Draft:The Vhakwevho of Luonde

• Comment: If we take a look at the reference section I'm seeing "britannica com". The citations are extremely... weird to the point verification is literally as hard as finding an active Wikipedia editor in Japan in-person. ABG (Talk/Report any mistakes here) 12:58, 18 December 2024 (UTC)

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VHAKWEVHO NATION AND ITS PEOPLE

Although regarded as scattered in the modern South Africa, the community of Vhakwevho is still organised and dispersed across different communities in Limpopo, and dominantly, the Vhembe region. The entirety of the tribe owes its allegiance to Luonde, the sacred cultural and traditional place of their origin in the modern South Africa. This is despite the tribe’s trace of its history to the Mutapa constellation and many areas beyond modern boundaries to the Great Zimbabwe.

VHAKWEVHO SUBGROUPS

Vhakwevho as a nation are divided into several groupings including Vhakwevho vha Luonde , Vhakwevho vha Luvhola , Vhakwevho vha Matidza , Vhakwevho vha Ngwenani, Vhakwevho vha Lwandali , and Vhakwevho vha Niani.

Vhakwevho are a bigger segment of Limpopo Province, comprising of other various sub-groups such as the Vhafamadi, the Lobedu and the Mamabolos whose totem is also “kolobe” – warthog – and are all offshoot groups of the Vhakwevho. They are located north and south of Soutpansaberg Mountain range in South Africa. Their history is extremely scanty. Scholars of Venda history from multidisciplinary contexts, such as anthropologists, archaeologists, and ethnologists, wrote little about this well-known Vhavenda group or sometimes mention them only in passing throughout different literature.

BRIEF HISTORY OF THE VHAKWEVHO NATION

The history of the Vhakwevho Nation spans through decades of the history of the current Limpopo and some of the Royal Dynasties in the province and is amongst the oldest of them all. Such history is accounted for in oral tradition and some sketchy but concrete account in academic literature and articles. On one account it is said that the Vhakwevho people originated in Zimbabwe and migrated to present-day South Africa, settling in the Soutpansberg area, and then establishing Luonde as their capital. Oral tradition also claim that the Vhakwevho nation, as a branch of the Vhangona are descendants of King Shiriyadenga of the Mapungubwe Kingdom and are among the tribes that dispersed southwards after the collapse of Mapungubwe Kingdom around 1290. It is said that this account of events indicates their role within the Kingdom as that of traders at the face of the very business of Mapungubwe as a trade centre. Some academic account to this history indicate that the Vhakwevho nation would have come earlier than that, that is, before 1200 and in particular traceable to 700AD. Oral tradition suggests that u “kwevha” simply means to “trade” and that may simply indicate the activities anchoring the tribes men, including its chieftaincies over the years.

The Vhakwevho conquered another Ngona ruler by the name of Tshiwedzelele in the Nzhelele Valley and established their authority under Chief Dewase at Tshiendeulu/lwandali. It was under Chief Dewase where the Old Dzata ruins was built, while the new Dzata ruins was built by migrants from the Great lakes. Vhakwevho are also identified as a subgroup of Vhatavhatsindi, a branch of the Ngona. The settlements of Vhatavhatsindi were distributed all over the Soutpansberg area, and amongst these settlements are those of the Vhakwevho which could have been existing during very early times. It is not clear as to when did the Vhakwevho occupy Mount Luonde and established their Chieftaincy, as the Vhambedzi account of history claims that they found the Vhakwevho already in the Soutpansberg area. While Vhakwevho settlement predates other grouping in the Soutpansberg area, all traditions seem to agree that the Masingo, the current ruling group of Venda, occupied the present Venda between 1700 and 1750.

VHAKWEVHO PRAISE

The Vhakwevho Praise refers to the Matidza reign of the Tribe:

“Vhakwevho vha ha Matidza vha ntswu milomo. Vhane vhe tshivhala vha vhea mano, vhe tshivhuyahuvhi ndi maano. Vhe thavha khulu dzi a rendana, luvhola yo renda Luonde. Vhe nguluvhe khulu dzi Luonde, Zwibwamutata zwi Luvhola. Ndi nguluvhe ine ye u lima ndi a lima, ndi tou kundelwa nga mbeu u gobela. Iri ndi tshi la mavhele vhusiku ndi ita khole, hone nda la masiari ni nga nnyitani? Ye ndi edza Ndou mananga a bva nga mulomoni. Ndi vhone vha ha nyamufha nyangala, khumba I kokotaho makolo. Ndi vhone vha ha nyavhuyani nga mifhululu na madanga a dzi kholomo Ndi yone nguluvhe ya ha mala zwivhisi, ine musi I tshi la ya nununa, I tshi shavhisa maanga u kana. Ndi vhone vhakwevho, maila tshivhindi tsha mukukule, ngeno thungulu vha tshila. Ndi vhone vhakwevho vhane vho ila phinini, vha ta zwa vhainga thondo”

At the conclusion and depending on where the praise is rendered it shall be stated that:

“dzulani zwanu Mukwevho, Mukololo wa Luonde lwa Ha Matidza. Vha matongoni vha do phasa, Dzulani ni tshete hu sale ho tou duu”

or in case of death, it shall be stated that:

“lalani zwanu Mukwevho, Mukololo wa Luonde lwa Ha Matidza. Vha matongoni vho ni tanganedza, lalani ni tshete hu sale ho tou duu”

VHAKWEVHO TOTEM

Vhakwevho is a tribe whose totem is a pig – though they do not eat pork. Vhakwevho are not divided into Vhakwevho vha Luonde (Vhakwevho of Luonde) and Vhakwevho vha Ha-Matidza (Vhakwevho of Matidza) only, there are other groupings that belong to the Vhakwevho tribe including Vhakwevho vha Luonde , Vhakwevho vha Luvhola , Vhakwevho vha Matidza , Vhakwevho vha Ngwenani, Vhakwevho vha Lwandali , and Vhakwevho vha Niani. The Vhakwevho tribe pre-existed Vhasenzi, Masingo and the Lemba groupings. For example, academic research has it that the last group to arrive in the Soutpansberg area were the Vhasenzi and Vhalemba who after leaving Matongoni near the Great Lakes, settled at Vhuxwa and Mbelengwa and thereafter crossed the Vhembe into Tshiendeulu where they found the Vhakwevho of Lwandani under Mmbwayapenga. This account for the pre-existence of the Vhakwevho tribe as compared to other groupings amongst the communities of Soutpansaberg in this modern day.

SIGNIFICANCE OF MOUNTAIN LUONDE AND LUVHOLA

A mountain was used for strategic reasons against enemies – Vhakwevho vha Luonde (Vhakwevho from Luonde) are referred to as such owing to their strategic occupation of the great Luonde Mountain. When one recites their praise, one is able to trace the origin of this tribe. An animal which is a symbol of strength – Nguluvhe khulu dzi Luonde, zwibwamuṱaḓa zwi Luvhola (Big pigs are at Luonde, whereas small pigs are at Luvhola) – represent a direct link between the tribe’s descendants and identification. From this praise one gets to know that different tribes are found in different places. The tribe name also indicates which activities are acceptable or not acceptable to that particular tribe.

MOUNT LUONDE, LUVHOLA, LWANDALI AND VHULORWA

LUONDE

Luonde is said to be the ethnical homeland of Vhakwevho tribe and every Mukwevho owes allegiance to it. Luonde has the biggest body of water in the area, captured in the Albasini Dam which lies east of Makhado, formerly called Louis Trichardt, just south of the Entabeni State Forest. Levubu River which rises in the Soutpansberg Mountains and flows for almost 200 km before joining the Limpopo River in the Kruger and flowing on to Mozambique is a significant feature of this land. The dam has a capacity of 25,200,000 cubic metres, and a surface Area of 3.572 square kilometres. The Albasini Dam was built in 1952 and was subsequently raised to 34 meters, by means of spillway gates in 1971. This Dam was built to supply the Levubu Irrigation Scheme with water. These areas and the traditional leaders of communities sparsely distributed on these lands paid homage to Luonde.

LUVHOLA

On one hand, Luvhola is said to have gotten its name from its peak which is shaped like a bee sting. A bee sting is known as luvholela in Tshivenda. From the word luvho (le) la came the name Luvhola. Mount Luvhola experienced mudslide in 1977, wherein homesteads of occupants around it were destroyed with people buried alive amid heavy rains together with their livestock. Oral tradition has it that these people tempered with the sacred place or shrine of the royal house and were punished by the gods as a result. Luvhola is a locality in Makhado Local Municipality, Vhembe District Municipality. Luvhola is situated nearby to the locality Chavani, as well as near Mashapa. Luvhola and its surrounding areas is known to be a land of Vhakwevho. They occupied this land from time immemorial.

LWANDALI/TSHIENDEULU

The original Dzata is located at Mutokolwe Hill, which is near Tshiendeulu Mountain. Dominantly the ruins contains a Zimbabwe Pattern which allegedly have features such as those of Zimbabwe Ruins. This new identification has been accepted by most of Singo informants despite rival claims by Kwevho and Kwinda. Most Singo, and those Kwevho who changed their mutupo to Singo, now interpret the Mutokolwe ruins according to their knowledge of Dzata in the Nzhelele Valley. Supporting the version that Vhakwevho have been at Lwandali/Tshiendeulu way before it is mentioned that the last group to arrive amongst the Vhavenda were the Vhasenzi and Vhalemba who after leaving Matongoni near the Great Lakes, settled at Vhuxwa and Mbelengwa and thereafter crossed the Vhembe into Tshiendeulu where they found the Vhakwevho of Lwanda(n)li under Mmbwayapenga. There is convincing evidence that the Singo never inhibited Mutokolwe ruins and this evidence is sustained by the fact that their annual ceremonies or thevhula are restricted to the New Dzata. The claim by the Vhakwevho as the original incumbents and builders of the original Dzata at Mutokolwe hill under the leadership of Chief Tshidulu may be valid. This is congruent with the acceptance by the Singo informants as stated above.

VHULORWA

The Dzekiso son of Chief Matidza left Luonde to hide in Tshirenzheni and later moved with his mother to Vhulorwa. This is where the Dzekiso wife of Chief Matidza is burried next to the "hidden ruins".

CHIEF MATIDZA I, HIS REIGN AND DESCENDANTS

According to oral tradition, Chief Matidza I, referred to as Legend of the North, was the leader of Vhakwevho tribe in the late 1700 and led the tribe from Luonde. Vhakwevho tribe are of Ngona descent and their origin is traceable from Tshiendeulu and Luonde mountains in the central Soutpansberg. Chief Matidza I is the son of Dewase of Tshiendulu, a fortress of the Vhatavhatsindi and Ngona descent who led the Vhakwevho tribe at Thsiendeulu and later relocated to Luonde. It is believed that Chief Matidza I was succeeded by his son Chief Matidza II after his death around 1848. Luonde was occupied and led by Chief Matidza II in 1856 and during 1867, Chief Matidza was one of the chiefs who entered into a collaboration agreement to resist the payment of taxes and colonial dues to whites, making him an enemy of Republic and the Schoemansdal town officials. In 1944 a publication of Inkululeko paper, which was a Communist Party paper, indicated that Chief Matidza and other several chiefs of other surrounding communities refused removal on the remainder of the land under his authority, and hence forcibly removed to create space for soldiers designated by the union.

Luonde is regarded as a sacred site, a mountain surrounded by indigenous forest which bestows its maintenance from the Vhavenda and due to the fact that Vhakwevho Tribe are the original inhabitants of the area, they are its custodian and can equally be regarded as "mashubini" or "zwidzani" of the royal house of Vhakwevho Tribe. It is believed that the Vhakwevho tribe is chosen by God and the responsibility to maintain Tshiendeulu, Luonde and Luvhola as sacred sites transcend generations amongst the Vhakwevho tribe.It is not clearer whether the other chieftaincies of the Vhakwevho Tribes and offshoot groups submitted to Chief Matidza I. However, oral tradition suggest that Chief Neluvhola submitted to Chief Matidza I as well as further generations to date. The motivation arises from the saying that: “Vhakwevho vha ha Matidza vha ntswu milomo. Vhane vhe tshivhala vha vhea mano, vhe tshivhuyahuvhi ndi maano. Vhe thavha khulu dzi a rendana, luvhola yo renda Luonde. Vhe nguluvhe khulu dzi Luonde, Zwibwamutata zwi Luvhola”

The above citation from the Vhakwevho praise suggest that great mountains praise one another, and that Luvhola praises Luonde. It further states that Great warthogs are found in Luonde and piglets at Luvhola. This citation is a common amongst the praises of all the Vhakwevho, and suggest that the Royal place of submission for all descendants of Vhakwevho and offshoots is Luonde.

RELATIONSHIP BETWEEN VHAKWEVHO AND THE RAMABULANAS

Chief Ramabulana married Limani, Matumba’s granddaughter, who later gave birth to Chief Makhado around 1840. Limani’s grandfather was a younger brother of Chief Matidza II of Luonde. Matumba resided at Tshitavhadulu after he was declared an outcast by his brother Chief Matidza II. The declaration was as a result of his violation of the Vhakwevho custom by being circumcised at Tshivhambo Lodge under the Tshivhulas. The Vhakwevho had significant influence in the majority of affairs relating to the Ramabulana’s. This can be seen with their influence on the ascendance of Makhado to the Ramabulana Chieftaincy and his circumcision earlier on as advised by his maternal uncles. A significant segment of Vhakwevho under the command of the descendants of Matumba and those they circumcised swelled the support of Makhado in his battle to ascend the Ramabulana Chieftaincy.

Chief Matidza II was an uncle to Chief Makhado’s mother and this accounted for the relationship that was maintained henceforth. At no time during Chief Matidza II reign did he submit to the Ramabulanas. This was evident in 1867 when Chief Matidza II, lobbied Makhado who was 27 years of age and who was now a Chief after his father died in 1864, together with Chief Matidza II’s brother, Chief Neluvhola , to participate in a collaboration agreement amongst various chiefs to defend one another against the Northern Transvaal government regiment and defy the imposed taxes across the Soutpansberg area. This collaboration led to coordinated attacks on several occasions on the residence of Schoemansdal town , leading to the order being made for the evacuation of the residents on 15 July 1867, order of which was made by a special High Court sitting was held in Schoemansdal in June 1867.

Chief Matidza II died in 1869 and was succeeded by his son Piet Ndwamato Matidza, also referred in literature as Chief Matidza, in 1870. Ndwamato was married to Magiledzhi, a sister to Maselekwane of the Lobedu tribe under the Modjadji dynasty. The “Dzekiso” son of Chief Matidza, Andries Matidza, escaped food poisoning during the circumcision that took place at Tshitavhadulu around 1884 allegedly served as “tshivhonelo” by his father’s second wife, Mukumela. Mukumela was a singo who was married by Chief Matidza of the Vhakwevho. It was during this period that Andries Matidza disappeared mysteriously from Luonde in 1884 with his mother Magiledzhi and sought refuge at Tshirenzheni in 1886 and later at Vhulorwa in 1889. During the drought year of “Tshiphindula” in 1896, Chief Matidza was one of the prominent Chiefs who was in an engagement with Nemauluma, Vhadau vha Tshakhuma, Vhatsianda and Nelwamondo to fight a problematic white man called Mazhevhe. Mazhevhe was a deflect of the white men who fought Mphephu and defeated him before he fled to Zimbabwe, and Mazhevhe was killed through this initiative. Magiledzhi died around 1912 and her grave is at a farm in Happyrest next to Schoemansdaal (Vhulorwa) where her Grandchildren remained between the period of her death and their relocation from Vhulorwa in 1948 and stayed at Mount Tshilinga . By the time of Chief Matidza’s death around 1919, a designate regent, Chief Matidza’s brother remained at Luonde until early 1940’s and died in the 1960s.

RELATIONSHIP BETWEEN VHAKWEVHO OF LUONDE AND THE LOBEDU OF MODJADJI

Dzugundini, a Mukwevho Descendant, founded the Lobedu tribe in what is now South Africa. Over time the group increased its power. Male descendants of Dzugundini ruled the Lobedu people for a time, but in 1800 a woman named Maselekwane was crowned the first rain queen. She was called Modjadji, which means “ruler of the day. Modjadji, herself was a Mukwevho whose totem is a pig. Vhakwevho of Luvhola, Luonde, Ngwenani, and Lwandali residing in the modern Venda are of the same descent with Queen Modjadji and all her descendants. Queen Modjadji I died in 1854. The queen Modjadji Reign still exists till to date.

RELATIONSHIP BETWEEN VHAKWEVHO OF LUONDE AND THE WARTHOGS OF MAMABOLO RAMAFALO

The Vhakwevho Nation, beyond Vhakwevho vha Luonde , Vhakwevho vha Luvhola , Vhakwevho vha Matidza , Vhakwevho vha Ngwenani, Vhakwevho vha Lwandali , and Vhakwevho vha Niani, are comprised of wild pig clans (Dikolobe) which include the Modjadji, Mohale, Modika, Mahasha, Mabulana, Mohale, Mokwebo, Mampeule, Molokwane, Thobela and Ramafalo. All this are descendants of the ancient Mokwebo (wild pig) royal house.

VHAFAMADI VHA HA-MASHAU

It thus should be noted that the Vhakwevho Tribe has always recognised itself as a distinct traditional community with a proven history of existence from time immemorial up to the present, and the fact that it is distinct and separate from other traditional communities.

VHAKWEVHO NATIONS' SYMBOLS AND TOTEMS

TRIBE’S TREE

The Greater Mapungubwe Heritage Route links numerous cultural and natural heritage sites through a circular route centred around key sites such as the Mapungubwe World Heritage Site, the Thulamela Archaeological Site and the cluster of heritage sites around the sacred Lake Fundudzi and royal Dzata Museum. It is undisputed that the Baobab trees occur only in the northern parts of South Africa, mostly between the Limpopo River and Soutpansberg, the country's northernmost mountain range. The historic migration of the Vhakwevho tribe is traced back from the Mutapa constellation and around the early period of the Mapungubwe Kingdom. The Vhakwevho tribe, as a branch of the Vhangona are descendants of King Shiriyadenga of the Mapungubwe Kingdom. The Baobab as has been stated above came to be a symbol of connection of the Vhakwevho tribe to its origin, though it has never been part of the rich vegetation around Mountain Luonde and Luvhola.

TRIBES PLANT

The cycads are seed plants that typically have a stout and woody (ligneous) trunk with a crown of large, hard, stiff, evergreen and (usually) pinnate leaves. These cycads are historically set to be dominant in the Luonde area.

TRIBE FLOWER African/Transvaal Daisy that symbolizes purity, the sun's life-giving force, and messages of love and care. The Vhakwevho Tribe are regarded as the most peaceful community and a community of love and peace. The African/Transvaal daisy as a dominant specie around Luonde and its surroundings is a flower of the tribe, which cohabit with the protea.

TRIBES’ ANIMAL

The warthog is a totem animal of the Vhakwevho people in South Africa, and is used by all its royal houses or families belonging to this tribe. Phacochoerus Aethiopicus - The Warthog is neither graceful nor beautiful, but is however a remarkable animal. Warthogs are the only pigs, in the pig species, that are able to live in areas without water for several months of the year, and are found in most of Africa south of the Sahara and are widely distributed in East Africa. Warthogs tolerate a higher-than-normal body temperature, and is perhaps able to conserve moisture inside its body that might otherwise be used for cooling. The warthog amongst the Vhakwevho tribe represents perseverance, intelligence and strategists. The saying that “tshivhuyahuvhi ndi maano” amongst the Vhakwevho tribe as indicated above is traditionally linked and associated with the tactful and intellect manoeuvres possessed by the warthog.

TRIBE’S BIRD

The African Finfoot (“sekwa”) is not considered threatened, as it is not persecuted or targeted by hunters, and while scarce, it is very widespread. There is concern that it may become threatened, as wetlands are cleared and watercourses altered and polluted. It is also thought to tolerate only minimal disturbance. This and increased habitat fragmentation mean that the species needs to be monitored to safeguard it. There are currently no African finfoots in captivity.

TRADITIONAL WEAPONS

An arrow (“pfumo” kana “tshipila”) of which the pheon is a variant, is a stylised representation of a metal arrowhead represents the strength and bravery of men and women in the tribe who in the main fend off enemies and deployed in battles. On one hand, a knobkerrie (thonga) represents authority, leadership, and power, even if only used as a walking stick. A short stick with a knob at the top, traditionally used as a weapon by some indigenous peoples of South Africa. A drum (ngoma) has been used historically and in the present to signify specific dances, social occasions, and rhythms.