As posted by uMntwana uThulani Zulu, kaGqikazi
A SUBMISSION BY HIS MAJESTY KING GOODWILL ZWELITHINI TO THE COMMISSION ESTABLISHED IN TERMS OF SECTION 22 (1) OF THE TRADITIONAL LEADERSHIP AND GOVERNANCE FRAMEWORK ACT,
ACT NO. 41 OF 2003.
OCTOBER 17-18, 2005.SUBMITTED BY ISILO ON 17 OCTOBER 2005
Protocols
I greet the Chair of this Commission and his fellow commissioners1. Introduction
I, Goodwill Zwelithini, kaCyprian Bhekuzulu, kaSolomon Maphumzana, kaDinuzulu, kaCetshwayo, kaMpande, noDingane, noShaka, kaSenzangakhona, kaJama, kaNdaba, kaPhunga noMageba, kaNkosinkulu, kaNtombela, kaZulu, kaMalandela, kaLuzumane, kaMnguni,, kaNtu, stand here , this morning in front of the President’s Commission on Traditional Leadership and Governance, to give a background on the history, nature and state of the Zulu Kingdom. I do this as the reigning King of the Zulu nation.The purpose for my participation in making a presentation to this Commission is simply to enable you to gain more insight into our Zulu Kingdom. This submission is not an attempt to justify or provide a rationale for the existence of the Zulu
Kingdom whose roots date back to centuries before the advent of other races in
Africa. The legitimacy of the Zulu Kingdom emerged and was consolidated by King
Shaka over centuries and can neither be evaluated nor validated by any
Commission..The Kingdom was historically called the Kingdom of KwaZulu. As the current King and head of all Zulus, I have full confidence that it is within my right and authority to make this submission to you and the Commission, Mr Chairman. I am anticipating the outcomes of my submission to encompass some or all of the following issues, however, in no particular order. I summarise the issues in the abstract.
2. Abstract
(1 ) I am going to trace our background to our roots in the Great Lakes in Central Africa (formerly called Embo) , which is where most of us assembled here today actually came from.
(2 ) Mr Chairman, I will also look at the nature and impact of our arrival in the South Eastern tip of the continent of Africa, which is where we the
Zulus and all our relatives are settled now.(3) Then I will look at the type of governance, administrative and sociopolitical systems that our ancestors put in place in order for sound and fair governance to flourish in this part of the land.
(4) The time from King Senzangakhona, which was around the end of the eighteenth century, to 1879, saw a lot of consolidation and extensive efforts at unification, taking place in most parts of our land ,but more so among the Zulu speaking peoples of the Kingdom of KwaZulu. We are, therefore, a nation made of mutual respect and unity of purpose.
(5) The expanded Kingdom of KwaZulu was a complete and self-
sufficient state, with the King as the Head of State and all the necessary supporting systems and structures of a government.(6)This near –perfect state of affairs was only disturbed by colonial encroachment , from 1824.
(7) This colonial interference resulted in my ancestors leading their people in fighting a series of Wars of Resistance , notably the Zulu-Boer War of 1838 , the Anglo-Zulu War of 1879 and the Bambatha Rebellion of
1906 , among others.(8) )It was this deliberate destabilisation of our land, resources, people and Kingdom which resulted in the displacement of some of my ancestors and their subjects.
(9) Consequently, most of what had been achieved by the Kingdom of KwaZulu and its people was systematically dismembered in the years subsequent to 1879.
(10) Despite this deprivation of land, wealth and resources, which was advanced to us , the subjects of the Kingdom of KwaZulu continued to rally around their Kings , to-date.
(11) There are current realities, Mr Chairman ,which have been brought about by our collective advancement in the attainment of freedom and democracy for all.
(12) In fact I want to point out, as part of this introduction and layout, that , despite an obvious longing for the old Kingdom of KwaZulu to return , the subjects of the Kingdom have been proudly co-operating with the rest of the oppressed black majority in South Africa, to wage a struggle for liberation , in new forms , especially after the formation of the
Union of
South Africa ,which excluded all black people in 1910.(13) Our Kings, even during the colonial and apartheid rule, have always supported this collective effort and collaborated with our brothers and sisters , who were indiscriminately ravaged by colonial autocracy.
(14) I believe, therefore, that the attainment of liberation in 1994 was a collective effort.
However, there are issues of the Kingdom of KwaZulu which I wish us , for purposes of this submission, to focus on.
I now wish to expand on these issues, Mr. Chairman, and please bear in mind that in their nature they do overlap.
3. Background
Our roots as the Zulu people are in the Great Lakes in Central Africa. We share these roots with all African people whose ancestral and linguistic roots are Ntu. IsiZulu is our language and bearer of our culture and traditions. When the general movement of people away from the center in the Great Lakes began, we moved to the South East . After many years of searching for a suitable spatial and geographic entity on which to settle and grow our economies through our
Indigenous Knowledge Systems, we chose the South Eastern part of the continent. By this time we called ourselves abeNguni, or House of Mnguni, after our great ancestor Mnguni.We created and developed a language, culture, traditions, music, way of life, which gave us a collective identity as abeNguni. That is the basis of the relationship we have with others such as amaXhosa, amaNdebele, and amaSwazi.
4. Lineage of Zulu Kings
In the nature of growth and expansion, the sons of Mnguni namely, uLuzumane, uMxhosa, uMswati and uNdebele, went their different ways, in search of territory, grazing land and opportunities for social, cultural and economic growth and development. Each of these sons subsequently established their own Kingdoms and spatial territories. I belong to the Kingdom which was established by King Luzumane, who gave birth to King Malandela, who gave birth to King Zulu, who gave birth to King Ntombela, who gave birth to King Nkosinkulu, who gave birth to Kings Phunga and Mageba, who gave birth to King Ndaba, who gave birth to
King Jama, who gave birth to King Senzangakhona, who gave birth to Kings Shaka, Dingane, and Mpande, who( Mpande) gave birth to King Cetshwayo, who gave birth to King Dinuzulu, who gave birth to King Maphumzana, who gave birth to King Bhekuzulu, who gave birth to King Zwelithini, who is speaking now on behalf of the Zulu Nation.Most of these great Kings lie buried in the famous Valley of eMakhosini, east of the Babanango Hills, 30 killometres west of Ulundi. This is the only Valley of Kings in this part of our land. However, King Shaka is buried in Kwa Dukuza, King Dingane is buried at Kwa Nyawo in Kwa Hlathikhulu, King Mpande is buried at
Ulundi, King Cetshwayo is buried at Nkunzana near Nkandla Forest. Kings
Maphumzana and Bhekuzulu are buried at eMahashini near Dlamahlahla about
12km west of Nongoma.Mr Chairman , this submission has a diagrammatic flowchart representation of the lineage and the path we followed for many years , until we settled where you have found us today.This is the lineage of our Kings.
Ntu (Great Lakes Central African)
Mnguni (Early settlement on the South East corners of the African continent)
Malandela
Zulu
Phunga
Mageba
Ndaba
Jama
Senzangakhona
Dingane, uShaka, Mpande
Cetshwayo
Dinuzulu
Maphumzama
Bhekuzulu
Zwelithini
There are issues of further research that we have committed to pursue in the early years of our family tree. It is clear, Chairperson, from the above flowchart that I represent a Kingdom rooted in history.
Linguistic development and cultural traits later dictated that the descendents of Luzumane developed a language called IsiZulu, the descendents of uMxhosa developed a language called isiXhosa, the descendents of uMswazi developed a language called isiSwati and the descendents of uNdebele developed a language called isiNdebele. At a linguistic level these languages and their cultural contexts are inter- related.
5. The Kingdom of KwaZulu
Prior to King Senzangakhona’s death, the Kingdom of KwaZulu was a small entity situated along the hills of Babanango, down to the Mhlathuze River. The borders to the north were the White uMfolozi and to the South the border was uMhlathuze River.
However, the Kingdom ,small as it was, was always formidable. At that time in our history individual Izizwe themselves semi-independent entities , but not Kingdoms, lived in a loose confederation. Thus the Zulu Kingdom had Izizwe such as the Ndwandwe, the Mthethwa, the Buthelezi, the Mhlongo, the Qwabe, as neighbours, to name but a few. All these neighbours spoke isiNguni, which transcends history in many aspects of culture, traditions and knowledge systems.
When the news of the developments in what is now called the Eastern Cape, where indigenous people ,and our blood relatives, were attacked by the colonial forces, starting in the 1770s, arrived in the Kingdom of KwaZulu , there was serious concern. Consequently ,when King Shaka ascended the throne in 1816 , he formulated a strategy whose basis was to unite all the people who spoke isiZulu language under one King, with him as Inkosi Yama Khosi (King of all Kings) Ingonyama, (the lion),or Isilo (the Leopard). The primary objective was to prepare for collective defence against the advancing colonial forces and to build a stronger government.
While some Izizwe, like the Ndwandwe who resisted, were attacked, defeated and subjected to the new kingdom, most Izizwe simply submitted to the new order and began the process of Ukukhonza, (that is to pay tribute and allegiance to the new King).Their leaders became known as amaduna eNgonyama , that is , the representatives of the King. Consequently the borders of the Kingdom expanded.
6. The Borders of the Expanded Kingdom.
At the height of the consolidation or identification of the Kingdom of KwaZulu, which was a few years after the ascending of King Shaka, the borders of the
Kingdom of KwaZulu stood as follows:1. UMzimvubu River to the South, as King Shaka’s own praises are the main source of evidence regarding this border post: “Inyathi ejame ngomkhonto phezu koMzimvubu, zonke izizwe zayibalekela; Nani bo Faku nani bo Gambushe ningayithinti, nayithinta niyobe nithinte uPhunga no Mageba.” symbolically meaning “ the Buffalo who went as far as the Mzimvubu River, looked over it, and all nations ran away. Faku (Mpondo inkosi at the time) and Gambushe, an important leader, are advised not to attack him, because
by so doing they will invite the anger of Phunga and Mageba (the Zulu nation). It was generally accepted by this time that all the spatial territory to the north of the Mzimvubu up to Kwa Mabhudu, (now Maputo), belonged to the Zulus under King Shaka.The Indian Ocean was the border to the East and the Drakensberg mountains were the border to the West, including parts of the present province of Mpumalanga. During this time rivers and mountains were regarded as a standard and convenient way of establishing borders.
7. Outcomes of the Consolidation Process
At the unfortunate passing on (ukukhothama) of King Shaka, now historically accepted as 22 September, 1828, the consolidation process was complete. A Kingdom, with its own structures of governance, and sub-systems of culture and civilization, existed. King Shaka had been a renowned military commander – in – chief of his armies constituted of such regiments as iziYendane , who consisted largely of the amaHlubi incorporated in 1819,the uDlangezwa incorporated in 1823 and uFasimba , to name but a few. He was also Head of State. The izikhulu, that is heads of the various izizwe and sub-nations who were united by King Shaka, were given a new title within the new Kingdom, which is amaduna engonyama, or as they are called today Amakhosi. They formed the foundation of the new Royal Council, which sat with the King as Head of State, to deliberate on the matters of state and governance. An Undunankulu, such as uNgomane kaMqomboli of the
Mdletshe who was an uNdunankulu wesizwe, and uMdlaka KaNcindi of the Ntshangase, who was uNdunankulu for King Shaka responsible for military operations, Ndlela KaSompisi of the Ntuli, who was uNdunankulu for King Dingane, Masiphula kaMamba of the Ntshangase who was uNdunankulu for King Mpande and Mnyamana kaNgqengelele of the Buthelezi who was uNdunankulu for King Cetshwayo – would be the most senior member of the council sitting next to the King in Council.Amabutho, that is regiments, formed a major support and defence structure of the Kingdom. Young men who had reached the stage of being amabutho, were assigned special duties and taught a way of life which bred self confidence, unity ,respect and self reliance. There was no deliberately manufactured poverty and
loitering.8. Colonial Onslaught
As I have stated King Shaka was succeeded by King Dingane, then King Mpande, then King Cetshwayo, before the colonial forces deprived us of our land and status. In 1838, our Kingdom was attacked by the Voortrekkers. We fought the Voortrekkers on the banks of iNcome River on 16 December, 1838. I am grateful to the present government for building a monument in 1998 in commemoration of this invasion of our territory, so that our future generations will know that our
Kingdom was attacked by aggressive intruders in 1838.The colonial forces continued to divide our people at Maqongqo (January, 1840), eNdondakusuka (2nd December, 1856) and many other places.
However, the most insulting attack, whose main objective was to completely deprive us of whatever was left of our territory, administration and socio-political system, occurred between January and July 1879. After years of the Zulu Kings of the time trying their best to accommodate both the English and Voortrekker colonizers, because my ancestors thought that these were “human beings,” who had been brought up in the culture of respect for self and others, our King
Cetshwayo and his subjects were attacked for their land and cattle.9. The Anglo- Zulu War
The Anglo-Zulu War of 1879 is an episode that should never have happened, if all people had shared our belief and practice of caring for each other. Our ancestors embraced a culture which made it their task to look after visitors, settlers and new – comers, and made them to feel at home and settle easily without any hassles. The causes of the Anglo-Zulu War are now a matter of historical records and debate. The consequences of the War were too traumatic for the Kingdom of KwaZulu. While the King had tried his best to restore and maintain all the structures of his Kingdom, as had been during the time of King Shaka, the colonial administrators saw this as the opportunity to destroy the Kingdom.What I want to say, Chairperson is that it is not the Zulus who brought about the war, but we were dragged into it. Indeed our amabutho including iNgobamakhosi ,uMbonambi and uMxhapho , to name but a few, fought gallantly in 1879 , and defeated the then most powerful army on earth, the British, on 22 January 1879.
Although the spatial basis of the Kingdom of KwaZulu was confiscated and occupied, in the minds and memory of our people, the Kingdom continued to live
on.
10. The Apartheid Era
The apartheid government continued to undermine any efforts at re-building the dignity of the Kings of the Zulus. It was during this era that I experienced some of the worst moments of personal humiliation. Individuals, purporting to support our Kingdom continuously undermined and sabotaged my efforts to reign to the benefit of my people. At some stage even violence was used against me and those close to me. When this Kingdom is re-configured it must contribute to the entrenchment of our democracy and its structures must be transformed in accordance with our constitution. This King wants to work for his people and to be part of them in their daily fights against poverty and disease. Government has the resources to facilitate this need.11. Current Realities
My people and I are aware that due to the changes that have happened since 1879, with successive colonial and apartheid governments, as well as the emergence of a democratic and constitutionally based government in 1994,so much has changed in this country. It would be unrealistic for me to call for the restoration of the Kingdom of KwaZulu as it was prior to 1879.
I have trust in the government that works with different national groups for the restoration of their traditional freedoms. Our priority as the Zulu Nation is to have our Kingdom re-configured. I also empathize with all South Africa’s traditional communities who share our aspirations and experiences. It is my belief that this Commission’s terms of reference will enable it to facilitate the correction of the wrongs that were committed to South Africa’s traditional leadership by successive colonial and apartheid governments in the past.
I , therefore , move that:
• As King of the Zulu nation and a member of the traditional leadership fraternity, I should have clearly defined powers and functions, entrenched in, at least, the Provincial Constitution of KwaZulu Natal. This should equally happen to all Amakhosi under my traditional authority.• For purposes of administration, the KwaZulu Natal spatial entity should be officially recognized as the territory within which I, as King of the Zulus, can function and play an active role in the upliftment of my people through eradication of poverty, consolidation and administration of indigenous law, and the performance of ceremonial and symbolic duties.
• The present government should be in a position to appoint a Commission to investigate how indigenous law can be properly administered in a constitutional and democratic state , such as South Africa is. Indigenous law and Indigenous Knowledge Systems are a reality which, viewed positively can strengthen our democracy even more.
• The Constitutional Making Process of KwaZulu Natal should be resumed and brought to finish. This initiative will help clarify a lot of issues regarding the Kingdom of KwaZulu and the role of the King and amaKhosi in its new format, dictated by the current realities.
I applaud the efforts of the present provincial government of KwaZulu Natal for affording me the opportunity to perform such functions as official opening of the legislature since 1994. Since 2005 I have also been requested to do what rightly belongs to the King of the Zulus, which is to install all amakhosi in the province. My accolades go to amakhosi of the Kingdom of KwaZulu for co-operating with the king and the government in ensuring that these installations happen in line with tradition ,as was always the case since time immemorial.
12. Conclusion and Way-forward
As king of the Zulus, I acknowledge and fully support the democratic dispensation that is fully operational in our new South Africa. I fully support the efforts of government to improve the plight and status of traditional leadership in this country. I concede, however, that for African governments in general, and this government in particular, to flourish and be sustainable, there is much to be learned and borrowed from the Indigenous African Leadership and Dispute Resolution
Systems. Africa’s Indigenous Knowledge Systems, of which as King I regard myself as a custodian, have much to offer in creating a resevoir of empowered people in the continent, and in this country. At best the Commission should be able to establish that Indigenous African Leadership Systems should be made an integral part of African Democracy, or Democracy in Africa with a particular reference to South Africa’s democracy. There are no clashes between these systems which can easily compliment each other.I thank You.