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Sorcery and witchraft among the Zulu people

2010-09-09T10:05:18Z

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-	~~Sorcery and witchcraft among the~~ Zulu people	+	In Zulu there is a word '''ubuthakathi''' meaning witchcraft. There is a difference between witchcraft and sorcery. Witchcraft is performed by someone called a witch, s/he is directly connected to evil and sometimes they work with other witches. The sorcerer is a healer and provide medicine towards harmful deeds. Witches are mostly labeled as females and they lay as strong emphasis on sexuality, whereas sorcerers are mostly men. Both are to kill, that is their priority. According to Mr Dlamini who is a traditional healer at Umbumbulu, some witchcrafts use their techniques when people are sleeping and it appears like a dream to the victim e.g. eating something or someone strangles or stabs you this can lead to the sickness of that person then that person if they are lucky not to die immediately can get help from traditional leaders. A witch uses powers of the universe that he has learnt sometimes by means of magic or they can be taught by their family members who are also witches. They target people’s health, destroy families, prevents rain, can kill by lightning, making livestock thin.

-	In Zulu there is a word Ubuthakathi. It means to do harm or to destruct, and this is a reality can not be doubted or denied, it is real in an undisputable sense for the Zulu. There is a difference between witchcraft and sorcery. Witchcraft is performed by a witch, she is directly connected to evil and she works with other witches, whereas the sorcerer is one day a healer and the other day he provides medicine towards harmful ends. Witches are mostly females and they lay as strong emphasis on sexuality, whereas sorcerers are mostly men. Both are to kill, that is their joy. According to Mr Dlamini who is a traditional healer at Umbumbulu,while the anger of shades is leads to dreams, sickness and sometimes extended suffering as does he calling of a diviner for axample always the welfare of the individual or the society as such, as what they have in mind.

-	~~The umthakathi~~

-	~~This umthakathi or the wizard is the enemy~~ of society. He is the man who uses the powers of the universe that he has learnt to employ by means of magic for until-social ends. He injurers people’s health ,destroys life, prevents rain, occasions lightning, makes the cows become dry and is the cause of all kinds of misfortune.	+	==== The techniques of witchcraft ====

-	~~The techniques of the (Umthakathi)<br>~~Most deadly of all medicines to any man or ~~women~~ are those made ~~up of~~ parts ~~of his or her own body~~, such as ~~finger~~ nails, hair or excreta. For this reason ~~Zulus~~ are very careful ~~that no one is near them when~~ they ~~go to~~ relieve themselves. If ~~enemy is able to procure~~ someone’s~~. Excreta~~, ~~he will~~ mix it with certain ~~medicine~~ and deposit this mixture in a hole in the hearth where fire is made. When fire is made, the man whose excreta are buried this way will have a burning sensation. ~~He will cry out with pain and will soon die, unless~~ a traditional ~~doctor finds~~ out the cause and ~~treat him~~.	+	Most deadly of all medicines to any man or woman are those made with human body parts, such as nails, hair or excreta. For this reason the Zulu people are very careful on where they relieve themselves. If the witch gets someone’s  excreta, the mix it with certain medicines and deposit this mixture in a hole in the hearth where the fire is made. When the fire is made, the man whose excreta are buried in this way will have a burning sensation. This may lead to death if a traditional healer is not approached to find out the cause and give treatement. The same can be done with urine, though another common practice of witches is to observe where their target passes water and then to cut through wet earth with a medicated knife. The person whose urine has been targerted in this way will not be able to pass water again. The bladder and stomach will burst open and it may lead to death.

-	~~The same may be done with urine, though another~~ common ~~practice~~ of ~~abathakathi~~ is to ~~watch to see where~~ their ~~enemy passes water and then to cut through wet earth with a medicated knife~~. The ~~person whose urine has been treated~~ in ~~this way~~ will ~~not be able~~ to ~~pass water again~~. ~~The bladder will burst open~~ and ~~the stomach until he dies~~.	+	Another common means of killing people is to put poison in their food. The Zulu word is '''ukudlisa''' meaning feeding someone. This practice can also be done by sending bad spirit or tokoloshe to feed someone in their sleep and it will appear to them as a dream. Some people die immediately but others can become sick and a traditional healer or isangoma can help.

-	~~Ukudlisa~~	+	Ukuphonsa means 'to throw' this can harm or kill a person from a distance without physical contact e.g. the witch puts poison on his finger, points at a certain person to cause him to die on the spot, or contract an illness. Another well-known way is to use the spitting method, medicine is chewed and spitted out, and the witch calls the target by name and performs the imaginary stabs with an assegai or knife smeared with the same mixture.

-	~~A common means~~ of ~~killing people is to put medicine/poison~~ in ~~their food~~. ~~The Zulu word means to ‘’make~~ a person ~~eat’’~~ and ~~then~~ of ~~course food~~ that he ~~does not want~~, ~~in this case poison~~.	+	<br>''Umeqo or umbulelo'' meaning walking over, in this practise witches burry umuthi along paths or in a kraal for the purpose of causing fatal disease in those who come in contact with it e.g. a stick or a coin is smeared with umuthi mixed with the dirt or using an other wear of that targeted person (dirt can be obtained by observing where they throw water after bath or doing a washing and a witchcraft can extract the wet and use it) the witch can throw away the coin, while they call out the name of the person they are targeting. Then when that person passes along that way or picks up the coin, he will become ill and die, if no name is called out, anyone who passed will be killed.

-	~~Ukuphonsa~~

-	This Zulu word means ‘to throw’ and in this case it means to harm or kill someone from a distance without physical contact. This takes place as follows: the wizard puts poison on his finger, points at a certain person to cause him to die on the spot, or contract an illness. Another well-known way is to use the spurting method, medicine is chewed and spurted out, while the wizard calls his enemy by name and gives him imaginary stabs with an assegai smeared with the same mixture.

-	~~<br>Umeqo or umbulelo~~	+	==== A witch vs Isangoma (traditional healer) ====

-	~~This medicine is buried along paths or in a kraal for~~ the ~~purpose of causing fatal disease in those who come in contact~~ with it. ~~For example~~, a ~~stick or~~ a ~~coin is smeared with medicine mixed with~~ the ~~dirt~~ of ~~and~~ enemy ~~and thrown away on~~ the ~~road, while~~ the ~~culprit calls out the name of the person he/she wishes to injure~~. ~~Then when that person passes along that way or picks up~~ the ~~coin, he will become ill~~ and ~~die, if no name~~ is ~~called out, anyone~~ who ~~passed will~~ be ~~killed~~.	+	Some people confuse the witch with isangoma because they both practise almost the same things like talking to the ancestors, using animals for mixing imithi i.e. snakes, wild cats, baboon, owls etc. They both hunt the animals they want to use with imithi. Some witches choose a specific animal as their instrument to use in targeting people i.e. a snake can be sent to the household of their enemy. Another popular animal used by the witch is the wild cat and baboon. They cut the tail short and is kept in the house of the witch hidden from other members of family or community who are not aware of what they are doing. This animal can be sent to cut a piece of hair while the person is sleeping.

-	~~Familiars~~ of the ~~umthakathi~~	+	Another method that has also been used by the witches using the spirit of a dead person. It is called ‘umkhovu’ others say it is half human and half animal. The witch can use the above method to target a person that s/he wants to use as umkhovu, the family will think that the person is dead but because of the mixtures used by the witch it's only their shadow that is buried and they are turned into imikhovu.

-	As the izangoma make use of familiar spirits, like the ancestors, the umthakathi makes us of familiar animals, such as snakes, wild cats, baboons, dogs, owls and even a creature believed to be a mixture of a an and an animal.

-	Umthakathi goes to the field to catch a snake in a specific manner in order to manipulate it with medicine and dirt from the person to whom he wants to send the evil to. This snake becomes and instrument of this person and when the snake arrives at the kraal of the enemy, he will become ill. Another important animal used by abathakathi is the wild cat. It has a short tail and is kept in the kraal of its owner. This animal is also sent to do the things the umthakathi tells it to do, such as clipping some hair of a sleeping person so she can use it against that person.

-	~~Another awful creature that has also been used~~ is ~~said to be~~ a ~~corpse killed by the umthakathi that has been exhumed~~, and ~~is put to life again and becomes an instrument of~~ the ~~witch~~. ~~The word used for this creature ‘umkhovu’ others say it~~ is ~~a mixture of half human~~ and ~~half animal~~, ~~because umthakathi made love~~ a female baboon, when this umkhovu appears at a kraal, it prognosticates, death, without hope of co very, the reports about this phenomenon differ, there are different modes of appearance. One of these appearances shows a person with one horn one eye in/on his head.	+	Udukanezwe, this Zulu word is a combination of ukuduka meaning’go astray’ and izwe, meaning and so the meaning ‘go astray in the country’. This spirit is created to harm people by making them restless so that they just run away and do not come back, or perhaps come back after a long time.

-	~~Spirits used by umthakathi~~	+	<br>

-	~~Udukanezwe~~	+	Isithuthwane
-		+
-	This Zulu word is a combination of ukuduka meaning’go astray’ and izwe, meaning and so the meaning ‘go astray in the country’. This spirit is created to harm people by making them restless so that they just run away and do not come back, or perhaps come back after a long time.	+
-		+
-		+
-		+
-	Isithuthwane	+

	This word means seizures and/ or epilepsy. The symptoms comprise falling, the shaking the body and foam coming from the mouth.<br>This cause is not exactly clear half of the healers say patients are born with it, and the other half says is caused by stepping over medicine.		This word means seizures and/ or epilepsy. The symptoms comprise falling, the shaking the body and foam coming from the mouth.<br>This cause is not exactly clear half of the healers say patients are born with it, and the other half says is caused by stepping over medicine.
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	Isichitho		Isichitho

-	This traditionally interpreted as a charm to cause estrangement between lovers. A girlfriend might want to separate her lover (husband) from his wife by using this medicine. The girlfriend pours this isichitho in her face and she calls the woman’s name saying loudly that the husband should chase his wife away.	+	This traditionally interpreted as a charm to cause estrangement between lovers. A girlfriend might want to separate her lover (husband) from his wife by using this medicine. The girlfriend pours this isichitho in her face and she calls the woman’s name saying loudly that the husband should chase his wife away.

-	For a Zulu person in order to prevent deceases from abathakathi, they must invite a traditional healer (inyanga or sangoma) at home then the healer will make the family strong by splitting medicine (intelezi) around the yard, make incisions (ukuzawula) to all the members of the family and apply medicine onto the wounds. Then the home is protected. When witches through their muthi it will not work.	+	For a Zulu person in order to prevent deceases from abathakathi, they must invite a traditional healer (inyanga or sangoma) at home then the healer will make the family strong by splitting medicine (intelezi) around the yard, make incisions (ukuzawula) to all the members of the family and apply medicine onto the wounds. Then the home is protected. When witches through their muthi it will not work.

-	<br>Zulu Summary<br>Ubuthakathi<br>Ubuthakathi benzeka lapho umuntu esebenzisa khona umuthi ukubulala labo abangabathandi, baphinde babagulise ngezifo ezahlukahlukene, banamandla okudumisa izulu, baphinde benze abantu baswele,sibala izichitho,isithuthwane,udukanezwe nezinye. Kukhona abasebenzisa umlingo bese kuba yilabo abasebenzisa imithi. Kunezilwane abazisebenzisayo uma benza lokhu, sibala izinyoka, izimfene, amakati, kanye nemikhovu.	+	<br>Zulu Summary<br>Ubuthakathi<br>Ubuthakathi benzeka lapho umuntu esebenzisa khona umuthi ukubulala labo abangabathandi, baphinde babagulise ngezifo ezahlukahlukene, banamandla okudumisa izulu, baphinde benze abantu baswele,sibala izichitho,isithuthwane,udukanezwe nezinye. Kukhona abasebenzisa umlingo bese kuba yilabo abasebenzisa imithi. Kunezilwane abazisebenzisayo uma benza lokhu, sibala izinyoka, izimfene, amakati, kanye nemikhovu.

-	Izifo ezidalwa ubuthakathi zingalashwa uma ogulayo ebone kusenesikhathi angaphinda futhi asizakale ngokuya ezinyangeni nakubathandazi.	+	Izifo ezidalwa ubuthakathi zingalashwa uma ogulayo ebone kusenesikhathi angaphinda futhi asizakale ngokuya ezinyangeni nakubathandazi.

	<br>By: Bongiwe <br>		<br>By: Bongiwe <br>

-		+	<br>

	[[Catergory:Traditional customes and beliefs]]		[[Catergory:Traditional customes and beliefs]]

Umsebenzi Wokubuyisa Umuntu Ongasekho

2010-09-09T10:02:36Z

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Umsebenzi wokubuyisa umuntu ongasekho

Emva konyaka noma iminyaka emibili umnomzane wekhaya noma umama wekhaya eshonile, kwenziwa umsebenzi wokumbuyisa ngokosiko lesizulu. Amazulu akholelwa ekutheni lapho kusuke kubekwe khona umuntu emathuneni kuseke esagciniwe okwesikhashana ngaphambi kokuba ahlangane namanye amathongo noma amadlozi. Usuke engakalungiswa kumele enzelwe umsebenzi agezwe kuyima ehlanganiswa nomndeni wakhe.

Umsebenzi wokubika Uma kuzokwenziwa umsebenzi onjenga lona kuqale kubikelwe amathongo noma amadlozi omuzi ukuthi kunemisebenzi ozokwenziwa kucelwe kuwo imvume ukuze wamukeleke umsebenzi, uma umsebenzi ungacelwanga kwabalele awubi yimpumelelo nom kuvele kwenzeke izinto ezimbi phakathi kwekhaya lokhu kubangelwa ulaka lwamadlozi. Umsebenzi wokubika wenziwa ngembuzi noma izinkukhu. Umuntu omdala ekhaya ushisa impepho emsamu athemeleze emadlozini, lokhu kwenziwa ngesonto elandulela elomsebenzi.

Ukuqala komsebenzi wokubuyisa Umsebenzi owenzelwa umuntu wesilisa uhlatshelwa inkomo eyiduna. Kuyiwa elibeni lakhe nehlahla lomlahlankosi kufikwe kukhulunywe, uma kungumuntu wesifazane kubayihlahla ///, inkomo ahlatshelwa yona kuba yinkomazi.naye abizwe ngegama lakhe atshelwe ukuthi uyakhululwa manje usengahlangana nomndeni wakhe kuhanjwe naye kuyiwe ekhaya endlini ebizwa ngesigodlo lapho kuhlala khona amadlozi emsamu. Kufikwe kushiswe impepho kukhulunywe namadlozi atshelwe ukuthi nangu usbanibani ulethiwe kucelwa ukuba amukelwe amadlozi. kuphumywe kuyiwe esibayeni nakhona kushiswe impepho kushunqiselwe inkomo ezohlatshwawa abikelwe nayo umnikazi womsebenzi ngesilwane sakhe amukelwa ngaso ekhaya. Lokhu kuvamise ukwenziwa ngolwesihlanu ntambama, ngoba imisebenzi yenziwa ngezimpelasonto.

Ngosuku lomsebenzi Iyahlatshwa inkomo ihlinzwe ingeniswe endlini,ekuseni ngelenga lomsebenzi kuphekwa inyama namadombolo, ukudla kwesizulu utshwala besizulu busuke sebuphekwe kudala sebuphuzwa. Kuyadliwa ngalolusuku abantu basuthe, uma kuwumnomzane lona owenzelwe umsebenzi izinsiwa namabhungu ayaphuma endlini aye esibayeni inyama idlelwa esibayeni notshwala. Uma sebesuthi kuyagiywa esibayeni kukhuzwe izaga, lokhu kuwuphawu olutshengisa lokho obekwenziwa umnomzane wekhaya lokhu kubizwa ngokuthi ukumisa ihawu lomnozane. Isikhumba senkomo leso kwakhiwa ngaso ihawu lelihawu yilo elizovikela yonke imikhokha emibi ekhaya, ihawu kuba elenkosana yona esizobo iso lalomuzi.uma kungowesifazane owenzelwe umsebenzi izalukazi nomama bayasina bagide ebaleni babheme ugwayi wesizulu baphuze notshwala kuhaywe izingoma kube kuhle kudele. Isikhumba senkomo kwakhiwa ngaso isidwaba, lesidwaba sekoba esomalokazane wenkosana ekhaya.

Naloyo ongasekho uyajabula ukuhlangana nabakubo aphinde abe iso elihle ekhaya. Emva komsebenzi kuvuleka izinhlanhla ekhaya abangasebenzi bathole imisebenzi, izintombi zigane. Uma umuntu engenzelwanga lomsebenzi kukholelwa ukuthi uba yidlozi elibi ekhaya uletha amabhadi phakathi kwekhaya, ngoba umoya wakhe uyantanta nomakuphi awukutholi ukuphumula. Uzizwa efana nolahliweyo. Yingakho kubalulekile ukugcina lomsebenzi.

English summary

The ceremony of bringing back the spirit of dead person

This ritual is done after a year or two the person has died. It is a ceremony of bringing back the spirit of a dead person from the grave to his/her home with other members of the family who also passed away long time ago (ancestors).

In Zulu culture it is believed that after dead the spirit of those who are ignored wonder and become bad ancestors at home and do harm to those who still alive.

During the ceremony they slaughter a cow as a sacrifice to the person who passed away. They must be traditional food, Zulu beer which will be drink during this day. It is believed that after this ritual the spirit of the dead person will go and meet with his/her ancestor and will become a good ancestor misfortune and deceased will disappear in his family.

Source: Baba Gatsheni, Etholeni, Umbumbulu

Writer: Bongiwe Ndlovu 

 

[[Catergory:Traditional Ceremonies]] [[Catergory:Death]]

[[Category:Imicimbi_yesintu]] [[Category:Ukufa]]

Izinkolelo zesintu (Zulu Myths)

2010-09-09T08:41:55Z

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Imisebenzi ethinta inkomo

2010-09-09T07:25:35Z

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	By: Nelisiwe Hlongwane		By: Nelisiwe Hlongwane

-	[[Category:Farm_Animals]] [[Category:Izilwane ~~ezifuyiwe~~]] [[Category:Animals]] [[Category:Izilwane]]	+	[[Category:Farm_Animals]] <span id="fck_dom_range_temp_1284016888578_543" /><span id="fck_dom_range_temp_1284016888578_877" />[[Category:Izilwane ezifuywayo]]  [[Category:Animals]] [[Category:Izilwane]]

Imibala yezinkomo ngesintu - Traditional Colours of cows (isiZulu)

2010-09-09T07:14:22Z

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-	[[Category:Culture]] [[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]] [[Category:~~Izilwane_ezifuyiwe~~]]	+	[[Category:Culture]] [[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]] [[Category:Izilwane_eziifuywayo]]

Izinhlobo zezinkomo

2010-09-09T06:47:41Z

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	'''Iguqa'''  ''': '''   Inkonyane eselikhulile eselifanele ngaba alisanceli kodwa liyancela (old male calf which still suckles, calf that is developing horns) <br>'''Unondlini noma ihinikazi :'''Inkomo esengwa kakhulu ngoba inobisi oluningi (a good milking cow)<br>'''Inxahi: '''Iinkabi ethenwe isindala (a bull constrated when it is fully grown)<br>'''Umswempe:''' Inkunzi esigugile (old bull)<br>'''Inkunzi:''' inkomo yesilisa engatheniwe (bull)<br>'''Inkonyane:''' Inkomo esencane (calf)<br>'''Umtshezi:''' Umhlambi wezinkomo ezibomvu <br><br>		'''Iguqa'''  ''': '''   Inkonyane eselikhulile eselifanele ngaba alisanceli kodwa liyancela (old male calf which still suckles, calf that is developing horns) <br>'''Unondlini noma ihinikazi :'''Inkomo esengwa kakhulu ngoba inobisi oluningi (a good milking cow)<br>'''Inxahi: '''Iinkabi ethenwe isindala (a bull constrated when it is fully grown)<br>'''Umswempe:''' Inkunzi esigugile (old bull)<br>'''Inkunzi:''' inkomo yesilisa engatheniwe (bull)<br>'''Inkonyane:''' Inkomo esencane (calf)<br>'''Umtshezi:''' Umhlambi wezinkomo ezibomvu <br><br>

-	By:Nelisiwe Hlongwane	+	By:Nelisiwe Hlongwane

-	[[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]]~~ <span id="fck_dom_range_temp_1283935759250_25" /><span id="fck_dom_range_temp_1283935759250_215" />~~[[Category:~~Izilwane ezifuywayo~~]] ~~ ~~[[Category:Agriculture]] [[Category:Ezolimo]]	+	[[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]] [[Category:Izilwane_ezifuywayo]] [[Category:Agriculture]] [[Category:Ezolimo]]

Izinkolelo zesintu (Zulu Myths)

2010-09-08T13:11:05Z

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Izinhlobo zezinkomo

2010-09-08T08:53:28Z

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	'''Ubhonya: ''' Inkomo engazali (barren beast)<br>'''Ibhonga: ''' Inkomo esiqala ukubhonga okwenkomo <br>'''Iginqi   :   '''Inkomo ihlatshelwe ukudliwa noma ukudayiswa(beast slaughtered for selling or barter)		'''Ubhonya: ''' Inkomo engazali (barren beast)<br>'''Ibhonga: ''' Inkomo esiqala ukubhonga okwenkomo <br>'''Iginqi   :   '''Inkomo ihlatshelwe ukudliwa noma ukudayiswa(beast slaughtered for selling or barter)

-	'''Iguqa'''  ''': '''   Inkonyane eselikhulile eselifanele ngaba alisanceli kodwa liyancela (old male calf which still suckles, calf that is developing horns) <br>'''Unondlini noma ihinikazi :'''Inkomo esengwa kakhulu ngoba inobisi oluningi (a good milking cow)<br>'''Inxahi: '''Iinkabi ethenwe isindala (a bull constrated when it is fully grown)<br>'''Umswempe:''' Inkunzi esigugile (old bull)<br>'''Inkunzi:''' inkomo yesilisa engatheniwe (bull)<br>'''Inkonyane:''' Inkomo esencane (calf)<br>'''Umtshezi:''' Umhlambi wezinkomo ezibomvu <br><br>	+	'''Iguqa'''  ''': '''   Inkonyane eselikhulile eselifanele ngaba alisanceli kodwa liyancela (old male calf which still suckles, calf that is developing horns) <br>'''Unondlini noma ihinikazi :'''Inkomo esengwa kakhulu ngoba inobisi oluningi (a good milking cow)<br>'''Inxahi: '''Iinkabi ethenwe isindala (a bull constrated when it is fully grown)<br>'''Umswempe:''' Inkunzi esigugile (old bull)<br>'''Inkunzi:''' inkomo yesilisa engatheniwe (bull)<br>'''Inkonyane:''' Inkomo esencane (calf)<br>'''Umtshezi:''' Umhlambi wezinkomo ezibomvu <br><br>

	By:Nelisiwe Hlongwane		By:Nelisiwe Hlongwane

-	[[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]] [[Category:~~Izilwane_ezifuyiwe~~]] [[Category:Agriculture]] [[Category:Ezolimo]]	+	[[Category:Animals]] [[Category:Izilwane]] [[Category:Farm_Animals]] <span id="fck_dom_range_temp_1283935759250_25" /><span id="fck_dom_range_temp_1283935759250_215" />[[Category:Izilwane ezifuywayo]]  [[Category:Agriculture]] [[Category:Ezolimo]]

Ukuma kwezimpondo zezinkomo

2010-09-08T08:52:14Z

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	'''Umkhombe: ''' inkabi enezimpondo ezikhula ngokuqhuma emaceleni olulodwa lukhula lubheke phezulu		'''Umkhombe: ''' inkabi enezimpondo ezikhula ngokuqhuma emaceleni olulodwa lukhula lubheke phezulu

		+	<br>

-		+	==== English Summary ====
-	==== English Summary ====	+

	This article describes the names of different horns that are found in cattles.		This article describes the names of different horns that are found in cattles.

-	[[Category:Environment]] [[Category:Animals]] [[Category:Izilwane]] [[Category:Agriculture]] [[Category:Ezolimo]] [[Category:Farm_Animals]] [[Category:~~Izilwane_ezifuyiwe~~]]	+	[[Category:Environment]] [[Category:Animals]] [[Category:Izilwane]] [[Category:Agriculture]] [[Category:Ezolimo]] [[Category:Farm_Animals]] [[Category:Izilwane ezifuywayo]]

Growing food in a botanic garden

2010-09-08T08:50:19Z

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-	Martin Clement describes adventures with permaculture at the [[Durban Botanic Gardens\|Durban Botanic Gardens]].<br><br>[[Image:PermacultureTrainingGarden1.jpg\|thumb\|right\|300px~~\|Constructing the beds in the permaculture garden.~~]]The  Permaculture Training Garden project isn’t the Durban Botanic Gardens’ first connection with food production. Agricultural crops or ‘economics’, were an important focus during the late 19th Century when the Gardens conducted trials of sugar cane for the fledgling sugar industry in KwaZulu-Natal. <br><br>The 2008 project has an entirely different focus, in line with the worldwide movement towards growing ones own food organically. Why?  Large scale agriculture with its monoculture crop production has brought devastating environmental problems: the harmful effects of chemical fertilisers and pesticides, the threat to food diversity and the rising costs of food. When people give up growing their own food and saving the seed, their unique local ‘food cultures’ and their food security are put at risk.<br>	+	Martin Clement describes adventures with permaculture at the [[Durban Botanic Gardens\|Durban Botanic Gardens]].<br><br>[[Image:PermacultureTrainingGarden1.jpg\|thumb\|right\|300px]]The  Permaculture Training Garden project isn’t the Durban Botanic Gardens’ first connection with food production. Agricultural crops or ‘economics’, were an important focus during the late 19th Century when the Gardens conducted trials of sugar cane for the fledgling sugar industry in KwaZulu-Natal. <br><br>The 2008 project has an entirely different focus, in line with the worldwide movement towards growing ones own food organically. Why?  Large scale agriculture with its monoculture crop production has brought devastating environmental problems: the harmful effects of chemical fertilisers and pesticides, the threat to food diversity and the rising costs of food. When people give up growing their own food and saving the seed, their unique local ‘food cultures’ and their food security are put at risk.<br>

	==== '''What is Permaculture?'''<br> ====		==== '''What is Permaculture?'''<br> ====
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	==== '''Animals are Part of the Process'''<br> ====		==== '''Animals are Part of the Process'''<br> ====

-	In the permaculture garden, chickens, compost and earthworms are important for supporting plant growth. (Try a Google search on ‘[http://www.google.co.za/search?client=firefox-a&rls=org.mozilla%3Aen-US%3Aofficial&channel=s&hl=en&q=chicken+tractor+design&meta=&btnG=Google+Search chicken tractor design]’ and find options for keeping some chooks even in the suburbs!)	+	In the permaculture garden, chickens, compost and earthworms are important for supporting plant growth. (Try a Google search on ‘[http://www.google.co.za/search?client=firefox-a&rls=org.mozilla%3Aen-US%3Aofficial&channel=s&hl=en&q=chicken+tractor+design&meta=&btnG=Google+Search chicken tractor design]’ and find options for keeping some chooks even in the suburbs!)

-	==== <br><br>'''[[Image:PermacultureTrainingGarden2.jpg\|thumb\|right\|300px~~\|The beds in the permaculture garden.~~]]No Digging Needed''' ====	+	==== <br><br>'''[[Image:PermacultureTrainingGarden2.jpg\|thumb\|right\|300px]]No Digging Needed''' ====

	You can start a permaculture garden the no dig way and save energy. We’ve used sheet mulching: layers of cardboard or damp newspaper are laid on the ground with garden waste added on top. This soon transforms a weedy, hard baked patch of earth into a moist, weed-free, friable medium teeming with life.		You can start a permaculture garden the no dig way and save energy. We’ve used sheet mulching: layers of cardboard or damp newspaper are laid on the ground with garden waste added on top. This soon transforms a weedy, hard baked patch of earth into a moist, weed-free, friable medium teeming with life.

-	==== <br><br>'''No Chemical Fertilisers ~~====~~	+	==== <br><br>'''No Chemical Fertilisers '''
-		+
	Nutrition for growing plants comes not only from the mulch/ compost described above: a liquid feed rich in phosphate can also be produced from the liquid that drains out of an earthworm bin or comfrey left to soak in a drum of water.		Nutrition for growing plants comes not only from the mulch/ compost described above: a liquid feed rich in phosphate can also be produced from the liquid that drains out of an earthworm bin or comfrey left to soak in a drum of water.

	==== '''Eating ‘Local’''' ====		==== '''Eating ‘Local’''' ====
-	We live on a very limited staple diet; yet our rich heritage of indigenous and traditional food plants is often mistakenly perceived as ‘poor people’s food’. A good example is imifino, a perennial herb rich in potassium and certainly more nutritious than cabbage. Let’s become locivores – not just eating healthy organic food but eating food from neighbourhood gardens rather than from a supply chain that requires large fuel costs to get it onto our tables.

-	==== '''Using Green Technologies''' ====	+	We live on a very limited staple diet; yet our rich heritage of indigenous and traditional food plants is often mistakenly perceived as ‘poor people’s food’. A good example is imifino, a perennial herb rich in potassium and certainly more nutritious than cabbage. Let’s become locivores – not just eating healthy organic food but eating food from neighbourhood gardens rather than from a supply chain that requires large fuel costs to get it onto our tables.
		+
		+	==== '''Using Green Technologies''' ====

	Local green energy designer, Richard Pocock, is helping us with a range of green technologies from rain water harvesting to solar powered pumps.  For composting we are hooking into the Gardens waste stream that provides everything from leaves to shredded office paper. The aim is a productive organic garden that anyone can set up at minimal cost. For example: recycled tetra packs (the rectangular foil and cardboard litre juice containers) make great seedling containers. Mark Gillmer in Parks is trialing a range of organic pesticides and fungicides that we plan to demonstrate.		Local green energy designer, Richard Pocock, is helping us with a range of green technologies from rain water harvesting to solar powered pumps.  For composting we are hooking into the Gardens waste stream that provides everything from leaves to shredded office paper. The aim is a productive organic garden that anyone can set up at minimal cost. For example: recycled tetra packs (the rectangular foil and cardboard litre juice containers) make great seedling containers. Mark Gillmer in Parks is trialing a range of organic pesticides and fungicides that we plan to demonstrate.

-	==== '''Food Preparation and Cooking – Completing the Cycle''' ====	+	==== '''Food Preparation and Cooking – Completing the Cycle''' ====

	Why grow healthy organic food, then boil all the goodness away in salted water? Perhaps a signature dish from our garden by a local chef might help to win some ‘slow food’ followers. At any rate, we plan to sit down and enjoy the fruit and veggies of our labour, with the earthworms ultimately feasting on the scraps and leftovers.		Why grow healthy organic food, then boil all the goodness away in salted water? Perhaps a signature dish from our garden by a local chef might help to win some ‘slow food’ followers. At any rate, we plan to sit down and enjoy the fruit and veggies of our labour, with the earthworms ultimately feasting on the scraps and leftovers.

-	==== '''Try this Organic Soil Conditioner''' ====	+	==== '''Try this Organic Soil Conditioner''' ====
		+
		+	Another soil conditioner that Gabriel Mngoma, our training garden coordinator has demonstrated is the Effective Microorganism (EM) stock solution. Here’s how to make it: early in the morning collect half a bucket of mixed chopped garden herbs (comfrey, lavender, basil, wormwood etc.) To this simply add 2 kg of brown sugar and leave to stand in a dark warm place for a month. You can dilute the gooey honey-like result with water and spray it onto garden mulch. This will speed up the decomposition process and thus enhance soil life. <br><br>To find out more about the new and developing Permaculture Training Garden at the Durban Botanic Gardens, contact Gabriel Mngoma 083 619 0892 or Martin Clement, Education Officer, Durban Botanic Gardens. Email [mailto:clementm@durban.gov.za clementm@durban.gov.za]<br>
		+

-	Another soil conditioner that Gabriel Mngoma, our training garden coordinator has demonstrated is the Effective Microorganism (EM) stock solution. Here’s how to make it: early in the morning collect half a bucket of mixed chopped garden herbs (comfrey, lavender, basil, wormwood etc.) To this simply add 2 kg of brown sugar and leave to stand in a dark warm place for a month. You can dilute the gooey honey-like result with water and spray it onto garden mulch. This will speed up the decomposition process and thus enhance soil life. <br><br>To find out more about the new and developing Permaculture Training Garden at the Durban Botanic Gardens, contact Gabriel Mngoma 083 619 0892 or Martin Clement, Education Officer, Durban Botanic Gardens. Email [mailto:clementm@durban.gov.za clementm@durban.gov.za]<br>

-	[[Category:~~Farming_Techniques~~]] [[Category:~~Agriculture~~]]	+	[[Category:Agriculture]] [[Category:Ezolimo]] [[Category:Farming Techniques]] [[Category:Izindlela zokulima]]
		+	====

File:JLDube-family.jpg

2010-09-07T08:42:36Z

← Older revision		Revision as of 08:42, 7 September 2010
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-	The Dube family, circa ~~1933~~. Photograph courtesy of the Durban Local History Museum	+	The Dube family with Lulu in front of her father, ''circa ''1934. Photograph courtesy of the Durban Local History Museum.

-	[[Category:Abantu]] [[Category:~~people~~]] [[Category:~~Personal Histories~~]]	+	[[Category:Abantu]] [[Category:People]] [[Category:Personal_Histories]]

Lulu Dube - Memories from Inanda, Durban

2010-09-07T08:41:05Z

← Older revision		Revision as of 08:41, 7 September 2010
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	==== Father John Dube ====		==== Father John Dube ====

-	~~[[Image:JL Dube 01.jpg\|thumb\|right\|150px]]~~Her father Rev. John L Dube was the son of the first ordained pastor at Inanda, Rev. James L Dube, who was a half-brother to Chief Mqhawe. He was born at Inanda Mission under the Ngcobo chieftaincy. Dube was not his real surname. His surname was Ngcobo. Dube was the name of his grandfather. When he was overseas the people there could not pronounce Ngcobo. When they heard his grandfather’s name was Dube Ngcobo, John became known as Dube because it was easy to pronounce. Over the years this was the name that stuck and it became his official name.[[Image:J Dube House Ohlange.jpg\|thumb\|left\|200px]]<br><br>John Dube was an exceptionally bright child and caught the eye of the missionaries, who wanted him to get further education. He was sent to Amanzimtoti College to complete his higher education and became a teacher. Seeing his potential, the American Board then sent him to Germany for further study. His parents allowed him to go because his father (James Dube) was a priest and was happy to see his son studying to follow in his footsteps. Once in Berlin John Dube realized there was no race discrimination and no restrictions on what he could study. Thus he chose to enroll for a degree in medicine. However, when he went home after three years and told his father he is now studying medicine and not priesthood because there is no money in priesthood, his father was outraged, insisting that he drop the medical studies in exchange for religious studies. Thus he completed his religious studies in America and returned to Inanda as a qualified pastor.	+	Her father Rev. John L Dube was the son of the first ordained pastor at Inanda, Rev. James L Dube, who was a half-brother to Chief Mqhawe. He was born at Inanda Mission under the Ngcobo chieftaincy. Dube was not his real surname. His surname was Ngcobo. Dube was the name of his grandfather. When he was overseas the people there could not pronounce Ngcobo. When they heard his grandfather’s name was Dube Ngcobo, John became known as Dube because it was easy to pronounce. Over the years this was the name that stuck and it became his official name.[[Image:J Dube House Ohlange.jpg\|thumb\|left\|200px]]<br><br>John Dube was an exceptionally bright child and caught the eye of the missionaries, who wanted him to get further education. He was sent to Amanzimtoti College to complete his higher education and became a teacher. Seeing his potential, the American Board then sent him to Germany for further study. His parents allowed him to go because his father (James Dube) was a priest and was happy to see his son studying to follow in his footsteps. Once in Berlin John Dube realized there was no race discrimination and no restrictions on what he could study. Thus he chose to enroll for a degree in medicine. However, when he went home after three years and told his father he is now studying medicine and not priesthood because there is no money in priesthood, his father was outraged, insisting that he drop the medical studies in exchange for religious studies. Thus he completed his religious studies in America and returned to Inanda as a qualified pastor.

	<br>		<br>
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	==== Ohlange School ====		==== Ohlange School ====

-	Mafukuzela, as he was known amongst his people (loosely translated meaning someone looking for talented children), started the school at [[Ohlange Institute\|Ohlange]] after his return from America. Lulu remembers that “…he was encouraged when he saw Black Americans who were then called ‘Negros’ and who were also black like his people back home, but are studying. He liked that. And said he must try it at home, like they do overseas. Because they were also oppressed like us but they are better than us. In those days, black people only reached standard six which was regarded [[Image:Ohlange institute.jpg\|thumb\|right\|200px]]as a good standard. Overseas, people studied further.” He said to the people “I want to educate your children.”	+	Mafukuzela, as he was known amongst his people (loosely translated meaning someone looking for talented children), started the school at [[Image:JLDube-family.jpg\|thumb\|left\|200px]][[Ohlange Institute\|Ohlange]] after his return from America. Lulu remembers that “…he was encouraged when he saw Black Americans who were then called ‘Negros’ and who were also black like his people back home, but are studying. He liked that. And said he must try it at home, like they do overseas. Because they were also oppressed like us but they are better than us. In those days, black people only reached standard six which was regarded [[Image:Ohlange institute.jpg\|thumb\|right\|200px]]as a good standard. Overseas, people studied further.” He said to the people “I want to educate your children.”

	<br>The school started from first year (Grade 1) up to matric. His daughter Lulu remembers “…there was an industrial school, some were doing shoemaking, sewing, there was almost everything. He was more interested in industrial subjects because he wanted people to learn to do everything by themselves and not expect charity from white people.” All the Dube children attended the school together with children from the area and some Indian children. Lulu remembers well known people like BW Vilakazi who was a teacher at Ohlange and Moerane who was a principal. Lulu’s wish for the school is that it must go on “because he (her father) worked hard for it. He struggled but he never said he waited for a government grant/subsidy. That is our problem right now, a person does not want to say, because I know how to sweep let me do my best. People don’t want to work anymore. They expect government subsidies even in things that they can do themselves. Dube outdid himself. He learned from another world to help his struggling people.”		<br>The school started from first year (Grade 1) up to matric. His daughter Lulu remembers “…there was an industrial school, some were doing shoemaking, sewing, there was almost everything. He was more interested in industrial subjects because he wanted people to learn to do everything by themselves and not expect charity from white people.” All the Dube children attended the school together with children from the area and some Indian children. Lulu remembers well known people like BW Vilakazi who was a teacher at Ohlange and Moerane who was a principal. Lulu’s wish for the school is that it must go on “because he (her father) worked hard for it. He struggled but he never said he waited for a government grant/subsidy. That is our problem right now, a person does not want to say, because I know how to sweep let me do my best. People don’t want to work anymore. They expect government subsidies even in things that they can do themselves. Dube outdid himself. He learned from another world to help his struggling people.”

File:JLDube-family.jpg

2010-09-07T08:32:34Z

uploaded "[[File:JLDube-family.jpg]]" The Dube family, circa 1933. Photograph courtesy of the Durban Local History Museum Category:Abantu Category:people Category:Personal Histories

New page

User:Sandiso

2010-09-03T21:55:00Z

New user account

New page

BAT Centre, Durban

2010-09-03T10:22:39Z

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-	"We built it to last!" That is what the legends say when it comes to their youth culture.	+	[[Image:BatCentre.jpg\|thumb\|right\|300px]]"We built it to last!" That is what the legends say when it comes to their youth culture.

-	The BAT Centre~~, located along the Durban Harbour~~ (also known as Emtateni) is an art development and community centre with art studios, exhibition galleries, music practice rooms, a dance studio, resource centre and a conference room. Started in 1995, the BAT Centre's mission is "to celebrate the arts and culture of Durban, Kwa-Zulu Natal... by promoting local talent and skills [and to] celebrate our unique cultures...". The Austrian entrepreneur and adventurer Hugo Bartel bequeathed a sum a money in his will to establish an arts trust. This Bartel Arts Trust funded the multi-purpose arts centre until 2000, at which time the centre formed a trust of its own, the BAT Centre Trust, which is now responsible for the continued operations of the centre.	+	The [http://www.batcentre.co.za BAT Centre ](also known as Emtateni), located along the Durban Harbour,  is an art development and community centre with art studios, exhibition galleries, music practice rooms, a dance studio, resource centre and a conference room. Started in 1995, the BAT Centre's mission is "to celebrate the arts and culture of Durban, Kwa-Zulu Natal... by promoting local talent and skills [and to] celebrate our unique cultures...". The Austrian entrepreneur and adventurer Hugo Bartel bequeathed a sum a money in his will to establish an arts trust. This Bartel Arts Trust funded the multi-purpose arts centre until 2000, at which time the centre formed a trust of its own, the BAT Centre Trust, which is now responsible for the continued operations of the centre.

	The BAT Centre has had a major impact on the cultural life of the people of Durban, with local and international musicians and artists perofrming and exhibiting there regularly. It showcases new talent and creates employment for artists and musicians. The centre has hosted a variety of other events, from fashion shows and drumming evenings to spoken word festivals and workshops.		The BAT Centre has had a major impact on the cultural life of the people of Durban, with local and international musicians and artists perofrming and exhibiting there regularly. It showcases new talent and creates employment for artists and musicians. The centre has hosted a variety of other events, from fashion shows and drumming evenings to spoken word festivals and workshops.

File:BatCentre.jpg

2010-09-03T10:16:48Z

uploaded "[[File:BatCentre.jpg]]" The BAT Centre on the waterfront in Durban Bay Category:Arts Category: Music Category:Poetry

New page

BAT Centre, Durban

2010-09-03T10:05:31Z

New page

"We built it to last!" That is what the legends say when it comes to their youth culture.

The BAT Centre, located along the Durban Harbour (also known as Emtateni) is an art development and community centre with art studios, exhibition galleries, music practice rooms, a dance studio, resource centre and a conference room. Started in 1995, the BAT Centre's mission is "to celebrate the arts and culture of Durban, Kwa-Zulu Natal... by promoting local talent and skills [and to] celebrate our unique cultures...". The Austrian entrepreneur and adventurer Hugo Bartel bequeathed a sum a money in his will to establish an arts trust. This Bartel Arts Trust funded the multi-purpose arts centre until 2000, at which time the centre formed a trust of its own, the BAT Centre Trust, which is now responsible for the continued operations of the centre.

The BAT Centre has had a major impact on the cultural life of the people of Durban, with local and international musicians and artists perofrming and exhibiting there regularly. It showcases new talent and creates employment for artists and musicians. The centre has hosted a variety of other events, from fashion shows and drumming evenings to spoken word festivals and workshops.

The BAT Centre has opened doors to the existing and upcoming talents in art and promotes and creates partnerships with international people. Young people of all ages from disadvantage communities are using the BAT Centre to showcase their skills and talent. Programmes vary from creative writing, stage performances, and 'open mic' sets for poets to Jazz music sessions. Workshops are held to help young artists to improve their skills. Events held at the Bat Centre such as the Time of the Writer Festival and the Poetry Africa Festival give exposure to the City of Durban and surroundings when it comes to creativity and creating a platform for sharing experiences. 

[[Category:Arts]] [[Category:Ezobuciko]] [[Category:Poetry]] [[Category:Izinkondlo]] [[Category:Music]] [[Category:Umculo]] [[Category:Drama]]

Bat Centre Showcasing Local talents at Derban

2010-09-03T08:52:29Z

deleted "[[Bat Centre Showcasing Local talents at Derban]]" content was: '<pre>This article needs more information and an image.</pre> "We built it to last!" That is what the legends say when it comes to their youth culture. Bat Centre is located along the coast of the Durban Harbour (also known as Emtateni)…'

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Lulu Dube - Memories from Inanda, Durban

2010-09-03T07:15:45Z

← Older revision		Revision as of 07:15, 3 September 2010
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	==== [[Image:LuluDube356.jpg\|thumb\|left\|150px]]Family Ties ====		==== [[Image:LuluDube356.jpg\|thumb\|left\|150px]]Family Ties ====

-	Lulu Dube, the only surviving daughter of [[John Langalibalele Dube\|John Langalibalele Dube ~~was~~]] born in 1931 at Ohlange. The eldest was Namagugu, followed by Sobantu, and then Lulu. The youngest sibling was Sipho; all of them are now deceased. Their mother was Angeline Dube, neè Khumalo. The house where Lulu Dube lives now was built around 1922 and is the second house of [[John Langalibalele Dube\|Dr John Dube]]. Their first home was at Ohlange, where all the children were born.	+	Lulu Dube, the only surviving daughter of [[John Langalibalele Dube\|John Langalibalele Dube]] was born[[Image:LuluDube345.jpg\|thumb\|right\|200px]] in 1931 at Ohlange. The eldest was Namagugu, followed by Sobantu, and then Lulu. The youngest sibling was Sipho; all of them are now deceased. Their mother was Angeline Dube, neè Khumalo. The house where Lulu Dube lives now was built around 1922 and is the second house of [[John Langalibalele Dube\|Dr John Dube]]. Their first home was at Ohlange, where all the children were born.

-	~~<br>~~	+	==== ====

	==== Father John Dube ====		==== Father John Dube ====
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	[[Image:JL Dube 01.jpg\|thumb\|right\|150px]]Her father Rev. John L Dube was the son of the first ordained pastor at Inanda, Rev. James L Dube, who was a half-brother to Chief Mqhawe. He was born at Inanda Mission under the Ngcobo chieftaincy. Dube was not his real surname. His surname was Ngcobo. Dube was the name of his grandfather. When he was overseas the people there could not pronounce Ngcobo. When they heard his grandfather’s name was Dube Ngcobo, John became known as Dube because it was easy to pronounce. Over the years this was the name that stuck and it became his official name.[[Image:J Dube House Ohlange.jpg\|thumb\|left\|200px]]<br><br>John Dube was an exceptionally bright child and caught the eye of the missionaries, who wanted him to get further education. He was sent to Amanzimtoti College to complete his higher education and became a teacher. Seeing his potential, the American Board then sent him to Germany for further study. His parents allowed him to go because his father (James Dube) was a priest and was happy to see his son studying to follow in his footsteps. Once in Berlin John Dube realized there was no race discrimination and no restrictions on what he could study. Thus he chose to enroll for a degree in medicine. However, when he went home after three years and told his father he is now studying medicine and not priesthood because there is no money in priesthood, his father was outraged, insisting that he drop the medical studies in exchange for religious studies. Thus he completed his religious studies in America and returned to Inanda as a qualified pastor.		[[Image:JL Dube 01.jpg\|thumb\|right\|150px]]Her father Rev. John L Dube was the son of the first ordained pastor at Inanda, Rev. James L Dube, who was a half-brother to Chief Mqhawe. He was born at Inanda Mission under the Ngcobo chieftaincy. Dube was not his real surname. His surname was Ngcobo. Dube was the name of his grandfather. When he was overseas the people there could not pronounce Ngcobo. When they heard his grandfather’s name was Dube Ngcobo, John became known as Dube because it was easy to pronounce. Over the years this was the name that stuck and it became his official name.[[Image:J Dube House Ohlange.jpg\|thumb\|left\|200px]]<br><br>John Dube was an exceptionally bright child and caught the eye of the missionaries, who wanted him to get further education. He was sent to Amanzimtoti College to complete his higher education and became a teacher. Seeing his potential, the American Board then sent him to Germany for further study. His parents allowed him to go because his father (James Dube) was a priest and was happy to see his son studying to follow in his footsteps. Once in Berlin John Dube realized there was no race discrimination and no restrictions on what he could study. Thus he chose to enroll for a degree in medicine. However, when he went home after three years and told his father he is now studying medicine and not priesthood because there is no money in priesthood, his father was outraged, insisting that he drop the medical studies in exchange for religious studies. Thus he completed his religious studies in America and returned to Inanda as a qualified pastor.

-	<br>	+	<br>

	==== Ohlange School ====		==== Ohlange School ====
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	==== <br>Inlanga Lase Newspaper ====		==== <br>Inlanga Lase Newspaper ====

-	In 1903 he established the [[John Langalibalele Dube\|Ilanga Lase Natali ~~newspaper~~]], which is still being published to this day. The newspaper was printed at Ohlange School and the school children had an opportunity of learning all aspects of the printing business. From the school the newspaper would be to different depots to be sold.	+	In 1903 he established the [[John Langalibalele Dube\|Ilanga Lase Natali Newspaper]], which is still being published to this day. The newspaper was printed at Ohlange School and the school children had an opportunity of learning all aspects of the printing business. From the school the newspaper would be to different depots to be sold.

	==== <br>Community Ties ====		==== <br>Community Ties ====

Ulwazi:About

2010-09-02T13:30:29Z

New page

==== Role of the eThekwini Public Library ====

As part of the Durban Public Library’s social service mission to the community they serve, the library should include provision of indigenous knowledge resources.  Indigenous knowledge is part and parcel of the culture and history of a local community.  It affects the wellbeing of the majority of people in developing countries. Some 80% of the world’s population depends on indigenous knowledge to meet their medicinal needs and at least 50% rely on indigenous knowledge for food supply.  Indigenous knowledge is also the cornerstone for building an own identity and insuring coherence of social structures within communities.  Because it is mostly stored in people’s minds and passed on through generations by word of mouth rather than in written form, it is vulnerable to rapid change.  Development processes like rural/urban migration may contribute to loss of indigenous knowledge.  Indigenous knowledge faces extinction unless it is properly documented and disseminated. The project is underpinned by the guidelines set out in the National Policy Document (2005) on the role of libraries in the preservation of Indigenous Knowledge Systems.  The policy states that libraries should:

*“facilitate indigenous and local community information access, based on their own identified needs;
*provide opportunities for indigenous and local communities to actively record and share their contemporary history, culture and language with both Indigenous and non-Indigenous peoples; and
*use new technology creatively to support Indigenous and local community development.”

==== More on Durban ====

Durban is the second largest city in South Africa, situated on the eastern seaboard of Southern Africa.  Within the population of around 3,5 million various cultures are represented, the largest group undoubtedly the Zulu community, with smaller communities of Indians, Coloureds and Europeans.  Each of these cultures has their own indigenous knowledge systems but it is certainly the Zulu culture of which the least is hitherto recorded.  In broader perspective the mix and interaction of the different cultures in the Durban area puts another angle on the programme.  In the sharing of different cultures lies the richer experience and better understanding of one’s neighbours and the nurturing of greater tolerance between cultures.  

==== The Programme ====

The Ulwazi programme strives to preserve and disseminate indigenous knowledge of local communities in the greater Durban area. It creates a collaborative online database of local indigenous knowledge as part of the Public Library’s digital resources, relying on community participation for delivering content and posting the content on the Web.  Existing library infrastructure in the eThekwini Municipal area, comprising 89 public libraries of which most have Internet access, is used to carry the programme to local communities.  Community workers collect oral and visual material while members from the community are taught at their local library how to add local content to the website.  People of all social and age groups are employed to steer the programme at ground level while volunteer contributions to the database is encouraged.

==== Web 2.0 ====

Web 2.0 technology enables collaboration at all levels in the building up of the database, which is in the form of an online encyclopaedia such a Wikipedia, but with Durban’s own branding.  This provides the potential for collaboration from the whole community.  The library acts as moderator and custodian of the online indigenous knowledge resource.  The virtual resource that is created will be in step with the global information society and will provide universal access to local indigenous knowledge.  At the same time the programme will empower citizens through digital skills development, through preservation of their indigenous knowledge and through fostering of a knowledge sharing culture.  Ultimately a sustainable people-centered, Afro-centric library service will be established using modern ICT technologies.  A pilot project with a two-year development period will target mainly the rural areas within the eThekwini Municipal boundaries, without excluding any social or cultural groups.

It is the vision of the programme not only to preserve and disseminate local indigenous knowledge, but to encourage local communities to take ownership of the website and to become actively involved in the developing of a resource of local indigenous knowledge. The sharing of knowledge will strengthen social coherence within communities and enhance tolerance between cultures.  A local informed society will become part of the global information highway.

==== More Information ====

For more information on the programme, visit [http://www.ulwazi.org www.ulwazi.org]

==== Social Media ====

We also have a [http://blog.ulwazi.org blog], a [http://www.flickr.com/groups/ulwazi/pool/ Flickr group], a [http://vimeo.com/channels/ulwazi Vimeo Channel ]and a [http://twitter.com/UlwaziProgramme Twitter account] - please follow, join and interact with Ulwazi through these mediums.

Izinto Ukumele Ziqashelwe Uma Kuhlatshiwe

2010-09-02T10:04:20Z

← Older revision		Revision as of 10:04, 2 September 2010
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-	Kunezinto ~~ezibalilekile~~ okumele ziqashelwe uma kwenziwe umsebenzi othinta ithongo. Uma lezi zinto zihlale budedengu zatholwa isandla esingafanele lowomsebenzi awube usahamba kahle ngoba abanomona baloya futhi bathwebule ngazo idlozi ekugcineni umsebenzi ungabi impumelelo.	+	==== Umcimbi Wokuhlabela Idlozi ====
		+
		+	Kunezinto ezibalulekile okumele ziqashelwe uma kwenziwe umsebenzi othinta ithongo. Uma lezi zinto zihlale budedengu zatholwa isandla esingafanele lowomsebenzi awube usahamba kahle ngoba abanomona baloya futhi bathwebule ngazo idlozi ekugcineni umsebenzi ungabi impumelelo.

	Nazi ke izinto ezidinga ukuqashelwa:		Nazi ke izinto ezidinga ukuqashelwa:

-	==== Inanzi ====	+	==== Inanzi [[Image:Umbumbulu-Cow01.jpg\|thumb\|right\|300px]] ====

	Inanzi (incekwa) ihlala ithongo lezo zinsuku okusuke kwenziwe ngazo umcimbi wethongo kuze kushiswe amathambo. Inanzi iyawashwa ikhishwe ubulongwe bubekwe, uma izinto sezixaka ekhaya lobo bulongo buyashiswa buhlanganiswe nempepho kushwelezwe edlozini. uma eseshisiwe amathambo iyaphekwa idliwe izalukazi kuphela.		Inanzi (incekwa) ihlala ithongo lezo zinsuku okusuke kwenziwe ngazo umcimbi wethongo kuze kushiswe amathambo. Inanzi iyawashwa ikhishwe ubulongwe bubekwe, uma izinto sezixaka ekhaya lobo bulongo buyashiswa buhlanganiswe nempepho kushwelezwe edlozini. uma eseshisiwe amathambo iyaphekwa idliwe izalukazi kuphela.
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	==== English Summary ====		==== English Summary ====

-	Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the will not be succesful.	+	Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the ceremony will not be succesful.

-	Inanzi is ~~where~~ the ancestors ~~stays till~~ the ceremony is over. Inanzi should be kept ~~emsamo~~ untill the family burns all the cow bones. After they burnt the bones the inanzi will be cooked and eaten by the elders.	+	Inanzi is part of the innards (reticulum) of the cow, it is believed that the ancestors go into this inanzi and stay there until the ceremony is over. Inanzi should be kept at the back of the hut untill the family burns all the cow bones. After they burnt the bones the inanzi will be cooked and eaten by the elders.

-	Horns ~~symbolises~~ that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put ~~that~~ horns on top of the house by the front door so that everybody will see them.	+	Horns symbolise that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put the horns on top of the house by the front door so that everybody will see them.

-	There is a belief that the ancestors live on the ~~cows net (umhlwehlwe)~~. ~~Umhlwehlwe~~ is kept in the ~~house~~ of the elders ~~(emsamo) and when~~ there is coming of age ceremony the girl ~~ware~~ the net on her ~~shoulder~~ so that the ancestors will protect her during the ceremony.	+	There is a belief that the ancestors live in the cow's caul/omental fat. The fat is kept at the back of the elders' house. When there is a coming of age ceremony the girl wear the net on her shoulders so that the ancestors will protect her during the ceremony.

-	~~Cows~~ tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't ~~have the~~ stomach ache when they eat the ~~meet~~.	+	The cow's tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't get  stomach ache when they eat the meat.

-	A bile is a very important part that ~~need~~ to be kept ~~(emsamo)~~ where ~~there~~ is safe, because if a witch ~~stills~~ it the ceremony will be ruined. It is ~~where~~ the ancestors live.	+	The bile is a very important part that needs to be kept at the back of the house where it is safe, because if a witch steals it the ceremony will be ruined. It is believed that the ancestors live in the bile.

-	Written by: Zanele Shange	+	Written by: Zanele Shange

	[[Category:Traditional_Customs]] [[Category:Amasiko_Esintu]]		[[Category:Traditional_Customs]] [[Category:Amasiko_Esintu]]

File:Umbumbulu-Cow01.jpg

2010-09-02T09:41:06Z

uploaded "[[File:Umbumbulu-Cow01.jpg]]" Cow to be slaughtered in traditional Zulu ceremony, Umbumbulu Category: Traditional Customs Category: Amasiko Esintu

New page

Ukuhlukana Ngezigaba Nendlela Yokugqoka KwamaNazaretha Uma Eya Enkonzweni

2010-09-02T09:30:19Z

← Older revision		Revision as of 09:30, 2 September 2010
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-	Enkonweni yamaNazaretha kunendlela okugqokwa ngayo ngokwehlukana kwezigaba zakhona uma kuyiwa ezinkonzweni. Njengoba kunezigaba ezintathu, Inhlalisuthi, Amakhosazane kanye nomama.	+	Enkonweni yamaNazaretha kunendlela okugqokwa ngayo ngokwehlukana kwezigaba zakhona uma kuyiwa ezinkonzweni. Njengoba kunezigaba ezintathu, Inhlalisuthi, Amakhosazane kanye nomama.

-	==== Inhlalisuthi ====	+	==== Inhlalisuthi ====

	Inhlalisuthi uma iya eSabatheni igqoka ibhulukwe elimnyama, ihembe elimhlophe kanye nokunye ngaphezu kwehembe, kungaba ibhantshi noma ijezi eliwuhafu ukuze ahlonipheke kahle. Uma kuyiSabatha inhlalisuthi kumele igqoke umNazaretha omude bese egqoka nomqhele ekhanda. Ngokomthetho inhlalisuthi kufanele ibhince uma iya enkonzweni kodwa ke abanye abanayo imvunulo ingakho begqoka ngendlela yesimanje. Inhlalisuthi kubalulukile ukuthi iphathe ubhoko uma iya enkonzweni.		Inhlalisuthi uma iya eSabatheni igqoka ibhulukwe elimnyama, ihembe elimhlophe kanye nokunye ngaphezu kwehembe, kungaba ibhantshi noma ijezi eliwuhafu ukuze ahlonipheke kahle. Uma kuyiSabatha inhlalisuthi kumele igqoke umNazaretha omude bese egqoka nomqhele ekhanda. Ngokomthetho inhlalisuthi kufanele ibhince uma iya enkonzweni kodwa ke abanye abanayo imvunulo ingakho begqoka ngendlela yesimanje. Inhlalisuthi kubalulukile ukuthi iphathe ubhoko uma iya enkonzweni.

-	==== Amakhosazane ====	+	==== Amakhosazane ====

-	Inkosazane kufanele igqoke ihiya, ifake uhaqa ngaphansi kwehiya. Ihiya liyathungwa bese liba nebhande ehlombe kanye nebhande lokubopha esiswini kanye nomqhewu. Uhaqa wakhiwa ngendwangu emnyama bese uphethwa ngobuhlalu obumhlophe. Inkosazane yona uma isenkonzweni igqoka umNazaretha wamakhosazane kanye nenansuka. Inansuka kuba ukalika ongangemitha kanye nohafu wemitha, bese iphethwa ngomshini. Uma inkosazane imboze inansuka akufanele ibuke abantu ngesikhathi kusenkonzweni. Amakhosazane iwona ayizimbali zamaNazaretha ngakho-ke kumele aziphathe kahle ngoba ibandla lonke lizibuka kuwona.	+	Inkosazane kufanele igqoke ihiya, ifake uhaqa ngaphansi kwehiya. Ihiya liyathungwa bese liba nebhande ehlombe kanye nebhande lokubopha esiswini kanye nomqhewu. Uhaqa wakhiwa ngendwangu emnyama bese uphethwa ngobuhlalu obumhlophe. Inkosazane yona uma isenkonzweni igqoka umNazaretha wamakhosazane kanye nenansuka. Inansuka kuba ukalika ongangemitha kanye nohafu wemitha, bese iphethwa ngomshini. Uma inkosazane imboze inansuka akufanele ibuke abantu ngesikhathi kusenkonzweni. Amakhosazane iwona ayizimbali zamaNazaretha ngakho-ke kumele aziphathe kahle ngoba ibandla lonke lizibuka kuwona.

-	==== Omama ( Intaba yePheza) ====	+	==== Omama ( Intaba yePheza) ====

	Omama bona bagqoka amahiya abo amade bese kuthi ngaphansi kwawo babhince isidwaba esifishane kanye nenkehli ehambisana nomqwazi namadavathi emaqakaleni. Umama ophelele ugqoka umnazaretha omude onamataki, ibhande elimnyama esiswini elibizwa ngokuthi ufotini, ibhande elimhlophe elifakwa ekhanda nalo kuthiwa ufotini bese embatha inansuka emahlombe. Inansuka iyafana neyamakhosazane umehluko ukuthi bona bayimbatha emahlombe.		Omama bona bagqoka amahiya abo amade bese kuthi ngaphansi kwawo babhince isidwaba esifishane kanye nenkehli ehambisana nomqwazi namadavathi emaqakaleni. Umama ophelele ugqoka umnazaretha omude onamataki, ibhande elimnyama esiswini elibizwa ngokuthi ufotini, ibhande elimhlophe elifakwa ekhanda nalo kuthiwa ufotini bese embatha inansuka emahlombe. Inansuka iyafana neyamakhosazane umehluko ukuthi bona bayimbatha emahlombe.

-	Uma umuntu ekhetha ukuba iNazaretha ugqoka ngokwalezizigaba.	+	Uma umuntu ekhetha ukuba iNazaretha ugqoka ngokwalezizigaba.

-	==== English summary ====	+	==== English summary ====

-	The Nazareth Babtist Church followers ware different outfits when they go to church. Their ware their outfits according to their different stages which is inhlalisuthi (man), intaba yepheza(women) and amakhosazane(maidens).	+	The Nazareth Babtist Church followers ware different outfits when they go to church. Their ware their outfits according to their different stages which is inhlalisuthi (man), intaba yepheza(women) and amakhosazane(maidens).

-	~~Nhlalisuthi (Mans) Outfits~~<br>Nhlalisuthi ware black pant, white shirt and a court on Saturdays. They ware long and white dress which is called umNazaretha (White dress that is specially made for Nhlalisuthi) and umqhele ( covers mans head) on their heads. Others ware their traditional outfits and they must carry their ubhoko (long stick which is sharp one side).	+	<br>Nhlalisuthi ware black pant, white shirt and a court on Saturdays. They ware long and white dress which is called umNazaretha (White dress that is specially made for Nhlalisuthi) and umqhele ( covers mans head) on their heads. Others ware their traditional outfits and they must carry their ubhoko (long stick which is sharp one side).

-	~~====~~ Amakhosazane (maidens) ~~outfits ====~~	+	Amakhosazane ware amahiya (home maid dress which has figure belt and a small belt on the shoulder, uhaqa ( it is made out of the black cloth and white beads on the bottom), umNazaretha (white dress that is specially made for the maidens) and inansuka ( white and big cloth which they put on their heads). Amakhosazane are the very important part of the church and they need to take care of themselves.

-	Amakhosazane ware amahiya (home maid dress which has figure belt and a small belt on the shoulder, uhaqa ( it is made out of the black cloth and white beads on the bottom), umNazaretha (white dress that is specially made for the maidens) and inansuka ( white and big cloth which they put on their heads). Amakhosazane are the very important part of the church and they need to take care of themselves.	+	Married women ware ihiya (long dress which has a figure belt and shoulder belt, isidwaba (a leather skirt), inkehli(traditional woman hat), amadavathi (they cover the ankle), umNazaretha (a long dress specially made for woman), ufotini ( black belt which they ware on their belly and white belt which they ware on their heads).
-		+
-	~~==== Omama (woman) ====~~	+
-		+
-	Married women ware ihiya (long dress which has a figure belt and shoulder belt, isidwaba (a leather skirt), inkehli(traditional woman hat), amadavathi (they cover the ankle), umNazaretha (a long dress specially made for woman), ufotini ( black belt which they ware on their belly and white belt which they ware on their heads).	+

	AmaNazaretha ware these outfits during their worships.		AmaNazaretha ware these outfits during their worships.

		+	<br>

-		+	<br>
-		+

	<br><br>		<br><br>

	[[Category:Religion]] [[Category:Ezenkolo]]		[[Category:Religion]] [[Category:Ezenkolo]]

Izinto Ukumele Ziqashelwe Uma Kuhlatshiwe

2010-09-02T09:27:29Z

← Older revision		Revision as of 09:27, 2 September 2010
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	==== English Summary ====		==== English Summary ====

-	Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the will not be ~~succesfull~~.	+	Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the will not be succesful.

-	~~<br>~~	+	Inanzi is where the ancestors stays till the ceremony is over. Inanzi should be kept emsamo untill the family burns all the cow bones. After they burnt the bones the inanzi will be cooked and eaten by the elders.

-	~~==== Inanzi ====~~	+	Horns symbolises that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put that horns on top of the house by the front door so that everybody will see them.

-	~~Inanzi~~ is ~~where~~ the ancestors ~~stays till~~ the ~~ceremony is over~~. ~~Inanzi should be~~ kept ~~emsamo untill~~ the ~~family burns all~~ the ~~cow bones. After they burnt~~ the ~~bones~~ the ~~inanzi~~ will ~~be cooked and eaten by~~ the ~~elders~~.	+	There is a belief that the ancestors live on the cows net (umhlwehlwe). Umhlwehlwe is kept in the house of the elders (emsamo) and when there is coming of age ceremony the girl ware the net on her shoulder so that the ancestors will protect her during the ceremony.

-	~~<br>~~	+	Cows tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't have the stomach ache when they eat the meet.
-		+
-	~~==== Horns ====~~	+
-		+
-	Horns symbolises that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put that horns on top of the house by the front door so that everybody will see them.	+
-		+
-	~~<br>~~	+
-		+
-	~~==== Umhlwehlwe (cows net) ====~~	+
-		+
-	There is a belief that the ancestors live on the cows net (umhlwehlwe). Umhlwehlwe is kept in the house of the elders (emsamo) and when there is coming of age ceremony the girl ware the net on her shoulder so that the ancestors will protect her during the ceremony.	+
-		+
-	~~<br>~~	+
-		+
-	~~==== Tail (Ishoba) ====~~	+
-		+
-	Cows tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't have the stomach ache when they eat the meet.	+
-		+
-	~~<br>~~	+
-		+
-	~~==== Bile ====~~	+

	A bile is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.		A bile is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.

-	By: Zanele Shange~~[[Category:~~	+	Written by: Zanele Shange

	[[Category:Traditional_Customs]] [[Category:Amasiko_Esintu]]		[[Category:Traditional_Customs]] [[Category:Amasiko_Esintu]]

Ukuthwasa (The Sangoma's Training)

2010-09-02T09:24:28Z

← Older revision		Revision as of 09:24, 2 September 2010
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-	Ubungoma buyisiphiwo umuntu asuke ezelwe naso, lesisiphiwo kusuke kufanele umuntu onaso asize abanye abantu ngokulekelelwa idlozi. Mande umuntu abe isangoma udlula ezintweni eziningi ezinzima.	+	[[Image:Umgidi-wezangoma.jpg\|thumb\|right\|300px]]Ubungoma buyisiphiwo umuntu asuke ezelwe naso, lesisiphiwo kusuke kufanele umuntu onaso asize abanye abantu ngokulekelelwa idlozi. Mande umuntu abe isangoma udlula ezintweni eziningi ezinzima.

	==== <br>Okwenzakalayo Uma Ungenwa Idlozi ====		==== <br>Okwenzakalayo Uma Ungenwa Idlozi ====
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	.		.

-	Isangoma siphahla ukhamba ngalunye siphuzise inkukhu ngayinye bese ibekwa ekhanda lethwasa, senza kanjalo kuzona zonke izinkamba size siqede. Izinkukhu ziyahlatshwa kukhishwe izinyongo ziconsiselwe ezinkambeni bese kuthi iskhumba sezinyongo ithwasa lizigwinye. Emva kwalokho liyahamba liyogeza ngegobongo bese libuya lapho ligcobe ibovu, ligqoke izingubo ezibomvu nendwangu ebovu ekhanda kanye nesiphuku.	+	Isangoma siphahla ukhamba ngalunye siphuzise inkukhu ngayinye bese ibekwa ekhanda lethwasa, senza kanjalo kuzona zonke izinkamba size siqede. Izinkukhu ziyahlatshwa kukhishwe izinyongo ziconsiselwe ezinkambeni bese kuthi iskhumba sezinyongo ithwasa lizigwinye. Emva kwalokho liyahamba liyogeza ngegobongo bese libuya lapho ligcobe ibovu, ligqoke izingubo ezibomvu nendwangu ebovu ekhanda kanye nesiphuku.

-	==== <br>Isiphuku ====	+	==== <br>Isiphuku ====

	Isiphuku sakhiwa ngezimpaphe zezinkukhu zonke lezi ebezihlatshiwe ngesikhathi ufakelwa amagobongo bese zifakwa ubuhlalo obumhlophe, obubomvu obuluhlaza nobuphuzi. Isiphuku sifakwa ithwasa esiphundu lisifase ngesipeleti.		Isiphuku sakhiwa ngezimpaphe zezinkukhu zonke lezi ebezihlatshiwe ngesikhathi ufakelwa amagobongo bese zifakwa ubuhlalo obumhlophe, obubomvu obuluhlaza nobuphuzi. Isiphuku sifakwa ithwasa esiphundu lisifase ngesipeleti.
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	Isangoma sifihla ngento bese singena esigodlweni lapho kuhleli khona ithwasa sikhuleke emakhosini. Ithwasa lizosukuma lithathe impepho liyishise bese libiza abadala uma ke idlozi lalo lishesha izovele leyonto ikhanye kulona bese liyamtshela ukuthi ufihle ngento ethile.		Isangoma sifihla ngento bese singena esigodlweni lapho kuhleli khona ithwasa sikhuleke emakhosini. Ithwasa lizosukuma lithathe impepho liyishise bese libiza abadala uma ke idlozi lalo lishesha izovele leyonto ikhanye kulona bese liyamtshela ukuthi ufihle ngento ethile.

		+	<br>

-		+	==== Izinto Okumele Ithwasa Lizenze ====
-	==== Izinto Okumele Ithwasa Lizenze ====	+

	Ithwasa liyahlonipha, liyaguqa uma lidla.		Ithwasa liyahlonipha, liyaguqa uma lidla.
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	<br>		<br>

-	[[Category:Traditional_Customs]]	+	[[Category:Traditional_Customs]] [[Category: Amasiko Esintu]]

File:Umgidi-wezangoma.jpg

2010-09-02T09:22:13Z

uploaded "[[File:Umgidi-wezangoma.jpg]]" Traditional healer from Umbumbulu Category: Traditional Customs Category: Amasiko Esintu

New page

Izinto Ukumele Ziqashelwe Uma Kuhlatshiwe

2010-09-02T08:53:31Z

← Older revision		Revision as of 08:53, 2 September 2010
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	==== Ishoba ====		==== Ishoba ====

-	Ishoba likhishwa uma kuqedwa kubulawa inkomo uma selikhishiwe lihlatshwa intshakazi (ukulibopha kancane), ukuze abantu bangakhishwa isisu uma inyama yaleyonkomo. Ishoba libekwa phezu kwendlu lize lome. Okuyisikhumba okusekuqaleni kungakhiwa ngakho isibambo sommese noma sikacelemba. Kakufanele lilahleke ekhaya ngoba kunenkolelo yokuthi uma lilahlekile umsebenzi awamukelekile. Abantu bayaloya ngalo ishoba okwenza ukuthi uma ithongo libuya libuye ngolaka.	+	[[Image:OxTail01.jpg\|thumb\|right\|150px]]Ishoba likhishwa uma kuqedwa kubulawa inkomo uma selikhishiwe lihlatshwa intshakazi (ukulibopha kancane), ukuze abantu bangakhishwa isisu uma inyama yaleyonkomo. Ishoba libekwa phezu kwendlu lize lome. Okuyisikhumba okusekuqaleni kungakhiwa ngakho isibambo sommese noma sikacelemba. Kakufanele lilahleke ekhaya ngoba kunenkolelo yokuthi uma lilahlekile umsebenzi awamukelekile. Abantu bayaloya ngalo ishoba okwenza ukuthi uma ithongo libuya libuye ngolaka.

	<br>		<br>
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	<br>		<br>

-	==== Bile ====	+	==== Bile ====

	A bile is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.		A bile is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.

File:OxTail01.jpg

2010-09-02T08:50:19Z

uploaded "[[File:OxTail01.jpg]]" Tail of ceremonially slaughtered cow Category:Traditional Customs Category:Amasiko Esintu

New page

Izinto Ukumele Ziqashelwe Uma Kuhlatshiwe

2010-09-02T08:46:57Z

← Older revision		Revision as of 08:46, 2 September 2010
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-	Kunezinto ezibalilekile okumele ziqashelwe uma kwenziwe umsebenzi othinta ithongo. Uma lezi zinto zihlale budedengu zatholwa isandla esingafanele lowomsebenzi awube usahamba kahle ngoba abanomona baloya futhi bathwebule ngazo idlozi ekugcineni umsebenzi ungabi impumelelo.	+	Kunezinto ezibalilekile okumele ziqashelwe uma kwenziwe umsebenzi othinta ithongo. Uma lezi zinto zihlale budedengu zatholwa isandla esingafanele lowomsebenzi awube usahamba kahle ngoba abanomona baloya futhi bathwebule ngazo idlozi ekugcineni umsebenzi ungabi impumelelo.

-	Nazi ke izinto ezidinga ukuqashelwa:	+	Nazi ke izinto ezidinga ukuqashelwa:

-	==== Inanzi ====	+	==== Inanzi ====

-	Inanzi (incekwa) ihlala ithongo lezo zinsuku okusuke kwenziwe ngazo umcimbi wethongo kuze kushiswe amathambo. Inanzi iyawashwa ikhishwe ubulongwe bubekwe, uma izinto sezixaka ekhaya lobo bulongo buyashiswa buhlanganiswe nempepho kushwelezwe edlozini. uma eseshisiwe amathambo iyaphekwa idliwe izalukazi kuphela.	+	Inanzi (incekwa) ihlala ithongo lezo zinsuku okusuke kwenziwe ngazo umcimbi wethongo kuze kushiswe amathambo. Inanzi iyawashwa ikhishwe ubulongwe bubekwe, uma izinto sezixaka ekhaya lobo bulongo buyashiswa buhlanganiswe nempepho kushwelezwe edlozini. uma eseshisiwe amathambo iyaphekwa idliwe izalukazi kuphela.

-	Abathakathi bathwebula ngayo idlozi uma beyitholile.	+	Abathakathi bathwebula ngayo idlozi uma beyitholile.

-	==== <br>Izimpondo ====	+	==== <br>Izimpondo ====

-	Izimpondo zikhombisa ukuthi nakhu ukudla obekunikwa usibanibani enzelwa umcimbi noma okukhuliswe ngako unosibanibani. Izimpondo zibekwa phezu kwendlu maqondana nomnyango.	+	Izimpondo zikhombisa ukuthi nakhu ukudla obekunikwa usibanibani enzelwa umcimbi noma okukhuliswe ngako unosibanibani. Izimpondo zibekwa phezu kwendlu maqondana nomnyango.

		+	<br>

		+	==== Umhlwehlwe ====

-	~~====~~ Umhlwehlwe ~~====~~	+	Kunenkolelo yokuthi ithongo lihlala emhlwehlweni, liwukhothe ngokwesimo sethongo. Umhlwehlwe uhlala emsamo endlini enkulu (kwaGogo). Uma intombazane ikhuliswa yenzelwa umemulo kubalulekile ukuthi iwumbathe, ukuze ithongo liyibheke libone ukuthi ngubani okhuliswayo. Uma isisina esigcawini isuke igidela lona ithongo, uma seyibuya esigcawini umhlwehlwe uyabekwa emsamo.

-	Kunenkolelo yokuthi ithongo lihlala emhlwehlweni, liwukhothe ngokwesimo sethongo. Umhlwehlwe uhlala emsamo endlini enkulu (kwaGogo). Uma intombazane ikhuliswa yenzelwa umemulo kubalulekile ukuthi iwumbathe, ukuze ithongo liyibheke libone ukuthi ngubani okhuliswayo. Uma isisina esigcawini isuke igidela lona ithongo, uma seyibuya esigcawini umhlwehlwe uyabekwa emsamo.	+	==== Ishoba ====

-	~~====~~ Ishoba ~~====~~	+	Ishoba likhishwa uma kuqedwa kubulawa inkomo uma selikhishiwe lihlatshwa intshakazi (ukulibopha kancane), ukuze abantu bangakhishwa isisu uma inyama yaleyonkomo. Ishoba libekwa phezu kwendlu lize lome. Okuyisikhumba okusekuqaleni kungakhiwa ngakho isibambo sommese noma sikacelemba. Kakufanele lilahleke ekhaya ngoba kunenkolelo yokuthi uma lilahlekile umsebenzi awamukelekile. Abantu bayaloya ngalo ishoba okwenza ukuthi uma ithongo libuya libuye ngolaka.

-	Ishoba likhishwa uma kuqedwa kubulawa inkomo uma selikhishiwe lihlatshwa intshakazi (ukulibopha kancane), ukuze abantu bangakhishwa isisu uma inyama yaleyonkomo. Ishoba libekwa phezu kwendlu lize lome. Okuyisikhumba okusekuqaleni kungakhiwa ngakho isibambo sommese noma sikacelemba. Kakufanele lilahleke ekhaya ngoba kunenkolelo yokuthi uma lilahlekile umsebenzi awamukelekile. Abantu bayaloya ngalo ishoba okwenza ukuthi uma ithongo libuya libuye ngolaka.	+	<br>

		+	==== Inyongo ====

		+	Inyongo ithi ayifane nenanzi kodwa yona ayidliwa iyafuthwa bese ibekwa emsamo. Inyongo ihlala idlozi kanti uma itholwe umthakathi lowomsebenzi usuke ufana nokuthi awuzange wenziwe. Kanti bathwebula ngayo idlozi ukuthi lingaphinde likusebenzele. Umakoti uma eshada uthelwa ngamanzi enyongo lokho kusho ukuthi usegadwe ilelo dlozi lalapho endele khona. Uma inyongo ilahlekile kusuke kungahambi kahle ngoba lo osuke eyithathile usuke eyoganga ngayo

-	==== ~~Inyongo~~ ====	+	==== English Summary ====

-	~~Inyongo ithi ayifane nenanzi kodwa yona ayidliwa iyafuthwa bese ibekwa emsamo~~. ~~Inyongo ihlala idlozi kanti uma itholwe umthakathi lowomsebenzi usuke ufana nokuthi awuzange wenziwe~~. Kanti bathwebula ngayo idlozi ukuthi lingaphinde likusebenzele. Umakoti uma eshada uthelwa ngamanzi enyongo lokho kusho ukuthi usegadwe ilelo dlozi lalapho endele khona. Uma inyongo ilahlekile kusuke kungahambi kahle ngoba lo osuke eyithathile usuke eyoganga ngayo	+	Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the will not be succesfull.

-	~~==== English Summary ====~~	+	<br>

-	~~Things that the family needs to take care of when they perform a slaughtering ceremony. Those things are very important because if they get lost the will not be succesfull.~~	+	==== Inanzi ====
-		+
-		+
-		+
-	==== Inanzi ====	+

	Inanzi is where the ancestors stays till the ceremony is over. Inanzi should be kept emsamo untill the family burns all the cow bones. After they burnt the bones the inanzi will be cooked and eaten by the elders.		Inanzi is where the ancestors stays till the ceremony is over. Inanzi should be kept emsamo untill the family burns all the cow bones. After they burnt the bones the inanzi will be cooked and eaten by the elders.

-		+	<br>

	==== Horns ====		==== Horns ====

-	Horns symbolises that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put that horns on top of the house by the front door so that everybody will see them.	+	Horns symbolises that somebody has been given food by his or her family, or maybe there was a coming of age ceremony in the family. The family put that horns on top of the house by the front door so that everybody will see them.

		+	<br>

		+	==== Umhlwehlwe (cows net) ====

-	~~==== Umhlwehlwe (~~cows net) ~~====~~	+	There is a belief that the ancestors live on the cows net (umhlwehlwe). Umhlwehlwe is kept in the house of the elders (emsamo) and when there is coming of age ceremony the girl ware the net on her shoulder so that the ancestors will protect her during the ceremony.

-	There is a belief that the ancestors live on the cows net (umhlwehlwe). Umhlwehlwe is kept in the house of the elders (emsamo) and when there is coming of age ceremony the girl ware the net in her shoulder so that the ancestors will protect her during the ceremony.	+	<br>

-		+	==== Tail (Ishoba) ====
-		+
-	==== Tail (Ishoba) ====	+

	Cows tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't have the stomach ache when they eat the meet.		Cows tail is kept on top of the house until it is dry. After they have taken out the tail, they tie it so that people won't have the stomach ache when they eat the meet.

		+	<br>

		+	==== Bile ====

-	~~==== Bin ====~~	+	A bile is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.
-		+
-	A ~~bin~~ is a very important part that need to be kept (emsamo) where there is safe, because if a witch stills it the ceremony will be ruined. It is where the ancestors live.	+

	By: Zanele Shange[[Category:		By: Zanele Shange[[Category:

-	[[Category:Traditional_Customs]] [[Category: ~~Amasiko Esintu~~]]	+	[[Category:Traditional_Customs]] [[Category:Amasiko_Esintu]]

Zulu Kings First Fruit Ceremony (Umkhosi Wokweshwama)

2010-09-02T08:38:21Z

← Older revision		Revision as of 08:38, 2 September 2010
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-	==== The ceremony ====	+	==== [[Image:Umkhosi_wokweshwama.jpg\|thumb\|right\|300px\|Young men (Amabutho) Killing the bull with their hands During the Ceremony.]]The ceremony ====

-	The celebration of the first fruit takes place early in December. It is the first fruit celebration where people bring their first harvest for the year to the king. The celebration takes place at Enyokeni Royal Palace, Nongoma. The Zulu Eco Adventures does a tour to this ceremony each year from eShowe. The annual first fruit ceremony organized by the KwaZulu Natal Department of education and culture.	+	The celebration of the first fruit takes place early in December. It is the first fruit celebration where people bring their first harvest for the year to the king. The celebration takes place at Enyokeni Royal Palace, Nongoma. The Zulu Eco Adventures does a tour to this ceremony each year from eShowe. The annual first fruit ceremony organized by the KwaZulu Natal Department of education and culture.

	This is a very important occasion in the Zulu Nation because traditionally, the Zulu Monarch, king Goodwill Zwelithini has to eat the first produce and pray to God (uMvelinqangi) to bless the land to produce abundant good food for his people. During this event, young men (Amabutho) are invited by the king to participate in killing a bull with their bare hands.		This is a very important occasion in the Zulu Nation because traditionally, the Zulu Monarch, king Goodwill Zwelithini has to eat the first produce and pray to God (uMvelinqangi) to bless the land to produce abundant good food for his people. During this event, young men (Amabutho) are invited by the king to participate in killing a bull with their bare hands.

-	What also makes this ceremony very important is the strong belief that it strengthens the King and his kingdom. The Zulu monarch uses this opportunity to talk to the Nation, more especially to young men and old, focusing on issues such as fighting the spread of HIV Aids, moral generation, preventing the abuse of woman and children within their communities, and fighting poverty. Further he addresses men on how they should conduct themselves as heads of their families and as role models in their communities. He also encourages them to lead their communities in agricultural practices in order to fight poverty.	+	What also makes this ceremony very important is the strong belief that it strengthens the King and his kingdom. The Zulu monarch uses this opportunity to talk to the Nation, more especially to young men and old, focusing on issues such as fighting the spread of HIV Aids, moral generation, preventing the abuse of woman and children within their communities, and fighting poverty. Further he addresses men on how they should conduct themselves as heads of their families and as role models in their communities. He also encourages them to lead their communities in agricultural practices in order to fight poverty.

-	At the end everybody who came to the celebration enjoys the first fruit, traditional dance and music.	+	At the end everybody who came to the celebration enjoys the first fruit, traditional dance and music.

-	IsiZulu Summary	+	IsiZulu Summary

	Umkhosi wokweshwama umkhosi owenziwa njalo ekuqaleni kwenyanga yeshumi nambili ngesivuno sokuqala. Lomkhosi wenziwa komkhulu eNyokeni kwaNongoma lapho inkosi uGoodwill Zwelithini edla khona ukudla kwesivuno sokuqala onyakeni esizweni sakhe. Lomcimbi ugqugquzelwa abezemfundo namasiko kwaZulu Natali nabezokuvakasha basuke bekhona kulomcimbi.		Umkhosi wokweshwama umkhosi owenziwa njalo ekuqaleni kwenyanga yeshumi nambili ngesivuno sokuqala. Lomkhosi wenziwa komkhulu eNyokeni kwaNongoma lapho inkosi uGoodwill Zwelithini edla khona ukudla kwesivuno sokuqala onyakeni esizweni sakhe. Lomcimbi ugqugquzelwa abezemfundo namasiko kwaZulu Natali nabezokuvakasha basuke bekhona kulomcimbi.

-	Inkosi emva kokudla isivuno iye ibonge kumvelinqangi ngesivuno esihle bese iyacela ukuthi ababusisele indawo abatshala kuyo ukuze ihlale ikhipha isivuno esihle njalo.	+	Inkosi emva kokudla isivuno iye ibonge kumvelinqangi ngesivuno esihle bese iyacela ukuthi ababusisele indawo abatshala kuyo ukuze ihlale ikhipha isivuno esihle njalo.

-	Source: info@eshowe.com	+	Source: info@eshowe.com

-	By: Zanele Shange	+	By: Zanele Shange

-		+	[[Category:Treditional_Ceremonies]] [[Category:Imicimbi_yesintu]] [[Category:Celebration]] [[Category:Ukubungaza]]
-		+
-	[[Category:~~Treditional Ceremonies~~]] [[Category: ~~Imicimbi yesintu~~]] [[ Category:Celebration]] [[Category: Ukubungaza]]	+

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2010-09-02T08:29:41Z

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2010-09-02T08:27:38Z

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2010-09-02T08:26:49Z

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