All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest. Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs. At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army. Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing. These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow” “Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?” AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area: The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland. In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin. At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
I was given an account of Madzikane's death. It's said that my forebears of the Nkomo clan were part of Madzikane's army. Ngubengcakazi forces were helped by the colonial forces and the Xhosa proper and at eGqutyini the decisive battle was fought and Madzikane and his nyanga died and his armies were defeated and taken into slavery by the Thembu,Xhosa and the Colonial force. Some Nkomos followed the course of the Mthatha River into Faku's territory. Mazwi was enslaved by Thembu nobleman,Magwentshu.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest. Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs. At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army. Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing. These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow” “Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?” AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
Madikane was not a King because his people was ibandla not isizwe even now they residing in the land of amampondomise nation, which the land was given to Diko on behalf of Makhawula.
@@sinethembankunzana156soze sive ngawe ngembali welizwe yethu. Inkosi uMadzikane is recognised as a king by the gov as per memorials and statue in Mt Frere, KWABHACA. Also the land of AbakwaZelemu (Bhaca) belongs to both Bhaca & Mpondos due to them previously having a cordual alliance. Ubhobha into engekho mfowam
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area: The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland. In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin. At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
Niyaphupha nina , not wonke umuntu osuka ekzn , mzimkhulu , xopo ,harding and bulwer etc , belongs to the so called madzikane wenu , we also have our amakhosi there , for instance Oo Dlamini ,Sibalukhulu they have lots of imihlaba in these areas . Yekani ukusifaka kuzinto zamaxhosa asihlangene thina nayo yonke lento .
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest. Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs. At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army. Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing. These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow” “Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?” AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area: The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland. In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin. At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
Broad Colonial Conquest The nineteenth century (1800s) and the twentieth century (1900s) were a period of several events whose socio-political and economic impact profoundly changed South Africa and the African continent. This period was typified by: Colonial conquest Rapid land dispossession of indigenous Africans As the Voortrekkers (Afrikaners) moved away from the Cape Colony to escape British rule, they fought, seized and occupied land while dispossessing Khoi, San and African communities (amaBhaca included) in the process. This opened up the interior of South Africa to further colonial conquest. The British in turn, pursued the Voortrekkers by annexing more land and at times even claiming it back from the Voortrekkers. In some instances, land dispossession was achieved by stealth through “treaties” which colonists claimed were signed by leaders of communities. The mineral revolution which exploded during the 1800s further contributed to land dispossession as the white colonial government sought to force Africans off their land to become cheap labour in the newly established mines in Kimberley and the Transvaal. During the 1850s, the Cape Governor, George Grey confiscated vast areas of land from amaBhaca and this left this great nation with no alternative for its livelihood but to start searching for work in “white” farms, thus making amaBhaca (who were once economically independent, with land and livestock) seriously dependent on whites to offer them jobs as cheap labourers in the farms as well as in the mines. In page 19 of the record of the Proceedings of the Commission that sat in Pietermaritzburg on the 03rd November 1852. This Commission had been appointed “to inquire into the Past and Present State of the Kafirs in the District of Natal”, Mr P.A.R. Otto, who was one of the proponents that land had to be taken away from the Africans, while giving evidence, he said: “I think in the time of the Volksraad the Kafirs would have removed had they been ordered to do so. I think one of the reasons for the difficulty in procuring Kafir labour is that Kafirs have just as good land in the location to till as the Farmers could give them. I think if the Kafirs removed beyond uMkomaas and uMzimkhulu Rivers were obliged to pay “Hut Tax”, that, that would induce them to send young men to labour, to earn the requisite amount. If there were a strict law I think it would be advisable that any Kafir should be allowed to leave their chiefs and remain in the District in service if they choose”. These views were further corroborated during the same hearing by a Mr Barter in Page 20 on the record, who said: “The Kafir boys are employed as cattle herds by their fathers and chiefs. I believe the Kafir chiefs employ the Kafir boys to make kraals for them. I think the Kafir boy is better off in the service of the white man because he earns money. I think the wish to have wives is a great temptation to cattle stealing, and therefore I wish to have them removed. I think I would be possible under strict law to check polygamy but it would not be possible under native law”. It was some of these submission to the Commission that gave impetus to the land dispossession of the Africans. This colonial legacy has prevailed for more than two hundred years and the subsequent generations of amaBhaca still suffer the same fate of landlessness to this day.
Failed attempts by King Tshaka to dispossess amaBhaca of their land It was Tshaka’s custom to send spies to ascertain what cattle were possessed by the independent chiefdoms beyond his borders. These spies were always sent in pairs. They used to travel by night, resting by day on the hilltops, and taking note of everything visible on the plains below. One occasion two spies were sent to bring a report on the country surrounding what is now called Mount Currie, near Kokstad. On returning from the country of amaBhaca, the spies were, interrogated by Tshaka personally. The first man gave a glowing account of the riches of the country so far as the eye could reach; he said “the plains were covered with cattle. The king could do no better than send an impi at once to raid them”. The second one was more cautious, “we looked for over the plains and everywhere we saw animals which might have been cattle” So a Zulu army was dispatched forthwith round about 1821. The second spy was taken as a guide, the one who made an exaggerated report being ordered not to leave the Great Place. After a few weeks the expedition returned empty-handed. Its leader reported that he had carefully searched the locality indicated, but he found no cattle what so ever. But the plains were full of wild beasts, and other large game. The optimistic spy was seized by the King’s orders and his eyes, which had failed him, were burnt with a firebrand. But the cattle of the amaBhaca did indeed exist, so another army was dispatched in 1822 to “eat them up”. The Zulus took their course along the highest ground, so as to be able to overlook as much as possible of the amaBhaca country and to avoid the possibility of being ambushed. Their course led along the top of iNtsizwa Mountains. One day in early winter, it was reported to amaBhaca that this army was approaching. The war-cry was wailed forth from every hilltop, and the women with their children and the cattle, were hurried into the extremely broken country lying to the north-west of the Mandileni Basin, through which the Kinira river breaks from the foothills of the Drakensberg mountains. But in that encounter the Zulu impis of King Tshaka were defeated on the iNtsizwa Mountains by the mighty King Madzikane of amaBhaca and the Land of amaBhaca was thus protected from being taken by the Zulu nation and amaBhaca successfully resisted being subjugated to King Tshaka and his Zulu nation.
amaBhaca are related to the Igbo tribe of Nigeria...they must have came to South Africa during the Great Bantu expansion. That's the real origin of amaBhaca that isn't popular and you won't find in the books. Through my research I have stumbled upon that fact. I would be happy to explain further but one would have to do their own research.
Mkhulu umcani kwiqgala ufukutsi Lona linamanga kahlebo!!😢 For the wool eastern akanantanga please 🙏 for information Kwa qulu msongonyani muntu owakhula elangani kahle ngise Northern Cape ekuruman kahle Baba kahle hayi NGO bhaca CA CA CA no🤦🙌🙏😭
Failed attempts by King Tshaka to dispossess amaBhaca of their land It was Tshaka’s custom to send spies to ascertain what cattle were possessed by the independent chiefdoms beyond his borders. These spies were always sent in pairs. They used to travel by night, resting by day on the hilltops, and taking note of everything visible on the plains below. One occasion two spies were sent to bring a report on the country surrounding what is now called Mount Currie, near Kokstad. On returning from the country of amaBhaca, the spies were, interrogated by Tshaka personally. The first man gave a glowing account of the riches of the country so far as the eye could reach; he said “the plains were covered with cattle. The king could do no better than send an impi at once to raid them”. The second one was more cautious, “we looked for over the plains and everywhere we saw animals which might have been cattle” So a Zulu army was dispatched forthwith round about 1821. The second spy was taken as a guide, the one who made an exaggerated report being ordered not to leave the Great Place. After a few weeks the expedition returned empty-handed. Its leader reported that he had carefully searched the locality indicated, but he found no cattle what so ever. But the plains were full of wild beasts, and other large game. The optimistic spy was seized by the King’s orders and his eyes, which had failed him, were burnt with a firebrand. But the cattle of the amaBhaca did indeed exist, so another army was dispatched in 1822 to “eat them up”. The Zulus took their course along the highest ground, so as to be able to overlook as much as possible of the amaBhaca country and to avoid the possibility of being ambushed. Their course led along the top of iNtsizwa Mountains. One day in early winter, it was reported to amaBhaca that this army was approaching. The war-cry was wailed forth from every hilltop, and the women with their children and the cattle, were hurried into the extremely broken country lying to the north-west of the Mandileni Basin, through which the Kinira river breaks from the foothills of the Drakensberg mountains. But in that encounter the Zulu impis of King Tshaka were defeated on the iNtsizwa Mountains by the mighty King Madzikane of amaBhaca and the Land of amaBhaca was thus protected from being taken by the Zulu nation and amaBhaca successfully resisted being subjugated to King Tshaka and his Zulu nation.
@@imvabainstitute9336Broad Colonial Conquest The nineteenth century (1800s) and the twentieth century (1900s) were a period of several events whose socio-political and economic impact profoundly changed South Africa and the African continent. This period was typified by: Colonial conquest Rapid land dispossession of indigenous Africans As the Voortrekkers (Afrikaners) moved away from the Cape Colony to escape British rule, they fought, seized and occupied land while dispossessing Khoi, San and African communities (amaBhaca included) in the process. This opened up the interior of South Africa to further colonial conquest. The British in turn, pursued the Voortrekkers by annexing more land and at times even claiming it back from the Voortrekkers. In some instances, land dispossession was achieved by stealth through “treaties” which colonists claimed were signed by leaders of communities. The mineral revolution which exploded during the 1800s further contributed to land dispossession as the white colonial government sought to force Africans off their land to become cheap labour in the newly established mines in Kimberley and the Transvaal. During the 1850s, the Cape Governor, George Grey confiscated vast areas of land from amaBhaca and this left this great nation with no alternative for its livelihood but to start searching for work in “white” farms, thus making amaBhaca (who were once economically independent, with land and livestock) seriously dependent on whites to offer them jobs as cheap labourers in the farms as well as in the mines. In page 19 of the record of the Proceedings of the Commission that sat in Pietermaritzburg on the 03rd November 1852. This Commission had been appointed “to inquire into the Past and Present State of the Kafirs in the District of Natal”, Mr P.A.R. Otto, who was one of the proponents that land had to be taken away from the Africans, while giving evidence, he said: “I think in the time of the Volksraad the Kafirs would have removed had they been ordered to do so. I think one of the reasons for the difficulty in procuring Kafir labour is that Kafirs have just as good land in the location to till as the Farmers could give them. I think if the Kafirs removed beyond uMkomaas and uMzimkhulu Rivers were obliged to pay “Hut Tax”, that, that would induce them to send young men to labour, to earn the requisite amount. If there were a strict law I think it would be advisable that any Kafir should be allowed to leave their chiefs and remain in the District in service if they choose”. These views were further corroborated during the same hearing by a Mr Barter in Page 20 on the record, who said: “The Kafir boys are employed as cattle herds by their fathers and chiefs. I believe the Kafir chiefs employ the Kafir boys to make kraals for them. I think the Kafir boy is better off in the service of the white man because he earns money. I think the wish to have wives is a great temptation to cattle stealing, and therefore I wish to have them removed. I think I would be possible under strict law to check polygamy but it would not be possible under native law”. It was some of these submission to the Commission that gave impetus to the land dispossession of the Africans. This colonial legacy has prevailed for more than two hundred years and the subsequent generations of amaBhaca still suffer the same fate of landlessness to this day.
Hay uyanhlanhlatha mfo ukuluma into ongayazi. I always find it very funny when a Xhosa person think it's thier duty to talk about umlando wamaBhaca. Why? AmaBhaca akahlone ngisho nokuhlobana namxhosa. So why nizihlupha? You can never hear a Bhaca person or even a Zulu person talk about umlando wamaxhosa and yet amaxhosa akhuluma kuze kome umqala ekhuluma ngento angayazi nokuyazi. Maybe nidbhidwa ilento amaBhaca ako Mount Frere efundiswa isiXhosa eskoleni and we all know how did that happen. isiXhosa is an imposed language on the Bhaca people of Mount frere because your Xhosa leaders sold out back people to the whites hence you were the first people to be educated. They are not Xhosas and abahlobanga namaXhosa futhi. And nasendulo akukaze kwabakhona ubudlelwane between amaXhosa and amaBhaca. I'm saying all this because i want to stop talking ngento ongenalo ulwazi lwayo and start talking about your own people. Khuluma ngabo hintsa and your other leaders not ngento ongahlangene nayo. You can never put Amabhaca and AmaXhosa in one sentence. Just focus kumlando wamaXhosa kphela uyeke ukuphaphalaza. Uyanhlanhlatha mawezenje!
@@sinethembankunzana156 Kumhlaba wamaxhosa? How? Explain why there's not even one Xhosa village in Mount Frere kodwa uthi uhlaba wamaxhosa? Mount Frere is close to amaMpondo and nawo they've always been a nation with a King, Faku. They are also not Xhosas. So wena imuphi lomhlaba othi owenu laphaya? How come there's not even a trace yenu there ke? Mount Frere is surrounded by AmaMpondo, AmaHlubi, which is also an independent nation by the way and Sothos and you still lie and claim ukuthi it was your land, how ndoda? Inkinga yenu nifukuzisana ngokuthi EC eyenu kuphela which is a lie, that's why you just come out there and spew a lies. EC never belonged to Xhosas only And by the way, AmaBhaca akakaze ahambe encathama, they were only expanding their territory. Umhlaba wakwa Bhaca uqala from Mount Frere to lana eMzimkhulu ugudle uye Harding up to eBulwer phakathi eKZN and even today they're still proud Bhaca people. Even the Zulu kingdom know that
I think that we,as amaBhaca should strive to disassociate ourselves with the amaXhosa, because throughout the years, they have displayed a disrespectful attitude towards us. It is therefore high time that we strive for our self-determination as a nation. We are being referred to as,"isizwana"; when we have others who are amaBhaca in various places like, Xobho, Mount Frere, Harding, Mzimkhulu, Bulwer, Kokstad and others. Let us leave the Eastern Cape and come together to speak with one voice.
That will serve you right. Claim your power and build a better nation, for now and historically by the way, you will always be ISIZWANA unless you not honest which is now you will be writing a new history.
this information is biased, we can not rely on it. this person is against amabhaca nation, all these stories are concocted with the aim of manipulating the reputation and dignity of King Madzikane ka Zulu. There is no army from amabhaca that had ever attacked abakhwetha in the Mpondo land, during that era, Amampondo were not practicing circumcision. Secondly, King Madzikane did not die before he occupied umhlaba wase Mout Frere. He occupied that land and died later after he had established a royal house there. And lastly, the war in the Nunge Mountains erupted when there was a quarrel between King Shaka and King Madzikane, fighting over Madzikane's cattles. Shaka called the Nunge mountains NTSIZWA( waze wayintsiwa ntaba wandibulalela amabutho ama)
1900s seku late kakhulu therefore who ever is writing or narrating was already influenced his or her agenda, he or she might be bias, yiyo lonto ndithi kubalulekile ukwenza uphando nzulu ujonge macala omabini , ukhumbule Ngee 1900s kungeli xesha amaBhaca sele eKhokelwa ngu Makaula , Makaula lowo owayesele ohluthwe Amandla okulawula ngabelungu
All due RESPECT. please invite iBhaca to Tell History yamaBhaca. Not uMxhosa to tell iHistory yesinye isizwe. Your story is inaccurate misleading and False . UmXhosa akasazise ngamaXhosa Umzulu akasazise ngamaZulu IBhaca alisazise ngamaBhaca
Stupid history, Shaka and his mentor Dingiswayo were assisted by settlers to commit a genocide in Durban the original home of the clans now called amaBhaca.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest. Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs. At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army. Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing. These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow” “Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?” AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest. Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs. At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army. Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing. These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow” “Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?” AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
Nje n'gabantfwana bake maBhaca etinye indzawo asitati thsina lhana tiyethusa. USonyangwe ubhubhele eRhode kwimpi yamaBhaca namaBhele ka Nkosi uMdingi. Thsina sati uMadzikane wayekhamba noJekwa wakwa Siwela owayehumdidiyeli wamaButho. Siyarhalela nje n'gamaBhaca sike sinikwe ichance sitibhobhele okwethu hayi ukuthsi kubenabantfu ababhobha n'gathsi bengaso maBhaca sibesikhona thsina.
kaluko nasuka kumhlaba wena nazokwenza amasikizi kwilizwe lethu lohlanga lwamaXhosa so nathi siyazi into eyenzekayo namanyala enaniwenza klk nina naningoluki nokuluka zizionto esizaziyo ezo ezingenakuphikiswe asichazi Mbali yenu apha sichaza nifike njani Kumhlaba wohlanga Lwamaxhosa Chosi Camagu
Ooh vele in'hloso bohukukweyisa nokudzelela uBhaca? UMadzikane wanehlula nimhlanganyela akate akhambe ecela indzawo yokuhlala. Amazelemu esasibitwa ngawo madzala lhee kuna Mazulu ka N'kosi Shaka, lokungaboni ngasolinye enikubhobha lhana nidukisa nje abantfu. Okwethu maBhaca kuyekeleni kwithsi. Siyanicela
@@bakhezulu naniphi ngexesha lika Togu xeshikweni kuliwa Nama Portugees, nina Nicinga umhlaba uqala 1800
@Imvaba Institute Noma sasingekho kodwa loko akuniniki amalungelo okudzelele nokwehlisa isizwe samaBhaca.OLufulwenja okuhabokhokho bethsu nabo badzala, amaBhaca akuvela ngaphasi njengesihlahla kodwa sinomlandzo wethu
Naksha phasi kwathunya uBhaca siyamati safudziswa ngaye esikolweni sisebancane, nathsi niyivala I history yethu sabe sesiyati..
Khuphuka Bhaca kukudze ekhaya...🙌
Camagu Skhomo🙏🏽.
Iyayakha ingqondo kum ngendlela osichazangayo isizwe samaBhaca, kangangokuba amaNcaphayi afakwa ngaphantsi kwengingqi yobukhosi bamaGangatha.
Ndiyacela xhego lam undilandise ngesizwe samaMpondo.
🙏🏽🙏🏽🙏🏽 Camagu
Sesiphi esisizwe sibizwa ngamancaphayi?
Yimincaphathi ingaphatsi kobukhosi bakwa Gangatha
enkosi ndiyabulela
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest.
Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs.
At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army.
Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing.
These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow”
“Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?”
AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area:
The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland.
In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin.
At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
Lugangeni ,guqaza (lutateni)nomkholokotho (gidzagidza), nkugwini, udindela,sinamakhehle ,uvala
I was given an account of Madzikane's death. It's said that my forebears of the Nkomo clan were part of Madzikane's army. Ngubengcakazi forces were helped by the colonial forces and the Xhosa proper and at eGqutyini the decisive battle was fought and Madzikane and his nyanga died and his armies were defeated and taken into slavery by the Thembu,Xhosa and the Colonial force. Some Nkomos followed the course of the Mthatha River into Faku's territory. Mazwi was enslaved by Thembu nobleman,Magwentshu.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest.
Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs.
At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army.
Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing.
These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow”
“Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?”
AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
Madikane was not a King because his people was ibandla not isizwe even now they residing in the land of amampondomise nation, which the land was given to Diko on behalf of Makhawula.
@@sinethembankunzana156soze sive ngawe ngembali welizwe yethu. Inkosi uMadzikane is recognised as a king by the gov as per memorials and statue in Mt Frere, KWABHACA. Also the land of AbakwaZelemu (Bhaca) belongs to both Bhaca & Mpondos due to them previously having a cordual alliance. Ubhobha into engekho mfowam
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area:
The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland.
In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin.
At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
No comment
Y vele ubhobha indzaba ongayatii
Kkk uJekwa umdidiyeli wamabutho ai ungcobo….two uMadzikane wayengayicel indzawo wayeythatha ngodliii
Ndingangena njani kwi mvaba institute...ndinomhla wokufunda ngesixhosa sakuthi
Abanye inkosi zabo zangcwatshwa zingenamakhanda. Zingaphelekanga ewe nkosi yami. Ilelo iqiniso elaziwayo.
Kungcono ndodza yasemaXhoseni, uyiyekele amaBhaca, atibalisele umlandzo wabo. Ayikho yonke le nto oyitshoyo. Niyasithuka nje thsina maBhaca. Kudzala sacindzetelwa hamaXhosa.
Injalo Bawo🙌🏽🙌🏽
Everyone have their own narrative ngo Madzikane
Eisha Qubulashe angazi y bezihlupha komlando wamaBhaca
@@mmelimagayi7791 yindida straight.
Molo tata ndibona impangele ecamkwakho ithetha ukuthini
Limenemene lomntu
Uthi ukufukuthsa ligama elingazange libekhona 🙆🙆 hayi asizayazi eyona kuyiyo ngok wonke umntu ufuna ukuzisikela enqatheni ngembali yamabhaca phof engelo bhaca ibizavakala ngcono xa bekubalisa ibhaca xeim😢😢 niyasilahla
Camagu...nguZulu, uTolo uDlangamandla lo.
Into endiyithanda kakhulu yile yoba awuyiteketisi lembali.
Uyixela ngobunjalo bayo.
Ngoluhlobo ndiyazi ngalo.
Ikhona into entsha ebantwini yokuyiteketa imbali ngeenjongo zongaba khubekisi abantu bathile imbali engababeki kwiliso elihle.
Ndiyabulela mkhuluwa.
Kubalulekile ukuba imbali singayi xubi namanzi siyibeke ngobunjalo bayo.
Ukuba asenzi njalo abo basilandelayo bayaku bhidanisa izitya neekomityi. Imbali ilahlwe ngophoyiyane.
Unyanisile Imbali ayiteketiswa kumele ibekwe injalo
Ayikho lento eshiwo ngulotata uyageja wabhelelwa ileta zange aphendule
Molo tata ninjani kodwa uthetha Pelisile igama ndingu mjoli wushe ndicela uke ukuba uyakwaz undicacisele ngo mjoli aba ukuhla enkos
Akakwazi ukucacisela ngoBhaca engelilo ngoba inintsi into azakulahlekisa ngayo
yintoni le yenza abafethu bakwa Bhaca babemaphikana kanje.? apha kuthethwa ngokufika kwa maBhaca emhlabeni wakwa xhosa hay uba angobani baphi. Uba ke niyaphikisa njengoba ndisiva, kungani ke ningazi nale ngxelo niyaziyo ngoba andiniva nibeka izibakala ezivakalayo nxamnye nesiqendu esi.
Awunotsi siyisizwana kukusidelela oko ngoba uBhaca humkhulu futhi utholakala eKZN nase Eastern Cape!
Mnumzana ,isiphiwo sakho siyancomeka,koko zimbini izinto ezifuna ukhawuleze uzilungise , ukuba unokuyicinga kakuhle, ingakumbi kumeminyaka esiphila kuyo apho sikhuthazwa ukuba masihoniphane ngamalungelo esavumelana ngawo sisizwe sasemzantsi Africa. Akunawukwazi noko nokuba sekunjani ukuba ubize isizwe ngesizwana.okwesibini kufanele usinike isizwe I references apho imbali yakho inokulandeleka khona ukwenzela sikungqinele kwizinto obalisa ngazo. Kuninzi okuthethayo okungakholelekiyo nokungamampunge for lack of better words. Yakhe yabaphi indlu enokuba nabakhwetha abangaphaya kwewaka let alone abalikhulu. Imbali zakho zisathundeza iyantlukwano nendzondo kwelixesha apho simele ukuba sikhuthalele ukhloniphana kungakhathaliseki ukuba ubani usisiwe sini kumzantsi Africa uphela .Bekufanele iimbali ezinjengezi uziqhubayo kubekho indlela yokuphononongwa ingakumbi kwicala Le hate speech and such pronouncements made in public media platforms .inika umdla into okokuba iyanqwenela biography yakho ukwenzela umntu akwazi ngokuthe vetshe.Lihlazo eli. Ukuba bekungakho abakhusela amalungelo oluntu bekufanele kungenelelwe kukhuzwe elinyala esizweni sonke siphela.
Umlando wamabhaca mawkhulunywe amabhaca hayi ezinye izizwe
❤egqutyini elalini yam ngcobo yi dolophu yam😍😍😍😍😍😍😍
Emdlazi kwanobecunu manifuna iqiso (empoza)
Mahle tata
Niyaphupha nina , not wonke umuntu osuka ekzn , mzimkhulu , xopo ,harding and bulwer etc , belongs to the so called madzikane wenu , we also have our amakhosi there , for instance Oo Dlamini ,Sibalukhulu they have lots of imihlaba in these areas . Yekani ukusifaka kuzinto zamaxhosa asihlangene thina nayo yonke lento .
Masibonge xhego, ndiyayicela laMfazwe ka Hope apho uKhwange waye elixhwele lamaMpondomise, enkosi
How do you know that uli bhaca
Akho Bhaca eligqoka kanje liMpondo leli 🙄
Ithokati lenkomo yakwabhaca engatali ( libethwe kuphime ibele ,lisengwe kume ubisi kwenziwe umtsi) yontoni igamalalo course wena wazikakhulu ngamabhaca heyi kahlebo ngizothinta wena maqedu khale kahle Baba kahle
Bindza🙌🤐
Ubhobhani nje bindza🤦🤐🤫🤫🤫🤫🧐🙄
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest.
Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs.
At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army.
Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing.
These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow”
“Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?”
AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
It was during the Mfecane wars when King Madzikane kaKhalimeshe became the head of his own shattered tribe comprising primarily of amaZelemu and amaWushe, together with the fugitives from over forty four broken clans. He then led them southwards to occupy the following area:
The land between the Drakensberg Mountains to the Indian ocean along the sources of the Mzimkhulu River to its mouth. The land between the mouths of the Mzimkhulu to the mouth of the Mtamvuna river right to its sources. The land between the sources of the uMzimvubu river to the border of (what then became) Bhacaland and Mpondoland.
In today’s language the area is: uMzimkhulu, Kokstad/Mount Currie, Harding, Port Shepstone, Matatiele, Bulwer, Underberg, Ixopo, Himeville, Franklin.
At his grand old age Madzikane met his death at Gqutyini Forest (near Ngcobo Town in the Eastern Cape) while at war, on the 19th December 1824, in a combined attack made by abaThembu, amaGcaleka/amaXhosa against amaBhaca nation. The Gcaleka warrior who stabbed him with a spear couldn’t kill him and therefore Madzikane gave the young man his very own doctored spear which he had carried since he was doctored as a young boy. He told the Gcaleka warrior that he should use the spear to stab him so that he can finally rest in peace. The Gcaleka/Xhosa warrior stabbed Madzikane once with the spear and Madzikane fell to the ground and died. Within no time the Gcaleka/Xhosa warrior also fell to the ground and died on the spot. At that moment there was a total eclipse of the sun. It was at this Gqutyini Forest that King Madzikane kaKhalimeshe illustrious and remarkable career as a warrior, herbalist, commander and King of AmaBhaca finally came to an end. It is said that King Madzikane refused to use his war medicine during that war because he knew that his time had finally come and he was ready to die!
Awukwazi ukubalisa ngamaBhaca ungelilo Bhaca ngoba uyabalahlekisa abantwana....
Uyabalahlekisa abantu nabantwana
Camagu Rhudulu, Snuka Zulu, Gaduka, Hlanganakwena
Tata ndilibhaca your story about us amabhaca is misleading, most of the things bubuxoki.
Broad Colonial Conquest
The nineteenth century (1800s) and the twentieth century (1900s) were a period of several events whose socio-political and economic impact profoundly changed South Africa and the African continent. This period was typified by:
Colonial conquest
Rapid land dispossession of indigenous Africans
As the Voortrekkers (Afrikaners) moved away from the Cape Colony to escape British rule, they fought, seized and occupied land while dispossessing Khoi, San and African communities (amaBhaca included) in the process. This opened up the interior of South Africa to further colonial conquest. The British in turn, pursued the Voortrekkers by annexing more land and at times even claiming it back from the Voortrekkers. In some instances, land dispossession was achieved by stealth through “treaties” which colonists claimed were signed by leaders of communities.
The mineral revolution which exploded during the 1800s further contributed to land dispossession as the white colonial government sought to force Africans off their land to become cheap labour in the newly established mines in Kimberley and the Transvaal.
During the 1850s, the Cape Governor, George Grey confiscated vast areas of land from amaBhaca and this left this great nation with no alternative for its livelihood but to start searching for work in “white” farms, thus making amaBhaca (who were once economically independent, with land and livestock) seriously dependent on whites to offer them jobs as cheap labourers in the farms as well as in the mines.
In page 19 of the record of the Proceedings of the Commission that sat in Pietermaritzburg on the 03rd November 1852. This Commission had been appointed “to inquire into the Past and Present State of the Kafirs in the District of Natal”, Mr P.A.R. Otto, who was one of the proponents that land had to be taken away from the Africans, while giving evidence, he said:
“I think in the time of the Volksraad the Kafirs would have removed had they been ordered
to do so. I think one of the reasons for the difficulty in procuring Kafir labour is that Kafirs
have just as good land in the location to till as the Farmers could give them. I think if the
Kafirs removed beyond uMkomaas and uMzimkhulu Rivers were obliged to pay “Hut Tax”,
that, that would induce them to send young men to labour, to earn the requisite amount. If
there were a strict law I think it would be advisable that any Kafir should be allowed to
leave their chiefs and remain in the District in service if they choose”.
These views were further corroborated during the same hearing by a Mr Barter in Page 20 on the record, who said:
“The Kafir boys are employed as cattle herds by their fathers and chiefs. I believe the Kafir chiefs employ the Kafir boys to make kraals for them. I think the Kafir boy is better off in the service of the white man because he earns money. I think the wish to have wives is a great temptation to cattle stealing, and therefore I wish to have them removed. I think I would be possible under strict law to check polygamy but it would not be possible under native law”.
It was some of these submission to the Commission that gave impetus to the land dispossession of the Africans.
This colonial legacy has prevailed for more than two hundred years and the subsequent generations of amaBhaca still suffer the same fate of landlessness to this day.
No land was lost by amabhaca
And they never fought against whites but assist them trying to defeat paramount chief Mhlontlo kaMatiwane
Fundzani umlando wenu MaBhaca,niyeke abantu abenta imbali ngendlela yabo,ikhona incwadi ebhalwe wbawomkhulu David Makaula ethi uMadzikane,iwushwankathela kahle lo mlandzo,zikhona nezinye ezizichatako zonke intimpi taMaBhaca phaya eNcunteni esgodlweni sikaNkosi uThandisizwe umzukulwana kaQoza kaDiko,lomnumzana ubalisa awukuva musani ukumgxeka,ube wrong yena ngokuza kwiplatform ezinje engafundzanga kahle,kuhle ukwenza I research epheleleyo ngaphambi kokuba ubhobhe emaqongeni afana Nala,asibinge MaBhaca
Indelelo isekuthseni uthsi thsina maBhaca silhiBandla asisosizwe🙌🙌 lhawo udele kakhulu Bawo ungomnye nje wabantu abasijongela phasi ungomnye wabantu abenza uLwimi lwethu lusengelwe phasi.. sitakugweba mhlekazi qaphela indlela obhobha ngayo ngolunye uhlanga..
Bawo uyaSazi iSizwe yintoni iBandla yintoni
@@IzikolikaQamata ibandla ylento uyaziyo Bawo asilobandla thina.. uBhaca SiSizwe esiphelele kona bhuti kutheni uzaphikisa thina ngokuzazi kwethu ufuna sivumelane nale yakho uyaziyo singayaziyo singamaBhaca.. Mna njeba ndingu Mjoli ndingayenza njani into yokuyoma entlantini zamaTshawe ndibafundise ngamasiko nezithethe zabo zekhaya.. ndibafunze ubuJoli bam ndiphikisane nobutshawe babo ematshaweni? Susimosha Bhuti siyazazi thina asidingi omnye umntu wolunye uhlanga ozazenza ungqondongqondo ngathi abe ethetha into engayaz aybamba esithubeni.. qhubeka Bhuti nezinto zohlanga lwakho usiyeke thina ngoba intetho yakho ihamba nendelo kuhlanga lwethu thina MaBhaca.. nangk ndisatsho ungomnye wena wabantu ababulala asizwe sethu nolwimi lwethu ngoba ufunza abantu into engekho ngo Bhaca..
Akunamntu apha othetha ngamasiko enu nezithethe zenu apha kubaliswa ngemfazwe enizisusileyo kuhlanga lakowethu nothi amasiko enu siyayazi Madzikane wabulawa Ngcobo ngamaQwati leyo soze uyiphikise siyayazi amaBhaca ayisusa maMpondomise kwaze kwahlangula uMhlontlo bengabakhwetha tata yide uza nale mbali yenu uyeka feelings ntoyakuthi
Xa kuthethwa nge history yethu soze kungathethwa ngezizwe ezifikileyo nto yakuthi zinintsi ii mfazwe esisezakukhankanya ngawo amaBhaca sisaya kwimfazwe zase Mpondomiseni namaBhaca aninosuka apho nisuka khona nizo duba duba abantu xa sibalisa indlela ekudutywa dutywe ngazo izizwe zohlanga lwakaXhosa nisithuke Camagu
@@IzikolikaQamata kulendawo nikuyo naphuma ngaphantsi komhlaba nachuma nina MaXhosa? Niphembelela impi ukuzondana kwesizwe esimnyama kodwa nibadala.. uyasithuka singaMaBhaca ngendlela othetha ngayo.. ngk xasikunqanda uthi siyakuthuka.. sukuyenza lento uyenzayo bawo ngoba izokwanda futhi kungaphela kunodlame olubi.. ngalendlela owenza ngayo singamaBhaca sithi yeka ukuthetha izinto ngathi ungasazi futhi ungasazi uzenza ngathi uyasazi..
Umbhedo ke lona...awunake etakwa xhosa uhlukane nathsi.
Failed attempts by King Tshaka to dispossess amaBhaca of their land
It was Tshaka’s custom to send spies to ascertain what cattle were possessed by the independent chiefdoms beyond his borders. These spies were always sent in pairs. They used to travel by night, resting by day on the hilltops, and taking note of everything visible on the plains below. One occasion two spies were sent to bring a report on the country surrounding what is now called Mount Currie, near Kokstad. On returning from the country of amaBhaca, the spies were, interrogated by Tshaka personally. The first man gave a glowing account of the riches of the country so far as the eye could reach; he said “the plains were covered with cattle. The king could do no better than send an impi at once to raid them”. The second one was more cautious, “we looked for over the plains and everywhere we saw animals which might have been cattle”
So a Zulu army was dispatched forthwith round about 1821. The second spy was taken as a guide, the one who made an exaggerated report being ordered not to leave the Great Place. After a few weeks the expedition returned empty-handed. Its leader reported that he had carefully searched the locality indicated, but he found no cattle what so ever. But the plains were full of wild beasts, and other large game. The optimistic spy was seized by the King’s orders and his eyes, which had failed him, were burnt with a firebrand.
But the cattle of the amaBhaca did indeed exist, so another army was dispatched in 1822 to “eat them up”. The Zulus took their course along the highest ground, so as to be able to overlook as much as possible of the amaBhaca country and to avoid the possibility of being ambushed. Their course led along the top of iNtsizwa Mountains. One day in early winter, it was reported to amaBhaca that this army was approaching. The war-cry was wailed forth from every hilltop, and the women with their children and the cattle, were hurried into the extremely broken country lying to the north-west of the Mandileni Basin, through which the Kinira river breaks from the foothills of the Drakensberg mountains. But in that encounter the Zulu impis of King Tshaka were defeated on the iNtsizwa Mountains by the mighty King Madzikane of amaBhaca and the Land of amaBhaca was thus protected from being taken by the Zulu nation and amaBhaca successfully resisted being subjugated to King Tshaka and his Zulu nation.
Ayikho lento oyibhobha lapha wena. Kungani ungashongo sikuchazele thina esiwatiko umlando ukuze uzocikota inyani😊😊😊
Ngawutsho owakho ulwazi sive
Ulindeni ungayenzi eyakho imbali?
Unisa ntoni wena, ube unguNyawuza ?
Ulithsathsa phi ilungelo lokubhobha ngoBhaca ungelona iBhaca
xa ningathethi, nizawthethelwa
Kuninji nje okwegejekile kulomatentele wenu
Yiza nako sizibazile
amaBhaca are related to the Igbo tribe of Nigeria...they must have came to South Africa during the Great Bantu expansion. That's the real origin of amaBhaca that isn't popular and you won't find in the books. Through my research I have stumbled upon that fact. I would be happy to explain further but one would have to do their own research.
That's nonsense, abantu baka Bhaca ngabantu bakwa Zulu by blood. Angenaphi ama Igbo, ngoba nje sisonke bantu sivela enkaba nezwe (Congo🇨🇩) no limi lusondelene ne East Africa kuba vese siphuma khona. Nezithakazelo zika Zelemu zifunga yena uLufulelwenja njengabo abantu bakwa Zulu. Ngabantu bakithi kwaMalandela laba, nje bafuna ukuziphatha okwadala ingxabano noShaka babona ukuthi bafuduke
Mkhulu umcani kwiqgala ufukutsi Lona linamanga kahlebo!!😢 For the wool eastern akanantanga please 🙏 for information Kwa qulu msongonyani muntu owakhula elangani kahle ngise Northern Cape ekuruman kahle Baba kahle hayi NGO bhaca CA CA CA no🤦🙌🙏😭
Tiyakkhotsana haykabi masibonge Lisa phila iqgala hlanganalo konke uzokuthola wena umcani kakhulu. kuphi?kwanophoyi hayi njalo😕☹️🤕
Bitani ibhaca litachaza kangconywana bakwithsi ngesizwe saMabhaca ayikabihiyo ncam ngxesini kulondzawo aynambithseki bantwabadzala🙏
Sicela Ulungise apho siphazame khona okanye uze nenkqaku ongavumelani nalo , klk nathi sichaza imbali yotato mkhulu bethu xa babehlangana NemiJoli. apha sithetha ngamaBhaca ayehamba ne Nkosi Madzikane KaZulu
Nje ngoba isihloko sabo sithsi iMbali yamaBhaca kodwa manje nasibabuta bathsi ababhobhi ngambali yamaBhaca
@@bakhezulu nami ndidzidzwa yilokho... ngokukhulu ukutits'hoba , abangayibhobhi into abangayati ngoba itabadzidza ekhats'hi. Mhlawumbi umntu omdala xa enolungisa isihloko nje @Imvaba Institude
@@imvabainstitute9336 Mhlawumbi mnt'omdzala xa unolungisa isihloko nje... ngokukhulu ukutits'hoba.
@@bakhezulu Imbali yabo ngokufika kwabo kumhlaba KwaXhosa Phesheya KoMzimkhulu sichaza izigigaba ezenziwe zinkosi zenu emhlabeni ongcwele neMpi abazisusileyo kulomhlaba
Yemnt' omdzala, hawuthsi ndiyibeke ngolwimi lakho, please tata maan yeka ukuthetha ubuvuvu. Lotyhatyhiwe uwenza apha ulahlekiisa abantu. Noko mhlekazi hloniphani isizwe samaBhaca, ngasike niyekele ebantwini abanolwazi oluphangalele eyemvelaphi yamaBhaca kunesisethuko, okanye uqale wenze uphando olunzulu wandule ke ukuyizisa ebantwini.
Ngekugcono ukuba uphikasa usiza namaNkqaku ophikisa ngawo thina , ndikubuze nje umbuzo yintoni Isizwe yintoni uHlanga Iyintoni iBandla sifuna ukubona ukuba uyayazi nha lento kuthiwa sisizwe sakhiwa kanjani okanye uyaphikisa nje
Siphi isikhalo sakho, okanye lithili olwakho ulwazi kaloku xa uphikisa funeka ubeke olwakho ulwazi.
Failed attempts by King Tshaka to dispossess amaBhaca of their land
It was Tshaka’s custom to send spies to ascertain what cattle were possessed by the independent chiefdoms beyond his borders. These spies were always sent in pairs. They used to travel by night, resting by day on the hilltops, and taking note of everything visible on the plains below. One occasion two spies were sent to bring a report on the country surrounding what is now called Mount Currie, near Kokstad. On returning from the country of amaBhaca, the spies were, interrogated by Tshaka personally. The first man gave a glowing account of the riches of the country so far as the eye could reach; he said “the plains were covered with cattle. The king could do no better than send an impi at once to raid them”. The second one was more cautious, “we looked for over the plains and everywhere we saw animals which might have been cattle”
So a Zulu army was dispatched forthwith round about 1821. The second spy was taken as a guide, the one who made an exaggerated report being ordered not to leave the Great Place. After a few weeks the expedition returned empty-handed. Its leader reported that he had carefully searched the locality indicated, but he found no cattle what so ever. But the plains were full of wild beasts, and other large game. The optimistic spy was seized by the King’s orders and his eyes, which had failed him, were burnt with a firebrand.
But the cattle of the amaBhaca did indeed exist, so another army was dispatched in 1822 to “eat them up”. The Zulus took their course along the highest ground, so as to be able to overlook as much as possible of the amaBhaca country and to avoid the possibility of being ambushed. Their course led along the top of iNtsizwa Mountains. One day in early winter, it was reported to amaBhaca that this army was approaching. The war-cry was wailed forth from every hilltop, and the women with their children and the cattle, were hurried into the extremely broken country lying to the north-west of the Mandileni Basin, through which the Kinira river breaks from the foothills of the Drakensberg mountains. But in that encounter the Zulu impis of King Tshaka were defeated on the iNtsizwa Mountains by the mighty King Madzikane of amaBhaca and the Land of amaBhaca was thus protected from being taken by the Zulu nation and amaBhaca successfully resisted being subjugated to King Tshaka and his Zulu nation.
Mkhulu bengingathi khuluma amanga uyasungula ngolwimi ulahla abantwana😂
Kona ukweyiwa kukhona lana,thsina sihabanye bakwa Bhaca siyaqala nje ukuyiva into enjena futhsi asikhambisani nokunye enikubhobhako.
Anoke nibite amaBhaca anitshene ngetindzaba tawo hayi lamampunge eniwasho la.
Okokugcina ukweyisa lento yokusibita nge "sizwana" kuyash ukuthsi awunalo ulwati ngathsi.
kaloku nifike kukho abantu kulomhlaba wohlanga lwamaXhosa siyakwazi ukubalisa ngezinto enazenzayo xa nifika kuloMhlaba asilandi mbali yenu sichaza okwenzekayo xeshikweni nisika kumhlaba kaZulu wena njenga Nkcuba buchopho bekumele uza nendawo ongavumelani nazi
Ukube anilandzi umlando wamaBhaca kungan ninesihloko esithsi "imbali amaBhaca"?
Ngoba yonke lento oyibhobhako ingamaBhaca ekuqaleni nakekugcineni.
Etakweminye imiti ungabotinaka mawungeke udzaba ulubhekisise kahle ukusuka esingxuthsini uvele ulukhe emaqakaleni.
Ngabe uqale kwithsi futhsi ngembi kokutotekha isiqengqe lana.
yindaweni le uthi uyaqala uyiva
@@imvabainstitute9336 iyiphi lenkosi eyangcwatshwa ingenakhanda eyiXhosa
@@imvabainstitute9336Broad Colonial Conquest
The nineteenth century (1800s) and the twentieth century (1900s) were a period of several events whose socio-political and economic impact profoundly changed South Africa and the African continent. This period was typified by:
Colonial conquest
Rapid land dispossession of indigenous Africans
As the Voortrekkers (Afrikaners) moved away from the Cape Colony to escape British rule, they fought, seized and occupied land while dispossessing Khoi, San and African communities (amaBhaca included) in the process. This opened up the interior of South Africa to further colonial conquest. The British in turn, pursued the Voortrekkers by annexing more land and at times even claiming it back from the Voortrekkers. In some instances, land dispossession was achieved by stealth through “treaties” which colonists claimed were signed by leaders of communities.
The mineral revolution which exploded during the 1800s further contributed to land dispossession as the white colonial government sought to force Africans off their land to become cheap labour in the newly established mines in Kimberley and the Transvaal.
During the 1850s, the Cape Governor, George Grey confiscated vast areas of land from amaBhaca and this left this great nation with no alternative for its livelihood but to start searching for work in “white” farms, thus making amaBhaca (who were once economically independent, with land and livestock) seriously dependent on whites to offer them jobs as cheap labourers in the farms as well as in the mines.
In page 19 of the record of the Proceedings of the Commission that sat in Pietermaritzburg on the 03rd November 1852. This Commission had been appointed “to inquire into the Past and Present State of the Kafirs in the District of Natal”, Mr P.A.R. Otto, who was one of the proponents that land had to be taken away from the Africans, while giving evidence, he said:
“I think in the time of the Volksraad the Kafirs would have removed had they been ordered
to do so. I think one of the reasons for the difficulty in procuring Kafir labour is that Kafirs
have just as good land in the location to till as the Farmers could give them. I think if the
Kafirs removed beyond uMkomaas and uMzimkhulu Rivers were obliged to pay “Hut Tax”,
that, that would induce them to send young men to labour, to earn the requisite amount. If
there were a strict law I think it would be advisable that any Kafir should be allowed to
leave their chiefs and remain in the District in service if they choose”.
These views were further corroborated during the same hearing by a Mr Barter in Page 20 on the record, who said:
“The Kafir boys are employed as cattle herds by their fathers and chiefs. I believe the Kafir chiefs employ the Kafir boys to make kraals for them. I think the Kafir boy is better off in the service of the white man because he earns money. I think the wish to have wives is a great temptation to cattle stealing, and therefore I wish to have them removed. I think I would be possible under strict law to check polygamy but it would not be possible under native law”.
It was some of these submission to the Commission that gave impetus to the land dispossession of the Africans.
This colonial legacy has prevailed for more than two hundred years and the subsequent generations of amaBhaca still suffer the same fate of landlessness to this day.
Hay uyanhlanhlatha mfo ukuluma into ongayazi. I always find it very funny when a Xhosa person think it's thier duty to talk about umlando wamaBhaca. Why? AmaBhaca akahlone ngisho nokuhlobana namxhosa. So why nizihlupha? You can never hear a Bhaca person or even a Zulu person talk about umlando wamaxhosa and yet amaxhosa akhuluma kuze kome umqala ekhuluma ngento angayazi nokuyazi. Maybe nidbhidwa ilento amaBhaca ako Mount Frere efundiswa isiXhosa eskoleni and we all know how did that happen. isiXhosa is an imposed language on the Bhaca people of Mount frere because your Xhosa leaders sold out back people to the whites hence you were the first people to be educated. They are not Xhosas and abahlobanga namaXhosa futhi. And nasendulo akukaze kwabakhona ubudlelwane between amaXhosa and amaBhaca. I'm saying all this because i want to stop talking ngento ongenalo ulwazi lwayo and start talking about your own people. Khuluma ngabo hintsa and your other leaders not ngento ongahlangene nayo. You can never put Amabhaca and AmaXhosa in one sentence. Just focus kumlando wamaXhosa kphela uyeke ukuphaphalaza. Uyanhlanhlatha mawezenje!
Thina sibalisa ngamaBhaca ngokufika kwawo kumhlaba wamaXhosa ukuba akazange afike kuthi ngekuba asithethi ngawo thina oko salilapha zange sihambe sincathama
@@sinethembankunzana156 Kumhlaba wamaxhosa? How? Explain why there's not even one Xhosa village in Mount Frere kodwa uthi uhlaba wamaxhosa? Mount Frere is close to amaMpondo and nawo they've always been a nation with a King, Faku. They are also not Xhosas. So wena imuphi lomhlaba othi owenu laphaya? How come there's not even a trace yenu there ke? Mount Frere is surrounded by AmaMpondo, AmaHlubi, which is also an independent nation by the way and Sothos and you still lie and claim ukuthi it was your land, how ndoda? Inkinga yenu nifukuzisana ngokuthi EC eyenu kuphela which is a lie, that's why you just come out there and spew a lies. EC never belonged to Xhosas only And by the way, AmaBhaca akakaze ahambe encathama, they were only expanding their territory. Umhlaba wakwa Bhaca uqala from Mount Frere to lana eMzimkhulu ugudle uye Harding up to eBulwer phakathi eKZN and even today they're still proud Bhaca people. Even the Zulu kingdom know that
Ndiphe foune number ndikufounele ngoku
Yeyehh....zidibene🎉🎉🎉😅
I think that we,as amaBhaca should strive to disassociate ourselves with the amaXhosa, because throughout the years, they have displayed a disrespectful attitude towards us. It is therefore high time that we strive for our self-determination as a nation. We are being referred to as,"isizwana"; when we have others who are amaBhaca in various places like, Xobho, Mount Frere, Harding, Mzimkhulu, Bulwer, Kokstad and others. Let us leave the Eastern Cape and come together to speak with one voice.
Ja you can leave Xhosa land because we never went to any nation to seek refugee
That will serve you right. Claim your power and build a better nation, for now and historically by the way, you will always be ISIZWANA unless you not honest which is now you will be writing a new history.
Naw'hlonisthwa ngobani nabaleka nje?
@@sinethembankunzana156 iqala phi iXhosa land yenu😂😂
@@mbasalubelwana2150Nalaba abahlala bahlaliswa bubugwala bokoyika ukuzimela kuTshaka bakhetha ukuba zizicaka zakhe iyandihlekisa into yenu yobona uMandela eliqhawe kodwa naye seyosuka ukubhaca wabhacela kulamazwe wase Africa ngenxa yokuthi uyohluleka yi Apartheid Government..
this information is biased, we can not rely on it. this person is against amabhaca nation, all these stories are concocted with the aim of manipulating the reputation and dignity of King Madzikane ka Zulu. There is no army from amabhaca that had ever attacked abakhwetha in the Mpondo land, during that era, Amampondo were not practicing circumcision. Secondly, King Madzikane did not die before he occupied umhlaba wase Mout Frere. He occupied that land and died later after he had established a royal house there. And lastly, the war in the Nunge Mountains erupted when there was a quarrel between King Shaka and King Madzikane, fighting over Madzikane's cattles. Shaka called the Nunge mountains NTSIZWA( waze wayintsiwa ntaba wandibulalela amabutho ama)
wayibeka into yacaca ntonje amaBhaca aza nge feelings without facts lamabali siyawazi Mpuma koloni ,enye ye Dunivesities ekuthiwa Wisconsin inayo lembali i Recordwe ekuqaleni kwe 1900
Babeyitshenwa huba bona?
Lena yethu asayithola ko khokho bethsu ayikho? Akukhona okwenu kodwa ningasomaBhaca nina?
Please help me ngayo leyo mbali Mr Solani
1900s seku late kakhulu therefore who ever is writing or narrating was already influenced his or her agenda, he or she might be bias, yiyo lonto ndithi kubalulekile ukwenza uphando nzulu ujonge macala omabini , ukhumbule Ngee 1900s kungeli xesha amaBhaca sele eKhokelwa ngu Makaula , Makaula lowo owayesele ohluthwe Amandla okulawula ngabelungu
Ndiyafisa ukuyayazi Le varsity efundisa abantu amanga aluhlaza kangaka,naliphi iBhaca liyalazi Eli bali,yingako lisothusa nje Eli Xhego,ndicela indlela eya kwesi sikolo solwimi ndiyozibonela.
All due RESPECT. please invite iBhaca to Tell History yamaBhaca.
Not uMxhosa to tell iHistory yesinye isizwe.
Your story is inaccurate misleading and False .
UmXhosa akasazise ngamaXhosa
Umzulu akasazise ngamaZulu
IBhaca alisazise ngamaBhaca
Asichazi Mbali yamaBhaca sichaza indlela uMadzikane nabantu bakhe abafike ngayo kumhlaba WamaXhosa nezigigaba abazenzileyo ukufika kwabo ngexa yongazi mthetho kaloku umthetho wobudoda nokuphila uwufumana eSuthwini bona babengoluki bengazi mthetho kwaXhosa ungahlasela njani abakhwetha abana 3 days bengenile sisilwanyana sodwa esinokwenza lonto .Imfazwe inemithetho kwaxhosa uwuvele hlasele nje
Ungathanda ukuba kubene Debate kwi Nkqubo yakho about this matter?? Because singathanda ukuyichaza indaba ngokwecala lamaBhaca ingabicalanye.
@@maxathasizulumfanocwejo7361 shiya infomation will contact you .Celabuza lemibuzo mithathu qala before se Debate 1 Yintoni isizwe 2 Yintoni umahluko phakathi kwe Sizwe Bandla noHlanga 3 ayephi amaBhaca ngo 1500 AD uba unyaka awuwazi yayingoBani amaBhaca ayezintanga Zika Nkosi Togu
kulenkcaza kaSonyangwe nam akhange ndaphikisa nto, qha ndithi uphuma kwakwe eNgcobo uye eMzimkhulu, okwesibini uJekwa umfo wasemaMpomvaneni ebengeyenduna yokuqala kaMadzikane, uzokuthabatha esosikhundla emva kokuwa kukaNgcobo.
@@maxathasizulumfanocwejo7361 laba bayitshela ukuthi bazi kakhulu. Basinda nje kwiLembe otherwise ayikho indaba yabo. Izwa nje inkosi eyanqamulwa ikhansa basakhalela lelo khanda kumanje
Ayikho into ehlanganisa umziMkhulu namaxhosa ngaphandle kobuqili bamawo amaxhoza.
Stupid history, Shaka and his mentor Dingiswayo were assisted by settlers to commit a genocide in Durban the original home of the clans now called amaBhaca.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest.
Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs.
At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army.
Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing.
These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow”
“Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?”
AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
Isizathu Ningazange nalwa namaZulu ka Shaka nina MaXhosa was because of AmaBhaca namaMpondo uShaka wehluleka ukudlula kumaBhaca namaMpondo
Naaasinda kanjalo kwi Mfeqane
Yet namhlanje u DISRESPECT amaBhaca kanje... uthi akanamthetho. Cha ndakuva zwindini!!!
even that to praise umntu omnyama ebulala umntu omyama ngexesha le Mfecane uHlanga lukaXhosa lukhusela umhlaba kuliwa Impi KaNgcayechibi(1800) asinaxesha lokulwa nomnye umntu omnyama ,kukho invaders. Imfazwe ezingaphezulu eshumini Ziliwe ukusukela late 1600 into ekuthiwa liBhaca ayikabikho ngelo Xhesha phesha KoMzimkhulu Afika 1800 xesha lika Nkosi Madzikane NiyimiJoli( dont come with feelings yiza nhe facts) Ukusukela 1600 ukuqala kwe frontier wars amaxhosa a busy alwa invaders ababulali bantu bamnyama into yomntu omnyama yokubulalana kangaka ifike 1800s Camagu
@@imvabainstitute9336 ninani nje kumanje uma nakhusela umhlaba. Asiboni lutho kuleyo eastern cape kumanje.
@@imvabainstitute9336 can we find a plartform to debate I cannot throw my facts on comments.
All historical authorities agree that King Madzikane was of great stature, that he was light in colour, that his hair and beard were very long. It was his habit to carry his snuff spoon stuck in the hair of his chest.
Earl tradition relates that when Madzikane was a boy he disappeared mysteriously. The witchdoctor told his father iNkosi Khalimeshe not to be uneasy as the boy would return. It is said that after an absence of eight months Madzikane returned saying that he had been in the forest learning the magical use of roots. He then called to his uncle Diya and two of his brothers, and they accompanied him to the place of his secret sojourn, driving with them a black ox. When they arrived at the specified spot the ox was slaughtered. Portions of the meat were then spread out for the use of the ancestral spirits and then the tribal song was sung. After this Madzikane asked the others what they would like to be doctored for. Diya suffered from a dreaded disease of being poisoned and asked to be so doctored so that poison should have no effect on him. Madzikane’s brothers asked to be so doctored as to become great fighting Chiefs.
At the annual iNgcubhe or the Feast of the First Fruits was held by amaBhaca - When the Chief rushes out of his hut after being doctored, and flings an assegai towards the rising sun - the tribal song was sung in full chorus by the assembled amaBhaca army.
Each individual King adopted a song composed specifically in his honour, and which is ever afterwards associated with him. In Madzikane’s song there is ever afterwards an undertone of sadness, as well as a finish, which in view of the fact that his mother was probably a white woman, might also lead one to think that it had a civilised source. Possibly it may be a sort of reflection of some melody of her childhood which the mother had been heard singing.
These are the words: “An assegai thrown among the Zulus plays. Madzikane you are a young animal to the Zulus” “Eye ya how, aye ya yow yow yow”
“Mngcangcane (one of Madzikane’s names) is an animal, - Ho! What shall we do with him? Hi! What shall we do with him? There is no Chief who can conquer a white King - Hi! What shall we do with him?”
AmaBhaca nation was therefore founded by iNkosi Madzikane kaKhalimeshe a northern Nguni Tribal leader who ruled over AmaZelemu. He would later in very tough circumstances rise to be the undisputed King/INkosi yamaKhosi of amaBhaca, who fought and won many great wars against many powerful nations for the sake of maintaining his independence/autonomy from any other nation/tribe. He is described as a giant covered with hair, and with nails like the talons of an eagle, a fearless fighter reputed to be a hairy ogre with supernatural powers. He was one of the most successful “refugee” leaders from the Mfecane wars who succeeded in building amaBhaca as a strong nation despite the impact of the Mfecane wars that ran rampant across the Sub-Saharan regions of Africa.
Ingonyama uMadzikane yafika yazenzela apha empuma kapa, wafika wabetha amaMpondomise..
wathi xa efika kubaThembu, wabaleka uNgubengcuka wayobiza uHintsa, namaqwathi, namagcina so that bezomncedisa bahlanganyele ingonyama enkulu into ka Khalimeshe..
Mna ngokubona kwam, sinye kuphela isizwe esasizokwaz ukulwa namaBhaca ka Madzikane, ngamaMpondo ka Faku kuphela, zonke ezinye ezi ngamagwala nje, that's why bavele bamhlanganyela uMadzikane phaya eGqutyini, nakho wabasokolisa sebemhlanganyela (Abathembu, Amaxhosa, amaMpondomise, AmaQwathi, AmaGcina) zonke nje amagwala, but amaqwathi angconwana kodwa (ngelaxesha lika Fubu)