From Nyabare river’s source to Makangare river to its source to Devuri dam up to Devuri river to the source of Mahonga river to its confluence with Mshavutwe river to its sconfluence with Chidyavana stream to its source to the source of Nyabesi river and down to a point south of Chitikiti hill, due north of Chinyembe hill eastwards to Vowe hill to the starting point.

Chief Gudo- no information was found about his chieftainship.

Source National Archives of Zimbabwe  S2929/8/6; S2929/8/6 and S2929/8/4

Research by Dr. Joshua Kumbani who is a seasoned academic in Aechaelogy and has lectured in a number of Universities in South Africa, Spain and German.

If you would like to create your own Family Tree visit and register on www.tribes.africa/register

Zvishavane District is one of the eight districts in Midlands Province of Zimbabwe. It has Mberengwa District to the south and Shurugwi District to the north. Its capital is Zvishavane town. Previous it was called Shabani district during the colonial period.

There are a number of chiefs in Zvishavane district and these include; Mazvihwa, Masunda, Mapanzure and Wedza among others.

CHIEF MAZVIHWA

The tribe is regarded VaNgowa and the totem is Hove, with Dziva Musaigwa as their chidau. Their official dialect is Chikaranga. Selection of chieftainship is by VaChinda and other senior members of the VaNgowa tribe. They have no svikiro (spirit medium)  that assists them in the selection process . The elders will decide which house should succeed, then it is upto that house to present its candidate. If the candidate is acceptable to the majority of elders then he will be appointed their leader. Succession is via the most senior member of the family based on the principle that a child can’t rule his father.

History – Newungowa was a young brother of Kuvirimara, the tribe conquered by Chibi. Descendents of Newungowa hived off from the Kuvirimara group and settled on the Ngezi river under the leadership of Mazvihwa, son of Newungowa. The area they moved into was Rozvi territoty controlled by Mawi, a subjugated leader under the Mambo. By the time the power of the Rozvi was dwindling fast, and Vangowa easily succeeded in driving Mawi from the chosen area.

As the tribes increased, it was necessary to spread out and some of the larger family units crossed the Ngezi into what is now Mberengwa district. The formation of matunhu (villages) in Vungowa followed the same system ,i.e. the larger family groups were given separate areas to occupy and control.

It was customery for the incumbent of the Mazvihwa chieftaincy to reside at or near Mazungwe hill where the tribal spirit dwelt. Chiefs has to rule from there and be buried there. Woto, was the first to break the custom, he refused to move down the hills. After the death of Zungura, it is believed that Rivingo should have succeeded, but he declined because his babamnini (uncle) Woto was still alive and living in Lundi reserve. Woto then had to move from Lundi to Bungowa, he chose to settle in the northen edge of the reserve. This has the effect of disrupting the traditional matunhu  in that part of the area. The villages in the vicinity of the chief were now taking their cases to the chief as the closest power and this led to the growth of the dunhu around Woto at the expense of Mike, Mapayire and Ruvingo. Matunhu were still further disrupted with the implementation of the land Hunbandry Act, whic proclaimed an area north of the Gwemombe rive as Mazvihwa S.N.A and isolated it from the remainder of the Vungowa territory which became Native Purchase Area.

Investigations reviewed that the Gwemombe river was not a traditional boundery, hence there were three villages cutting across this river; in the case of Lembu (Ruvingo) this has fallen away because Lembu broke away from Ruvingo to form his own community.e. only Mike and Mapayire now cut across the Gwemombe river.

Some of the villages comprising the Mazvihwa community included; Muguti, Muza, Muzoyi, Saka, Gozho, Kandhlela, Mabeta Mpibambi, Wutete and Shonai. In addition, there were kraals under Mazvihwa chief but outside his village like; Nedzi, Mupesi, Mapayire, Mhike, Mawuviri, Chirindu, Murowa, Lembu James, Mutonga, Madzoke, Chishapira and Mabona.

Bounderies

To the north and east the boundery is Sabi river, To the south, they are bound with Mataruse and Negobe of Mberengwa on the Ngezi river. Then to the west they bound with European farming land.

Functions of the chief

Handling cases from the kraals who come directly to him . All kraals have to first take the cases to Vachinda who when necessary refer the cases to the chief. The most common cases include; Adultery, debts, quarrels and other minor civil cases. Cases on appeal go to the District Administrator, Zvishavane.

Common spiritual functions include the MITORO functions held in each dunhu where the communities pray to a common ancestor, these usually follow the pattern of houses. The descendents of each son of Mazvihwa the 1st constitute the houses.

Headmen under Chief Mazvihwa

Headman Mwedzi

The area is called Mwedzi and these are Vangowa by tribe with Hove totem and Musaigwa as chidawo. Selection is by elders of his house. Basis of selection is collateral, they have no svikiro to help with the process. The genealogy tree is as follows:

Chimwaradze,àMzadula–>Zungura-àNedzi–>Sihlahla–>Jumo

The first three also held position of Chief Mazvihwa.

History – this dunhu was given to Mwedzi (Maborwedzi) and his sons continued to operate as vachinda three of whom helped the Mazvihwa chieftainship. Nedzi, son of the eldest son (Chimwaradze) acted after the death of his father and uncles, and he remained the muchinda until Sihlahla took over on his death. Sihlahla became blind and passed the position onto his young brother Jumo. Some of the villages comprising the community are; Nedzi, Sikobo, Shamira, Vurayayi and Makaga among others.

Nedzi claimed that the people of Chishapira and Mabona belonged to his community, and they they lived in the same dunhu but it was discovered that they were separate communities. Sihlahla maintained that tehre were many people senior to Isaka in the house of Mwedzi, i.e. they had a stronger claim to the throne.

Headman Mpesi

The area is called Mpesi and these are Vangowa by tribe with Hove totem and Musaigwa as chidawo. Selection is by elders of his house. Basis of selection is collateral, they have no svikiro to help with the process. The genealogy tree is as follows:

Mazalile(Son of Mazvihwa 1st)–>Mpesi–>Masocha

History – Mpesi was given this area because he was a grandson of Mazvihwa the 1st, born of the eldest son of Mazvihwa, i.e. Mazalile. Mpesi’s dunhu has been recognised by the various chiefs through the years. Villages comprising the community include; Mutsindikwa, Mutahwa Mhloro, Mzila, Mpesi, Madubiko, Ruwanza. The other half of Sendekwa kraal lived in Mapayire  and they belong to that community.

Headman Murebgwa (Mapayire)

The area is called Mrebgwa and these are Vangowa by tribe with Hove totem and Musaigwa as chidawo. Selection is by elders of his house. Basis of selection is collateral, they have no svikiro to help with the process. The genealogy tree is as follows:

Makanyire(Son of Mazvihwa 1st)–>Mrebgwa–>Mapayire

History – Mpesi was given this area because he was a grandson of Mazvihwa the 1st. Both Mazalile and Makanyire were given areas. The area of Mrebgwa once reached as far as the Shabi river, but when Woto became chief and moved into this area from Lundi reserve the three matunhu of Mike, Murebgwa and Ruvingo were disrupted. Some of the villages in this community included; Chikandiwa, Dube, Jni (Majoni), Masocha, Mvigwi and Matamba among others.

Headman Marandure (Mhike)

The area is called Marandure and these are also Vangowa by tribe with Hove totem and Musaigwa as chidawo. Language is Chikaranga. Selection is by elders of his house. Basis of selection is collateral, they have no svikiro to help with the process. The genealogy tree is as follows:

Marandure (grandson of Mazvihwa)–>Mupotekwa–>Chakawanda–>Mhike

History – It is believed that Marozvi was a very brave soldier, highly regarded by the Vangowa. He was given this area and told to rule his followers. The house of Murozvi have always been regarded as an independent headmanship. Some of the villages included; Nike, Mukondombera, Shangwa, Mahashi, John Muneri, Tasara, Muguti, Mutomba, Gwanyanya and Mlinki among others. Mhike’s area was very much larger before the arrival of Woto. Gozho (Gudo) was once considered as one of the senior “Makoca” of the area and he used to refer his cases to Mhike before the arrival of Woto, afterwhich he dealt directly with the chief. Gozho is of the Gurajena tribe, and two kraals (Mutomba and Butete) split from him, however, Butete is of the Bangowa family straight to the chief ignoring Gozho and Mhike.

Headman Mudadisi Ndingune

The area is called Vugwi and these are Vangowa by tribe with Hove totem and Musaigwa as chidawo. Language is Chikaranga. Selection is by elders of his house. Basis of selection is collateral, they have no svikiro to help with the process. The genealogy tree is as follows:

History – It is claimed that Mudadisi was one of the first vachinda to be appointed in the Vangowa territory – presumable appointed by Madzoke, one of the well-known earlier chiefs. Mudadisi’s area was known as Vugwi. When he died, his sons i.e. Mawuviri and company were too young to take the position, so Ruvingo, an elder cousin who had just then moved into the area was made muchinda, to rule the area until Mawuviri came of age. Ruvingo was very popular  with the people of this area so he was allowed to remain till his death. A few kraals living next to the late Ruvingo considered themselves a separate entity and would approach Ruvingo’s son with their issues before going to Mawuviri.  Some of the villages under this chief; Muchimbiriki, Chisatshisa, Madiye, Mbobo Sidabe, Bayi, Vugwe, Lubingo, Jani and Taruvinga among others.

Other Headmen under Mazvihwa

Other headman under Mazvihwa not explained in detail include; Msibandi (Zvitavanhu area), Nangati(Murowa area), Ruvingo (Lembu James), Tachiwona (Mutonga area), Madzoke (Maware area), Mukwakwe area and Muparuri (Zuruvi area)

LUNDI RESERVE CHIEFS

Communities under the Lundi reserve area include; Masunda, Mapanzure, Wedza, Msipani, Mafara, Ngedhleni, Shiku, Danga, Nduna, Matenda and Mpakami

CHIEF MASUNDA

These are Mabonda by tribe with Shiri Hungwe as their totem and Mawokomavi their chidau. Their language is Karanga. These are claimed to have originated from the Zambezi, and that they first settled in Chief Gutu. Vambe was born of a daughter of Gutu Mashandura who their leader had taken in marriage. A clash broke out with Gutu and they fled to Bokayi and then to Chinuwa where Vambe died. His son Tirivangani (Tavahla) succeeded him and the tribe moved to Ngorokwe. They then had a split in their ranks and one section moved to Mpakamire while Masunda came to this district, after being chased by Chibi.

Mavuna led them to the district after his father had been killed by Bangowa. Mavuna, it is claimed was recognised by the Rozvi as a chief and was granted settling rights in this area, which was then uninhabited. Their first kraals were built at Chokurerera, a hill with many caves. It was Mavuna who allocated land to the other VaShiri factions in Shabani (Zvishavane), Chibi and Selukwe (Shurugwi). When Mavuna died he was succeeded by Bungani or Mbingana, this was during the time of Mzilikazi. Masunda succeeded his brother Mbingana.

Chief Masunda has seventeen headman (Vachinda) – Dema(Mafuwe area), Pikiri (Ngome area), Ndume (Mbwanyire area), Pagiwa(Fizho area), Java(Ngome area), Kufa/Divana(Mandava area), Mzete(Mtunugwa area), Dzwiti(Chavangwa area), Chivombo, Vaka, Magora (Rusinge area), Marovanidze(Mataba), Jonyo(Mbirashava area), Tendereke(Choni area), Runde (Runde area), Socha and Muguti(Marazanye), Shiku (Dube Musinauta totem of Manyika/Mtasa tribe), Nduna (Dube Musinauta totem of Manyika/Mtasa tribe) and Matenda (Vahera Shava Musiyamwa).

CHIEF MAFALA

The area is called Dadaya or Mafala Subnames  are Ngedhleni and Mabetshula. Their memory of early history is very scanty. They remember living near Bulawayo and later lived on the Insiza river near Fort Rixon, under the leadership of Mufangilele. They belonged to the Indinana regiment under Mzilikazi. They were moved from Insiza by Government to present area in 1912. They found Ngedhleni already settled in the area and he became a mlisa of chief Mafala. In 1948 squatters were again moved off some European farms and those who could not find room in Lundi had to seek land elsewhere.

Some of the kraals in the community include; Mabetshula (Mafala), Maqeda, Makonje, Mghau, Mlingo, Njela, Ndukwana and Sinini among others. There is no clear boundery between chief Mafala and Wedza.

Ngedhleni are Ndebele by tribe of Mkanye totem and Mabina isitemo(chidau). This tribe were living at Insiza under chief Ngungu, who regarded Ngedhleni as a mlisa. Their traditional land was required for Europeans farms and that’s when they moved to this area. Ngedhleni arrived a few years before Mafala. Upon arrival, Ngedhleni was offered chieftainship but was afraid and volunteered to be under Mafala who was following. When they arrived in the area they found chief Wedza and Masunda, they were given land by Masunda. Chief Wedza was on the southern side near Oreti siding, but the main Wedza village was to the north near a big hill. Some of the kraals that lived near Zvegona school included; Wuchenga, Njela, Masthalaga, Matanda, Zvishumba and Ndangwa.

CHIEF MAPANZURE

The chief is regarded by his subjects as Ishe. These are of VaMari tribe, of Shumba Murambwi totem and their dialect is Karanga. Mapanzure, the 1st is claimed to have been the son of chief Chibi. They left Chibi to live with an uncle called Gwere or Pekere who was a headman under Mambo Razwi, this was long before Ndebele raids. They did however, find Masunda and his people already in the vicinity. Their uncle Gwere was of the Shoko totem and was a “Muzukuru” of the Razwi, this group is no longer in existence in the area. Some of Mapanzure’s children included; Maromo, Munangagwa, Chengeta, Mahwebu, Mdhliwa, Zibengwa,Shonayi,Chinguwa, Maplank and Chifana.

Mapanzure is alleged to have given two daughter to Masunda in order to remain on peaceful terms and presumably also for settling rights. Chief Masunda granted Mapanzure a sub-chieftainship and Mapanzure’s son Zibengwa was the first chief to be recognised by the government. A large part of their area was taken for European farming land. It appears as if most of this tribe first lived on what was then De Beers’s ranch. Some movements into the area included; Marisa (Razwi), Pavari(Ngara), Gatawa(Makumbuza), Chatira(Hera),Chihlawa(Swazi),Chidoba (Gurajena), Ngazi(Ndebele), Nyama (Chiwunganyi), Mfeka(Razwi), Mudzumba (Razwi), Gukuta (Dumbuseya), Musimudzi(Shava), Mapanda (Shoko), Mashagwa(Dube-Shangwe) and Paswa (Ndlovu).

Some of the villages comprising the community included; Shigwindiri, Madira (chief), Madonoro, Ngazi, Mbayago, Mbelengwa, Tigere, Vagatsha, Zibenka, Mahleka, Maketo, Mawite, Ngazimbi and Madhlazwibi.

CHIEF WEDZA

These are Dumbuseya (Swazi) by tribe of the Moyo Masukume totem, with Karanga as their main language. Succession alternates between three main houses – sons of Wedza, the 1st.

History – the original chief Wedza was of Swazi origin and came to this country with Zwangendaba. Wedza didn’t follow Zwangendaba across the Zambezi, but settled at Wedza mountain.  After a period they were driven off by chief Svosve and they fled to Chibi’s territory. They assisted Chibi in defeating the VaNgowa, after which they moved to Belingwe (Mberengwa) and settled in Chief Mposi’s area during his absence to the Transvaal (South Africa). Mposi returned and Wedza was driven from his area, fleeing to Mushawasha in the Fort Victoria (Masvingo ) province. Lubengula later invited them to the Fort Rixon area, where they lived for a brief period. Wedza later moved to an area near Bannockburn leaving his younger brother in Fort Rixon. The Wedza people had several skirmishes with the occupation troops, the last was at Belingwe where they were defeated.

Wedza controlled a fairly large area from Belingwe (Mberengwa) to the Lundi river, with the Shabi as a boundary between them and Chief Masunda. Their traditional area included a large portion of what became European farms around Dadaya Mission. While Mr Campbell was the Native Commissioner, at Belingwe, Wedza was asked to give settling rights to the Mafala people, who had to move from Fort Rixon. The first to arrive was Ngedhleni in 1910 followed by Mafala in 1912. These Ndebele occupied an area in the center of his area and virtually cutting the Wedza people into two halves. Most of his subjects has to go to other chiefs like chief Mazvihwa, this is a very sore point with the Wedza people.

Reserach by Misheck Samanyanga of Afrikatribes & Zimtribes – sources from National Archives S2929

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Tanzania is home to over 120 distinct ethnic groups, making it one of the most culturally diverse countries in Africa. These tribes primarily belong to four major ethnolinguistic groups: Bantu, Nilotic, Cushitic, and Khoisan. Their histories are shaped by ancient migrations, trade, colonialism, and post-independence unification efforts, with Swahili serving as a unifying language. Below is a detailed history of some of Tanzanian major tribes, their origins, cultural practices, and historical developments, focusing on key groups like the Sukuma, Chagga, Maasai, Hadzabe, Datoga, Nyamwezi, Makonde, Hehe, Haya, Ngoni and Iraqw.

Prehistoric and Early Migrations

Tanzania’s human history dates back millions of years, earning it the title “Cradle of Mankind.” Archaeological finds in Olduvai Gorge, such as the 1.8-million-year-old Paranthropus boisei skull discovered by Mary Leakey in 1959 and the 3.6-million-year-old Laetoli footprints, indicate early hominid presence. Around 10,000 years ago, Khoisan-speaking hunter-gatherers, ancestors of modern tribes like the Hadzabe, inhabited the region. These early communities were later joined by Cushitic speakers from Ethiopia around 5,000 years ago, who introduced basic agriculture and cattle farming. By 2,000 years ago, Bantu-speaking groups from West and Central Africa migrated into Tanzania, bringing ironworking and advanced agricultural techniques. Nilotic pastoralists, such as the ancestors of the Maasai and Datoga, arrived later, between 2,900 and 2,400 years ago, from the South Sudan–Ethiopia border region.

Pre-Colonial Era: Tribal Chiefdoms and Trade

By the mid-second millennium AD, Tanzania’s interior had developed into a complex network of approximately 200 small chiefdoms, each led by a chief (often called Ntemi) and a council, governing around 1,000 subjects. These chiefdoms were influenced by Cushitic and Nilotic migrations from the north and Bantu expansions. Coastal trade with Arabs, Persians, and Indians from the first millennium CE fostered the growth of the Swahili language, a Bantu-Arabic hybrid, and spread Islam along the coast and islands like Zanzibar. Inland tribes, such as the Nyamwezi, became key players in long-distance trade, connecting the Great Lakes to the coast, dealing in ivory, gold, and later slaves.

Major Tribes and Their Pre-Colonial Histories

Sukuma:

Origins: The Sukuma, Tanzania’s largest ethnic group (about 16% of the population, ~10 million today), are Bantu-speaking and trace their roots to West African Bantu migrations. They settled around Lake Victoria’s southern shores in northwest Tanzania (Mwanza, Shinyanga, Tabora) over centuries.

Society and Culture: Organized in autonomous chiefdoms before colonial unification, the Sukuma were agriculturalists growing cotton, rice, and maize, and raising cattle, which symbolized wealth and social status. Their matriarchal society practiced polygyny, and their vibrant Bugobogobo (snake dance) was central to medicinal and spiritual rituals.

Historical Role: The Sukuma’s strategic location made them influential in regional trade, and their chiefdoms united during colonial rule to form a cohesive ethnic identity.

Chagga:

Origins: The Chagga, a Bantu group (~2 million today), settled on Mount Kilimanjaro’s fertile southern slopes around 400 years ago. They migrated from other Bantu regions, possibly West Africa, and were initially divided by language and beliefs.

Society and Culture: Known for their advanced farming techniques, the Chagga cultivated coffee, bananas, and millet on terraced plots, becoming Tanzania’s wealthiest tribe. They lived in family-based Kihamba homesteads, led by local rulers called Mangi. Education and hard work are highly valued, and the Chagga are the most educated tribe in Tanzania. They produce Mbege, a fermented banana beer, and practice both Christianity and Islam today.

Historical Role: Internal conflicts among Chagga subgroups persisted until German colonization in the late 19th century united them. Their fertile lands and coffee trade brought economic prominence.

Maasai:

Origins: The Maasai, a Nilotic group (~800,000 in Tanzania), originated north of Lake Turkana in the lower Nile Valley. They began migrating south in the 15th century, reaching central Tanzania and Kenya by the 17th–18th centuries, dominating the Great Rift Valley.

Society and Culture: Pastoralists, the Maasai rely on cattle for food (meat, milk, blood) and wealth, with cattle ownership symbolizing status. Their patriarchal, monotheistic society worships Engai, a dual-natured god, and is led spiritually by a Laibon. Known for their red cloaks, beadwork, and age-set system, the Maasai resisted colonial rule fiercely.

Historical Role: By the 19th century, they controlled vast regions, but British colonial policies evicted them from 60% of their lands in 1911, particularly around national parks like Serengeti.

Hadzabe (Hadza):

Origins: The Hadzabe (~1,000–2,000 today) are among Tanzania’s last hunter-gatherer tribes, living near Lake Eyasi. Their oral history divides their past into four epochs, and genetic evidence suggests they are not closely related to other tribes, despite their click-based language once being classified as Khoisan. They are likely descendants of Tanzania’s earliest Khoisan-speaking inhabitants.

Society and Culture: Living in small, egalitarian groups, the Hadzabe hunt with bows and arrows, forage for plants, honey, and berries, and build temporary grass shelters. They lack formal hierarchy and share resources communally. Their Hadzabe language uses clicks, unique in the region.

Historical Role: The Hadzabe resisted colonial and post-independence efforts to settle and farm, maintaining their traditional lifestyle despite threats from tourism and pastoralist encroachment.

Datoga:

Origins: The Datoga, a Nilotic-speaking group, migrated from South Sudan or western Ethiopia around 1500 CE, settling near Mount Hanang, Lake Basotu, and Lake Eyasi. The Barabaig subtribe is the most prominent. They consider themselves among Tanzania’s oldest tribes.

Society and Culture: Agro-pastoralists, the Datoga herd cattle and farm in the Rift Valley. Mount Hanang is sacred to the Barabaig. Their migratory history is reconstructed through linguistics and oral traditions, showing ties to Nilotic groups in Kenya.

Historical Role: The Datoga integrated with Bantu and Cushitic neighbors, adopting some agricultural practices while maintaining pastoral traditions.

Nyamwezi:

Origins: The Nyamwezi, Tanzania’s second-largest tribe, settled in west-central Tanzania by the 17th century, forming kingdoms like Unyanyembe, which controlled Tabora, a major trading hub. Their name means “people of the moon” or “west.”

Society and Culture: Known as traders and caravan leaders, the Nyamwezi connected the Great Lakes to the coast, moving goods like ivory and slaves. They revered ancestral spirits, with rituals to appease them, and were led by chiefs and elders. Their dances and music celebrated harvests and rites of passage.

Historical Role: Their trade networks made Unyanyembe a powerful kingdom with ties to Zanzibar’s Arabs, shaping regional commerce.

Makonde:

Origins: The Makonde migrated from Mozambique to southeastern Tanzania in the 18th–19th centuries, fleeing colonial rule and Arab slave traders.

Society and Culture: Renowned for their intricate woodcarvings from African blackwood, the Makonde create masks, tools, and sculptures that reflect their history and spirituality. A myth claims their ancestor was a wooden figure that came to life. Initiation rituals and community unity are central, and rural Makonde bury their dead standing up.

Historical Role: Their resistance to slavery and colonialism earned them the nickname “the angry ones.” Many carvers moved to urban areas like Dar es Salaam to sell their work.

Hehe:

Origins: The Hehe, formed in the 19th century in the Iringa region, united under Chief Mkwawa to resist slave traders and colonists.

Society and Culture: Known for their warrior traditions, the Hehe engaged in agriculture and livestock farming. Their resistance, notably defeating a German detachment at Lugalo in 1891, is a point of pride. Mkwawa’s skull, taken to Germany after his 1898 death, was returned in 1954.

Historical Role: Their seven-year resistance against German colonization marked them as a symbol of defiance.

Haya:

Origins: The Haya, in northwestern Tanzania near Lake Victoria, have a 2,000-year history. They likely migrated from Nilotic or Bantu regions.

Society and Culture: Advanced in ironworking, the Haya produced high-quality steel pre-colonially. They farm bananas and live in patriarchal clans led by chiefs. Their dances feature intricate foot rhythms, and ancestor worship is central to their spiritual life.

Historical Role: Their fertile lands and trade along Lake Victoria made them economically significant.

Iraqw:

Origins: The Iraqw, a Cushitic group (~350,000), migrated from Ethiopia around the 16th century, settling on the Mbulu Plateau between Lake Manyara and Lake Eyasi.

Society and Culture: They farm and raise livestock, with men working as blacksmiths and women creating pottery. Their Cushitic language distinguishes them from Bantu and Nilotic neighbors. They were among the first to settle the Ngorongoro Crater.

Historical Role: Their highland isolation helped preserve their unique culture.

Colonial Era (1880s–1961)

The arrival of European powers disrupted Tanzania’s tribal structures. Germany colonized Tanganyika in the 1880s, establishing German East Africa, followed by British rule after World War I (1919–1961). German administration was brutal, with forced labor and land seizures sparking resistance, notably the Maji Maji Rebellion (1905–1907). Led by Kinjikitile Ngwale, tribes like the Ngoni, Matumbi, and others united against colonial policies, resulting in an estimated 300,000 deaths due to fighting and famine.

Impact on Tribes: Germans displaced tribes from fertile lands, disrupting traditional systems. The British continued subdividing regions along ethnic lines, but tribes like the Maasai resisted land losses, particularly around national parks. The Hadzabe resisted British attempts to settle them, returning to foraging.

Chagga and Sukuma: The Chagga’s coffee trade thrived under colonial rule, while the Sukuma’s chiefdoms adapted to colonial governance, gaining influence.

Post-Independence and Unification (1961–Present)

Tanzania gained independence in 1961 (Tanganyika) and 1963 (Zanzibar), uniting in 1964 under Julius Nyerere, who promoted Ujamaa (African socialism) and Swahili as the national language to foster unity among the 120+ tribes. Swahili’s Bantu-Arabic roots, developed through coastal trade, made it a neutral choice, reducing ethnic dominance.

Sukuma and Chagga: These tribes became influential in business and politics, with the Chagga leveraging education and agriculture for prominence.

Maasai and Hadzabe: The Maasai faced land conflicts due to national park expansions, while the Hadzabe’s hunter-gatherer lifestyle was threatened by tourism and pastoralist encroachment.

Cultural Preservation: Tribes like the Makonde continue their woodcarving traditions, selling in urban markets, while the Hehe and Haya maintain cultural practices like dance and ancestor worship.

Modern Challenges: Urbanization has led some tribes, especially in cities like Dar es Salaam, to adopt modern lifestyles, but many retain traditional practices in rural areas. Swahili’s dominance has reduced the use of tribal languages, with some at risk of extinction.

Cultural and Linguistic Diversity

Tanzania’s tribes represent all four major African ethnolinguistic groups:

Bantu (95% of tribes, e.g., Sukuma, Chagga, Nyamwezi, Makonde, Haya): Originating from West Africa, they dominate due to their agricultural and trading prowess.

Nilotic (e.g., Maasai, Datoga): Pastoralists from the Nile Valley, known for cattle herding.

Cushitic (e.g., Iraqw): Farmers from Ethiopia, with distinct languages.

Khoisan (e.g., Hadzabe): Ancient hunter-gatherers with click languages.

Swahili, used in education and governance, has unified these groups, making Tanzania relatively free of large-scale ethnic conflicts, unlike some neighbors.

Conclusion

Tanzania’s tribal history is a tapestry of ancient migrations, trade networks, colonial resistance, and post-independence unity. From the Sukuma’s agricultural dominance to the Maasai’s pastoral resilience, the Chagga’s economic success, and the Hadzabe’s ancient hunter-gatherer traditions, each tribe contributes to Tanzania’s rich cultural mosaic. While modernization and tourism pose challenges, Swahili and national policies have fostered coexistence, preserving tribal identities within a unified nation. For a deeper dive into specific tribes or their cultural practices, let me know!

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Ubuntu is a profound African philosophy that emphasizes community, interconnectedness, and collective well-being. Often encapsulated in phrases like “I am because we are” or “a person is a person through other persons,” Ubuntu fundamentally suggests:

• Interdependence: It underscores that one’s humanity is tied to the humanity of others. We exist and thrive not in isolation, but through relationships with others.
• Community over Self: Ubuntu places a high value on communal harmony, mutual respect, and collective responsibility. The well-being of the community is seen as paramount, where individual success is measured by how it benefits or integrates with the community.
• Compassion and Sharing: There’s a strong ethic of empathy, sharing, and support for one another. Resources, knowledge, and burdens are shared, ensuring no one is left to fend for themselves.
• Reconciliation over Retribution: Ubuntu promotes reconciliation, forgiveness, and restorative justice rather than retributive justice. It’s about healing relationships, not just punishing wrongs.
• Humility and Humanity: It encourages humility, respect for others, and recognition of our shared humanity. Leaders are expected to serve rather than dominate.

In practical terms, Ubuntu influences:

• Social Structures: It shapes how communities organize themselves, often leading to collective action in communal projects, support systems like Esusu (Nigeria), Stokvel (South Africa), Zunde raMambo (Zimbabwe), Harambe (Kenya and Tanzania), Chilembe (Cameroon), Bulungi Bwansi (Uganda) and Susu (Ghana) among others.
• Leadership: Ubuntu-inspired leaders are community-focused, aiming for consensus and inclusive governance.
• Conflict Resolution: Ubuntu has influenced restorative justice practices, like South Africa’s Truth and Reconciliation Commission, focusing on healing and understanding rather than vengeance.
• Education and Ethics: It’s integrated into educational curricula and ethical teachings, promoting values of cooperation, respect, and collective progress.

The philosophy of Ubuntu isn’t confined to one African culture but resonates across many, offering a worldview where the collective good is seen as inseparable from individual well-being, fostering societies where people genuinely care for one another.

Some example of community programmes

• Zimbabwe’s Zunde raMambo: Zunde raMambo, which translates to “Chief’s Granary” in the Shona language, is a traditional Zimbabwean communal farming and social welfare system designed to ensure food security and support for the most vulnerable members of the community.
• Ghana’s Susu: This is a form of informal banking where individuals contribute money into a common pool, which they can withdraw in turns or share equally. It’s a system of mutual support that helps with saving and lending, particularly for those outside formal banking systems.
• Nigeria’s Esusu (Yoruba): Similar to Susu, Esusu involves a group of people pooling money together for communal or individual use, often for business ventures or to cover urgent needs. There’s also the “Aaró” system among the Yoruba, where community members collectively work on tasks like farming or house-building.
• South Africa’s Stokvel: This is another form of rotating savings and credit association where members contribute fixed sums of money to a common pool which is then disbursed in a systematic fashion, often used for large purchases or community projects.
• Cameroon’s Chilembe: Similar in structure to the above systems, Chilembe is a communal savings and loan association where members contribute to a fund that supports various community needs.
• Kenya and Tanzania’s Harambee: While primarily known as a fundraising method for community projects like schools or hospitals, it embodies the same spirit of communal effort and collective responsibility for the welfare of the group.
• Uganda’s Bulungi Bwansi: This translates to “community work” and involves collective community labor for public good, similar to how Zunde raMambo organizes community farming.
These systems showcase how African communities have long employed ingenious methods of communal support, leveraging collective resources for social welfare, economic support, and community development. They all hinge on the principle of Ubuntu – “I am because we are,” highlighting the interconnectedness of community life and mutual aid.

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Compiled by: Misheck Samanyanga

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