Vhusha ndi ngoma ya vhuvhili kha vhutshilo ha vhasidzana vha Vhavenda. Fhedzi ha i dzhiwa sa yone ngoma ya u thoma vhunga iya musanda.Vhakololo a vha tshini musevhetho vhunga musevhetho i ngoma ya vhasiwana nahone ngoma iyi a i imi musanda i imiswa nga muthu zwawe o wana thendelo kha Vhamusanda ,khosi kana Thovhele vhane vha mavu.
Afha kha iyi ngoma hu tshina vhasidzana vha dzi khomba husi musidzana munwe na munwe.Vhakololo vha tou tamba ngeno vhasiwana vha tshi tou tshina. Iyi ndi ngoma ine ya vha tshiga tshau tanganedza uri musidzana o aluwa hune a nga kha divha ono vha na muthannga wawe.
Yeneyi ngoma i tshinwa vhuriha na Tshilimo musi zwikolo zwo valwa.Tshifhingani tsha kale musi vhasidzana vha sa tendelwi uya zwikoloni yovha itshi tshinwa tshifhinga tshilapfu fhedzi vhuriha na tshilimo.Vhasidzana vha Vhavenda vha lavhelelwa u tshina ngoma iyi vhunga zwi tshi dzhiiwa uri nga nnda ha mitani hune vhanga kha di gudiswa milayo afha ngomani ndi hone tshikoloni tsha milay
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Tuesday, January 24, 2012
Musevhetho
Musevhetho ndi ngoma ino tshinwa nga vhasidzana na vhatukana.
Kanzhi vhasidzana vha tshiya musevhethoni vha tuwa vho hwala thasana.Musi musevhetho wono swa vha sala vhana basa(vhadzi)sa tshiga tsha uri vho tshina musevhetho.Mutukana u a ya musevhethoni arali o ya mulani. Musevhetho ndi ngoma ye Vhavenda vha i wana kha Vhasotho(Vhadogwa) na vhanwe Vhasuthu vha devhula.
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Kanzhi vhasidzana vha tshiya musevhethoni vha tuwa vho hwala thasana.Musi musevhetho wono swa vha sala vhana basa(vhadzi)sa tshiga tsha uri vho tshina musevhetho.Mutukana u a ya musevhethoni arali o ya mulani. Musevhetho ndi ngoma ye Vhavenda vha i wana kha Vhasotho(Vhadogwa) na vhanwe Vhasuthu vha devhula.
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Vhambedzi (Venda Clan)
Oral history has it that the Vhambedzi had a kingdom whose royal kraal was in Malungudzi(Marungudzi in Karanga) in Masvingo, Zimbabwe. The Vhambedzi Kingdom stretched from Masvingo to Vhumbedzi, North-Eastern Vendaland. The Vhembe River (Limpopo River) was never a barrier between the people living on either side of the river. The Vhambedzi were renowned rainmakers.North-Eastern Vendaland has a high concentration of Vhambedzi, Vhalembethu, and Vhanyai. These clans are also found in large numbers across the Vhembe River.
It is believed that the first Vhambedzi group to settle in North-Eastern Vendaland settle at Zwaluvhimbi, Ha-Makuya. From there he group settled at Ha-Luvhimbi. Later the group split into two: Tshisinavhute and Luvhimbi. The Tshisinavhute group moved to Mianzwi, while the Luvhimbi group remained at Ha-Luvhimbi. It is believed that the two groups split due to the fact that Tshisinavhute, wanted to be chief but Luvhimbi would not allow her to be one.
The two groups paid tribute to the King in Malungudzi. But later on great distances and the disintegration of Vhambedzi settlements led to the establishment of small autonomous groups at Ha-Luvhimbi and Mianzwi, and other lesser-known units at Ha-Mukununde,Tshikweta, and Masetoni. But whenever the South African Vhambedzi failed to cause rain to fall, they would send their messengers to Malungudzi where the Malungudzi Mbedzi would contact Nwali (Great God) on behalf of the South African Vhambedzi.
Luvhimbi was a great rainmaker who was also known as Tshirumbula-Mikovha (one whose
rain turns gorges into rivulets). He was revered in the whole of Vendaland. His rain-making abilities have been enshrined in the saying:
“Mvula-mvula ndi ya Luvhimbi Ya Tshikambe i dina madumbu”(Rain caused by Luvhimbi is excellent. Tshikambe’s one is accompanied by storm)
A lot of Vhambedzi left Ha-Luvhimbi after the assassination of their Khosi, Itani Luvhimbi, the son of Luvhimbi Tshirumbule. Itani Luvhimbi was assassinated by Phaswana and Madadzhe. The reason for the assassination was that the Mphaphulis we competing for land with the Tshivhases, and Makwarela Mphaphuli was afraid that Itani Luvhimbi, who was independent,would align himself with the Tshivhases. Makwarela Mphaphuli wanted Ha-Luvhimbi to be part of Ha-Mphaphuli.
Itani was succeeded by Neswiswi who was also a Mbedzi. But Neswiwi was killed by
Masikhwa, the chief of Tshivhilwi. Masikhwa, who was Itani Luvhimbi’s nephew, did not like the fact that Neswiswi was made Vhamusanda by the Mphaphulis who killed his uncle.Masikhwa proclaimed himself Khosi of Ha-Luvhimbi. He later aligned himself with the Tshivhases and paid tribute to them. Ha-Luvhimbi is today part of Ha-Tshivhasa.
Vhambedzi are today found mainly at Ha-Mutele, Ha-Makuya, Ha-Mabila, Tshilavulu,
Tswingoni (Mianzwi), Masetoni, Ha-Lambani, Makonde, Tshikweta, and Ha-Luvhimbi.
“Tshilavulu tshi bva vhatete, vhadenya vha tshi bva Tswingoni”
Bibliography
Ralushai N.M.N – “Further Traditions Concerning Luvhimbi and the Mbedzi.” University
College of Swaziland, (1978).
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It is believed that the first Vhambedzi group to settle in North-Eastern Vendaland settle at Zwaluvhimbi, Ha-Makuya. From there he group settled at Ha-Luvhimbi. Later the group split into two: Tshisinavhute and Luvhimbi. The Tshisinavhute group moved to Mianzwi, while the Luvhimbi group remained at Ha-Luvhimbi. It is believed that the two groups split due to the fact that Tshisinavhute, wanted to be chief but Luvhimbi would not allow her to be one.
The two groups paid tribute to the King in Malungudzi. But later on great distances and the disintegration of Vhambedzi settlements led to the establishment of small autonomous groups at Ha-Luvhimbi and Mianzwi, and other lesser-known units at Ha-Mukununde,Tshikweta, and Masetoni. But whenever the South African Vhambedzi failed to cause rain to fall, they would send their messengers to Malungudzi where the Malungudzi Mbedzi would contact Nwali (Great God) on behalf of the South African Vhambedzi.
Luvhimbi was a great rainmaker who was also known as Tshirumbula-Mikovha (one whose
rain turns gorges into rivulets). He was revered in the whole of Vendaland. His rain-making abilities have been enshrined in the saying:
“Mvula-mvula ndi ya Luvhimbi Ya Tshikambe i dina madumbu”(Rain caused by Luvhimbi is excellent. Tshikambe’s one is accompanied by storm)
A lot of Vhambedzi left Ha-Luvhimbi after the assassination of their Khosi, Itani Luvhimbi, the son of Luvhimbi Tshirumbule. Itani Luvhimbi was assassinated by Phaswana and Madadzhe. The reason for the assassination was that the Mphaphulis we competing for land with the Tshivhases, and Makwarela Mphaphuli was afraid that Itani Luvhimbi, who was independent,would align himself with the Tshivhases. Makwarela Mphaphuli wanted Ha-Luvhimbi to be part of Ha-Mphaphuli.
Itani was succeeded by Neswiswi who was also a Mbedzi. But Neswiwi was killed by
Masikhwa, the chief of Tshivhilwi. Masikhwa, who was Itani Luvhimbi’s nephew, did not like the fact that Neswiswi was made Vhamusanda by the Mphaphulis who killed his uncle.Masikhwa proclaimed himself Khosi of Ha-Luvhimbi. He later aligned himself with the Tshivhases and paid tribute to them. Ha-Luvhimbi is today part of Ha-Tshivhasa.
Vhambedzi are today found mainly at Ha-Mutele, Ha-Makuya, Ha-Mabila, Tshilavulu,
Tswingoni (Mianzwi), Masetoni, Ha-Lambani, Makonde, Tshikweta, and Ha-Luvhimbi.
“Tshilavulu tshi bva vhatete, vhadenya vha tshi bva Tswingoni”
Bibliography
Ralushai N.M.N – “Further Traditions Concerning Luvhimbi and the Mbedzi.” University
College of Swaziland, (1978).
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Vhalembethu (Venda Clan)
Thulamela municipality is named after the Vhalembethu chiefdom of Makahane (Makhahani) known as Thulamela. Vhalembethu are amongst some of the first Venda clans to occupy the land south of the Vhembe (Limpopo) river. Makhahani was named Thulamela due to the large number of anthills that are found in the area. An anthill is known, in Tshivenda, as Tshiulu, while a heap of soil is known as Thulwi. The locals said the area was the place where anthills or soil heaps grew (mela). The word 'mela' means grow in Tshivenda. From the words 'Thulwi' and 'Mela' came Thulamela.
Research done at Thulamela reveals that the Thulamela site was occupied between 1200 and 1600 at a time when there was regular contact with traders of the East African Coast. Historians believe that Thulamela is linked to the Zimbabwe culture.
A completely different way of life is represented by the ruins of Makahane, northeast of Punda Maria, next to the Levuvhu River, and the dwelling place of the Vhalembethu. The political structure here meant that the ruler has tremendous power.
The Vhalembethu settled here during the 17th century and the best known of their chiefs was Makahane. He was known to be particularly cruel. When cattle were killed and the hide removed, the men of his tribe had to hold the hide between their teeth until it was dry.
To test whether the hide was dry enough, Makahane would hit it with his knobkerrie. If any of those men let the hide slip from between his teeth, he was thrown to his death from a cliff. Eventually, not even his own father could stand his cruelty and sent his other son, Makahane’s brother Nelombe, to kill him. Nelombe then took over the rule of the tribe.
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Research done at Thulamela reveals that the Thulamela site was occupied between 1200 and 1600 at a time when there was regular contact with traders of the East African Coast. Historians believe that Thulamela is linked to the Zimbabwe culture.
A completely different way of life is represented by the ruins of Makahane, northeast of Punda Maria, next to the Levuvhu River, and the dwelling place of the Vhalembethu. The political structure here meant that the ruler has tremendous power.
The Vhalembethu settled here during the 17th century and the best known of their chiefs was Makahane. He was known to be particularly cruel. When cattle were killed and the hide removed, the men of his tribe had to hold the hide between their teeth until it was dry.
To test whether the hide was dry enough, Makahane would hit it with his knobkerrie. If any of those men let the hide slip from between his teeth, he was thrown to his death from a cliff. Eventually, not even his own father could stand his cruelty and sent his other son, Makahane’s brother Nelombe, to kill him. Nelombe then took over the rule of the tribe.
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Malombo
Malombo ndi tshithu tshiswa Venda . Malombo ndi zwithu zwo bvaho thungo dza ha Mutele na Ha-Makahane.Ndi zwine na pfa vha tshi ri 'ka Mutele a ku endi nwana a kalu kalula lulembethu' Izwi zwi amba uri wa dalela ha -Mutele kana ha-Makahane u vhuya u na mudzimu wa malombo. Nga u pfufhifhadza malombo o dzhena Venda a tshi bva kha Vhalembethu vha Vhukalanga a taha kha Vhalembethu vha ha-Mutele na vha ha-Makahane fhano Venda.Vho hwelwaho nga malombo a vha ambi Tshivenda vha ambaT tshikalanga.
Vhatshini vha malombo vha ambara malabi a no pfi Matongo. Vha tshi tshina hu vha hu na ngoma dze vha dzi wana musanda. Dzi tshi fhalala, vhatshini(malombe) na mune wa ngoma vhaya musanda u livhuwa vhamusanda duvha lenelo ndi hone ngoma dzi tshi lidzwa musanda fhedzi.Malombo a tshinelwa hezwi: Musi muthu a tshi kho u lwala, nanga i ari vhakale vha khou nyaga tshauri na tshauri. Tshenetsho tsha phethiwa mulwadze hupfi u a fhola.
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Vhatshini vha malombo vha ambara malabi a no pfi Matongo. Vha tshi tshina hu vha hu na ngoma dze vha dzi wana musanda. Dzi tshi fhalala, vhatshini(malombe) na mune wa ngoma vhaya musanda u livhuwa vhamusanda duvha lenelo ndi hone ngoma dzi tshi lidzwa musanda fhedzi.Malombo a tshinelwa hezwi: Musi muthu a tshi kho u lwala, nanga i ari vhakale vha khou nyaga tshauri na tshauri. Tshenetsho tsha phethiwa mulwadze hupfi u a fhola.
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Musina People: Vhalea (Venda Clan)
The people of Musina were Vhalea, and they mined copper. They called musina,
meaning spoiler. They, like Vhadau of Tshakhuma, Vhafamadi of Ha-Mashau,
Vhakwevho of Luonde, Vhania of Niani, Vhagoni of Magoni, and Vhaluvhu, are
the Vhangona. The Vhangona and the Vhambedzi are the original inhabitants of
Venda. According to oral accounts the Musina clan consisted of two groups: Musina and
Tshumbe. The Makushu clan is part of the Musina clan.
The Vhatwanamba of Tshivhula settled in Musina and
surrounding areas and subjugated the Musina people. It is said that the
Vhatwanamba came from Zimbabwe. The Vhatwanamba intermarried with the
Musina people.
Tshivhula was succeeded by his son Ramasunzi. After Ramasunzi’s death, the
chiefdom split into two: Lishivha and Mankadiko Sebola. The Sebola section is
today made of Venda-speaking (Tshivhula) and Pedi-speaking (Sebola)
communities, while the Lishivha section is largely Venda-speaking.
Lishivha settled at Ha-Matshisevhe (where the Lishivha Wilderness
Resort is situated) next to Mavhambo.The other clan which is an offshoot of Tshivhula is the Matshete. They descended from RaĜidaba, the son of Ramasunzi. RaĜidaba was
nicknamed Matshete after he was given his own area as a way of silencing him.
The word “tshete” means silence in Tshivenda. It is said that RaĜidaba used to
nag his father demanding his own land. After the father relented and gave him
his own piece of land he told him “to stay there and be quiet” (fhumulani ni
tshete).
Matshete’s land was at Luongwe Hill, Mapungubwe.
Matshete was succeeded by Rantsana whose descendants were Mudimeli and
Tseisi. The ěishivha, Tshivhula, Matshete, and Mulambwane communities have lodged
their claims with the Land Claims Commission, and their claim has been verified.
It, however, looks like that the claim will take longer to settle since the four
communities’ claims overlap and they cannot agree on the boundaries. They
have all staked a claim on land where the Venetia diamond mine and
Mapungubwe National Park are situated.
In November 2007 the human remains excavated at Mapungubwe in 1932 were
symbolically handed over to Tshivhula, Lishivha, and Matshete clans. These are
the clans whose ancestors lived in Musina and Mapungubwe.
Bibliography
Mamadi, M.F – “The Copper Miners of Musina”. Government Printers, Pretoria
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meaning spoiler. They, like Vhadau of Tshakhuma, Vhafamadi of Ha-Mashau,
Vhakwevho of Luonde, Vhania of Niani, Vhagoni of Magoni, and Vhaluvhu, are
the Vhangona. The Vhangona and the Vhambedzi are the original inhabitants of
Venda. According to oral accounts the Musina clan consisted of two groups: Musina and
Tshumbe. The Makushu clan is part of the Musina clan.
The Vhatwanamba of Tshivhula settled in Musina and
surrounding areas and subjugated the Musina people. It is said that the
Vhatwanamba came from Zimbabwe. The Vhatwanamba intermarried with the
Musina people.
Tshivhula was succeeded by his son Ramasunzi. After Ramasunzi’s death, the
chiefdom split into two: Lishivha and Mankadiko Sebola. The Sebola section is
today made of Venda-speaking (Tshivhula) and Pedi-speaking (Sebola)
communities, while the Lishivha section is largely Venda-speaking.
Lishivha settled at Ha-Matshisevhe (where the Lishivha Wilderness
Resort is situated) next to Mavhambo.The other clan which is an offshoot of Tshivhula is the Matshete. They descended from RaĜidaba, the son of Ramasunzi. RaĜidaba was
nicknamed Matshete after he was given his own area as a way of silencing him.
The word “tshete” means silence in Tshivenda. It is said that RaĜidaba used to
nag his father demanding his own land. After the father relented and gave him
his own piece of land he told him “to stay there and be quiet” (fhumulani ni
tshete).
Matshete’s land was at Luongwe Hill, Mapungubwe.
Matshete was succeeded by Rantsana whose descendants were Mudimeli and
Tseisi. The ěishivha, Tshivhula, Matshete, and Mulambwane communities have lodged
their claims with the Land Claims Commission, and their claim has been verified.
It, however, looks like that the claim will take longer to settle since the four
communities’ claims overlap and they cannot agree on the boundaries. They
have all staked a claim on land where the Venetia diamond mine and
Mapungubwe National Park are situated.
In November 2007 the human remains excavated at Mapungubwe in 1932 were
symbolically handed over to Tshivhula, Lishivha, and Matshete clans. These are
the clans whose ancestors lived in Musina and Mapungubwe.
Bibliography
Mamadi, M.F – “The Copper Miners of Musina”. Government Printers, Pretoria
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