The amaMpondomise, are part of the Xhosa nation. Its capital ('eKroza Komkhulu') has been in the
contemporary era Eastern Cape province Like other separate Xhosa-speaking kingdoms such as
abaThembu and amaMpondo, they speak Xhosa and are at times
considered as part of the Xhosa people.
The Mpondomise forms part of the states in the Eastern Cape that recognised the Xhosa Kingdom as the
Paramouncy and were its tributaries. The Mpondomise encountered colonists migrating further
inland and eastwards from the Cape of Good Hope.
The name Mpondomise, which means "to hold your horns upright", is a descriptor for the mountainous
lands that the ethnic group occupied. It is also to signify the fighting strength of the nation. The
Mpondomise originate in traditional Southern Nguni and Mbo lands in south-east Africa and the
northern parts of the Western Cape. They presently reside in KwaZulu Natal, the Eastern Cape and the
Western Cape. They are part of the Nguni people, being part of the greatest subdivision of the
Ngunis i.e. the AbaMbo people. AbaMbo people include some Zulus (Mkhize, Mavovo, Majola etc.), some
Tswanas (Bapo), Swatis (particularly Dlaminis from which the monarch of Eswatini comes), Mpondos,
Xesibe and AmaBomvu and AmaBomvana descendants of Nomafu. AmaMpondomise did not migrate to Southern
Africa because the region forms parts of their land. The Lebombo born that is estimated to be about
35 000 years the oldest mathematical tool in the world, which is similar to the Ishango bone found
in the Lebombo border serves as proof that Nguni and AmaMbo are indigenous to Southern
Africa.
In abaMbo history and tradition, Mpondomise are seen as wise since the name metaphorically means to
be dual in nature or to raise your horn: in other words, to be diplomatic but also be ready to
attack (with the literal meaning being "hold your horns upright"). Mpondomise people are the
descendants of Mpondomise, the grandson of Sibiside who was the leader of the once-powerful Mbo
nation (AbaMbo or MaMbo). It is through king Sibiside's son Njanya (the father of Mpondomise)
that the Mpondomise nation emerged together with other Nguni nations or ethnic groups as a force to
be reckoned with. It is also through Sibiside (the king and founder of the abaMbo and grandfather of
Mpondomise) that Mpondomise people are cousins to other abaMbo people such as AmaMpondo (who was
Mpondomise's the twin), AmaXesibe (born after the twins), ooMkhize and ooDlamini
(regardless of Nguni affiliation, including those who are so-called "Mfengu").
Since Mpondomise and Mpondo were twins, there is an ongoing argument as to which twin was the
eldest. The most commonly held view is that Mpondomise is the senior twin. It is said tha,t
while out hunting, Mpondo killed a lion and refused to hand over the skin to Mpondomise as was the
custom (the senior was entitled to skins of certain animals). The tension between the two
started from that day. Mpondo and his followers had to leave and settle elsewhere away from their
father's land, as custom dictates that the senior inherits the father's land.
In terms of genealogy of kings, Sibiside begets:
Njanya (AmaMpondo, AmaMpondomise, AmaXesibe) who is Sibiside's heir
Mavovo (father of the Mkhize clan)
Gubhela (his descendants also call themselves abakwaMkhize)
Nomafu (whose descendants are known as AmaBomvu and AmaBomvana)
It is worth noting that AmaMpondomise also intermarried with the San people.[citation needed] This
can be picked up in their language that has various clicks. Evidence is also found in their clan
names. The Mpondomise openly assert themselves as a San woman's descendants (thole loMthwakazi).
After existing as a kingdom for over 600 years, the AmaMpondomise were stripped of their status by
the Union of South Africa in 1904 after King Mhlontlo was accused of killing a Qumbu magistrate,
Hamilton Hope, and two white police officers during the Mpondomise Revolt in 1880-81. Although
Mhlontlo was acquitted of the murder charge, he lost his kingship by administrative action. The
AmaMpondomise nation’s hopes were again dashed during the democratic dispensation when the Nhlapo
Commission found in 2005 that they had no claim to a kingship.
However, a 115-year battle, for this
anti-colonial nation, to get their king and kingdom reinstalled and reinstated respectively, ended
when the Eastern Cape High Court (Mthatha) officially recognised the AmaMpondomise's kingship. It
ordered that the kingship be reinstated. With the presiding judge setting aside the Tolo
Commission's decision to oppose the AmaMpondomise’s claim of kingship.
The most prominent of all the kings of the Mpondomise nation was Majola (or Jola). Both royal houses include him in their clan names.
Colonists wrongly identified Mpondomise as Xhosa. Some colonists later identified Mpondomise as a
dialect of Xhosa. Consequently, amaMpondomise people had to learn and speak Xhosa fluently to
conduct business. Contemporarily, Mpondomise people speak Xhosa as a home language or as a second
language in order to conduct business since Mpondomise is not recognised as an official language of
the Republic of South Africa. There is a minority, comprising mostly older people, who speak the
language. They are concentrated in the far eastern part of the Eastern Cape, primarily in the OR
Tambo District Municipality, in the Tsolo and Qumbu villages where the great house and right-hand
house reside, respectively. Other languages similar to Mpondomise include Swati, Ndebele and the
various Tekela languages of nations such as amaMpondo, AmaHlubi and AmaZizi.
Amampondomise are learning Xhosa at schools and are required to select Xhosa as their preferred
language on official documents such as government forms. Consequently, they are slowly losing their
language. This is also evident in that amaMpondomise linguistically identify themselves with their
cousins, amaXhosa, as Xhosa speaking people; while retaining a separate ethnic identity as
amaMpondomise.
The Mpondomise people comprise various clans. First are clans that arise out of the many houses of
the kings. Second are clans of the older AbaMbo nation from which Mpondomise was born out. Therefore
clan names are indicative of people's ancestors (or dynasties and cadet branches). Third, there are
clans or ethnic groups who have immigrated to the kingdom of the Mpondomise and now pay tribute to
the Mpondomise kingdom.
In more detail:
From Bhukwana – ooMbara, Mtshobo, Phaphulengonyama, Into ezingaphathwa mntu ngoba zizinkosi ngokwazo
From Debeza – OoDebeza, ngoJebe, Nonyanya, Nongoqo, Mbeka Ntshiyini Bathi uqumbile, Khonkcoshe Mbokodo engava mkwetsho
From Dosini – ooDosini, Ncele, Ntose, Nqabashe, Ngcelenduna, Mqhorhana, Ngxow'inoboya, uNoyiila, uNogqaz'umthonyama, isihlobo sikaMthimkhulu, sikaBhungane yena mntu ungaphezulu nakuThixo kuba abantu ubanike amabele, Ingqoq'enebal, Ngwanya kaMajola, uMajola inyoka enothando kuba ityelela abafazi endlwini (The royals of the Mpondomise, the great house).
From Gxarha – Gxarha -Cwerha, Vambane, Mahlahla, Mlawu, Potwana
From Jola – SingaMampondomse ngohlanga (i.e. we are ethnically Mpondomise), ooJola, ooJoliNkomo, ooMphaNkomo, ooQengeba, OoNgwanya, Nomakhala, Njuza, S'thukuthezi, sithandwa mhla kukubi, Hoshode, Hakaha, mfaz' obele 'nye omabele made, oncancisa naphesheya komlambo (The royals of the Mpondomise, the great house). The South African politician, Fikile Mbalula is from this clan.
From Mpehle – amaMpehle, Vengwa, Dikana, Cabashe, Nohushe
From Mpinga – ooMpinga, Mawawa, Mbala kaNkqoshe, Mpondomise, Ntose, Nto'mntwana, Ngwangwashe, uSenzwa, Sineka, Mbetshane, Hlahla lamsik' umntu esendeni, Ngceza, Sintila, Nyaw'zinoshukela, mzukulu kaSityulu, kheth'omthandayo, yazi b'inobaya ifanelwe ngabafana. This is the clan of Enoch Sontonga, the author of "Nkosi Sikelel' iAfrika", part of the National Anthem of Republic of South Africa.
From Nxasana – NguSikonza, uNxasana, uTotoba, uDunjane, uMalilelwaziintombi zithi ndizeke, adinamama andinatata, uBhili, uMagazo, uLunguza, gastyeketye umbona obomvu othandwa ngabantwana
From Nxotwe – ooNxotwe, Gabazi, Qamkazi,Gqagqa kaGqikazi, Madidiya, phungane, Zaphe, Njilwane, Maphemba ngamaphepha amalahle ekhona, Mfuza afulele okwelifu lemvula,Malangana, Sikhomo,Mathumb'amhlophe
AmaNxotwe sisiduko phantsi kwesizwe samaMpondomise. UNxotwe uzalwa no Ngcitshana kumfazi wasekunene KaNgcwina. UNgcwina eyinto ka Ntose kaMalangana KaNjanya kaSkhomo kaNdunu KaMpondomise!!(The Royals of the Mpondomise, the right house).
From Nxuba – ooNxuba, Mduma, Rhudulu, Mngcengane
From Qhinebe – ooQhinebe, Gqugqugqu, Zithonga-zithathu, Haha, Njemnyama, Nondela, Phazima, Mpondomise, Mlunjwa, Phalela, Mkhomanzi, Duka namahlathi, Umth’ omde owavelela eHoyita!
From Skhoji – (Inzala ka William Saunders wase Scotland)
From Skhomo – ooUmntu womlambo,Tshangisa, Mhlatyana, Rhudulu, uNxub’ongafiyo ofa ngokuvuthelwa, Mngwevu, Jola, Manz’amnyama, Qengebe, Mhaga
From Zongozi – ooSenzela ooPhondo liyagexeza (bazalwa nguNtose kaCirha ikumkani yamaMpondomise, hayi lo wamaXhosa)
There are tributary clans such as:
Mphuthi, Nyathi, Msuthu, uRhahla, Rhabani, Tsiki, Nhose; Oogaxel’umbengo, boya beNyathi, Amathol’enkomo zikaNyathi, abeSuthu, ebePhuth'ephuthini! Oozishuba zimdakana phesheya komlanjana wegqili, Izilwana zona zehla ezintabeni zokhahlamba ngeziluluthwana, sithetha ngenzala ka Nose (Nhose) kubafazi bakhe abathathu kuMawushe ewe uMatshezi naye uMamhlwane. Esikhoyo isikululwana sesabo OoQhaziyana, OoGeorge kwa noLanga iinkulu zakhe. Ziintsuthu zaseQuthini (Sotho) ngokomlandu kodwa ngenxa yemfuduko zokhokho bafumaneka Eastern Cape kuTsolo kwela maMpondomise eMcwangele [amaMpondomise ngokuma] “Nje ngoko namagama ezixela ziintsuthu ezi ngobuhlanga”
Nyathi uMsuthu, uMphuthi, uRhahla, uRhabani, uTsiki, uNhose; Oogaxel’umbengo, boya beNyathi, Amathol’enkomo zikaNyathi, abeSuthu, ebePhuth'ephuthini! Oozishuba zimdakana phesheya komlanjana wegqili, Izilwana zona zehla ezintabeni ngeziluluthwana, Nje ngoko namagama ezixela ziintsuthu ezi ngobuhlanga” sithetha ngenzala ka Nose (Nhose) kubafazi bakhe abathathu kuMawushe, uMatshezi naye umaMhlwane. Esikhoyo isikululwana sesabo oonyana neenkulu zakhe,uQhaziyana uGeorge kwa noLanga. Ziintsuthu zaseQuthini (Sotho) ngokomlandu kodwa ngenxa yemfuduko/ mfeguza zokhokho bafumaneka Eastern Cape kuTsolo kwela maMpondomise eMcwangele [amaMpondomise ngokuma]
Ngxabane Rhibela, Bhabhanomhlehlo, Bhodi, Meyiwa, Ncokazi, sidulana esilubhelu sethafa
Among the Mpondomise people, most practise African religions alongside Christianity. African
religions encompass ancestral worship (or veneration) and sometimes some Totemism in which a
spiritual meaning is attached to some animals and plants, which may be deified. For Mpondomise
people, this is uMajola (mole snake). This snake is revered and venerated. They believe that it
visits a newborn "to prepare it for a successful and safe adult life. It comes as a friend and
protector. The friendship it expresses is not anchored in a benign demonstration of goodwill but
rather an active expression of solidarity and striving to support and encourage long-term success of
the young and growing members of the human race."
A visitation from uMajola signifies good
fortune. It also means the ancestors are showing their favour on the visited people or family.
Killing the snake is believed to have severe physiological and psychological consequences. This last
part is central to the plot of the famous Xhosa novel Ingqumbo yeminyanya ("The Wrath of the
Ancestors"). The snake is common in South Africa in the provinces where generally abaMbo (and by
extension amaMpondomise) mostly reside: KwaZulu-Natal, the Eastern Cape and the Western Cape.
Jola – Mphankomo, Jolinkomo, Phahlo, Qengeba, Mthwakazi, Sabe, Ndleb’endlovu, Mzi welanga. Somarhwarhwa, Ngwanya, Somadolo, Zwelibanzi, Marholisa, Nomakhala, Njuza, Sthukuthezi, sithandwa mhla kukubi, hoshode, hakaha, mfaz’ obele ‘nye omabele made, oncancisa naphesheya komlambo. Yeyesa, Chirwa, Lembethe, Mgema, Mfaz’obelelide, Gcuma, Ndzabela, Thole lenkwakha, Isibhekubhu esibhebhesha sakulo Yokazi. EsiMpondo zisibhebhelele Ngubholokodl’uphila kuzenzela Mayaba, Ngubo ayinxitywa, Mbarha, Bhukhana, Hobo, Zwelibanzi, Zanemvula, Vambane, Ithole lomthwakazi, Mqeke, thayithayi kade bemthibela, mpumlo engqongqosholo njengengulube, ubholokodlela kuphila kuzenzela
Debeza – OoJebe, Nonyanya, Nongoqo, Mbeka, Ntshiyini Bathi uqumbile, Khonkcoshe Mbokodo engava mkwetsho, Xwebisa, Nomanjiya, Mgod’ongeva mkhwitsho, Shleka nanja, Longw’elingacholwa nangabafazi. (ubuKumkani bamaMpondomise bulapha, kummandla wase Tsolo, Qumbu & Mthatha)
AmaQadi – Dosini, Ngwenya, Ngcwina
AmaMpinga – Senzwa, Mawawa, Wawuzile, Bholokoqoshe, Ntoyomntwana ingaphuma uboya ilingene abadala, ingaxhonywa exhantini seyiyeyezinja (ooMpinga ngamaMpondomise uMpinga uzalwa nguNtose)
AmaMpehle – Vengwa, Dikana, Cabashe, Nohushe
Skhomo – Umntu womlambo,Tshangisa, Mhlatyana, Rhudulu, uNxub’ongafiyo ofa ngokuvuthelwa, Mngwevu, Jola, Manz’amnyama, Qengebe, Mhaga, Oshode, uNjanye, uNcuku, Zitha, Ngcengane, Bodlinyama, Nonkasa, Ufak’inyama emlanjeni iphum’ivuthiwe, uWashota, intonga yokugqugqisa amankazana phezu komlanjana. Njuza, Nabela Mntwini, Gaduka, Mduma, Zulu khaya labangcwele, Mngwevu, Mpondomise, Ath’amanyamadoda ebal’inkomo abe yena ebal’inkwenkwezi. Isilo somlambo apho zihlelikhona ingwevu zethu ziphulula uswazi lokuqeqesha oomakoti zibafundisa ukuhlonipha ikhaya. Omathandwa mhla kukubi, Hlakanakwena!
Gxarha -Cwerha, Vambane, Mahlahla, Mlawu, Potwana
AmaNgxabane
OoNgcitshana
OoNxotha
AmaQadi – Dosini, Mqadi, Ngqwili, Nondlobe,Ngcwina, Ngwenya
OoGcanga
OoDosini
Nxuba – Mduma, Rhudulu, Mngcengane
AmaNgwevu
OoQhinebe – Gqugqugqu, Zithonga-zithathu, Haha, Njemnyama, Nondela, Phazima, Mpondomise, Mlunjwa, Phalela, Mkhomanzi, Duka namahlathi, Umth’ omde owavelela eHoyita!
OoMhaga – (noSabe, Amawel’ukuzana, uQwetha noGqubushe)
OoMabhengu
OoMnjuza
OoBhukwana – ooMbara, Mtshobo, Phaphulengonyama, Into ezingaphathwa mntu ngoba zizinkosi ngokwazo
OoZongozi – ooSenzela ooPhondo liyagexeza (bazalwa nguNtose kaCirha ikumkani yamaMpondomise, hayi lo wamaXhosa)
OoNdobe
OoFola
OoNxasana – NguSikonza, uNxasana, uTotoba, uDunjane, uMalilelwaziintombi zithi ndizeke, adinamama andinatata, uBhili, uMagazo, uLunguza, gastyeketye umbona obomvu othandwa ngabantwana
OoNqana
OoDedeza
OoKrancolo
Magoba – ooNziphazi
Mpehle
Skhoji
“Victory has many fathers but defeat is an orphan. If you have flour it doesn’t mean you have cake, you need ingredients.”
“God bless Africa.”
