Maduvha relegated Chief Thidiela

Im still mad after what Maduvha did to Chief Thidiela, it has really proven that when days are dark friends are few. It also manifested the fact that women are oppotunists and fortune seekers. It hasn't last long after the Club (black leorpards) relegeted on the PSL leage, that Maduvha also relegated Chief Thidiela. I find it distabing for us who were looking into their marige as something inspiring, it gets my blood boil when ever I think of marying.

Im not distorting the fact that Maduvha may have been wronged by Thidiela, but the fact remains that celebrities S.U.C.K.S. from now onwards Im my own guru, Im tired of being disaponted by people who do not embracy the venda traditional values. It is a shame that Thidiela couldn't manage his wife and the team, it is clear indication that Black leopards needs leadership as soon as possible if it want to be in PSL next season.

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Vhavenda

The Domba
The Domba is a pre marital initiation, the last one in the life of VhaVenda. This rite of passage was attended by both girls and boys after each individual had previously attended other separated initiations dedicated to one’s gender : Vusha and Tshikanda for girls Murundu for boys (the circumcision done during this rite has been introduced by North Sotho).
Both girls and boys go through another initiation at the end of a one month seclusion period after their birth. Since the missionaries decided that mixing males and females in the same ceremony was immoral, only girls attend the Domba which has two main functions : teaching girls how to prepare themselves to become wives (birth planning, birth giving and child care, how to treat a husband, and nowadays teaching of AIDS risks...) ; and bringing fertility to the new generation of the tribe (anyone doubting the African beliefs can visit Venda and realize how well the fertility rites are working).The chief or sovereign will “call” a domba and preparations are made by the families for their girls to be ready and to prepare what’s necessary to attend the ceremony (entering fees for the ruler, clothes, bangles...).

In olden days girls used to stay at the chief’s place for the whole duration (three months to three years) of the initiation ; nowadays because of schooling girls only spend week ends at the ruler’s kraal. The Domba is not a tourists’ attraction but a ceremony with deep meanings, and it is not possible to witness many parts of it (teaching, ritual bath...). The public is only able to see the dancing which is the occasion for men to choose future wives for their nephews or sons...

Tshikona
The tshikona is traditionally a male dance in which each player has a pipe made out of a special indigenous type of bamboo growing only in few places around Sibasa and Thohoyandou (and which has almost disappeared now). Each pipe/player has one note only, and they have to play in turn in such a way that they build a melody.
The Tshikona is a royal dance, each sovereign or chief has his own Tshikona band. Tshikona is played at various occasions for funerals, wedding or religious ceremonies, this can be considered as the Venda “national music/dance” ; it is a music particular to VhaVenda in South Africa.

Tshigombela
The Tshigombela is a female dance usually performed by married women, this is a festive dance sometimes played at the same time as Tshikona.
Tshifhasi
Tshifhasi is similar to Tshigombela but performed by young unmarried girls (Khomba).

The Mbila
The Mbila is played in the north of South Africa and more particularly by the VhaVenda. It can be described as a keyboard made out of a piece of wood which is the resonator, and with metal blades (made out of huge nails hammered flat) which are the keys.
While the Mbila is still widely played in Zimbabwe, in Venda it is only played by a few old people, who sadly notice that most youngsters are disinterested in their own culture and let it die. The playing of the Mbila is one of the most endangered Venda traditions.
The Venda style of playing Mbila is quite different from that of Zimbabwe or Mozambique. Even if some young people can still play the Mbila in South Africa, the traditional Venda repertoire is about to disappear for ever...

The drums
Drums are central in Venda culture (like in many other African tribes) and there are legends and symbols linked to them.
Most sets of drums are kept in the homes of chiefs and headmen, and comprise one ngoma, one thungwa, and two or three murumba. Sets without the Ngoma may be found in the homes of certain commoners, such as the doctors who run girls’ ’circumcision’ schools. Drums are often given personal names. Drums are always played by women and girls, except in possession dances, when men may play them, and in performances in urban areas, where men live together in compounds without their womenfolk.

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Venda

Venda was a bantustan in northern South Africa, now part of Limpopo province. It was founded as a homeland for the Venda people, speakers of the Venda language. It was declared self-governing on 1 February 1973. On 13 September 1979, it was declared independent by the South African government and its residents lost their South African citizenship. In common with other bantustans, its independence was not recognized by the international community. Being nominally independent it was possible to set up a casino which was done in the early 1980s, staffed in the main by British workers. There was of course no apartheid in Venda, leading to relationships across the racial divide.

It was initially a series of non-contiguous territories in the Transvaal, with one main part and one main exclave. Its capital, formerly at Sibasa, was moved to Thohoyandou (which included the old Sibasa administrative district) when Venda was declared independent in 1979. Prior to independence it was expanded to form one contiguous territory, with a total land area of 6,807 km².[1] Its stated population in 1991 was 558,797 (This was not accurate),[1] with the majority of Venda peoples in Southern Africa living within its territory. The state was cut off from neighboring Zimbabwe by the Madimbo corridor, patrolled by South African troops, to the north, and from nearby Mozambique by the Kruger National Park.[1]

The first President of Venda, Patrick Mphephu, was also a chief of the Venda people. His successor, Frank Ravele, was overthrown in a military coup in 1990, after which the territory was ruled by the Council of National Unity. Venda was re-absorbed into South Africa on 27 April 1994.[2]

In 1982, the University of Venda was established as an institution for higher learning for vha-Venda people.[5] Venda is divided into small areas, such as Mukhase, where pure water can be found running off the mountain. The area contains wild animals such as elephants, lions, and springbok.

Famous Venda people
Rudzani Ramudzuli
Ice p (Lusunzi)
Phillip Ndou
Professor Tshilidzi Marwala
Professor Mulalo Doyoyo
Joel Netshitenzhe
Alfred Lusunzi
Sidney Mufamadi
Cyril Ramaphosa
Thovhele Vho
Kennedy Tshivhase (self-proclaimed King of Venda)[6]
Mukoni Ratshitanga
Maduvha Madima
Mbulaheni Charles Mphephu
Mmbara Hulisani Kevin
Mbulaheni Mulaudzi
Lukhwareni
Stanley Liphadzi
Aluwani Dzhivhuho
Lusani Mafunzwaini
Re. Thivhilaeli Simon Nedohe
Lufuno Lefty Maphala
WMRD Phophi
SS Madima
Muleya Tshimangadzo
Muleya Shonisani (shaba)
Diniel Mambushu Mudau
Joyce Mashamba

Source-http://en.wikipedia.org/wiki/Venda


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Martinluther King speech

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Thank God Almighty, we are free at last!3

delivered 28 August 1963, at the Lincoln Memorial, Washington D.C.
source:
http://www.americanrhetoric.com/speeches/mlkihaveadream.htm



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Vhavenda People

Where It's At
Limpopo is home to the Vhavenda people, an indigenous tribe who are considered to be the finest artists in South Africa. They are famous for their house painting, noisy singing, and tribal dancing. They inhabit the region of Limpopo that borders Zimbabwe, where the Shashe and Vhembe rivers meet to the north and west of Makhado.


Roots
Under the apartheid system their lands were designated a homeland so they were fairly unaffected by the political and social changes that had such a massive affect on the rest of the country. The one million strong Vhavenda population were left alone to live the way they had for hundreds of years in this lush, mountainous and remote region, which is why their culture, language, arts and crafts have survived so strongly. The Vhavenda people living here choose to live traditionally; theirs is not an ecotourism 'set up'. They remain one of the last African tribes to be un-encroached by white settlers. They don't get many visitors but they are friendly people, if secretive.
The Vhavenda are historically thought to have been descended from Great Zimbabwe, an ancient city with a mysterious white race who moved south from the Great Lakes of Central Africa. They built great stone walls; while not as grand as those found in Zimbabwe there are many similarities. There are a number of ruins throughout the region; the best example is at Dzata in the Nzhelele Valley.


Culture and Beliefs
The Vhavenda culture is built on a vibrant mythical belief system, which is reflected in their artistic style. Water is an important theme to the Vhavenda and there are many sacred sites within their region where the Vhavenda conjure up their ancestral spirits. They believe zwidutwane, water spirits, live at the bottom of waterfalls. These beings are only half visible with one eye, one leg, and one arm. One half can be seen in this world and the other half in the spirit world. The Vhavenda take offerings of food to them because they can not grow things underwater.
Various rituals are particular to the Vhavenda and certain aspects are kept secret and not discussed with westerners, however, it is known that the python dance, conducted at the female coming of age ceremony (iconic to the Limpopo region) is usually where the chief chooses a wife. Girls and boys dance fluidly, like a snake, to the beat of a drum, while forming a chain by holding the forearm of the person in-front. Once a wife has been chosen a set of courtship and grooming rituals take place over a number of days.
One of the Venda's most sacred sites is Lake Fundudzi. If you want to try the trek into the mountains to get there you must first ask permission from the chief. Suspicion surrounds the lake, which is fed by the Mutale River yet does not appear to have an outlet. It is also said that you can sometimes hear the Tshikona song although no one appears to be there. Crocodiles in the rivers and lakes are feared. As it is thought the brain of the crocodile is very poisonous they are given a wide birth by the Vhavenda who do not even hunt them for food.

The Makhado Arts and Culture Festival, held in early December, showcases the Vhavenda culture. It is managed by the Tinkawu Theatre Laboratory and run by the Pfanani Community Trust. It showcases traditional and contemporary dance, live music, sculptures, artists, theatre, film, and literature.

If you're in Limpopo for the festival or at any other time of year and would like to experience the culture of the Vhavenda people and their artwork first hand, stay at Vevisa Lodge in Thohoyandou where you can try traditional foods such as Mopani worms and you'll be entertained through traditional storytelling, music, and dance.

MORE INFORMATIONVevisa LodgeVevisa Lodge room rates and pictures.Cultural Adventure in a Land of Myths and LegendsA description of the Vhavenda land and customs.
The Soutpansberg Cultural Route A more in depth look at the Vhavenda and the Limpopo region.

RELATED PAGES ON PILOT GUIDES Culture Home Page - Amazing tribes, arts, and unique cultures of the worldMopani worms from Zimbabwe, delicious with peanut butter or tomato relish

sources
Faye Welborn
Vevisa lodge
photos from vevisa lodge website


Get entertained By Vhavenda Movies

There are many venda movies amoung them, is "Tshovhilingana". Tshovhilingana is a Venda commedy.

Chiefs Proven To be The Cup Specialist

What a battle! What drama as Kaizer Chiefs managed to win the inaugural MTN 8 cup final beating Mamelodi Sundowns 4-3 on penalties in a nail biting 0-0 draw after extra time in a pulsating final played at the Absa Stadium on Tuesday night.
Downs who created far more chances have only themselves to blame and should have wrapped up this match in 90 minutes. But they failed where it mattered most – in front of goal. Downs coach Trott Moloto took a gamble by selecting former Amakhosi ace Collins Mbesuma in place of injured Sibusiso Zuma. Although the Zambian star showed he will be an asset in the months to come he was far from the form that made him the lethal striker that netted 35 goals in helping Chiefs win the PSL championship in 2005.

Sundowns had the better of an entertaining first half in which they had the Chiefs defence in a lot of trouble but failed to capatalise on the chances they created. Amakhosi lacking the depth of Downs also created chances but they wasted too many passes in the final third. The Amakhosi midfield failed to link up with their strikers Jose Torrealba and Gert Schalkwyk.
The Brazilians most glaring miss in the opening half came in the 24nd minute when Josta Dladla wasted a sitter and showed his lack of confidence in front of goal by opting to pass when he was in a good position to shoot and try and break the deadlock. Dladla latched on to a killer ball from Lerato Chabangu on the right wing, cut inside but instead of trying to beat the advancing Itumeleng Khune in Chiefs goal he opted to pass to Mbesuma but the pass was a poor one and the Zambian international failed to get a touch and the ball rolled over the goalline to safety. (From chiefs website)

It was clear that South Africa National squad does not have strikers, many clear cut oppotunities were missed during Sundowns and Chiefs game. It remains a challenge to the Bafana Bafana couch, Santana still have a long way to in a short period of time. If players like suprise Moriri, who are the most trusted in Bafana Bafana are still missing chances like that, then i see no success in the world cup. south African players still need to be tought, the basics of the foot ball. Just imagene A professional player, especially a National one who is still can not simply put the ball at the back of the net. The truth is South African strikers miss a lot of chances, in 14 shoots a striker can score one goal, thats what I realised. How are we going to compete with the side like portugal when we still cant compete in our southern region, not even to mention the central Africa.

I was impressed on how how the Kaizer Chiefs defence closed "the dead man" Mbesuma. I dont know what went wrong with this player because He was on top of his games when he left to overseas. beside of being out of form, he should have shown that, he was the one who has broken the Kaizer Chiefs asssistant chouch Fani Madida record of 35 goals. Mostepe must have been disapointed with Mbesuma I'm sure.

South African has been trying to uproot talents from young stars, by making a coca cola Stars competition. but I'm not satisfied by the way the development programmes are run. I have seen many young stars from competions like those (Coca Cola), who have the pontatial. Yet suprissingly, i have never seen any of them playing at the first team of any of the PSL teams, neither on the development side of South African squad. This is the right time to search for young stars and use them. We can not relie on a one striker Bennie Macathy, we do not know what will happen in 2010, what if he gets injured?, so we need more Bennie Macathy in our squad than Lerato Chabangus. If we are failing to Develop, i suggest we should have a training, like a school where by our strikers would be trained. The thing is, our strikers can position themselves perfectly but fail to convert, so we should remove this culture of missing chances by sort of training.

sources

www.kaizerchiefs.com

Photos from Chiefs website