Beitbridge sits at the southern edge of Matabeleland South, Zimbabwe, 584 kilometres south of Harare and just 18 kilometres north of Musina. It is Zimbabwe’s doorway to South Africa, and its past is as layered as its position is strategic.
This article traces that history, drawing mainly on the 1966 delineation report compiled by B.P. Kaschula. At that time, the district recognised just two official chiefs: Sitauze and Matibe. A Kwalu chieftainship had once existed too, but it was abolished in 1951, and the report appears to record no further official information about it. Chief Sitauze’s area was served by the appointed headmen Siyoka, Madzibele, Mapala, Makado and Masole. Their traditional headmanship is known as Kohomela. Chief Matibe’s area included the headmen Tsetana, Chinoni (also known as Sinyoni) and Chenjelani. Their headmanship carries the traditional name Chikwelengwe.
Together, these names and titles show how leadership, lineage and place were organised in Beitbridge before the district became the border hub it is today.
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CHIEF MATIBE
Matibe is the traditional name for their chieftainship. The group belongs to Mbedzi (crocodile) totem, and their praise names were Luwimbi (men’s oath) and Makwire (women’s oath). The chief was addressed as Msanda. They belong to muPfumbi tribe and their language is Chipfumbi. Chisipo Matibe was appointed acting chief with effect from 7th July 1965 after the death of chief Mafura or Makanda Matibe. Chisipo had been deputising chief Mafura Matibe commencing August 1964. The system of succession was primogeniture. One, Elias Rungano who was supposed to be the apparent heir was in South Africa, and he had indicated willingness to come and assume his duties but had not yet shown up. No svikiro is involved in the process. Chisipo was chosen by the three headmen under chief Matibe: Tsetana, Sinyoni and Chenjelani. He was the late chief’s senior councillor.
Genealogy of the Matibe chieftainship starts with Mugwasi, the first chief. Mugwasi had two children namely Mafukanhoro, who was the second chief and Mujaji who was not a chief. Mafukanhoro was succeeded by his son Mutshila and Mutshila had two children namely Matibe, the fourth chief and Maranda. Matibe had two children: Madinginye and Manuga, who was the fifth chief. Madinginye had a child called Matwela but was not a chief and Matwela was the father of Tsetana but was not a chief. Manuga had three children namely Mafuka/ Makanda/ Mulodo, the sixth chief, Pwasha and Chisipo. Mafuka’s children were Elias, Rungani, Timba, Diki, Fumani, Korombi, Msindo, Suke and Nyalani. Pwasha’s children were Shengelani, Chichebo. Chisipo’s children were Nyamambishi, Samanjere, Mubayiwa and Chandapiwa.
Matibe was the chief when the Europeans arrived. Apparently, Maranda gave rise to the Maranda chieftainship in Nuanetsi now Mwenezi district. Tsetana, gave rise to Tsetana headmanship. Mafuka or Makanda was appointed chief in 1929 and died on 6th July 1965.
Boundary
Chief Matibe’s area is bounded by the Beitbridge/Masvingo road, the Bubi and Limpopo rivers. The area is triangular in nature. Originally the area was bounded by Nuli hills and the Bubi and Limpopo rivers. However, for administrative reasons and with the consent of the two chiefs, Matibe and Sitauze the boundary was moved further west to the Beitbridge/Masvingo road in 1955. As a result, some people formerly under Sitauze are now under Matibe.
History
Chief Matibe was the head of VaPfumbi tribe and under him he had people from Balubeli, Venda and Shangaan tribes. The name vaPfumbi means a bastard tribe. The group owes its origin to intermarriage between the Venda and Karanga people. The vaPfumbi were loyal to chief Munhumutapa who was head of the Karanga who lived in Rhodesia now Zimbabwe. Matibe’s ancestors came from Northern Transvaal, which is now called the Limpopo Province. Matibe’s great-great-great-great grandfather was Mugwazi, a Balubeli who lived near present day Duiwelskloof in the Northern Transvaal. He paid homage to chieftainess Mujaji whose descendants still hold sway in that region.
Mugwazi was succeeded by his son Mafuka and a daughter Mujaji. Mujaji being the eldest claimed leadership of the family group. Mafuka quarrelled with her over this, but Mujaji was unyielding in her claim so Mafuka with followers broke away and went and lived near Njelele, north of the Zoutpansberg mountains.
Subsequently Mafuka moved his village to Tengwe from where could be seen Malungudzi hill. This hill is in Dete tribal trust land quite close to Matibe’s kraal and is regarded as sacred by vaPfumbi. Mafuka decided to move to Malungudzi hill and on arrival there they found an antbear hole with water in it. This was regarded t be a good omen and the family group decided to settle in the vicinity.
Mafuka died at Malungudzi and his eldest son Mutshila who was born at Tshilavule in the Transvaal, assumed leadership of the group. Mutshila was succeeded by Matibi, his eldest son. A severe drought caused the group to move to Belingwe now Mberengwa district near Iasa mountain. The area they settled in was named Maranda, after Matibi’s young brother. Great hardship was experienced and the group had to resort to eating sorghum which grew wild on the riverbanks, to keep alive. The group then moved to Malungudzi a few years later, after the area had recovered from drought.
The eldest son of Matibe was Madinginye. He predeceased Matibe but left a son Matwela. On Matibe’s death Matwela was too young to take over the chieftaincy and Manuga the second son of Matibe was appointed chief and rainmaker for the clan. Much later he was appointed chief and spiritual leader of the vaPfumbi tribe. Matwela was appointed headman and was succeeded by Tsetana.
The two sons of Manuga, Mulodo and Pwasha were required to undergo the tribal test for the chieftainship on the death of their father. The test is that the sons were supposed to open the door of the hut where the deceased’s paraphernalia was kept. It is purported that only one son will be able to do so, the others by some occult means, will be unable to do so and the son opening the door will be proclaimed chief. Between the two Pwasha was the one who was able to open the door. He was the younger son, and subsequently he was appointed the chief and the rainmaker of the clan. In later years, for reasons unknown Mulodo was appointed chief by the government. This was about 1929. Mulodo was known as Makanda in official documents.
All complicated disputes and matters of concern to the whole clan were referred to Pwasha and his advice is obtained. It was claimed by the elders that Matibe recognised Pwasha as the proper leader of the clan and consults him in all matters official or otherwise important. Pwasha was still the clan’s rainmaker and witchdoctor.
Brief history of the cultural groups under Matibe
VaVenda
The vaVenda were comparatively newcomers to the area. They were loyal to Thohoyandou, the Venda Paramount chief, resident in the Republic of South Africa. They moved into the area to escape clashes with the Boers and certain Venda clans. At some point, chief Thohoyandou fled the Republic and went to live at Buhwa mountain in the Belingwe district to get away from the Boers. The Boers had raised a commando to deal with raiding by some of Venda clans. Thohoyandou lived there with his people for several years and then returned to his domain in South Africa. Most of his followers went back with him but some settled north of Limpopo in this district.
Balubeli
The Balubeli live along the banks of the Limpopo River and moved into this area in dribs and drabs. These small parties and families moved into the district after disputes with other relatives or just looking for new pastures. They have now been absorbed by the larger clans and call themselves Venda or Sotho.
Shangaan
A small Shangaan community lives in the extreme eastern portion of the district. They moved into the country when Ngungunyana moved out of Zululand and settled around Chipinge area. This small community settled at the junction of Bubi and Limpopo rivers.
Barotsi
Mushatoni’s great-great-great-great-grandfather Tshinyavhuluvha arrived in the area from the north, but no one knew or ever found out where exactly he came from. On arriving in the area, he was confronted with local inhabitants who were hostile. He was escorted to the local authorities to whom he declared in Chikaranga, “Ndini Mulozhi wakadzimira kuzo vakira imba kuvaPfumbi” meaning “I am Barotsi who is lost and have come to build a hut amongst the vaPfumbi people”. Hearing that he was Barotsi, the locals let him settle at Luvuli hill near Muengedzi river. His eldest son, Ngangayamele was born at Luvuli hill. On Tshinyavhuluvha’s death Ngangayamele became the leader of the clan. He moved to Tshamusina hill where he died.
Mavhumbe, his eldest son became leader of the clan and moved his kraal/ village to Swevhovhe hill which is approximately five miles east of Beitbridge along the Limpopo River. He abolished the family custom which forbade them to eat any heart of an animal. Instead, he chose the Tengo bird as the one that was not supposed to eaten by members of his clan. Mavhumbe died at Swevhovhe hill and his eldest son Lulime took over the leadership of the clan. Lulime also died at Swevhovhe hill and his eldest son Tshifukamavhivhi took over the leadership and moved the village back to his great-great grandfather’s kraal at Tshamusina hill. It was during this time that the Ndebele passed through, and he was given the same name Tshikumavhivhi by the locals. The name means the one who wears steaked branches, this was after the tactic he used against the Ndebele.
The Ndebele cleared lands not far from his village and stacked the timer in the land. Tshifukamavhivhi and his people in the early hours of the morning hid the stacks of timber. When the Ndebele came back to work in the lands the next morning, he attacked them and drove them miles into the bush, and they never returned to this area.
His eldest son, Njalavani Luswangala (meaning thin tall one) was born at Tshipalanyi. On the death of his father, he took over the leadership of the clan and moved his village back to Swevhevhe hill. Njalavani had no son and on his death his eldest daughter Mushatoni took over the leadership of the clan. Koro her son acted as kraalhead for administrative purposes.
Headman Tsetana
Tsetana is their traditional name, and the group belongs to Mbedzi totem, and their praise name is Chihembe. Their area is called Malungudze. The group stems from vaPfumbi tribe and they speak Chipfumbi language. The group regards a crocodile as a sacred animal and apparently, they refuse to eat anything injured by a crocodile even if their own child is bitten by the reptile the child then becomes an outcast. It is said the child will never marry and will have to be sent away to be cared for by a distant relative. Palandwa Tsetana was appointed as acting headman for the period 1st July 1965 to 9th August 1965, and then full headman on the 10th of August 1965. His father Tsetana died on 30th June 1965. Chief Matibe was responsible for the choice and approval of each successive headman. Batapasi and Wachi appoint each incumbent and succession follows the primogeniture pattern. There is no svikiro involved in the process.
The genealogy for Tsetana headmanship starts with Musila the father of Mushava the father of Madinginye the father of Matwela the father of Tsetana, the first headman. Tsetana had four children namely Palandwa, the second headman, Itani, Chikausi, and Felani. Palandwa’s children were Awele, Korombi, Simon, Ezekiel and Edward. Itani’s children were Manda, Chioniso, Malaki and Jeremiah. Chikausi was the father of Chiwocha. It is mentioned that Mushava was the headman when the Europeans came. Tsetana was appointed 1st of May 1956; died 30th June 1965. Palandwa was appointed as acting headman for a period from the 1st of July1965 to the 9th of August 1965 and then full headman on 10th of August 1965.
History
The headman and his elders were vague about their early history and the establishment of the headmanship. Apparently, their earliest known ancestor was Mugwazi who crossed the Limpopo and settled somewhere in the present area. His son, Mafuka took over leadership and then his son, Mutshila.
Villages in this community included Makuwire, Malongisi, Kondelele or Chililo, Lukani, Masikwa, Chipolisa, Marubini, Ruvengo, Matiba, Kore I , Mikosi, Tobolwa, Kupulani, Kore II, Boyi, Tshikakisi, Marumela, Tomani, Thinaboyo, Matibe, Tsetana, Mulongo, Sithari,, Chitangano, Gwamazare, Ururi, Mabubushe, Chabani, Chiwandakono, Mahlabele, Nangani, Tokani, Machona, Tinabuyo, Mapadi, Munyaniso, Kumeleni, Ndalambi, Mukundelele, Korombi, Pandelani, Marubini, Ariwake, Sikweni, Chikwarakwara, Lusenga or Makolwa, Salani, Zanagalani, Gokonyo, Langutani, Kilakila, Kwehle, Kakamali, Shandukani, Mafanya, Manyimu, Ndalambi, Manakise, Mupadi or Mikosi, Makuwile, Tomani and Layani.
Boundary
There is a distinct stop to Tsetana’s sphere of influence at a point about fifteen miles west of Chikwalakwala. In travelling eastwards from Chituripasi an area of no man’s land is traversed before the riverine people of Chikwalakwala are reached. Kraalhead Chikwalakwala and his small group of Shangaans who live at the Bubi/Limpopo junction consider that area to be theirs because they argue that they lived there before Tsetana and his people arrived.
Functions of headman
The headman receives cases from the village heads, and he deals with only small matters. Other cases are referred to chief Matibe and cases on appeal are referred to the district commissioner in Beitbridge.
Village head (sabhuku) Chikwalakwala
The group belongs to Mlilo totem, and their praise name is Chauke. They belong to the Shangaan tribe and they speak Shangaan language. Palakashi Chikwalakwala was appointed village head in 1963 on the death of his father Chitanga.
Their genealogy of village headship starts with Sengwe and had two children namely Tshabani, the first village head and Chikwalakwala, the second village head. Chikwalakwala was succeeded by his son Palakashi, the third village head who was succeeded by his son Chitanga as he fourth village head. Chitanga was succeeded by his son Palakashi.
History
It is alleged that when Ngungunyani of Zululand was on the rampage, many people fled to avoid being slain. This was long before the occupation of Rhodesia/Zimbabwe took place. Apparently, chief Sengwe’s people were among those who fled from Ngungunyani. They came to the Gurudora/Hubwe junction and found some vaVenda there who fled without a fight and Sengwe became paramount in the area. On the death of Sengwe, his son Tshabani, assumed leadership of the clan. Ngungunyani had said people should bring him Simba (a small spotted wildcat) skins to drap around his waist for clothes. Tshabani and Dumela Makolo took a number of these skins to Ngungunyani as ordered.
Years later when the first Europeans came, they found Chikwalakwala, the young brother of Tshabani in charge of the group. It was at that time that they asked all the names of the adult men and wrote them into tax books. So, it was that time that Chikwalakwala became the original kraalhead of all the people. After that the passage of the kraalheaship/village headship passed through the hands of Palakashi, Chitanga and now Palakashi named after his grandfather.
Other villages split from the original village. The coming of Europeans also split Sengwe people into Two groups, those east of Hubwe or Bubi river and those west of the river. Some were told to report to chief Sengwe whilst the rest were told t o report to chief Matibe. But all were of Chauke/Mlilo clan. Headman Foromela’s people are an offshoot of the same group.
Villages in this community were Chikwalakwala, Makolwa or Lusenga, Salani and Gilagila,
Boundary
This small community is bounded by Hubwe/ Bubi river, Gurugudera (local attempt of calling crocodile river) or Limpopo River and the range of hills running north-east to south-west including those locally known as Godhlokondo and Mawilinkwe.
Headman Chikwelengwe
Chikwelengwe is their traditional name for the headmanship, and their area is called Dete or Chikwelengwe. This group belongs to Venda tribe and they speak Venda language. They belong to the Ndou or elephant totem. Chenjelani Chikwelengwe was appointed headman on the 14th of November 1965 in succession to Ben Mukunteli who died on the 19th of October 1965. Chenjelani was selected by Mugomba (his babamunini) and appointed by the Rhodesian administration. Chief Matibe endorsed the choice. There was no svikiro involved in the process. The basis for Chenjelani’s appointment was that he was the eldest son of the last headman. The system of appointment is primogeniture.
The genealogy of the Chikwelengwe headmanship starts with Chisase or Chikwelengwe, the first headman. Chisase had four children: Sipuma, the second headman, Chikosi, Newutalu and Mugombedzi. Sipuna had two children namely Makado, third headman and Matuwape. Chikosi was the father of Kumeleni who had four children namely Chiyedano, Chidzulo, Tambeleni and Kaukanani. Newutalu had six children namely Tambudzani, Mbengeni, Magidi, Miromoni, Chikonelo and Pandalani. Tambudzani was the father of Malakia, Mbengeni was the father of Mutateni, and Magidi was the father of Manda. Mugombedzi was the father of Sikwelani and Muvango. Sikwelani was the father of Madzanga and Muvango was the father of Mutoro. Makado was the father of Chenjelani, the fifth headman, Tumani, Lungisani, Mureya, Ludombe. Chenjelani was the father of Mufariseli, Ndanduleni, Mberegeni, Mutuweleni, and Marubini. Tumani was the father of Dugishi. Mureya was the father of Mberegeni. Ben Mukunteli was the fourth headman appointed on the 1st of May 1956 but was never regarded by people as headman proper. It is stated that when Makado was ill he gave the headmanship to Ben Mukunteli (a Shangaan), the brother of his wife. The intention was for Ben to carry out Makado’s duties while he was incapacitated. Then Makado died and Ben kept the headmanship for a bit longer. Then the government gave official recognition, and Ben Mukunteli was appointed because Chenjelani was too young (1st May 1956). Ben Mukunteli should only have been acting headman, but when he died on the 19th of October 1965, the headmanship reverted to the correct line of succession.
Villages in this area included Mukunteli or Chenjelani, Chikume, Mukatuni, Mushatoni, Dzilani or Marule, Nyanisani, Ramajiyela, Muchini, Mawelewele, Nevutalu, Sidumo, Londani or Korombi, Magoboro, Mapfumo or Pandelani, Sipuma, Pulani, Musinahwuyo or Mikatoni, Kwareli, Tanzwani, Matamela or Tsetana, Marubini, Lubengo, Mataba, Purani, Paswana, Tsiliki, Mateke, Mafamula, Mukunya, Mawelewele or Muroyiwa and Bejani.
Boundary
There is no boundary description but there were no boundary disputes between headman Chenjelani and his neighbours although there is no well-defined line on the ground, the boundaries are well known by the inhabitants of the area.
Headman Sinyoni
The traditional name for the headmanship is Sinyoni and it doubles as the name of the area. This group belongs to the Venda tribe and they speak Venda language. Dube is their totem and their praise name is M’twamamba. Chiwandalani Sinyoni was appointed headman possibly on the 1st of May 1956, but he was already functioning as headman before the government gave him the official recognition. He took over from Nevare who was the head of the clan when the European occupation took place. The system of succession is primogeniture.
The succession tree of the Sinyoni headmanship starts with Sinyoni, the first headman who was succeeded by his son Dhlamupanda who was followed by his son Pawukura who was succeeded by his son Kungane. Kungane had two children namely Dhlakawuwa and Kuswani, the fifth headman. Kuswani was succeeded by Nevare, Dhlakawuwa’s son. Nevare was the father of Matamela and Matemela was the father of Samuel. Kuswani was the father of Nerunguda, the father of Muvango and Chiwandelani, the seventh headman. Muwango was the father of Cheneyu, Tondani, Mawende and Mbengeni. Chiwendelani was the father of Vengani, father of Palandwa, Muchimbiri, Munengiwa, Pufeli and Ngaredzani; Nyadzani, father of Hadiseni and Furani, the father of Tomulani and John.
History
There is very little information on their early history. They say their tribe originated from a place known as Hanawa in Transvaal. They originally were the vaVirwa tribe, but they became vaVenda. Chiwandalani took over the headmanship when his elder brother refused it because he was afraid of the Europeans. This was when Beitbridge was still a sub district of Gwanda. According to Chiwandalani they paid tax for six years to the Native Commissioner’s office at Gwanda before Beitbridge became established in 1926.
It is alleged that these people were once great iron-smelters, and they say the Musina copper mine was being mined for iron ore (maybe copper) long before the Europeans came. They had tribal axe, spears, arrows and horns which were forged from iron in a traditional way.
Villages in this area included Sinyoni or Chiwandalani, Mujaji, Sikweni or Sayizi, Mahohozhe, Munyadziwa, Kaku, Dalana, Ngalimeni, Palandwa or Muladelo, Mbilu, Tambileni, Mulibana, Tongwana, Tabana, Nabani, Tsetana, Ndwa, Sikwali, Tabana II or Kagizhi, Mutuwana or Mpepu, Tirivali, Mutshinyalo, Tsiliki, Mibvumbi or Nebvumbi, Masote, Tapani, Nganga, Korombi, Mayemu or Manda, Milayo, Phineas or Tomani, Mutchengedzeni, Kukwana, Posani and Tangeni.
In terms of movements, kraalhead Mahohozhe and his people (all Shangaans) moved into this area during 1953. They were formerly under headman Foromela. Individuals, for example Mbengeni, Mirandu and Chawero also left the area, and they now fall under headman Chenjelani.
Boundary
This area is bounded by the Limpopo River known as Gurugudera, the main Beitbridge/ Masvingo road and the prominent Nuli range of hills which forms the eastern boundary. A small section of Lesanth ranch forms the northern boundary.
Functions of headman
The headman handles cases from the villages, but he only hears minor cases, and the major cases are referred to chief Matibe. The headman is not a land authority.
CHIEF SITAUZE
Sitauze is their traditional name for the chieftainship. The group belongs to Mureya totem or Dube. Their praise name is Tembwani. They belong to Muhwamamba tribe and speak Venda language. One, Dalana Sitauze was appointed chief with effect from the 1st of December 1935. The system of succession was primogeniture.
The group’s succession tree begins with Chededzakukwa, the first chief who was succeeded by his son Makombo Sitauzi who had two children Mamakwiri and Madalawunda, the father of Mabukira. Mamakwiri was the father of Chiviringa, the third chief. Chiviringa was succeeded by his sons Diasinkwa and Matshaba respectively. Mabukira was the father of Siturumani who had three children namely Dalama Sitauze, Kabuli and Hlanya. Dalama Sitauze had children namely Pariti, Paulos, Mbulayani, Koliwa, Fanyana, Tambulo, Mliwa, Fudani and Shoni.
History
The tribe originated from the Bahwamamba of Northern Transvaal. Apparently Chededzakukwa, a son of the then chief was threatened and then he fled to Rhodesia/Zimbabwe with a section of the tribe. In Zimbabwe they became vaVenda. A young son of Chededzakukwa named Makombo came with his father and succeeded him as the head of the clan. He moved the people further north to a point about thirty miles southwest of West Nicholson. Makombo had many wives but only two are spoken about. These were Mamakwiri, the mother of Chiviringa and Madalawunda, the mother of Mabukira. Chiviringa succeeded his father Makombo. He had two sons Diasinkwa and Matshaba. Diasinkwa succeeded his father, Chiviringa.
It seems it was about this time that Government first gave recognition to the chieftainship for Diasinkwa is reported to have received a subsidy. He had two sons, namely Mususumeli and Swetani. The elder son, Mususumeli was crippled and could not become chief.
When Diasinkwa died the district boundary between Belingwe and Gwanda was changed (Beitbridge was then a sub district of Gwanda). As a result, Diasinkwa’s tribal area changed from Belingwe to Gwanda. Mususumeli, could not inherit the throne, and Swetani was too young to assume the throne and their uncle was elected as chief. However, the area now fell under the native commissioner, Gwanda, Mr Elliot, a person with whom Matshaba could not get on. Matshaba thereupon decided to move to Belingwe district, and he took Swetani his nephew and a handful of followers with him.
Those who remained were invited to choose a chief and Siturumani, the son of Mabukira was chosen. At that time chief Kwalu also held sway in the area south of Siturumani’s tribal domain. But this chief Kwalu was a lepper patient and spent very little time in the district. Headman Siyoka was asked to act as chief Kwalu. When chief Kwalu returned from Ngomahuru leprosy centre, he was given a pension, and the Kwalu chieftainship was abolished with effect from the 30th of June 1951. From that date onwards chief Sitauze assumed leadership over all vaVenda in the area. In the meantime, the Sitauze chieftainship held by Matshaba in trust of Swetani of Belingwe district was eroded away and it too was eventually abolished.
Dalana the son of Situruman succeeded on the 1st of December 1935 and the chieftainship as now in the junior house (that of Madalawunda) and that the descendants of Chiviringa were eliminated through no fault of their own.
Headman Madzibele
Their name was once Kunwana Muntsiwa in Basutoland/ Lesotho, but it is now Madzibele. Their area is called Dendele. The group belongs to the Sotho tribe, and they speak Sotho and Venda languages. Zhou is their totem and their praise name is Mulopo translated to Murombo or poor man. Masilu Madzibele was appointed headman on the 1st of May 1956 as the first headman with the traditional name of Madzibele. It is alleged that he first refused the headmanship, but all the kraalheads insisted that he be their headman and he accepted. He was appointed by the administration. There was no svikiro involved in the selection. The system of succession was primogeniture.
The genealogy of the Madzibele headmanship starts with Kunwana Muntsiwa, their known earliest ancestor. His eldest son succeeded to the main chieftainship in Basutoland but was regarded as unsuitable by many who supported Kunwana his young brother. Kunwana was the second eldest son who was preferred by many people and those who left Basutoland because of the controversy over succession to the main chieftainship. The next person to succeed the throne is not known by name but is said to have been an elephant hunter who migrated from Zoutpansberg. The next in line was Mawunde who was succeeded by his son Machipa. Machipa had four children namely Tsiliki, Mayimu, Tsawaresa and Daniel. Tshiliki had four children namely Masilu, the first Madzibele headman, David, Mwekejo and Marta. Masilu’s children were Toteng, Tsokolo and Tobohani.
History
This group had their origin when the second son of Kunwana Muntsiwa, a chief in Basutoland, supported by a large section of the tribe broke away and moved to Zoutpansberg mountains. It is alleged that the eldest son (name unkown) was rejected by many because he did not have a kind heart but succeeded to the main chieftainship, anyway because his claim was supported by custom. The breakaway group was led by Kunwana, the younger son.
After several years in the Zoutpansberg mountains, a man whose name is not known decided to migrate northwards with the clan. He was an accomplished elephant hunter and offered gifts of elephant tusks to the king/ mambo of the vaRozvi, who was in overall control of the whole area (including Matebeleland South). This hunter was succeeded by his son, who was named by mambo. Later when Mawunde came to consult king the order was given that cattle, sheep and goats were to be slaughtered and the meat shared among mambo’s makota (royals) and Mawunde. But when the king gave the order, he found out that his makota had already anticipated it and had killed the cattle. Thus, it was that the Rozvi mambo said: “So you knew already that this man should have meat and have it shared before I gave orders. He is known to you- muno muziva”.
Mawunde was then renamed Madzibele (presumably the one who is known) and the name stuck. Madzibele (Mawunde) lived at Zharikwe hill in the sub area of Hunga. When the Matebele/ Ndebele came they found Madzibele there. But Madzibele fought them and drove them off and so asserted his headmanship.
Madzibele was succeeded by his son Machipa, and he by his son Tsiliki. Masilu (born 1918) took over control on Tsiliki’s death and was appointed by government on 1st of May 1956.
Villages in this area included Madzibele, Masole, Silamulela, Puteli, Jonas or Nalana, Tsebeli, Matsetu or Tsebeli, Marumo, Mangoko or Masilu, Ratsilani or Sitseyi, Mikusi or Matoro, Tsiliki, Toporo, Munyahawu or Mayemu, Bulahani, Sibiyahubi, Sibauza, Gondoza, Mafanjuni, Magombedze, Kabuli, Munyahabo, Sidinu or Tibeli, Pupeli, Masindi, Manyuwa or Tomani, Kanchi, Mubayiwa, Malikana, Bayani, Ramaboya, Karumbi, Tabana and Mulikwa.
In terms of movements, kraalhead Musekwa moved to headman Siyoka and kraalhead Kwerana now falls under Gwanda district- because the fence recently put up excludes him from Dendele tribal trust land.
Boundary
The area is bound with Mzingwane river in the east, European farming land in the north and south and the Gwanda district in the west. The functions of headman follow the similar pattern.
Headman Siyoka
The name Siyoka is their traditional name, and it doubles as the name of their area. This group belongs to Sotho tribe. They say they spoke a language called Chikwamamba long ago but now they speak Venda. Mureya is their totem and Marita is their praise name. One, Ruzvidzo Siyoka was appointed headman but there is no record of which year he was appointed but a record dated 13th December 1947 states that Ruzvidzo was acting in place of chief Kwalu. Ruzvidzo was selected by the administration to succeed his father Siyoka. The system of succession was primogeniture.
The family tree of the Siyoka headmanship starts with Mureya, the oldest known ancestor. Mureya was followed by his son Nengare who was succeeded by his son Ndangalubwa who had four children namely, Chigumbe, Siyoka, Jani and Chivakwe. Chigumbe had daughters only and Siyoka had five children namely, Tamaha, Ngarimenyi, Maradze, Ruzvidzo and Mapaso. Tamaha’s children were Chabulula, Moyo, Korombi and Majoni. Maradze had two children namely Mudobi and Dugishi. Ruzvidzo’s children were Tomani, Tsetana, Enos, Nangisho, Robert but only to mention a few. Mapaso’s children were Rambani, Philemon, Jakubosi and Kanda. It is mentioned that Ruzvidzo was the first government recognised headman although Siyoka, Ndangalubwa, Nengare and Mureya are said to have been headmen.
History
The informants were vague about their early history. However, they alleged that Mureya came from Congo, from the legendary Guruuswa and he settled at Jopembi hill where many children and grandchildren were born. Official records only indicate that Siyoka headmanship was long established and it was previously under the Kwalu chieftainship which was abolished on the 30th of June 1951. At one-point Ruzvidzo as headman Siyoka was appointed acting chief Kwalu. This was on the account that the chief was suffering from leprosy.
Villages in this area included Pepishi, Tibeli, Rungani, Sikau, Manenji, Nko, Mahlahleni, Ndawambi, Korombi, Latani, Mulelekwa, Kangale, Dhlamini, Palupalu, Mikosi, Chamano, Tidziambi, Mikosana, Puputa, Pungo, Lerapela, Siyoka, Chokwe, Tongwana, Paswana, Tangeni or Mutelo, Mabokisi, Manawela or Tapeli, Samason or Matamela, Nalana, Salani, Tsikili, Budeli, Gumani, Mulele, Kalushi, Chikwelengwe, Masole, Manyuwa, Mabungu, Kanchi, Sitauze, Kadeli, Hlanya, Mapfumo, Matshaya or Machaya, Tsetana, Fiyosi, Mdizo, Tseyisi and Mbengwa.
Boundary
The area comprises of the whole of Siyoka tribal trust land, is bounded on three sides by the European farms and by the Mzingwane river in the west. The functions of headman follow the usual pattern.
Headman Kohomela
Their traditional name for their headmanship is Kohomela and their area is known as Masole. This group belongs to Sotho tribe and their totem is Dube. They speak Sotho and Venda languages. Masole Kahomela was appointed headman about 1962. It seems there was no historical or traditional basis for Masole’s appointment. He was simply chosen by the administration.
The family tree for the Kohomela headmanship starts with Makombo, the father of Dangameno followed by his son Mazenda. Mazenda had four children namely Mlila, Mapokanye, Kohomela and Diyasikwa. Diyasikwa was the father of Tsetana, the father of Mahwendefa. Kohomela had several kids for instance he had 40 sons. Some of his eldest sons were Ngowani, father of Mukurijasi and Sikawu; Sinamela, father of Paruli, Lishiba and Towani; Njalawani and Misendo, the father of Masole and Mbulawa. Masole’s children were Rambani, Thomas, Vangani and Million.
History
It is alleged that their ancestor originated from a place called Wutogwa in Basutoland/ Lesotho south of the Limpopo River. At first, they lived at a hill called Ruchinjiri (near Pondo River drift in the Transvaal). They were on the move in search of a country of their own. A certain person named Makombo left Ruchinjiri and crossed the Limpopo River. He settled at Chomunanga Hill, where he found a wife and they bore children. But his first two sons died at Chomunanga hill and when the third son was born, he left the area. He moved to Chirambwi hill because he thought it was the spirits that had caused the death of his first two sons. The son who accompanied Makombo was called Dangameno. At that time the whole area was under the supreme control of the Rozvi but since Makombo was a great elephant hunter he was accepted as a servant/muranda of VaRozvi. He used to stalk the elephant and then violently hamstring it with his axe and so fell the beast.
Dangameno was the father of Mazenda, who had four sons: Mlila, Mapokanye, Kohomela and Diyasinkwa. In 1951 the group was moved from its ancestral area of Chirambwe hill to their present area. This was when Jojo (Mr George) also called Mavinduzhuke was a native commissioner at Beit Bridge.
Villages in this area were Lambani or Masole, Majoni, Swetani, Tibeli, Rungano, Talumba or Siyema, Machika or Matshinga, Rangani, Sikipa, Mawusha, Kuluwani, Mulewuwe, Muradero or Mususumeli, Musiwa, Gwerengwe, Tomela or Tumela, Matoli, Mafase or Mafeyisi, Kanchi, Denga, Puteli, Nduna and Musesenyani.
Boundary
East of Seta hill, kraals Mulutanyi and Seta 1 are in Kohomela’s area, but they pay tribute to headman Makado. This is a source of severe grievance to headman Kohomela/Masole. Headman Kohomela’s own mupurisa lives under Seta 2 area which appears to be slightly within headman Makado’s area. The other disputed was with headman Mapala, where their common boundary between the Ipayi river and the old pioneer road cannot be agreed upon.
Headman Foromela
Foromela is their traditional name for the headmanship and the name of their area. The group stems from the Shangaan tribe, and they speak Shangaan, Venda and Sotho; Karanga and Ndebele are understood. Their totem is Mlilo/ Chauke. Hodela Foromela was appointed headman on the 2nd of June 1963 in succession to his father, Foromela who was the first recognised headman of that time. Hodela was chosen by the kraalheads/ village heads, elders and the people.
The family tree of the Foromela headmanship starts with Lisenga Nyagomo the father of Maraneli. Maraneli had four children namely Foromela, Hlabwani, Ngizimani and Samuel. Foromela was the father of Hodela, Philemon, father of Mashopi and Musengi. Hodela’s children were Chongoli, Agripa, Tapison and Fanelani.
History
Foromela was the first headman and shortly after his appointment, he and his followers were moved into the area from neighbouring Liebig’s ranch (locally known as Mazunga). The move is said to have taken place in 1949. At that time the area was sparsely populated by mixed bunch of Venda and Shangaans said to have been controlled by headman Mabidi who was under chief Kwalu. Both these appointments have been abolished. During Foromela’s illness (died on the 1st of June 1963), a son in law Muputira, was appointed as acting headman. It seems he was appointed by the administration.
There are distant kinship ties with other Shangaan chiefs and headman. For example, it is known that chief Tsovani and headman Chitsa of Chiredzi district share the same totem with Foromela. The group did not have a svikiro who selects each successive headman. Allegiance to chief Sitauze although of a different tribe was given.
Villages in this community comprised of Hodela Foromela, Mpepu, Samuel or Mutuwa, Kunwana, Tsetana, Chibi, Makasane, Pahlane, Mpadi, Rasimela, Tabana, Chiwandalani, Mapotiyera, Paswana, Chamano, Godzwana, Magoma, Kadeli, Sandani, Lisiba Kayiwa (Basotho), Madubeko, Tomani, Musundwa, Malimbe, Jonasi, Tshikotane, Manda, Siyema, Mutuswa, Dugishi, Sikumale, Lubengo, Kunwana or Mapfumo, Mangoma, Didjana, Kumelani, Kayiwa, Mapotela, Susinyani, Ilani, Tuwani, Mangoma, Koro, Edzani, Malana, Kanchi and Mbengwa.
Boundary
The community’s area consists of that portion of Mutetengwe tribal trust land and lying west of the main Masvingo/Beitbridge road. To the east it bounds with headman Sinyoni’s area and to the north-west and south it is bound by European owned ranches. The functions of the headman follow the usual pattern.
Headman Mapala
The traditional name for their headmanship is Mapala and their area is called Kukumbutsi after an ancestor. This group belong to the Sotho tribe, and they speak Sotho and Venda languages. Ndhlovu is their totem and their praise name is Maluda (meaning the making of arrows). Manabela Mapala was appointed headman on the 1st of May 1956. He was selected and appointed by the administration. The group does not have a svikiro who assists in the selection of its leaders. The system of succession was primogeniture.
The Mapala family tree starts with Machawa, the earliest known ancestor. Machawa was the father of Kakumbudzi or M’kumbudzi and Mapala. Kakumbudzi was the father of Tsweji, Ngeke, father of Mulewune, Makadisa, father of Munyaniso and Ani, Malimabi and Koro. Mapala was the father of Tsiliki, Madogo, Sikwali, father of Muluki, Dugishi, Madabi, Ngeke and Matswaneja, Manabela, the father of Muyahawu, Marupi, Tseyisi, Inkosanda, Madumi, Nchime, David, Binya and Makanike.
History
It is believed that the group’s ancestors came to the present area from Lesotho/Basotholand. This was before the European occupation and the reason for migration is said to have been a search for land for their own. When their ancestors arrived, they found the Rozvi king in charge of the area, and they asked him for a place to live, and they were permitted to live where they deemed suitable. The area was completely unoccupied then. During 1954 most of the present community were moved into the areas from European ranches around West Nicholson. Contrary to the olden days’ beliefs, they do eat the meat of their totem which is elephant.
Manabela is the first appointee to the headmanship, and he was chosen by the administration. There is no historical or traditional basis for his selection. For instance, his elder brother Sikwali was alive at the time but was overlooked.
Villages in this community encompassed of Mapala, Lisenga, Chirilele, Masilu or Masole, Giyani or Masiya, Nyamayawo, Nalana II, Kwareli or Kunwana, Marubini, Mabungu, Shoteli, Tambila, Talifhi or Tanyani, Mapalala, Blue, Putaki, Kuluwani, Nalana, Posani, Matoli, Tibeli or Sitseyi, Tsetana or Malikana, Dini, Chidinho, Muchinya or Tshinya, Korombi, Skula or Shoteli, Nalanga III, Mawungu and Marokolo.
Boundary
Their boundary commences at the confluence of the Bili and Shashi rivers, up the Bili River to its intersection with the old pioneer road, along this road for a short distance then to the source of Chimamba stream and along this stream to Ipayi river, down Ipayi river to the tribal trust land boundary and along this boundary to the Shashi River to the starting point.
Headman Makado
The name Makado is their traditional name for their headmanship. The group belongs to vaRoweri or Sotho tribe. Ndhlovu is their totem and their praise name is Mupeswa. One, Mapfumo Makado was appointed headman on the 1st of May 1956 by the administration. He was not chosen by the elders nor by a svikiro.
The family tree of the Makado headmanship starts with Mutanha, the father of Makado, Sikati and Posani. Makado was the father of Mapfumo, Nduwambi, Machawa and Tabana. Sikati was the father of Kanchi, Imbayago and Sigudhla. Mapfumo’s children were Korombi, Katazo, Masawa, Mugiwera, Mdala and Isaka. Machawa was the father of Muswela and Tabana was the father of Josef, Petros, Mosi and Isaka. The woman who bore Makado was a daughter of the original Kohomela.
History
The original owner of the area (which was Masera tribal trust land) was the Rozvi king. A woman known as Chihamure was the first known occupant. Masewe married a daughter of Chihamure and took over leadership of the clan. One of his clansmen was called Masera and he had several cattle. When the Europeans came, they built a dip tank near Masera’s kraal, and this was the first to be built in the area and it was called Masera.
With regards to the origin of the headmanship itself, the information was scanty. Apparently Mapfumo himself was born near Makado store on the Beitbridge/Bulawayo Road. The original Makado lived near Jopempi hill on a European ranch (possibly Liebig)- the local name of the European was Mehlo. During 1955 all the people who were living on the ranch were evicted and nine villages were moved out to the present area (they arrived here on the 15th of August 1955), and it was at this time that Mapfumo was selected and appointed headman.
Villages in this community were Makado, Kagizhi, Ngare, Maripane, Ndambe or Chayisa, Murutanye, Mulungisi or Ambani, Lusenga, Hahlane, Musimuwi, Tseyisi, Sitseyi or Michak and Tshividzo.
Boundary
In terms of the boundary, this community’s area is the whole Masera tribal trust land. The functions of the headman follow the usual pattern.
Source: National Archives S2929/6/1
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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