Southern Ndebele people

Southern Ndebele
Southern Ndebele
Person	iNdebele
People	amaNdebele
Language	isiNdebele seSewula

Ndebele
	The women of Loopspruit Cultural Village, near Bronkhorstspruit, in front of a traditionally-painted Ndebele dwelling.
Total population
	1.1 million (2011 Census)
Regions with significant populations
	Mpumalanga, Gauteng and Limpopo provinces; in South Africa
Languages
	Southern Ndebele language
Religion
	Christian, Animist
Related ethnic groups
	Hlubi, Swazi, Other Nguni peoples; (especially Northern Ndebele and Zulu)

The Southern African Ndebele are an Nguni ethnic group native to South Africa who speak Southern Ndebele, which is distinct both from the "Northern Transvaal Ndebele" languages, usually known as SiNdebele or SiSumayela, as well as the Zimbabwean Ndebele language. The former are the people of Gegana (Mthombeni) and the latter are the people of Mzilikazi's "Matebele Empire", whereas Southern Ndebele people are those of Ndzundza and Manala. Although sharing the same name, they should not be confused with (Mzilikazi's) Northern Ndebele people of modern Zimbabwe, a breakaway from the Zulu nation, with whom they came into contact only after Mfecane. Northern Ndebele people speak the Ndebele language.^[1] Mzilikazi's Khumalo clan (later called the Ndebele) have a different history (see Zimbabwean Ndebele language) and their language is more similar to Zulu and Xhosa.^[2] Southern Ndebele mainly inhabit the provinces of Mpumalanga, Gauteng and Limpopo, all of which are in the northeast of the country.

Ndebele Kings

Ndebele – 1400*

Social and cultural life

Internal political and social structures

Ndebele authority structures were similar to those of their Zulu cousins. The authority over a tribe was vested in the tribal head (iKosi), assisted by an inner or family council (iimphakathi). Wards (izilindi) were administered by ward heads and the family groups within the wards were governed by the heads of the families. The residential unit of each family was called an umuzi. The umuzi usually consisted of a family head (umnumzana) with his wife and unmarried children. If he had more than one wife, the umuzi was divided into two halves, a right and a left half, to accommodate the different wives. An umuzi sometimes grew into a more complex dwelling unit when the head's married sons and younger brothers joined the household. Every tribe consisted of a number of patrilineal clans or izibongo. This meant that every clan consisted of a group of individuals who shared the same ancestor in the paternal line.

Personal adornment

Ndebele women traditionally adorned themselves with a variety of ornaments, each symbolising her status in society. After marriage, dresses became increasingly elaborate and spectacular. In earlier times, the Ndebele wife would wear copper and brass rings around her arms, legs and neck, symbolising her bond and faithfulness to her husband, once her home was built. She would only remove the rings after his death. The rings (called idzila) were believed to have strong ritual powers. Husbands used to provide their wives with rings; the richer the husband, the more rings the wife would wear. Today, it is no longer common practice to wear these rings permanently. In addition to the rings, married women also wore neck hoops made of grass (called isirholwani) twisted into a coil and covered in beads, particularly for ceremonial occasions. Linrholwani are sometimes worn as neckpieces and as leg and arm bands by newly wed women whose husbands have not yet provided them with a home, or by girls of marriageable age after the completion of their initiation ceremony (ukuthomba). Married women also wore a five-fingered apron (called an itjhorholo) to mark the culmination of the marriage, which only takes place after the birth of the first child. The marriage blanket (untsurhwana) worn by married women was decorated with beadwork to record significant events throughout the woman's lifetime. For example, long beaded strips signified that the woman's son was undergoing the initiation ceremony and indicated that the woman had now attained a higher status in Ndebele society. It symbolised joy because her son had achieved manhood as well as the sorrow at losing him to the adult world. A married woman always wore some form of head covering as a sign of respect for her husband. These ranged from a simple beaded headband or a knitted cap to elaborate beaded headdresses (amacubi). Boys usually ran around naked or wore a small front apron of goatskin. However, girls wore beaded aprons or beaded wraparound skirts from an early age. For rituals and ceremonies, Ndebele men adorned themselves with ornaments made for them by their wives.

Art

Ndebele art has always been an important identifying characteristic of the Ndebele. Apart from its aesthetic appeal it has a cultural significance that serves to reinforce the distinctive Ndebele identity. The Ndebele's essential artistic skill has always been understood to be the ability to combine exterior sources of stimulation with traditional design concepts borrowed from their ancestors. Ndebele artists also demonstrated a fascination with the linear quality of elements in their environment and this is depicted in their artwork. Painting was done freehand, without prior layouts, although the designs were planned beforehand.

The characteristic symmetry, proportion and straight edges of Ndebele decorations were done by hand without the help of rulers and squares. Ndebele women were responsible for painting the colourful and intricate patterns on the walls of their houses. This presented the traditionally subordinate wife with an opportunity to express her individuality and sense of self-worth. Her innovativeness in the choice of colours and designs set her apart from her peer group. In some instances, the women also created sculptures to express themselves.

The back and side walls of the house were often painted in earth colours and decorated with simple geometric shapes that were shaped with the fingers and outlined in black. The most innovative and complex designs were painted, in the brightest colours, on the front walls of the house. The front wall that enclosed the courtyard in front of the house formed the gateway (izimpunjwana) and was given special care. Windows provided a focal point for mural designs and their designs were not always symmetrical. Sometimes, makebelieve windows are painted on the walls to create a focal point and also as a mechanism to relieve the geometric rigidity of the wall design. Simple borders painted in a dark colour, lined with white, accentuated less important windows in the inner courtyard and in outside walls.

Contemporary Ndebele artists make use of a wider variety of colours (blues, reds, greens and yellows) than traditional artists were able to, mainly because of their commercial availability. Traditionally, muted earth colours, made from ground ochre, and different natural-coloured clays, in white, browns, pinks and yellows, were used. Black was derived from charcoal. Today, bright colours are the order of the day. As Ndebele society became more westernised, the artists started reflecting this change of their society in their paintings. Another change is the addition of stylised representational forms to the typical traditional abstract geometric designs. Many Ndebele artists have now also extended their artwork to the interior of houses. Ndebele artists also produce other crafts such as sleeping mats and isingolwani.

Iinrholwani (colourful neck hoops) are made by winding grass into a hoop, binding it tightly with cotton and decorating it with beads. In order to preserve the grass and to enable the hoop to retain its shape and hardness, the hoop is boiled in sugar water and left in the hot sun for a few days. A further outstanding characteristic of the Ndebele is their beadwork. Beadwork is intricate and time-consuming and requires a deft hand and good eyesight. This pastime has long been a social practice in which the women engaged after their chores were finished but today, many projects involve the production of these items for sale to the public.

Special occasions

Initiation

In Ndebele culture, the initiation rite, symbolising the transition from childhood to adulthood, plays an important role. Initiation schools for boys are held every four years and for girls, as soon as they get into puberty stage. During the period of initiation, relatives and friends come from far and wide to join in the ceremonies and activities associated with initiation. Boys are initiated as a group when they are about 18 years of age when a special regiment (iintanga) is set up and led by a boy of high social rank. Each regiment has a distinguishing name. Among the Ndzundza tribe there is a cycle of 15 such regimental names, allocated successively, and among the Manala there is a cycle of 13 such names.

During initiation girls wear an array of colourful beaded hoops (called iinrholwani) around their legs, arms, waist and neck. The girls are kept in isolation and are prepared and trained to become homemakers and matriarchs. The coming-out ceremony marks the conclusion of the initiation school and the girls then wear stiff rectangular aprons (called iphephetu), beaded in geometric and often three-dimensional patterns, to celebrate the event. After initiation, these aprons are replaced by stiff, square ones, made from hardened leather and adorned with beadwork.

Courtship and marriage

Marriages were only concluded between members of different clans, that is between individuals who did not have the same clan name. However, a man could marry a woman from the same family as his paternal grandmother. The prospective bride was kept secluded for two weeks before the wedding in a specially made structure in her parents' house, to shield her from men's eyes. When the bride emerged from her seclusion, she was wrapped in a blanket and covered by an umbrella that was held for her by a younger girl (called Ipelesi) who also attended to her other needs. On her marriage, the bride was given a marriage blanket, which she would, in time, adorn with beadwork, either added to the blanket's outer surface or woven into the fabric. After the wedding, the couple lived in the area belonging to the husband's clan. Women retained the clan name of their fathers but children born of the marriage took their father's clan name.

Notable Southern Ndebele

References

^ Skhosana, Philemon Buti (2009). "3". The Linguistic Relationship between Southern and Northern Ndebele (PDF). Archived (PDF) from the original on 17 November 2015.
^ www.northernndebele.blogspot.com

External links

https://briefly.co.za › 14877-ke... Keeping royalty and culture alive: Meet SA's 7 kings and 1 queen - Briefly

city-press.news24.com › News Web results Court rules on amaNdebele kingship | Citypress