Imazi ewasakazi kabawo (the cry unto the dead leaders)

Namhla nje usapho lwe Africa lofa yindlala,

namhlanje isizw’ esimnyama sovukelana. Ngoba kaloku lanyil’ithole lemaz’ewasakazi. Kaloku le yimaz’emabele mathandathu. Nguwaloty’owalotyolwa ngegazi lemidaka yomgquba neentokaz’ ezibhinqa ngenyaniso nentshisakalo yobuntu bendl’entsundu kwizizwe zehlabathi Uwalotywa yimaz’emnyam’enebal’elimhlophe kabawo. Yimaz’ebifudul’isaziwa ngokohlisa, int’etsho ngomfaneleko yasuka yathinjwa ngabeentlanga ooqhina ka qhonono namaqotha-qikili arhashalala. Amasela, oomathunz’amnyama. bambile uWalotywa, bayibanga inlomo kabawo. Basithengisela baphinda bayibopha sibabukele.                                                                      

Kunamhlanje nje lemaz’iyabuthisa kunamhlanje nje sifa yindlala. Ingaba yimbalela kusini na Fudula singumbangasini ngobutyebi, xa kunamhla amathole abhadula nabezizwe imvula ina kwiintaba zokhahlamba kuphela yini na bantwana bomz’ontsundu. Kaloku yeyel’imaz’ekudal’iphothulel’izizwe zonke masisukume nemivalo sonke kuba kungoku nje iqungquluze elwalwen’elisezantsi kweengxangxasi. Imibele incancwa yimfene. Kubi Mz’omhle sondelani nisihlangule kuba sakutyeka sijanyelwa yinyushu nerhambel’ingqoqo irhamba lasemzin’elineentlokw’ezintath’elingafiyo

Zizwe ze Africa yivan’ukunxakama kwemaz’endala kabawo. Madoda imibel’ibhungxile nantso imaz’enobubel’inxakam’ebukhatsha-khatshen’ingenakuphuma. Kazi aphin’amadoda, kuba zihambil’izinj’ezaziwa ngokulanda zaselathisa kwasuka kwadingek’amakroti. Yabhonga madod’ibhedulul’amehlw’amhloph’ibhikicwa yimfen’engenantloni. Wasuk’umalus’othembekileyo wagigitheka. Hlobo luni na lweenkokheli ezi zingakhathaliyo? Hlanga luni na olu lukhohlakele kangaka? Ndinesingqala, ndiyajwaqeka, ndiyabibitheka ndingcungcuthekiswa yinkohlakalo ekoliswe kwisizukulwana esimnyama kumhlaba wooyise. Kunamhlanje nje andilali ndiphekwa ndisophulwa ziinjongo zika Solomon Mahlangu. Ndikrazulwa kukucinga ngenxaxheba yolutsha luka 1976. Ndilala ndivuka ndibon’uMahlang’etyhonywa ngumbuso wocalu-calul’ePitoli. “My blood will nourish the trees that will bear the fruits of freedom, tell me people that I love them they must continue fighting” kodwa namhlanje umntwan’omnyam’uyazingelwa. Namhlanj’umntwanomnyam’akavumelekanga ukuma Phakathi kwamapolisa ngoba wazalwenetyala. Hlanga luni na olu lucinezela abantu balo?

Hlanga luni na olu lubulala ulutsha lwalo? Izolo oku bekumnyama urhulumente ongenaBuntu waboph’utata nomama sagcwalistalato. Lwema ulutsha lwathu unotshe u1976 utsho yaye nenyushu ngokwayo iyamngqina. Kodwa namhlanje urhulumentu omnyama welizwe elisemaza ntsi e Africa uxhaph’igazi lwabantwan’abancinance. Akukho nkang’idubul’ingethi lo ngumalus’othembekileyo ozingcayo kodwa yhey” baphelil’abantwana bemfene ngudyakalashe. UCKAR, TUT, UWC,UCT,Wits,CPUT, NMMU,UL kulapho balumlele khona bonk’abafazi belilizwe, kutheni?

Kutheni Mzantsi Afrika? Kutheni lento kumaziko-mfundo kumanzi zinyembezi? Kutheni kwabomvu ligazi leemveku? Mzantsi Afrika ndinombuzo. Maze sibuze kubanina nge Marikana?  umolus’othembekiley’uqhub’iimaz’ezinxakamayo nkqi ukufun’amathole iimaz’ezi Nco ezaziwa ngobisi zisengelabantwana basemzini. Yini na masim’amnyam’achunyiswe ngumgquba wokhokho? sibuze kubani na nge State capture? Yini na kaloku mabandla ndini esizwe esintsundu ukuba nilucinezele usapho lwenu? Akungebi sistructural violence kusini na esi Mzi ka khokho? Kutheni ingathi siyalahleka nje? Ingaba yindlala na? ngumona kusini bethu, okanye yingqumbo yeminyanya?

Kuphel’inyaniso kwasal’ubunkokheli yini na zinkosi zam? Ingaba oku kukuphela kwentembeko yini na? kunamhlanje ndiswel’uyiqonda? Kunamhlanje ndila ukuvuma kunamhlanje ndiyakriniza ndithwel’inyeke ndithi hay mawethu masibuyelen’embo. Makesiyen’obuza kookhohlel’esingeni, oosiyazi namanyange. Uyihlahlil’indlela kalok’umfo ka Jonas wathi mawethu sekunje kwilizwe loobawo nasuka nambetha ngoyaba. Yath’indlezana ka Madonsela mawethu ndilihambile ndebuya noku zath’iingcuk’uyathakatha. Waphakam’u Julius Malema no Bantu Holomisa bathi hayi khona wath’umbuso wamaqhwangi niphambene. Yagug’inxili yesizwe zabhokoxek’iipokotho zabasebenzi kuphunywa kungenwa kwiinkundla zeli lizwe. Zaphithizel’izinxibamxhaka zafun’umhlola wath’u advocate Dumisa Ntsebeza bananje sinijongile kwasuka kwaxakek’iinkcuba buchopho nezidwangube ludaba le Nkandla ne State Capture. Wath’u Chief Justice lent’ayisixakanga ntonje siqhutywa ngumgaqo-siseko weli lizwe. 2016 yedwa wanyuk’umnqantsa we Mount Kilimanjaro umgaqo-sisek’ovunywa zizizwe zehlabathi ngodaba lwe corruption and fraud. Sithini Qamata? Wantyiloz’u advocate Dali Mpofu ngesimbonono nesijwil’esiphum’e Transkei. Wabhomboloz’u Josph Mathunjwa kwi TRC ka Arch bishop Ian Falam’enikez’uxolelo kurhulumente wengcinezel’owabulal’abasebenz’ezi mine for R12500, wanikin’intloku Falam wang’uyalunywa bamembathisa wathi yabalala. Izinja zahlab’ukhulungwan’emva kwe Union Building cwathi bhence. Yath’inyoka yiyani namahobe kwi commissions of enquiry nizohlanjululwa. Zakhul’iinkedama zagcin’isingqala nge Marikana Massacre ka 2012.

Saphinda sophuk’isitya sodongwe senkululekw’engena ntliziyo. Entliziyo yay’ ifukanywe kubuhlungu berhamba lezizwe. Izizw’ezikhohlakeley’ezihlafun’omongo bama Afrika zilumela ngegazi lomsebenz’o ntsundu. Zatatsalaz’iimveku sijewula zixel’iimbila. Lath’irhamb’elimnyam’elineendevu Students Must Fall, wath’u Mbuyiseni Ndlozi madal’awazinto. Wadilik’umbus’obufudul’utshilentla kwiindibano zezizw’ezimanyeneyo kwasuka kwafuduka neentloni zayotshon’elwandle zaxel’amadimon’ephum’ezihagwini. Kwathu ICC Must Fall. Waphutshuk’umsila kudyakalashe madoda, eyi kazi libheka phina eli lizwe.

Lanyikim’ilizwe loMzantsi Afrika yaphel’imali yerhaf’ithengizixhobo zokubulal’abafundi kwii Dyunivesity zeli. Yath’i EFF sikuyo lempi Fees Must Fall, yath’i ANC students Must Fall yathi yan’i DA vulelanamasango thina sinemali sibe sifunda. Ndithini Mz’ontsundu? Nditheth’inyaniso kusini na? ingaba inyaniso yiyona niyinyamezelayo kunobuxoki?

Siyibonil’i EFF student command, PASMA ne SASCO zibhinq’omfutshane zisithi #FessMustFall DASO dololo. Zazalela phants’izisele zoMzantsi Afrika ziimveku zishiy’iphepha neentsiba phezukwedesika. Wasuka urhulumente wengcinezelo wajika amaziko-mfundo wawenz’izikhululo zamapolisa. Ngurhulumente onjani lona? Sivakel’isimbonono semfundo yasimahla sivela kuzo zonke iiDyunivesity zeli lizwe wasuka urhulumente ongena nkathalo wasigalel’amanzi. Savakal’isijwili nencwina bengcungcuthekiswa abantwana bamakhosikazi amnyama ngurhulumente we “Ntando yesininzi” eMzantsi Africa. ingalo yomthetho enoboya yeli lizwe yamtsikila umntwana womntu ontsundu saza sathi no, we are weeping for this generation.

Sililela isizukulwana esilixhoba lombuso wentando yabantu. We are crying for the generation that is not allowed to fight for their rights. Thanks to Nosiviwe Mapisa-Nqakula, the Minister of Defence for the refusal to the killing that was requested to take place in our universities. The generation that is not supported by their parents. Bakhala bajwaqek’abasebenzi belil’elabantwana babo, kodwa bavalw’imilomo Yi COSATU’engenabunkokheli.

We are weeping for the stigmatised liberation movement of this generation that get 0% support from the society hence it has managed to unite black students. Today the foundation of the Union Building is shaking, just by the blow of our breath. Kutheni Mzantsi Afrika.

Lilizwe lethu eli, we were given even freedom, but today the youth sees no leaders. In 1976 were chanting about the leaders of their days besithi Sobukwe Sikhokele, nank’u Mandela. They knew that freedom was about to arrive, they had all the support from the African Nation. Kodwa iimveku zanamhlanje ziqamela nganqindana-nye kwiintolongo zezaphuli-mthetho zeli lizwe. Aba ngabantwana beempula zika lujaca ezatshata nepeki zikhulis’uqoqosho lweli lizwe. Namhlanje ulutsha lufun’isity’emnyameni. Kubi ndiva loontsholo ndigugutha kumathambeka namagoph’aseNciba umlisela nomthinjan’ukhwaz’uSolomon Mahlang’owaxhonywa ngurhulumente wobandlululo ngenxa yenkululeko yesizw’esimnyama. Kutheni Mzantsi Africa? bekungasekho nempunde na? bekungasekho nehlumelo na? xa kunamhlanje khwaz’u Chris Hani’owabulawelw’ubom’obungcono babantu’abamnyama. Why should the youth call to the dead leaders South Africa?     

   

Book critical review

“Making freedom”

Making freedom: Apartheid, squatter politics and the struggle for home

Anne-Maria Makhulu 2015

This book was driven by the underlying similarities between that Apartheid and Post-Apartheid South Africa in which black people continued to be criminalised for the circumstances that they are living under, which were the result of forced removal and being robbed of their land. In Making freedom Makhulu reconnoitres some traditions of squatting and illegal settlement that exists on the outskirts of Cape Town during and at the end of the Apartheid in South Africa as an ethnography to expose the struggles and difficulties that black people face in making freedom. Land is believed to allow us to build homes and since colonialism black people were robed off their land, they have been always trying to get pieces of it to build homes and having home was believed and still believed to be fundamental hence making freedom is associated to the struggle of homes. In this book Makhulu underlines laws and regulations that restricted black people from feeling free.

Makhulu pointed the passing of the Native Urban Areas Act, no 21 of 1923 and the stricter controls on the black men’s movement the separation from their families (p.42) and its results in the expansion of Crossroad and other informal settlement across South Africa. The failure of government to recognise black families was a problem that Makhulu could not discuss in this book although I have noticed that it was discovered. This is in the story of Naledi and Stembiso, the couple moved together to Stembiso’s workplace and Naledi experienced difficulties that she was not expected to be with her husband, “Naledi recalled hiding usually under the bed, during the day time, for fear of being apprehended by company staff or police” (p.43). Makhulu has noticed this as it is also expected in a western family to have a “nuclear family” although they didn’t allow black couples to stay together. However, my point is the way and structure of black families. Housing allocation has been a problem that drives people to informal settlements many from the small houses mainly in townships. black families are usually extended families and it is impossible to accommodate everyone in a simple four rooms that even the democratic government provides to black families. This has been exposed when Naledi and Stembiso share their story, “even so the house was crowded, and before long Naledi’s niece and sister had joined the family-the latter staying home to care for the children while Naledi worked” (p.43).

I would like us to look closer to the issue of facilities that the Crossroad offered in attraction of many young people from townships as it is critical. Any government as informal settlement is not ideal it can work for government of people to engage with youth about what they need as Makhulu encountered it “it accommodated young love, satisfied domestic fantasies, and provided for families set free from the strictures of the townships and hostels” (p.45). Makhulu discovered in her ethnography the social construction of marriage that resulted from the apartheid laws and situation of blacks at the time and during the post- apartheid. Many women tended to look for men who are “legally” staying and with descent incomes “if a woman wanted a family life she had to choose her husband from the ‘qualified’ [legal] men” (p.45) and I argue that it was not that black women are not capable to work for themselves but as they were themselves entitled by the government to work in the domestic services. From Makhulu’s ethnography I see the gender construction through the classification of jobs as they were to work in the domestic services and men in the industries “they were allowed to move, albeit restrictively, between the reserves and the urban areas” (44).

Makhulu did not tell about sexualities, but as an anthropologist, I must argue that although same sex was never promoted. I say it because there must be some difficulties if men are in the hostels and not allowed to be visited. During this ethnography, minority sexualities were not a recognised phenomenon in our society hence it is not included. As the research was to see difficulties men face in the absence of their women Makhulu did not ask how they satisfy their sexual needs in the hostels. And at the first place during the ethnography there was no assumption or understanding that some men might be in sexual relationship with other men and the ethnography rather shows the way that sexuality has been understood. This all is an argument that I constructed looking at the story of Lungile, not that he committed a same sex but throughout his story I have figured that there was no, not even a single person who assumed there were men or women who were seeing same sex partners and this shows heterosexuality dominance “as well as accommodation in what were then termed “single-sex hostels” in the black townships” (p.44). Makhulu suggests that as an anthropologist should’ve known of a sex issue but she might have been restricted to mention it in the interviews as it was a taboo in the society. This is revealed by her use of inverted commas for single-sex and she understood that it is problematic and she ran away by even attributing it to the society “in what were then termed”, this together with inverted commas tells that it is not her intention or she doesn’t necessary agree with the term “single-sex” because sex is way different from gender as they assumed.

Informal settlements such as crossroads resulted from the abuse and discrimination of black people by the apartheid government. People escaped from strict rules in the townships to stay in peace in the crossroads. Makhulu named the book “making freedom” because having home and live in peace with your family means freedom. When people escape to make homes in the bush they are making freedom for themselves. “but the point was that you could come to Crossroads to hide from the authorities” (p.6).

The insight was given by a key informant Mr Ndima whose engagement gives the nature of squatter struggle and form of politics in the squatter camps. Gender inequality in this country may be the result of structural violence that was created through pass laws and labour laws mentioned and discussed in this book. Women followed their husbands to the cities and the pressure forced men to look for bushes and making of homes for their families which automatically given men duty to meet and discuss the ways in which the land is managed and this is supported by the fact that one women said, they choose a family life by marrying man who can obtain land and ability to build home. Being said, this alone result into gender equality that exists now which was not fully recognised by the members of the society at the time of ethnography. “and the male elders I had encountered earlier in the day” (p.5).

In this book, I also found that poverty, employment and economic power interfered in the love life and kin relations of people. “if a woman wanted a family life she had to choose her husband from the ‘qualified’ [legal] men” (p.45). if a woman must choose a man who can organise materials and a permission to stay over the man that she loves then love life and marriages are the victims of an apartheid legacy. This is evident to take place even in the rural areas where men who fail to take a quest for job in the industries are discouraged by the entire society “My mother robs me, she takes my money; My father does not like me, he only likes cattle; My brother does not want me, my sister does not care; The day after tomorrow I ride off to Benoni” (P.32). The song “eBenoni” suggests the perceptions and general ideas on what men are required of by their families and the society in the rural areas as that place is known for its reciprocity generous and Ubuntu, “critically, however, homes were also understood as places of reciprocity and care” (p.33). Apartheid destroyed homes,” apartheid proved particularly effective in gnawing away at the foundations of homes” (p.33).

This book also shows an impact that may also be viewed as a legacy of apartheid in the rural areas at which old women dominates in creating warm space for their families.

The impact of apartheid laws to generations and a cycle of poverty in black South Africans. Exploitation of mine workers and other black employees as well as apartheid legislations that restricted black families from educating their children structurally repeated itself and may be the reason for Marikana massacre and Fees Must Fall and Rhodes Must Fall revolutions. Radicalism and praising of the late revolutionist and freedom fighters tells that Young people in South Africa are tired and lost hope in all the reactions that took place recently in making freedom and equality in South Africa. In this book, it is proven when a parent explained the negative of the demolish of their shacks on the children’s education “Our worry is our children’s future. We are not fighting, we are asking. The children write exams in September. If they demolish (shacks) in June, what happens to their education?” (p.39) and the failure of companies to provide educational needs to children of their employees can be blamed as well.

I seek to link the similarities between the challenges we have today such as protests in higher education institutions, labour strikes and social unrest that point to the issue of land distribution that was not fully addressed even after we have gained democracy (p.10), because we have learned about the massacres similar to Marikana and organisations similar to Opposition to Urban Tolling Association and protest similar to Fees Must Fall that have been mentioned in this book as well as the effectiveness of contribution of squatter settlers in the political organisations despite stigmatisation (p.38). I would like to recognise that the stigma against squatters hinders the social cohesion and equality and result into social unrest in South Africa.    

       

  

  

Bibliography

Makhulu, A.M., 2015. Making freedom: Apartheid, squatter politics, and the struggle for home: Duke University Press.

Angela Davis delivers the 17th Steve Biko Memorial Lecture

Response to Misconception of Ukwaluka Rite of Passage

Motswako 17 - Episode 30: Devil women

 we are angry, why? If you can forgive you can let prisoners out and realize it that you are the first prison released
   

Response to Misconception of Ukwaluka Rite of Passage

Imini enkulu

2016/08/24

Cwaka, mu zilele. khatsha-khatsha, vuthu-vuthu, yima kanjalo

yintlalo yamakhwenkwe. izulu licwengile, uhlaza luyakhazimla bonke babheka phambili bhazalal'emadllweni bajonjiwe kuba kaloku le yimikhonto yemizi. banqanqaz'onogqaz'emathafenikuba kaloku kushushu lancom'inxanxade libon'ukudinwa tyhini madododa lenkwekw'isahleka. uhlekanj'awubonanganto. iinzingo zobu ubom zingaphezulu kwameva omqaqoba angene phakathi kwenyama nozipho. yadladlamb'intwanisukelwa zizinja kwanga ubomi buphelile kwathi kuthe kanti wazi-nto nganye. buz'aph'emsintsini won'uzibonil'iinkungu namaqhwa, imililw'emikhulu iwushiye umile, awukang'ufuduk'emendweni

yathula yathi cwaka lenkwenkwe, tyhini madoda. mfo wam kwenzeke ntoni. kudala ndisiva ngokuthula, bambi bathi kuyabulala bambi bathi kubangel'inzondo kodwa hay isingqala. isiloda esingenakuphola nenxeba elisekhwapheni. zaqengqeleka iinyembezi ngenxayentlungu nokujwaqeka kodwa uncumo lwasuka lwawuvala umlomo kobethetha lwasuka lwathumela umyalezo wothando

kuba umlambo uma ngolwandle ulwandle luphela aphu ungabona khona, zinjalo ke iinzingo neenkxwaleko zobu ubom bambike bagushwa ngephiko lomzali ukanti akunjalo kumakhwenkwe eelali iindonga namawa zingandingqinela ooxolo-dala vele-latshiswa izikhondo zemithi zikubonile oku. ingca itshile zinyembezi zamakhwenkwana anesingqala

wonke umntu unenjongo entle ngekamva lalomlisela nocwambu lwesizwe, kodwa sisifundo yinina, ukushiywa. yintsebenzo kusinina, ukubulaleka komphefumlo, asiyonzondo yinina, isiqhamo sokushiywa, luthando yinina imbuyiselo yentiyo

laphinda-phind'ukuxhakamful'irhamb'elirhanga-rhanga elinobuhlungu kwindl'entsundu

ukumfamekiseka ngokunikel'umva amajoni nomkhosi wezoluleko, amadelakuf'int'ezingabuzi kabini amaqhaji nezitshica-lothe imiqhiqhibala yemidaka nezinxiba-xhaka ze Africa oosikhumba siyarhwexa nesikhwekhwetsha zamazingela. kutheni nandl'emnyama ndikhathazekile nje ichitheke phi singayicholi nje

kalok'ijon'elisendzond'alikhuseli, kukhokelwa ngothando hay'uchuku, masibumben'isizwe kumatolo nemikhonto yokuhlasela ukuse sosel'utshaba sibuye siqule. mbewu-mni na livukel'ukutya. masinik'en'ixabiso kungabikho mibuzo

The Chatroom 13 - Episode 27: Marriage Contracts

this gives me mixed understanding about marriage and especially since I know a civil case about a woman who was divorced and denied a house that she built together with her husband. is there really a divorce in our culture?

Untitled

Untitled

Day Seven - Viv's 7 Steps to Meditate

Welcome to My Soul Journey

journey for soul healing is one of the difficult ones I know

The new generation of sangomas: You have no alternative but to obey your calling, says a young healer, but it is a spiritual blessing. She spoke to Aneesa Fazel.

The new generation of sangomas

Aneesa Fazel 05 Apr 2013 00:00

Thabiso Siswana balances her corporate job with her sangoma training. (Delwyn Verasamy, M&G)

It was just past noon on a ­Sunday, and the News Café at Maponya Mall in Soweto was already busy. It was not easy to spot her. I expected to be met by someone in full African traditional wear, but there she was.

Thabiso Siswana (24) stood quietly against the wall, in a funky knee-length blue dress, gold strapped sandals and a high-plaited pony tail. She had red lips, blushed cheeks and perfectly applied eyeliner, like someone you would pass on the streets of Jo'burg without a clue that you were walking past a sangoma.

There were signs, of course. She wore an impande around her neck – a chain of small blue, black and white beads, which represents the colours of the sangoma school that she belongs to in Soweto – and an isiphandla around her left wrist, a piece of goat skin that she received during her initiation.

Siswana had agreed to tell me about her life as a sangoma, which she balances alongside her job as a corporate administrator at one of the country's most influential banks.

"I'm not different. I am just gifted by God," she said, as she told me the story of her life. "Since I was three years old, I have had these dreams in which I'd see things that were going to happen. Sometimes they were scary and I'd wish that they would just go away."

In one particular dream, Siswana dreamt of a snake that approached her in her home. "I was crying in my dream and screaming, 'mama, mama' and the snake said to me, 'not mama, baba'." Baba, Siswana told me, is the word for a person who trains you as a sangoma.

Her mother became a sangoma in 1992 and Siswana grew up witnessing the life and duties of a sangoma. Her mother now runs an initiation school at their home, where Siswana still lives. Some in her family did not believe in the traditional way, while others, like her great aunt, who came to be one of the ancestors who  inhabit her, practised traditional healing. Her two sisters are also sangomas, even if her mother did not want that life for her children.

'Still having fun'
"It is very hard and I think my mother knew it would be difficult for me, but if it comes to you, there is not much you can do," she said. "It is the way of our African culture and tradition. Personally, I wish it had come to me at a later stage in my life. I was still having fun."

Becoming a sangoma, she said, was not something you chose. You are chosen. Everything in your life goes wrong when you ignore the calling of your ancestors and in some cases, ignoring them could "lead to your death".

Though Siswana had dreams about becoming a sangoma when she was young, by the time she was a teenager, she had lost interest. Things went quiet, including her vivid dreams, until the beginning of 2012.

"Then really worrying things started to happen. I had a lot of accidents. I had just got a great job, but my money would just go, nothing constructive came of it. Then I had a really scary dream and my mother decided to take me to see a woman about what was going on. She told me what I was expecting to hear, that I had not heeded the calls of my ancestors and they were about to leave me. This was very bad."

Siswana decided to accept the calling, but there were immediate repercussions.

"My ex-boyfriend does not believe in sangomas. When I told him about my dreams and about my decision to accept a life of traditional healing, he broke up with me," she said.

For two months before her initiation, she underwent extensive training at her mother's initiation school. She was taught the traditional dance of the sangoma; ukubhula – how to find something that is hidden; how to embrace the spirit of the ancestor that will inhabit you and the cleaning of the elder's or trainers house, which shows respect.

Her intwaso, the weekend of her initiation ceremony, was held in the backyard of her home, where all the sangoma elders from her school as well as other schools were on hand, as well as those in the community who could watch when they wanted to. She took a week's leave from work in December last year for the event.

Spiritual guides
The ceremony started in a room called the indumba, where she screamed loudly to the ancestors as though they were far away from her. She then left the room and was given impande to eat, a herb that is burnt until it is fine and is thought of as food for ancestors. The herb also put her in a trance, a state in which she needed to go looking for her goat, which the elders had hidden from her within the surroundings of her house. The goat was then slaughtered as a symbol of her sacrifice to the ancestors. Siswana continued with other rituals, along with more dancing. She then crawled from the indumba to the iganzela, the ancestral tree which is planted in the back yard, where she spoke to her ancestors. After three days, she had reached the point of "growing up".

Siswana now has three ancestors who inhabit her.

"The first is my great aunt. I get my controlling personality from her. The other is my mother's father and also my mother's brother. They all live spiritually inside me. They are spiritual guides, but I call them angels, even though they were once part of this earth. Right now, sitting here, they are dormant. When they do become active, I am still there, I know where I am and I am still aware of my surroundings."

She said that in the moments before the ancestors become active within her she gets an overwhelming feeling of pain and sorrow. These feelings draw the spirits closer to her. "It's like they speak through me. I feel their pain. It's like being a vessel and relaying the message."

Siswana said many black South Africans are sceptical about sangomas and think of them as demonic, not understanding that their work comes from intense training and the healing power of herbs. Like many other sangomas, she is Christian and says traditional healing is a calling that was part of her culture, regardless of religion.

"My mother's work includes nothing else but herbs. There are the inyaga [people who deal with other methods of healing, apart from herbs], who know that kind of muthi. We do not do this," she said.

Her colleagues at the bank have not changed their attitude to her, even though they know she is a sangoma.

Sometimes, people make sly remarks about sangomas without knowing that she is one, "but I am no longer afraid or shy to defend what it truly means to be a sangoma. It is a life of purity, where the ancestors that live inside you are there for you and not for other people."

The new generation of sangomas

The new generation of sangomas: You have no alternative but to obey your calling, says a young healer, but it is a spiritual blessing. She spoke to Aneesa Fazel.

Madosini and Friends

Madosini Manqina Live & Interview

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Madosini - Uphando Luphelile

Daluxolo Hoho the poet

YINTONI INKOLO KANTU?

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Omang? - Xhosa Sangoma

Omang? - Xhosa Sangoma

Omang? - Xhosa Sangoma

isizwe samaXhosa.wmv

Madosini @her homestead

Commander in Chief Malema has addressed EFF's final election rally in Po...

"what seems unnecessary is necessary to me and just because I never take anything for granted" I pledge to suffer for the benefit of "my people". Hard enough that I do not belong to me or any individual but to everyone and that makes me more neutral. I am proud of what I do to "my people", to be humble so that no one will suffer because of me. I am not that proud of myself its just one thing it is: I never and for my God is still great I will never say something that is destructive to anyone, believe me until death. You can be surprised the way I interact. It has taken more than hundred people to construct this wonderful personality that I inherit this extra ordinary human being, so I won't allow individuals to take it away from me. It cannot be me who describe what God has created for you, it is up to you to judge and that is why I don't worry when people describe me the way they like. But it may be very much appreciated if people can consider the fact that I belong to the larger society than they expect. Out there few people identify me as their trusted friend, father, brother, neighbour, colleague, son and role model and believe me, those are the people who give me strength to continue with what I chose to do for the rest of my life which is to be humble. 

Ncandweni Christ Ambassadors - Ngayibona Inkosi

ngike ngaybona nam nanhlanje yathi kum ngingu Yehova u Thixo wakho. ndiyibona sele ndisekufeni, sele amandla am ephelile sele ndinuka okuyaa kuka Lazaro kodwa wandivusa sele ndifile. sathana awunamandla empilweni yam. this is a day that I have taken a control of my life back to my hands after so many years. ndayibona inkosi yam amahlo am ekhutshiwe, ndayibona ndiqengqeleka nemoto, ndaybona kumnyama kum usathana we suicide endivale umlomo, ithemba lam liphelile ndishiyiwe kodwa ndayibona inkosi yam ihleli esihlalweni sobukhosi. Nkosi Ncandweni Christ Ambassadors.

Ncandweni Christ Ambassadors - Ngayibona Inkosi

ngike ngaybona nam nanhlanje yathi kum ngingu Yehova u Thixo wakho. ndiyibona sele ndisekufeni, sele amandla am ephelile sele ndinuka okuyaa kuka Lazaro kodwa wandivusa sele ndifile. sathana awunamandla empilweni yam. this is a day that I have taken a control of my life back to my hands after so many years. ndayibona inkosi yam amahlo am ekhutshiwe, ndayibona ndiqengqeleka nemoto, ndaybona kumnyama kum usathana we suicide endivale umlomo, ithemba lam liphelile ndishiyiwe kodwa ndayibona inkosi yam ihleli esihlalweni sobukhosi. Nkosi Ncandweni Christ Ambassadors.

2010

2010

2013

2013

2015

2016

Bulelani Mvengenya

(General)

the son of the soil to Umzi wamasame, engumtshana wasemampingeni.

went to Lutubeni Jun. Sec., Kaula Jun. Sec. and Lutubeni High School.

currently Studying towards Bachelor of Arts at the university currently known as Rhodes.

I know the worst and understand the best in my life.

I have passion to all human beings

I am always inspired by the worst survival and by those who work hard for the benefit of others

I have learnt so many things in life, but this is the best, that:

"it's not necessary for use to be loved in order for use to be able to love others"

I like what Dr Nelson Mandela once said during his life time,

"No one is born hating another person because of their colour of his skin, or his background or his religion. People must learn to hate and if they can learn to hate, they can be thought to love, for love comes more naturally to the human heart than its opposite."

life is only a time to produce, but to create deferent souls because even in the sky stars differ from each other. it is not you who is on the mirror and because you've made them smile it is good. do it again. I live my life full of values. the values that have maintained what looks like an extra ordinary human. a brother for all, a son for all and a father for all. we do not choose what people do to us, but we decide what we do to them. many wronged me and the sun itself refused to look at me.

but I decided not to hate. I wanted to learn how to create instead of destroying what may looks similar to me. even the jail itself is scary and cruel, it's breasts wet from the blood. it is angry from the bush. and always give birth to the monster. but because of values. the monster's sons becomes the priests because everything can change you, but its your choice what to become at the end. 

Ukwahlukana

Ukwahlukana

akusobe kuphinde kufane

ndlela-ntle mthile ka Nantsi

ixesha olichithe nathi liyancomeka

usibonis'uthando nentlonipho

sohlala sikucinga

wohlala ungumhlobo

sophinda sibonane kwakhona

hamb'ungasilahli

Ikhaya likhaya

kaloku lent'iyindod'ihlala-hlal'ikhumbule

lent'iyindod'ihlala-hlaligoduke

xasihlangana asinanjongo zokwahlukana

kwamthetho singamaphuth'ahlathi-nye

namhlanje kuvalwa amasango ovuyo kum

kuhluthwa obendikubolekiwe

ndilahlelwe ngesingqala neenkumbulo

nathi ndoda silindiwe, kumnandi sohlukane ngoxolo

hamba ke kwedini wenjenje ya

kalok'wimikhosi yooyihlo yeyakho

kaloku lent'iyingqonday'igqobhoki

z'uxhawule kumawen'uwarhabulis'apha

ulihambil'ilizw'uzibon'ilintlanga

zithethil'izidwesha nezidwangube zayigabul'indlela

kewen'uzuchul'ukunyathela

z'ungadwanguz'akuvunwa mbotyi

kaloku isidim'asosulel'asingomafutha

nembeko ayibolekis'aylozembe

uzuzigcinele zona ke nto ka Nantika

concrete rejection

concrete rejection

disturbing when the grass turning light

because it doesn't forget its season

you cannot separate yourself from it 

it comes more than twice anyway

if  installed once to you for sure

you can't control it anymore

is it a disease 

if yes why not cure?

it is not a result of them but a cause

this paper doesn't fee free to reject me

nor this pen for sure

but i feel rejected for it cannot produce words

rejection is a feeling 

a feeling if you once experienced it of course

for rejection is powerful 

someone chooses death over life

life becomes dry 

the sky turns to be the water and the hole becomes a light

for there is no hope 

rejection doesn't give anger, but sorrow 

it doesn't bring fear but breaks the candle  

Joy joy in God's presences

Philippians 4:1,8&9

1. Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved....................8. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. 9 What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you......................Let us strengthen our arms to do the work that God has anointed us to do, for we see it as our responsibility to do righteousness before men for the benefit of our almighty God. His mercy is eternal. weapons will form but its good to be prosecuted if you know that you serving God.

I always cry on her shoulders, no matter where we meet Mrs Bele She is always that way mom who picked me up at my lowest point. she couldn't get to the bottom of my story but accepted me and motivated me. no ways to understand my story, I will tell the world wait. I love and appreciate her, no matter what you'll think about me because for sure people have their own perceptions about me and being passionate to humanity, how could you expect to know me? If someone believed me at the point where no one was on my side, why should I reject and ignore others. "I have learned one thing from my life, that you actually don't need to be loved in order for you to be ale to love and not necessary need to be taken care of, to be able to learn caring". taking someone from the street to the school is very difficult but there are women of God even at school and this is one of them. I know ma'an you are still proud of me and what i am doing for others in particular because you've told me something about the importance of doing things for others.

Umzi wabantu

uqubul'imelatshon'esapha, ufun'uhlebel'umamthile oku
woyibon'intekulu imisa rhoqo, ihlomla ngobakalokuliyez'ikhazi
yi yi yi yi yi zangen'inkomo kwasengwa. usemanini kanene?
unqal'intlokonj'unekhwele. bayaqeqeshabany'abafazi, ziyahlanjw'iintombi lumka
makube kanti lomf''uyakwaz'uhlolelabantwana.
uba bekungemzini ngekungenje, namhlanje siyokhonzelwe zizweni
uzihloniphe ntomb'ungasihlazisi
hambophemb'emathileni wakhe lamzi.

yaphakam'imazendala sel'ilunywa, kaloku kuvuk'inimba yakutsho
nantso isitsho ngengqunguz'enesidima phakathi kweenkomo lena yingoma yesixhosa, lena yingoma yamadoda, kade ilinde lemini, nazo iimazi zitsholoza kaloku kungomntwana. ukunxusumkhwezo lo, chu ngcembe. vumb'indodenezigalo, intevalelayo ndithethamnothango isiza nefutha. kaloku simosulel'isintu simthambisubungqondi simhlambububhanxa simambesisidima kalok'umnqayi kukuzithoba. lenqeberhw'ibithethaph'uzuyimamele, ngathi namhlanj'akugquthi, akuthethwak'eyezeni
namhlaj'uzibaniban'uwuvusile k'um ngawe. uzuzenze yena ke kwedini. namhlanj'iingqath'uzinyathele, wenze njalo ke

fongqo-fongqo bonanje kuyahluzwa, sind'ubulong'obu
isidima somzi zintsipho, ubukho bomfazi yinkoduso wobona kuthe tshitshilili nangamakhosikazi azinto. ndod'ephakamay'ithi ziv'esizikithini. phakama ntwazan'umqhwabele ingomizanehlombe
wonk'umend'uphakamaxhentse, mfanandini bek'intw'aphe sinqeni. watshu dadoboyihlo.
dadobawo thula looqhiya, utshil'unokuphiwa, kaloku sisithethe ingoma xakuhlangenwe,
kaloku sithetha ngengoma siphendulane kwangayo, ingom'ithibazinteth' imanyanise

Live your life of imagination

This is what I think
that they are not telling truth
probably yes, just yesterday they were white
oh no, do day care?
why do you say? because I know them
since when brother? guess you not, nor its just perceptions
prejudice or predictions.

clearly something is wrong, what is it?
reading we read, talking we do, yet no one knows
what do you mean?
we all learn through our failures and others' successes
and die for excellence

ask me, I went there once
before these hills form, nothing stopped me
before the ocean became visible, I sank twice
before the candle was brought by its candlestick
I fell before you came, no one was to pick me up
I couldn't work during poverty and drought but for someone fed me
I will be the light for you

I will be the good light, I have seen many myself
you can't see for you are in the river bed, try to come up
for you will pass through the city you will be disrupted
disrupted by the number of lights, the lights that have finished the sight of my eyes
walk silently towards these lights and know just one thing
one thing you do once. you must look to the sky
for there are stars,
are you the star, maybe yes
then if you are one you must ignore even so many
focus to only one.
there are stars there, I met not all myself
one have said to me, "hey I went to the west, yet I can imagine the best"
live your life of imagination, you will see destination at the point of departure.
 

Africa my home

Africa my home, I am crying
I am crying because what you are doing is not right
what are you doing to me?

now that the Orange river has dried, I have to speak
drakensburg mountains have been shouting but not noticed
for the sun does not smile anymore 

I have to speak on behalf of those dead dogs
for they cannot buck to thieves anymore
and on behalf of those aged human's rights activists 

I need to tell you that you are killing my children
in Africa its something else, when we talk about culture. is culture not dynamic?
culture is not allowed to adapt in Africa.

Praise God With That Rythm

PRAISE GOD WITH THAT BEAT POEM BY NOKWETHEMBA MCHUNU JOYOUS CELEBRATION 19

Remember that song that says; “It’s about time to listen to Boom Shaka”? Well, tonight you gotta listen to what I gotta say.
On Brenda Fassie’s Weekend Special, vulindlela uthath’ isigubhu seBhongo Muffin or perhaps grab uMdu Msilela ugibele phezu kwendlu ubatshele that God is in the 18th area or maybe if you’re too shy like Zahara, bhal’ incwad’ encane, puff and pass it like Brown Dash.


Look, however you do it, whenever you do it as long as you tell the whole wide world that music is not just music, tonight it’s time that it becomes praise.
So praise God with a rhythm that beat that rhyme, that song.


And when the issues of life have weighed you down, like Thembi Seete you’re crying “I don’t know what I can do with myself, aketsebe kae ketsang”
You know, when the devil has “Pushed you to the floor” like the Parlotones, instead of grabbing your phone, like uMzekezeke shay’ iguqa, guqa ngamdolo,” guq’ uthandaze guq’ uthandaze”
Tell Zola to tell that Ghetto Scandalous devil that Godonce said through Spikiri, “Angekh’ ungisukele ngoba mina ngizithulele uzozwa mpama, gqu pha, current” But wait, before you start knocking the devil down, ask him just one simple question tell him; “Ngicel’ ukubuza, umunt’ ufana nam umcinezela kanjani?” Ngob’ uvalala, uJes’ avule le –uth’ uvala le avule la.
Trust me, with God by your side, your victory over the devil will be a guarantee.
Just start singing like TKZee “Papaparapapa papaparapapa Sizonqoba ngoJehova”


Music is not just music; tonight it’s time that it becomes praise.
So praise God with a rhythm that beat that rhyme, that song.


But first things first, you gotta make God ichomy yabana.
Make Jesus your friend, remember he is a friend that sticks closer than a brother. It will be that type of friendship that will have you singing “iyoh aweh thina sobabili”
And even if unguMafikizolo in God’s kingdom Unkulunkulu uyohlal’ eKhona in the mist of it all, through it all Christ Jesus for You paid it all.
You see in God you’ll have it all, you’ll be so blessed to a point that people will be looking at you saying “Ehe otshwere Lotto”



Coz music is not just music; tonight it’s time that it becomes praise.
So praise God with a rhythm that beat that rhyme, that song.


If you too want to have it all like Skeem your hearts is crying “Nami ngiyay’funa intwezi monate, lena kea rebatla into tse monate” Or like Lebo Mathosa you’ree crying “I wanna be free from these chains that I find in me” Girl, accept Jesus as your Lord and Savior coz who the Son sets free, is free indeed.
And if you want to accept Jesus as your Lord and Savior all you gotta do is “phakamis’ izandla zakho lapho sikubone uziveze sikubone”. Open your mouth and tell him like uMafikizolo “Weh Jesu, Weh Jesu mna ndihamba nawe” Worship him like Malaika, tell him “You are and you were and you’ll be my soul and the air that I breathe”


Coz music is not just music; tonight it’s time that it becomes praise.
So praise God with a rhythm that beat that rhyme, that song.


Tonight perhaps Jesus Christ used to be your first love, you back sliding things aint going right or your friends are gone you’re crying “Ngiyagodola”. Well, Jesus Christ is searching for you like the prodigal son, He says “Ingab’ uphi weh s’thandwa sam kuyaband’ aph’ ekhaya. Uzobuya nini oh dali wam, hmm ngiyagodola” It doesn’t matter the mistakes you’ve made, how far you’ve gone Jesus Christ loves you, will never leave you nor forsake you for He says “Ngeke ngeke ndakulibala nanini na, uyohlal’ uhlel’ engqondweni yam uyikho konke kum nakum”


Coz music is not just music; tonight it’s time that it becomes praise.
So praise God with a rhythm that beat that rhyme, that song.


At times you need to take time uhambe uye “Entaben’ ekude.” Take time to worship your God tell Him “I Love You, yes I really do. You are the reason that I sing this song”and even if the world is looking at you they’re mocking you say “You’re just a nobody trying to tell everybody about somebody who can save anybody” instead of answering those critics back all you gotta do is “Thula tu, tu tu tu tu tu “ ‘Cause only then Jesus will favor you for 19 years like He did with Joyous Celebration. Tonight make a joyful jubilation and say “Hallelujah, hallelujah” It doesn’t matter how long you have to wait for God to pull through for you, all you gotta do is “Wait on the Lord He knows what you need, He will give it to you just in time,wait on the Lord” in the mean time “Vula, vula vula, vul’ amehlo akho, vul’ ingqondo yakho, vul’ umoya wakho” yes “Lif up your eyes unto the hills” and tell your God “Oh Msindisi, oh Msindisi nguwe olithemba lam”