THE BANAMBYA.
Source is https://thenambyapipo.wordpress.com/page/1/
LANGUAGE TEXT
The Nambya language, called chiNambya by its speakers, is spoken by about 80,000 people in northwestern Zimbabwe, parts of Botswana, and a smaller number in the recent diaspora.
Nambya is a Bantu language, most closely related to Kalanga in southwestern Zimbabwe and the Shona varieties in central and eastern Zimbabwe. Nambya shares about 75% of its core vocabulary with literary Standard Shona. The language is under great social pressure from Tonga and Ndebele and often borrows words from those languages, as well as from English.
Some basic phrases
Good morning, how are you? — mamuka chini?
Fine thanks, and you? — ndamuka wamuka chini?
What is your name? — ndiwani izina lilo? My name is . . . — izina langu ndimi . . .
How do I get to Hwange? — ndoswika chini kuWankie?
When are you coming? — unozha lini?
The Nambya people have an interesting life — BaNambya bana nobupenyu bunonakilija.
Where is there good food? — kulya kuboda kunowanikwa kupi?
goodbye — topela tobonana good luck — ubene mhazha imbodo
yes — iyi no — pepe
please — ndakumbila thank you — taboka
l love you — ndokuda
If you don’t learn Nambya, the monsters will eat you at night!
— Kana usinoziba chiNambya, unolyiwa nezwipuka busiku!
Mazhuba emviki (Days of the week)
Imviki inamazhuba mashanu namabili
ChiNambya ChiKuwa
Muvulo Monday
BwaBili Tuesday
BwaTatu Wednesday
BwaChina Thursday
BwaShanu Friday
Ungibelo Saturday
Insondo Sunday
Muvulo Monday
BwaBili Tuesday
BwaTatu Wednesday
BwaChina Thursday
BwaShanu Friday
Ungibelo Saturday
Insondo Sunday
Nambya has the standard features of Bantu languages:
Typical word order is: SUBJECT – VERB – OBJECT.
Nouns belong to one of many noun classes and have a relevant class prefix in the singular and plural.
Verbs have a subject marker (related to the noun class of the subject), followed by various tense and mood markers, the root, various verb extensions, and a final vowel.
Almost all syllables end with a vowel. Syllables can have either a low or a high tone, which can change the meaning of the word or phrase.
There is a grammar and dictionary of Nambya compiled by Fr. Augustine Moreno with the Nambya Cultural Association. Both are currently out of print.
Nouns belong to one of many noun classes and have a relevant class prefix in the singular and plural.
Verbs have a subject marker (related to the noun class of the subject), followed by various tense and mood markers, the root, various verb extensions, and a final vowel.
Almost all syllables end with a vowel. Syllables can have either a low or a high tone, which can change the meaning of the word or phrase.
There is a grammar and dictionary of Nambya compiled by Fr. Augustine Moreno with the Nambya Cultural Association. Both are currently out of print.
Igapo lyezwokulonganyila kukwalwa kweBumbilo lyemilawo yenyika, lye Constitutional Parliamentary Select Committee (COPAC), lyakwalulula iBumbilo lyemilawo yenyika yeZimbabwe 2013, yeli mubufupi bwalyo kutila kuti bunji bwabanhu buwane kuwhisisisa zwilokwalwa mubumbilo.IBumbilo lyemilawo linamapeji izana linamakumi mashana anamakumi mabili namabili (172). Igapo lyeCOPAC lyabona zwikakwelela kuta alo, kuti unhu ani azwe usina unshaji wokubala ibumbilo lyose, kana abala ifupiso yeli, unowana luzibo pezhulu pebumbilo yeli.
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HOW THEY CAME TO HWANGE AREA.
When they left Masvingo, they came and crossed river Kana. More often than not, they travelled through most dangerous animals such as lions, leopards, elephants and snakes of different kinds. One reason why they used these risky routes was because of fear of alien tribes (hostile). Normally, they had enough food to cover such a journey.
They are said to have driven some cattle along with them. Some of the individuals who were influential guiders were, Makwala, whose duty was to guide, Chilanga whose responsibility was water distribution to the masses and many senior Chief’s Counsellors such as Nechenge, Nemyale, Nechidilya, Nechidola, Nemashavi to mention but a few.
After Kana River, they approached Lwaye present day Gwayi River. They followed along Lwaye River until they came to its confluence with river Lukuzhe (Lukosi) after which they settled at Tinde for a couple of years. As they were planning to leave the place, a daughter of one elder chief, gave birth to a baby- boy named “Pashu” (locusts destroying the people’s crops) and indeed there was a great femine caused by these locusts.
Then after Tinde, they followed the north- eastern direction and came to an area known as Kabila near the mighty Zambezi. “Kabila” is a Tonga word which means “water unfavourable” to them. Once again, still waiting for summer rains to terminate and continue with the exodus, one of the Princesses gave birth to a baby boy and was named Shaba- meaning red; coloured. They left the Princess and her child together with a few people to look after her. After this, they abandoned initial direction and turned west, still along the Gwayi River and finally came to place called Chingehali near Kamative Mine (Kumatibi).
Leaving the Princess at Chingehali, the next stop was Dopota where they are said to have fought a Wese chief who was a great magician. The Chief’s name was Chilukutu. The two did not wedge a battle at once. What happened was that when the Nambya chief learnt about this chief he called his magic- man to speculate how strong was this other chief. The reply was that they could easily conquer him, despite his reputation. Thus, an army was launched to attack. And indeed he was defeated captivating the inhabitants as slaves and the booty. Chief Chilukutu was execcuted.
The Nambyan clan continued in search of greener pastures until they came to Detema today known as Dete. They settled there for at least five months preparing for a short harvest. Whilst women were weeding in some small fields, men went out to hunt animals which included buffaloes, Kudus, small game and birds. Oral tradition says during their hunting scenes, they confronted clans which they absorbed.
When the harvest was over, they abandoned Detema (Dete) and Dende and his followers went to settle in the area called Bhale, which is now part of Hwange Tribal Trust Land. This area is between Inyautuwe and Lukosi rivers. He built a stonewalled enclosure and they named this place Shangano meaning to meet. The Shangano Ruins are located on top of a strategic hill. The walls of Shangano are built of a vast quantity of small sandstone rocks laid on top of each other to a height of about four to five feet. This stone walled enclosure became the first capital city of the baNambya people. The place then became known as Sawanga from which name the Whange chieftainship was derived. Shangano is a cornerstone of the valuable cultural heritage of the Nambya people.
When the Rozvi people (now the Nambya) moved to areas in the northwest parts of Zimbabwe, they did not find the area uninhabited. Instead, there were the Tonga people who were found in the area immediately south of the Zambezi River, near the Victoria Falls (Fortune 1967). Sometimes these people are referred to as the Leya. In fact, the Leya group, which also includes the Dombe people, is a branch of the people generally referred to as the Tonga. Hachipola (1998:66) argues that when the Nambya moved into this area, they outnumbered and subdued the Leya who were the original inhabitants of this area. Dende and his followers assimilated some of the Leya people who had not resisted their incorporation into the Nambya State. Here Chiloba Mago told his brother Shakwa- Dembetembe that he would not go any further, but preferred to settle there as he was so tired, and so settled at Shangano. His brother Shakwa- Dembetembe with half of the army proceeded and crossed the Zambezi River. Across the river, they found the Makololo and many other satellite clans. He conquered all these and absorbed into his mobile state, and declared himself Chawanika and later known as (Lewanika) which meant “you found me here”. Nelson Mandela, former South African president, named his second son Makgatho Lewanika. He was named for Sefako Mapogo Makgatho the second president of the ANC from 1917 until 1924, and (Shakwa- Dembetembe) Lewanika, a leading chief in Zambia.
They are said to have driven some cattle along with them. Some of the individuals who were influential guiders were, Makwala, whose duty was to guide, Chilanga whose responsibility was water distribution to the masses and many senior Chief’s Counsellors such as Nechenge, Nemyale, Nechidilya, Nechidola, Nemashavi to mention but a few.
After Kana River, they approached Lwaye present day Gwayi River. They followed along Lwaye River until they came to its confluence with river Lukuzhe (Lukosi) after which they settled at Tinde for a couple of years. As they were planning to leave the place, a daughter of one elder chief, gave birth to a baby- boy named “Pashu” (locusts destroying the people’s crops) and indeed there was a great femine caused by these locusts.
Then after Tinde, they followed the north- eastern direction and came to an area known as Kabila near the mighty Zambezi. “Kabila” is a Tonga word which means “water unfavourable” to them. Once again, still waiting for summer rains to terminate and continue with the exodus, one of the Princesses gave birth to a baby boy and was named Shaba- meaning red; coloured. They left the Princess and her child together with a few people to look after her. After this, they abandoned initial direction and turned west, still along the Gwayi River and finally came to place called Chingehali near Kamative Mine (Kumatibi).
Leaving the Princess at Chingehali, the next stop was Dopota where they are said to have fought a Wese chief who was a great magician. The Chief’s name was Chilukutu. The two did not wedge a battle at once. What happened was that when the Nambya chief learnt about this chief he called his magic- man to speculate how strong was this other chief. The reply was that they could easily conquer him, despite his reputation. Thus, an army was launched to attack. And indeed he was defeated captivating the inhabitants as slaves and the booty. Chief Chilukutu was execcuted.
The Nambyan clan continued in search of greener pastures until they came to Detema today known as Dete. They settled there for at least five months preparing for a short harvest. Whilst women were weeding in some small fields, men went out to hunt animals which included buffaloes, Kudus, small game and birds. Oral tradition says during their hunting scenes, they confronted clans which they absorbed.
When the harvest was over, they abandoned Detema (Dete) and Dende and his followers went to settle in the area called Bhale, which is now part of Hwange Tribal Trust Land. This area is between Inyautuwe and Lukosi rivers. He built a stonewalled enclosure and they named this place Shangano meaning to meet. The Shangano Ruins are located on top of a strategic hill. The walls of Shangano are built of a vast quantity of small sandstone rocks laid on top of each other to a height of about four to five feet. This stone walled enclosure became the first capital city of the baNambya people. The place then became known as Sawanga from which name the Whange chieftainship was derived. Shangano is a cornerstone of the valuable cultural heritage of the Nambya people.
When the Rozvi people (now the Nambya) moved to areas in the northwest parts of Zimbabwe, they did not find the area uninhabited. Instead, there were the Tonga people who were found in the area immediately south of the Zambezi River, near the Victoria Falls (Fortune 1967). Sometimes these people are referred to as the Leya. In fact, the Leya group, which also includes the Dombe people, is a branch of the people generally referred to as the Tonga. Hachipola (1998:66) argues that when the Nambya moved into this area, they outnumbered and subdued the Leya who were the original inhabitants of this area. Dende and his followers assimilated some of the Leya people who had not resisted their incorporation into the Nambya State. Here Chiloba Mago told his brother Shakwa- Dembetembe that he would not go any further, but preferred to settle there as he was so tired, and so settled at Shangano. His brother Shakwa- Dembetembe with half of the army proceeded and crossed the Zambezi River. Across the river, they found the Makololo and many other satellite clans. He conquered all these and absorbed into his mobile state, and declared himself Chawanika and later known as (Lewanika) which meant “you found me here”. Nelson Mandela, former South African president, named his second son Makgatho Lewanika. He was named for Sefako Mapogo Makgatho the second president of the ANC from 1917 until 1924, and (Shakwa- Dembetembe) Lewanika, a leading chief in Zambia.
After a period of settlement in Barotsiland, Lewanika sent a large number of the Makololo men to go back and call the brother Chiloba he left at Shangano on the plateau between the Zambezi and Limpompo River. The messengers conveyed the message and Chiloba’s reply was, “go and tell him (my brother) that I am well here and nothing is worrying me”. Since his brother had sent a herd of cattle with the messengers, he was very grateful about his offer. The messengers took off for Barotsiland to deliver the reply but, when they were only four kilometers away the Chief’s home, they sat down and begun to suggest the forth coming problem they would meet on arrival at the Chief’s palace. They said to themselves; “how is the Chief to prove that we have been to his brother and delivered the errand? It is better; they decided that, “we dig that hill we think he will know that we have reached his brother’s home”.
So, eventually, they began to dig the hill. As it went deep they tried to lift it, but it was cumbersome and crashed onto some of them. Many died. It was only after some few weeks that the Shangano inhabitants saw them dig the hill. They went nearer and asked what they were doing and why they were digging the hill seeing that many were dying. They replied that; “we want to carry this hill to Chief Lewanika as proof that we saw his brother and delivered the message”. The man went to the Chief palace and reported the men to the Chief’s counselors who sent the message to the Chief.
Chief Chiloba ordered the messengers to be brought back to him, and they told him their fear. Chief Chiloba assured them not to worry, because he would let them go with some of his counselors who accompanied these messengers. They never returned, they settled there. When the Paramount Chief Chiloba had now settled, he organized an army, because he had learnt of a Kingdom across the valley. This great Chief was Nelukoba. When the two armies met in the battling grounds, Chief chiloba’s regiments threw spears while the opponents retaliated with reeds (as fake spears) of Kaffircorn. On discovering this practice, the Chief said, “leave them” to his men, “they are our friends”. And later Nelukoba proclaimed these words, “wezha igamu, wezha igamu” which means that the one who has come to us is of our own. He is our brother.
Thereafter reconciliatory process, Nelukoba offered beautiful girls to Chiloba along with words as a token of appreciation. He said “Nelukoba ishumbakaji yakatalana unda- nendau” meaning Nelukoba is a lioness that shared the land with the lion. From then onto this day, the people of these two clans lived together as brothers and sisters. They even intermarried. Initially Nelukoba’s followers were Tonga to the south of the Zambezi and Leya north. For many years Chief Chiloba Mago ruled peacefully his little world. He even assured his people that he eliminated all mixed feelings with his neighbours. Above all, his people were not to be called BaNyai but BaNambya. On the other hand, he was not to be called “She” which meant “Chief” but, should be called Whange – which means the peace maker. Since then hitherto the Nambyan Chiefs are entitled Whange. Oral tradition also says the word Whange meant to clear and while Nambya meant to smoothen.
When the sun set for Chiloba Mago in 1807, the next settlement was at Matowa were Chief Shakwa Dembetembe and Nyanga ruled respectively. After which Shana took over. He ruled for a few years and died also. The disputes for the throne arose. BamaKwimbe the Princess was supposed to take over but, because she was a woman the law and custom did distaste the maternal lineage reigning. She is said to have contributed in a debate; “I have a grown up son, he will rule on my behalf”. And as a result, Lusumbami took over the reins at Bumbusi area. Even though Lusumbami was the legitimate heir to the throne; his uncles were not happy about it, especially Chilisa also known as Chilalamudanda- Zanisagumbo.
Bumbusi area is situated in the upper Deka valley. It is a large site consisting of stone walls, boulders, platforms and the ruins of dwellings. Its main structures date from the eighteenth and nineteenth century. Bumbusi Ruins is a variant of the architecture of Great Zimbabwe and the Nambya Jimbabwe (houses of stone).
Envious of Lusumbami past, Chilisa having his daughter married to Malindi, Mzilikazi’s Induna, he took advantage, went to the Ndebele King, Mzilikazi and said “our Chief Whange has two hearts (organs), so if you capture and execute him”, he assured him, “let you honorable King (Mzilikazi) to dress up in his skin, no tribe in the world would ever defeat you”.
Needless to say, Mzilikazi was convinced. And hence he sent troops for Lusumbami’s body. As a magician, Lusumbami saw Mzilikazi’s men and approached them some kilometers away from his residents. It is said that he remarked; he did not want to be killed in his own palace. Then, together with the soldiers, the chief marched along with them to the Kingdom of KoBulawayo. When they had passed Nyamandlovu the Nambya Chief Whange Lusumbami refused to go any further and said “Ndapinga- ndapiya” which meant “I have crossed my feet- I can’t continue any further” and said, “Pasi- Pasi” meaning anywhere you can bury me. Meanwhile he said all these words leaning against a tree and shortly died. A railway station siding along the Bulawayo- Victoria Falls route was named after his words.
After his death, Malindi asked Chilisa what procedures could be followed. Chilisa said “skin him and take the two hearts and skin to Mzilikazi” he insisted “take the hearts and the skin to dress up your King Mzilikazi. When Malindi arrived at the kraal of Mzilikazi, he explained the procedures and then they dressed the king in Lusumbami’s skin. As soon as Mzilikazi was clothed in deadman’s skin, he felt his body etching and the skin sticking onto his body. Ultimately they undressed him, by plucking out of his body such that later he developed sores. Since then, Mzilikazi’s body developed what looked like leprosy. It is said, it took him a few days and he died. When the Ndebele clan heard about Mzilikazi’s death, they were angry at both Malindi and Chilisa. As a result of this development, an army was sent to punish both Malindi and later the BaNambya people who had caused the death of their King Mzilikazi.
When Chilisa the traitor heard about the planned raid he ran away from the Ndebele wrath. He then crossed river Zambezi and finally settled at a place called Gampo in present day Zambia. A few who remained behind were killed and others taken as slaves. Some of them captured Nambyas are around Plum tree areas, others went to settle near Botswana. Some are at Pandamatenga and are known today as Balilima. Some Nambya people are scattered all over Ngamo, Gwayi (along the railway line from Bulawayo to Victoria Falls) and Tshongokwe. They are known as Munyai.
Chilisa on arriving at Gampo became Chief. When he died, his brother Mpalazhuji took over but did not rule for a long time. When the Ndebele wrath faded, those who had crossed the Zambezi decided to return back home. So they did and many others are scattered in the Matebeleland region. Nevertheless, the main wing settled at a place called Mazozo near the Mission of St. Mary’s ten Kilometres from the Hwange town. Their Chief was now Chilota also known as Zabenkulu. In the series of Chieftanancy followed Gebhuza who was also known as Chengwa Nengasha. When he heard that his father had died, Nengasha came to rule his own people the Nambyas. He was a physical fit and brave youngman. As a person who grew among the Ndebele clan his culture was that of the Ndebeles.
The BaNambya people never liked him. They regarded him as one of the Ndebele with their vices. The people were not satisfied with his rule. Thus his rein was that of an iron hand. After the years had gone by, he adapted a system of eliminating male children fearing that, he would be overthrown. When the people saw this, they reported him to the first white settlers who came to Hwange. They said “our Chief has developed a habit of killing all male children”. Chengwa Nengasha Gebhuza was then put in prison and one morning he was found dead in the prison cell.
Chief Nengasha poisoned himself. He was buried at Bwanyeza hill, near the former D. C’s office in No. 1 Colliery Hwange. There was a break of Chieftainship for a period of time; this was because all the Princess were refusing to take over fearing that they would be reported to the settlers as had later happened, to Chief Gebhuza Chengwa Nengasha.
When the Colliery Company asked the people to select their new Chief, they had Nemananga a former messenger of Gebhuza Nengasha. Oral tradition says he was a man who knows all the laws of leadership. He ruled the northern side of Hwange as far as Chisuma near Chinotimba (Victoria Falls). To the south of Hwange were Chief Nekatambe and Dingani later ruled. After Nemananga in the north, who died in 1948, Solomon Ndunduli Chipaya of the Lusumbami Family took over the thrown. He died at Simangani (Whange District). And finally, in 1975, Wilson Matutu the great grandson of Chilisa was appointed Chief Whange.
So, eventually, they began to dig the hill. As it went deep they tried to lift it, but it was cumbersome and crashed onto some of them. Many died. It was only after some few weeks that the Shangano inhabitants saw them dig the hill. They went nearer and asked what they were doing and why they were digging the hill seeing that many were dying. They replied that; “we want to carry this hill to Chief Lewanika as proof that we saw his brother and delivered the message”. The man went to the Chief palace and reported the men to the Chief’s counselors who sent the message to the Chief.
Chief Chiloba ordered the messengers to be brought back to him, and they told him their fear. Chief Chiloba assured them not to worry, because he would let them go with some of his counselors who accompanied these messengers. They never returned, they settled there. When the Paramount Chief Chiloba had now settled, he organized an army, because he had learnt of a Kingdom across the valley. This great Chief was Nelukoba. When the two armies met in the battling grounds, Chief chiloba’s regiments threw spears while the opponents retaliated with reeds (as fake spears) of Kaffircorn. On discovering this practice, the Chief said, “leave them” to his men, “they are our friends”. And later Nelukoba proclaimed these words, “wezha igamu, wezha igamu” which means that the one who has come to us is of our own. He is our brother.
Thereafter reconciliatory process, Nelukoba offered beautiful girls to Chiloba along with words as a token of appreciation. He said “Nelukoba ishumbakaji yakatalana unda- nendau” meaning Nelukoba is a lioness that shared the land with the lion. From then onto this day, the people of these two clans lived together as brothers and sisters. They even intermarried. Initially Nelukoba’s followers were Tonga to the south of the Zambezi and Leya north. For many years Chief Chiloba Mago ruled peacefully his little world. He even assured his people that he eliminated all mixed feelings with his neighbours. Above all, his people were not to be called BaNyai but BaNambya. On the other hand, he was not to be called “She” which meant “Chief” but, should be called Whange – which means the peace maker. Since then hitherto the Nambyan Chiefs are entitled Whange. Oral tradition also says the word Whange meant to clear and while Nambya meant to smoothen.
When the sun set for Chiloba Mago in 1807, the next settlement was at Matowa were Chief Shakwa Dembetembe and Nyanga ruled respectively. After which Shana took over. He ruled for a few years and died also. The disputes for the throne arose. BamaKwimbe the Princess was supposed to take over but, because she was a woman the law and custom did distaste the maternal lineage reigning. She is said to have contributed in a debate; “I have a grown up son, he will rule on my behalf”. And as a result, Lusumbami took over the reins at Bumbusi area. Even though Lusumbami was the legitimate heir to the throne; his uncles were not happy about it, especially Chilisa also known as Chilalamudanda- Zanisagumbo.
Bumbusi area is situated in the upper Deka valley. It is a large site consisting of stone walls, boulders, platforms and the ruins of dwellings. Its main structures date from the eighteenth and nineteenth century. Bumbusi Ruins is a variant of the architecture of Great Zimbabwe and the Nambya Jimbabwe (houses of stone).
Envious of Lusumbami past, Chilisa having his daughter married to Malindi, Mzilikazi’s Induna, he took advantage, went to the Ndebele King, Mzilikazi and said “our Chief Whange has two hearts (organs), so if you capture and execute him”, he assured him, “let you honorable King (Mzilikazi) to dress up in his skin, no tribe in the world would ever defeat you”.
Needless to say, Mzilikazi was convinced. And hence he sent troops for Lusumbami’s body. As a magician, Lusumbami saw Mzilikazi’s men and approached them some kilometers away from his residents. It is said that he remarked; he did not want to be killed in his own palace. Then, together with the soldiers, the chief marched along with them to the Kingdom of KoBulawayo. When they had passed Nyamandlovu the Nambya Chief Whange Lusumbami refused to go any further and said “Ndapinga- ndapiya” which meant “I have crossed my feet- I can’t continue any further” and said, “Pasi- Pasi” meaning anywhere you can bury me. Meanwhile he said all these words leaning against a tree and shortly died. A railway station siding along the Bulawayo- Victoria Falls route was named after his words.
After his death, Malindi asked Chilisa what procedures could be followed. Chilisa said “skin him and take the two hearts and skin to Mzilikazi” he insisted “take the hearts and the skin to dress up your King Mzilikazi. When Malindi arrived at the kraal of Mzilikazi, he explained the procedures and then they dressed the king in Lusumbami’s skin. As soon as Mzilikazi was clothed in deadman’s skin, he felt his body etching and the skin sticking onto his body. Ultimately they undressed him, by plucking out of his body such that later he developed sores. Since then, Mzilikazi’s body developed what looked like leprosy. It is said, it took him a few days and he died. When the Ndebele clan heard about Mzilikazi’s death, they were angry at both Malindi and Chilisa. As a result of this development, an army was sent to punish both Malindi and later the BaNambya people who had caused the death of their King Mzilikazi.
When Chilisa the traitor heard about the planned raid he ran away from the Ndebele wrath. He then crossed river Zambezi and finally settled at a place called Gampo in present day Zambia. A few who remained behind were killed and others taken as slaves. Some of them captured Nambyas are around Plum tree areas, others went to settle near Botswana. Some are at Pandamatenga and are known today as Balilima. Some Nambya people are scattered all over Ngamo, Gwayi (along the railway line from Bulawayo to Victoria Falls) and Tshongokwe. They are known as Munyai.
Chilisa on arriving at Gampo became Chief. When he died, his brother Mpalazhuji took over but did not rule for a long time. When the Ndebele wrath faded, those who had crossed the Zambezi decided to return back home. So they did and many others are scattered in the Matebeleland region. Nevertheless, the main wing settled at a place called Mazozo near the Mission of St. Mary’s ten Kilometres from the Hwange town. Their Chief was now Chilota also known as Zabenkulu. In the series of Chieftanancy followed Gebhuza who was also known as Chengwa Nengasha. When he heard that his father had died, Nengasha came to rule his own people the Nambyas. He was a physical fit and brave youngman. As a person who grew among the Ndebele clan his culture was that of the Ndebeles.
The BaNambya people never liked him. They regarded him as one of the Ndebele with their vices. The people were not satisfied with his rule. Thus his rein was that of an iron hand. After the years had gone by, he adapted a system of eliminating male children fearing that, he would be overthrown. When the people saw this, they reported him to the first white settlers who came to Hwange. They said “our Chief has developed a habit of killing all male children”. Chengwa Nengasha Gebhuza was then put in prison and one morning he was found dead in the prison cell.
Chief Nengasha poisoned himself. He was buried at Bwanyeza hill, near the former D. C’s office in No. 1 Colliery Hwange. There was a break of Chieftainship for a period of time; this was because all the Princess were refusing to take over fearing that they would be reported to the settlers as had later happened, to Chief Gebhuza Chengwa Nengasha.
When the Colliery Company asked the people to select their new Chief, they had Nemananga a former messenger of Gebhuza Nengasha. Oral tradition says he was a man who knows all the laws of leadership. He ruled the northern side of Hwange as far as Chisuma near Chinotimba (Victoria Falls). To the south of Hwange were Chief Nekatambe and Dingani later ruled. After Nemananga in the north, who died in 1948, Solomon Ndunduli Chipaya of the Lusumbami Family took over the thrown. He died at Simangani (Whange District). And finally, in 1975, Wilson Matutu the great grandson of Chilisa was appointed Chief Whange.
Oral tradition points to the fact that when the Nambya first came in the Hwange area they had moyo (heart) as their totem – the same as all the other Rozvi people. However, they later changed to shoko (baboon in Nambya) after their leader; Shana was found to be sterile and was later successfully treated by one of the elders, Nezwalambi, using a mixture of herbs and baboon’s urine. Some people give the names of the Chiefs who ruled in Whange as the Moyo.
It is not clear how long the Nambya people have lived in their home area (the Hwange district in Zimbabwe) but the oral history records at least centuries there. The archaeological record suggests a similar timeframe. Whange (Hwange district) was established by Dendelende Sawanga. He was the son of Mambo of the Rozvi Dynasty king. He is said to have fought and captured many tribes.
Below is the history of the Dendelende Sawanga kingship with approximate dates of ruling:
Below is the history of the Dendelende Sawanga kingship with approximate dates of ruling:
Name of Nambya King Period of Kingship No of years in power Settlements
1 Dendelende Sawanga 1737 to 1780 43 Chinobe} Makwandala
2 Chilobamago 1780 to 1807 27 Shangano
3 Shakwa Dembetembe 1807 to 1822 15 Matowa and later Zambia.
4 Nyanga Chazho 1822 to 1834 12 Matowa
5 Shana Chazho 1834 to 1860 26 Bumbusi
6 Lusumbami Debwelezilawa 1860 to 1868 8 Bumbusi
7 Chilisa Mhuru 1868 to 1873 5 Gampo} Zambia
8 Chilota Chimukutu 1873 to 1895 22 Lukosi
9 Nchengwa Nengasha
(Gebhuza) 1897 to 1903 6 Nekabandama
10 Shambwa Nekatambe 1903 to 1955 52
11 Chimbipo Nemananga 1903 to 1948 45 Northside of Hwange- Chisuma
12 Ndunduli Nedundwi 1950 to 1974 24 Simangani
1 Dendelende Sawanga 1737 to 1780 43 Chinobe} Makwandala
2 Chilobamago 1780 to 1807 27 Shangano
3 Shakwa Dembetembe 1807 to 1822 15 Matowa and later Zambia.
4 Nyanga Chazho 1822 to 1834 12 Matowa
5 Shana Chazho 1834 to 1860 26 Bumbusi
6 Lusumbami Debwelezilawa 1860 to 1868 8 Bumbusi
7 Chilisa Mhuru 1868 to 1873 5 Gampo} Zambia
8 Chilota Chimukutu 1873 to 1895 22 Lukosi
9 Nchengwa Nengasha
(Gebhuza) 1897 to 1903 6 Nekabandama
10 Shambwa Nekatambe 1903 to 1955 52
11 Chimbipo Nemananga 1903 to 1948 45 Northside of Hwange- Chisuma
12 Ndunduli Nedundwi 1950 to 1974 24 Simangani
King Nchengwa Nengasha was the last King of the baNambya people in terms of authority before white settlers opened the Wankie colliery company. The rebellion from 1893 to 1896 brought down the Whange kingdom. After the death of Nengasha, instead of kingdoms, all leaders were appointed as chiefs of chiefdoms. Thus chief Nemananga and Chief Nekatambe ruled from 1903 to 1950.
WHY THEY LEFT MASVINGO
Historians give different accounts for this movement. Oral tradition gives a three account story on why the Nambya people left the Great Zimbabwe. As told in Hayes (1977), the first account has it that the Rozvi ruler had three sons; Dewa, Dende and Sabhatule. When Mambo, the Paramount Chief died, disputed of chieftainship between his sons arose. Dende who ditasted civil strife for Chieftainship, decided to quit the land of his origin for a peaceful settlement elsewhere. Dende decided to break away from his father’s kingdom. He set up his own court and ruled his followers. Dende organized strong men of varied professions ranging from soldiers, engineers, scouts, women and children. They left the land of their origin heading in the northward in search of fertile land and greener pastures.
The second account, basing on oral traditions, Wentzel (1983) traces the history of the Nambya to the Rozvi-Moyo dynasty. He says one of Mambo Nichasike’s sons, Zange, was found guilty of an immoral act with his sister. This led to his deportation, together with his followers, to the north.
The third account suggests that in the early 18th century Dende (one of the three sons of the Rozvi Changamire, i.e. King) broke away from his father to establish himself as an independent ruler in present day northwestern Zimbabwe. Dende’s actions are said to have infuriated the Rozvi Changamire who gave orders that his son be captured and killed. Dende’s actions in this period strongly suggest he felt in danger. He swiftly moved even farther away from his father, stopping briefly in several places and strengthening kingship ties through leaving behind sisters who married men of different tribes.
Despite the variations in the accounts on why the Nambya people left the Rozvi Empire to settle in the area to the northwest part of the country, the historical accounts given so far agree that the Nambya are descendants of the Rozvi people and that they originated from the Great Zimbabwe area.
THE PLACE OF ORIGIN.
Very little has been written on the history of the Nambya people, the little that is available is characterised by a lot of variations, especially on how the Nambya people came to be where they are today. This is probably because the historians that have so far written about the history of these people have tended to rely heavily on oral traditions, which are generally known to be influenced by informants’ subjectivity. However, despite the variations in the finer details of the historical accounts, there is a general agreement amongst historians on who the Nambya people are as well as where they originated from.
WHO ARE THE NAMBYA PEOPLE?
The BaNambya tribe now living in Whange (Hwange) District are said to have come from Great Zimbabwe present day Masvingo. They are retold to be among those who lived in the city Jimbabwe, it is also believed that they partook in the building of the Great Zimbabwe. Most historical accounts point to the fact that the BaNambya are an offshoot of the Rozvi. According to Hayes (1977:385), the Nambya are descendants of the Rozvi king, Mambo, who lived around the present day Great Zimbabwe area. They were a division of the Karanga in the early 18th century, went northwestwards to settle in what is now the Hwange District. In Fort Victoria (Masvingo) under Chief Mambo they were known as the Vakalanga, VaNyai, VaRozvi and later BaNambya.
The Nambya language, called chiNambya by its speakers, is spoken by about 80,000 people in northwestern Zimbabwe and a smaller number in the recent Diaspora. Nambya is a Bantu language, most closely related to Kalanga in southwestern Zimbabwe and the Shona varieties in central and eastern Zimbabwe. Nambya shares about 75% of its core vocabulary with literary Standard Shona.
NAMBYA AS A BANTU LANGUAGE.
Nambya belongs to the Bantu family of languages. The term ‘Bantu’ was coined by Bleek(1862) and is now widely used by scholars of African linguistics. Greenberg (1955) describes Bantu as a subgroup of Benue-Congo, this is itself a subgroup of the Niger-Congo family of languages. The Bantu group of languages has attracted a lot of research, both in terms of trying to further classify them into smaller groups and in terms of linguistic analyses of particular languages.
Guthrie (1948) classifies Nambya (here referred to as Nyai) as belonging to Zone S.10 under the Shona group of languages. He treats it as a sub-dialect of Kalanga, which he also classifies as a Shona dialect. This is the same kind of treatment that the language has received from Doke (1931) and Kangira (2001) who also treat it as a dialect of Kalanga (in some works, for example, Wentzel (1983) Kalanga is also sometimes referred to as Western Shona). Doke (1931:36) categorises Nambya as a dialect of Kalanga together with other varieties such as Nyai, Rozvi, Talahundra, Lilima and Peri. Wentzel (1983:54) also says among dialects of Western Shona (in this case, Kalanga) are Nambya, Lilima (Humbe), Rozvi and other lesser dialects that are falling into disuse like Lemba (Remba), Lembetu (Rembethu/Rembetu), Twamamba (Twanamba/Xwamamba), Pfumbi and Ja(w)unda.
However, Wentzel (1983:54) goes on to note that the name, Kalanga, for all the dialects of Western Shona derives from the fact that dialect was possibly the first to be recognised as belonging to a separate cluster from Shona. In the same spirit, Fortune (1967) talks of the Karanga that comprises Kalanga, Nanzwa (Nambya), Lilima, Twamamba, Rozvi and Lemba varieties. The information from Wentzel (1983) and Fortune (1967) points to the fact that in the so-called Western Shona there are a number of language varieties, some of which include Nambya and Kalanga and whose status is the same. If this is accepted, then it becomes logical not to take Nambya as a dialect of Kalanga, but as a separate variety that shares a lot with the former. One piece of reasoning could be that the similarity between Kalanga and Nambya can be explained by the relationship of the two languages to Shona.
Calling Nambya a dialect of Kalanga in this case would be as good as saying Zezuru is a dialect of Karanga or vice versa. It is important to note that Guthrie (1948) and Doke (1931) classify Nambya as a dialect of Kalanga basing their judgments on linguistic evidence that shows a great deal of similarity between these two varieties. However, there are historical, socio-cultural and political reasons that have since been used to treat Nambya as separate from Kalanga. Historical evidence by Chigwedere (1985), Wentzel (1983) and Hayes (1977), for example, show that the Nambya and the Kalanga are different people who have different cultures although the languages they speak are closely related. The histories of the two peoples show that they have different origins. Chigwedere (1985) and Wentzel (1983) point to the fact that the speakers of Kalanga came to settle in the western parts of Zimbabwe even before the coming of the main Shona group whilst the Nambya came much later, them being an offshoot from the main Shona group. The two groups of people are said to have different histories and cultures.
Politically, the two varieties have officially been recognised as separate languages, each with its own orthography. The two have been described as related to Shona in many ways but as having developed characteristics that distinguish them from main Shona to the extent that they have now been regarded as languages in their own right. This description follows an observation by Zezuru and Karanga are two of the five major dialects of Shona; the other three being Manyika, Ndau and Korekore. Doke (1931:35) who, after analysing the structures of languages in the Western Shona region, had this to say, “The whole group, though definitely belonging to the Shona, has evidently been strongly influenced from the north, and it is very questionable whether it can be brought into the scheme of unification which is proposed in this report.”
The interviews with mother tongue speakers of Nambya showed that the Nambya do not want to be classified under the Kalanga group. In one of the interviews the issue of treating Nambya as a dialect of Kalanga cropped up. The interviewee emotionally pointed to the fact that the Kalanga are different from the Nambya in terms of their cultural practices, geographical location as well as in terms of the respective languages that they speak. The interviewee said, “This is why they are called the Kalanga and we the Nambya”. To him, treating Nambya as a Kalanga dialect would be to repeat the mistake that Doke (1931) made of recommending the teaching of Ndebele in areas where Nambya is a majority language. Doke argued that this kind of treatment would only entrench the domineering attitude that the Ndebele and the Kalanga have over the Nambya language and its speakers.
Others that the present researcher interviewed also echoed the sentiments by this interviewee. Below are a few examples of lexical items that were provided by some interviewees as evidence to show differences between Kalanga and Nambya.
Nambya Kalanga English
-ngwin- -pind- enter
-shamb- -ngudz- wash
-lip- -bhadhal- pay
amegulu gogole grandmother
-shaba -haba red
zwishoma zwibuyanana slowly
What is important to note is the fact that in terms of linguistic analysis, the situation for Kalanga is not too different from that for Nambya. For example, the causative construction has not received meaningful treatment in both languages.
-ngwin- -pind- enter
-shamb- -ngudz- wash
-lip- -bhadhal- pay
amegulu gogole grandmother
-shaba -haba red
zwishoma zwibuyanana slowly
What is important to note is the fact that in terms of linguistic analysis, the situation for Kalanga is not too different from that for Nambya. For example, the causative construction has not received meaningful treatment in both languages.
THE SOURCES.
In this presentation I contacted a number of sources that include Oral sources and written records. Given the fact that I am not a history scholar, but I wish to add to the knowledge of some of the written history that already exist as regards the ancestry origin of the Nambya people. As research grows concerning the Nambya people; dates, events, names will become more certain. After I have been interested in researching about the history of the BaNambya people, I feel motivated to working hard in producing a complete BOOK that contains a detailed history of the BaNambya people. So that, in the many years to come our children and grand children will live to cherish this piece of work.
THE LANGUAGE.
Language is the carrier of the cultural heritage of societies thus the death of a history constitutes the total destruction of norms, values, attributes and beliefs of a people. In most cases, to understand who a people are, we have to look at their past, the history from which they arose. The debate about who built the Great Zimbabwe clearly shows how people place their status and prestige in their past. Logically, this can be termed a fallacy: a man’s character to some extent lies in the traditions in which he was brought up and the experiences he has undergone; but anyone can change especially under the influence of outside pressures.
Before I can try to look into the history of the Nambya people, I must say writing a history of a people who left no written documents is extremely challenging. One important source of information is the archaeological study of numerous ancient ruins and other relics of past ages scattered around Zimbabwe. Some ruins, such as the Great Zimbabwe, Shangano, Matowa and Bumbusi, they can also provide information about the early Nambya people. A second source of information are documents from literate visitors to the country, namely; the missionaries, scholars and tourists. A third source of information which has seriously been tapped by historians only in the last two or three decades is oral tradition, though it has a number of features which make it unreliable for the elucidation of a factual history; it is the only source that gives us the Nambya point of view. Oral Tradition is like an ancient map. It may not be accurate but it points to history in a manner that is better than avoid.
Growing under the guidance of my father (Joshua Benjamin Magomba.) whom I still regard as one of the great Nambya historian, I must say, it has been a privilege. Through Oral teaching, he handed to me a gift of the secrets about the life of the BaNambya people. It took me time to put on paper every word he said to me, but however it will be a pleasure to share this history with my fellow baNambya.
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