The Zulu People

The Zulu people or AmaZulu are a Nguni ethnic group in Southern Africa. The Zulu people are the largest ethnic group and nation in South Africa, with an estimated 10-12 million people, living mainly in the province of KwaZulu-Natal.

They originated from Nguni communities who took part in the Bantu migrations over millennia. As the clans integrated together, the rulership of Shaka brought success to the Zulu nation due to his improved military tactics and organization.

Zulus take pride in their ceremonies such as the Umhlanga, or Reed Dance, and their various forms of beadwork. The art and skill of beadwork takes part in the identification of Zulu people and acts as a form of communication. The men and women both serve different purposes in society in order to function as a whole. Today the Zulu people predominantly believe in Christianity, but have created a syncretic religion that is combined with the Zulu's prior belief systems.



The Zulu were originally a major clan in what is today Northern KwaZulu-Natal, founded ca. 1709 by Zulu kaMalandela. In the Nguni languages, iZulu means heaven, or weather. At that time, the area was occupied by many large Nguni communities and clans (also called the isizwe people or nation, or were called isibongo, referring to their clan or family name). Nguni communities had migrated down Africa's east coast over millennia, as part of the Bantu migrations. As the nation began to develop, the rulership of Shaka brought the clans together to build a cohesive identity for the Zulu.

Strength of the Zulu Nation

The Zulu nation's growth and strength was based on its military organization and skills during Shaka's reign and that of his successors. The military was organized around the ukubuthwa ('to be enrolled') system, which did away with initiation ceremonies for the most part. Each age-set, or group of young men of the same age, was assigned to the same regiment - ibutho singular, amabutho plural - according to the system. Girls were also subject to Ukubuthwa, but they were usually assigned to an age group rather than a regiment. The amabutho were housed in military barracks - ikhanda singular, amakhanda plural - located throughout the kingdom and under the command of a close relative or someone appointed by the king. The barracks were designed and laid out similarly to an umuzi, but on a much larger scale. Aside from military duties, the izinsizwa 'young men' were also responsible for the repair and maintenance of their barracks.


The Zulu formed a powerful state in 1816 under the leader Shaka. Shaka, as the Zulu commander of the Mthethwa Empire and successor to Dingiswayo, united what was once a confederation of tribes into an imposing empire under Zulu hegemony. Shaka built a militarised system known as Impi featuring conscription, a standing army, new weaponry, regimentation, and encirclement battle tactics. Zulu expansion was a major factor of the Mfecane ("Crushing") that depopulated large areas of southern Africa. It is during this period when Shaka deployed an army regiment for raiding tribes on the North. The regiment which was under Mzilikazi disobeyed Shaka and crafted a plan to continue raiding up-North forming another dialect of Zulu language referred to as Northern Ndebele (Now in Zimbabwe).

Conflict with the British

In mid-December 1878, envoys of the British crown delivered an ultimatum to 11 chiefs representing the then-current king of the Zulu empire, Cetshwayo. Under the British terms delivered to the Zulu, Cetshwayo would have been required to disband his army and accept British sovereignty. Cetshwayo refused, and war between the Zulus and African contingents of the British crown began on January 12, 1879. Despite an early victory for the Zulus at the Battle of Isandlwana on the 22nd of January, the British fought back and won the Battle at Rorke's Drift, and decisively defeated the Zulu army by July at the Battle of Ulundi.

Absorption into Natal

After Cetshwayo's capture a month following his defeat, the British divided the Zulu Empire into 13 "kinglets". The sub-kingdoms fought amongst each other until 1883 when Cetshwayo was reinstated as king over Zululand. This still did not stop the fighting and the Zulu monarch was forced to flee his realm by Zibhebhu, one of the 13 kinglets, supported by Boer mercenaries. Cetshwayo died in February 1884, killed by Zibhebhu's regime, leaving his son, the 15-year-old Dinuzulu, to inherit the throne. In-fighting between the Zulu continued for years, until in 1897 Zululand was absorbed fully into the British colony of Natal.

Apartheid Years

Zulu homeland

Under apartheid, the homeland of KwaZulu (Kwa meaning place of) was created for Zulu people. In 1970, the Bantu Homeland Citizenship Act provided that all Zulus would become citizens of KwaZulu, losing their South African citizenship. KwaZulu consisted of many disconnected pieces of land, in what is now KwaZulu-Natal. Hundreds of thousands of Zulu people living on privately owned "black spots" outside of KwaZulu were dispossessed and forcibly moved to bantustans - worse land previously reserved for whites contiguous to existing areas of KwaZulu. By 1993, approximately 5.2 million Zulu people lived in KwaZulu, and approximately 2 million lived in the rest of South Africa. The Chief Minister of KwaZulu, from its creation in 1970 (as Zululand) was Chief Mangosuthu Buthelezi. In 1994, KwaZulu was joined with the province of Natal, to form modern KwaZulu-Natal.

Inkatha YeSizwe

Inkatha YeSizwe means "the crown of the nation". In 1975, Buthelezi revived the Inkatha YaKwaZulu, predecessor of the Inkatha Freedom Party. This organization was nominally a protest movement against apartheid, but held more conservative views than the ANC. For example, Inkatha was opposed to the armed struggle, and to sanctions against South Africa. Inkatha was initially on good terms with the ANC, but the two organizations came into increasing conflict beginning in 1976 in the aftermath of the Soweto Uprising.


The language of the Zulu people is "isiZulu", a Bantu language; more specifically, part of the Nguni subgroup. Zulu is the most widely spoken language in South Africa, where it is an official language. More than half of the South African population are able to understand it, with over 9 million first-language and over 15 million second-language speakers. Many Zulu people also speak Xitsonga, Sesotho and others from among South Africa's 11 official languages.



The Zulu people celebrate an annual event that was established in 1984 called the Umhlanga or Reed Dance. This event takes place at the royal capital near Nongoma. This traditional ceremony is performed by young women from all parts of the kingdom to perform in front of the monarch and his guests. The purpose of this event is to promote pride in virginity and to restrain sexual relationships. Beadwork is a prominent attire that is worn at the Umhlanga. The beadwork is not only worn by the dancers, but by the guests as well. The Umhlanga is not purely for a time of dance. The King also uses this time to speak to the young men and women of the nation. The King discusses current political issues.



The creation of beadwork dates back to the times of war for the Zulu people. This particular form of beadwork were known as iziqu, medallions of war. Often worn as a necklace, the beads were displayed in a criss-cross formation across the shoulders. This assemblage of beads by the warriors represented a symbol of bravery. Before the use of glass was apparent to the Zulu, beadwork derived from wood, seeds and berries. It was not until the arrival of Europeans that glass became a trade material with the Portuguese, which soon became abundantly available to the Zulu.


Beadwork is a form of communication for the Zulu people. Typically when one is wearing multiple beads, it is a sign of wealth. The more beads one is wearing, the wealthier they are perceived. The beads have the potential to convey information about a person's age, gender and marital status. The design of the beads often conveys a particular message. However, one must know the context of their use in order to read the message correctly. Depending on the area in which the beadwork was made, some designs can depict different messages compared to other areas. A message could be embedded into the colors and structure of the beads or could be strictly for decorative purposes. Beadwork can be worn in everyday use, but is often worn during important occasions such as weddings, or ceremonies. For example, beadwork is featured during the coming of age for a young girl or worn during dances. The beaded elements complement the costumes worn by the Zulu people to bring out a sense of finery or prestige.


Beadwork is worn by all men, women, and children at any age. Depending on which stage of life an individual is in, the beadwork indicates different meanings. Beadwork is dominantly worn when young Zulu people are courting or in search for love affairs. The wearing of decorative beadwork can act as an attempt to grab the attention of someone of the opposite sex. Also, the gifting of beadwork is a way of communicating interest with lovers. During the transition from single to married women, beadwork is shown through a beaded cloth apron worn over a pleated leather skirt. As for older or mature women, beadwork is displayed in detailed headdresses and cowhide skirts that extend past the knee. These long skirts are also seen on unmarried women and young marriageable-age girls. Men are more conservative when wearing beadwork. However, when a young boy is seen wearing multiple necklaces, it is a sign that he is highly interested by these gifts from various girls. The more gifts he is wearing, the higher prestige he obtains.

Colors of beads

Various forms of beadwork are found in different color schemes. Typically, there are four different types of color schemes:

  • Isisshunka - white, light blue, dark green, pale yellow, pink, red, black. This color scheme is believed to have no specific meaning.
  • Isithembu - light blue, grass green, bright yellow, red, black. This color scheme derives from clans or clan areas.
  • Umzansi - white, dark blue, grass green, red. This color scheme also derives from clans or clan areas.
  • Isinyolovane - combination of any colors not consistent with other color schemes. This color scheme is often related to connotations of perfection and charm.
The colors of beads might hold different meanings based on the area that they originated from. It is often at times that this can lead to misrepresentation or confusion when attempting to understand what the beadwork is communicating. One cannot assume that the color system is standard across South Africa. In some areas, the color green symbolizes jealousy in a certain area, but in another area it symbolizes grass. One must know the origin of the beadwork in order to interpret the message correctly.


Zulus wear a variety of attire, both traditional for ceremonial or culturally celebratory occasions, and modern westernized clothing for everyday use. The women dress differently depending on whether they are single, engaged, or married. The men wore a leather belt with two strips of hide hanging down front and back.

In South Africa, the miniskirt has existed since pre-colonial times. In the African cultures, such as the Basotho, the Batswana, the Bapedi, the Amaswati and the AmaZulu, women wore traditional miniskirts as cultural attire. These skirts are not seen as shameless but used to cover the women's genitals. The skirts are called isigcebhezana and are essential in Zulu ceremonies. For example, Umemulo is a ceremony for women who turn 21 years of age. It represents a huge transition in the woman's life because it is a symbol of her being ready to accept a boyfriend and even get married. Additionally, each stage of a Zulu's life is determined by a specific type of clothing. For an unmarried woman, she wears the skirt and nothing on the top, but as she grows up, the woman starts to cover up her body because a time will come in which she will be a married woman and an old woman. Nonetheless, a special type of clothing is reserved to pregnant women. When a woman is pregnant she wears an ‘isibamba', a thick belt made from dried grass, covered with glass or plastic beadwork, to support her swelling stomach and its additional weight.

Societal roles


The Zulu people govern under a patriarchal society. Men are the head of the household and seen as authoritative figures. Zulu men identify themselves with great pride and dignity. They also compare themselves to qualities of powerful wild animals such as bulls, lions and elephants. The men contribute to society by acting as defenders, hunters, and lovers. The Zulu men are also in charge of herding the cattle, educating themselves on the lives of disciplined warriors, creating weapons, and learning the art of stick fighting.

Stick fighting

The art of stick fighting is a celebration of manhood for Zulu men. These men can begin to learn this fighting art form as young as the age of five years old. There are multiple reasons why men learn how to stick fight. For example, men may want to learn so that they can set right any wrongs or insults made towards them. Other reasons some men choose to learn are for sporting purposes, proving skills or manliness, and self-defense. The goal of stick fighting is to injure the opponent and sometimes even kill. There are rules of etiquette that must be abided by when stick fighting. The men can only fight a man the same age as them. One cannot hit the opponent when they lose their stick. Only sticks are allowed when fighting.


The women in Zulu society often perform domestic chores such as cleaning, raising children, collecting water and firewood, laundry, tending to crops, cooking, and making clothes. Women can be considered as the sole income-earner of the household. A woman's stages of life lead up to the goal of marriage. As a woman approaches puberty, she is known as a tshitshi. A tshitshi reveals her singleness by wearing less clothing. Single women typically do not wear clothing to cover their head, breasts, legs and shoulders. Engaged women wear hairnets to show their marital status to society and married women cover themselves in clothing and headdresses. Also, women are taught to defer to men and treat them with great respect. The women are always bound by a male figure.

Religion and beliefs

Most Zulu people state their beliefs to be Christian. Some of the most common churches to which they belong are African Initiated Churches, especially the Zion Christian Church, Nazareth Baptist Church and United African Apostolic Church, although membership of major European Churches, such as the Dutch Reformed, Anglican and Catholic Churches are also common. Nevertheless, many Zulus retain their traditional pre-Christian belief system of ancestor worship in parallel with their Christianity.

Traditional Zulu religion includes belief in a creator God (uNkulunkulu) who is above interacting in day-to-day human life, although this belief appears to have originated from efforts by early Christian missionaries to frame the idea of the Christian God in Zulu terms. Traditionally, the more strongly held Zulu belief was in ancestor spirits (amaThongo or amaDlozi), who had the power to intervene in people's lives, for good or ill. This belief continues to be widespread among the modern Zulu population.

Traditionally, the Zulu recognize several elements to be present in a human being: the physical body (inyama yomzimba or umzimba); the breath or life force (umoya womphefumulo or umoya); and the "shadow," prestige, or personality (isithunzi). Once the umoya leaves the body, the isithunzi may live on as an ancestral spirit (idlozi) only if certain conditions were met in life. Behaving with ubuntu, or showing respect and generosity towards others, enhances one's moral standing or prestige in the community, one's isithunzi. By contrast, acting in a negative way towards others can reduce the isithunzi, and it is possible for the isithunzi to fade away completely.

In order to appeal to the spirit world, a diviner (sangoma) must invoke the ancestors through divination processes to determine the problem. Then, a herbalist (inyanga) prepares a mixture (muthi) to be consumed in order to influence the ancestors. As such, diviners and herbalists play an important part in the daily lives of the Zulu people. However, a distinction is made between white muthi (umuthi omhlope), which has positive effects, such as healing or the prevention or reversal of misfortune, and black muthi (umuthi omnyama), which can bring illness or death to others, or ill-gotten wealth to the user. Users of black muthi are considered witches, and shunned by the society.

Christianity had difficulty gaining a foothold among the Zulu people, and when it did it was in a syncretic fashion. Isaiah Shembe, considered the Zulu Messiah, presented a form of Christianity (the Nazareth Baptist Church) which incorporated traditional customs.

Furthermore, Zulu people also practice a ceremony called Ukweshwama. The killing of the bull is part of Ukweshwama, an annual ceremony that celebrates a new harvest. It is a day of prayer when Zulus thank their creator and their ancestors. By tradition, a new regiment of young warriors is asked to confront a bull to prove its courage, inheriting the beast's strength as it expires. It is believed this power then transfers to the Zulu king

Bride wealth

Zulu people have a system called ilobolo. This term is particularly used by Zulu people when it comes to bride wealth. Every African ethnic group has different requirements when it comes to bride wealth. In pre-capitalist Zulu society, ilobolo was inextricably linked to the ownership of cattle. During that time, there was not a fixed number of cattle required for the wedding to happen; it could be paid before the marriage or during the marriage. The groom takes the cattle from his father's herd in order to perpetuate the family heritage. Nonetheless, this ritual has changed during colonization because in 1869, Theophilus Shepstone, then Natal Secretary for Native Affairs, formalized the ilobolo payment to 10 cattle for commoners (plus the ingquthu cow for the mother), 15 for hereditary chief siblings and 20-plus for the daughters of a chief.

They found it too lenient to let the groom give whatever amount he wants, so they decided to establish a specific number of cattle that would be needed before or at the start of the marriage. This has been accepted by Zulu men who were educated in mission schools, but according to more ritual people this became “untraditional”. Additionally, with the instauration of the Natal Code, some Zulu men decided to settle another way in which they could decrease the ilobo: offer a token payment or bring a present for the father of the prospective bride in order to decrease the ilobolo amount to be paid. The payment of ilobolo can be difficult for some families, but as it is often considered a symbol of pride and respect, many are willing to maintain this tradition as long as possible.

Zulu calendar

The Zulu calendar is the traditional lunar calendar used by the Zulu people of South Africa. Its new year begins at the new moon of July in the Gregorian calendar. The Zulu calendar is divided into two seasons, the rainy season uNyaka and the dry season ubuSika. The lunar seasonal calendar has 13 months that do not correspond to the months of the Gregorian calendar. Twelve of the lunar months (inyanga) of the Zulu calendar have around 28 days. Zulu names for the lunar months are based on observations of nature and seasonal activities. A 13th intercalary month (iNdida) lasts four to five days. According to Keith Snedegar, consensus was used to settle arguments over the correct month, which arose around every three years when the 12 lunar months failed to correspond to their natural markers. The extra month was sometimes referred to as Ndid'amDoda (the month that puzzles people). Scottish Free Kirk missionary James Macdonald wrote that the confusion was settled with heliacal rising of Pleiades, which is associated with the month of uNhlangulana.

Months (Izinyanga Zonyaka)

Month Zulu Name Extra Notes
January uMasingana May refer to searching for ripening crops or pumpkins.
February uNhlolanja (inspecting dogs) This is when dogs begin mating, and owners inspect which dogs they had copulated with.
March uNdasa (well-fed) This is when food is more abundant
April uMbasa (sweeping the threshing grounds) This is when cattle are satiated, lying down in the ground and appearing sick.
May uNhlaba (aloe plant) This is when the aloe plants start to bloom.
June uNhlangulana (scattering) This is when winds blow leaves off trees and the ground.
July uNtulikazi/uMaquba (with dusts) This is the month when the winds blow up dust.
August uNcwaba (glossy) New grass after veld-burning
September uMandulo (cultivation) Start of the farming season. Formerly known as uMpandu, but its name was changed to uMandulo out of respect for King Mpande.
October uMfumfu (emerging) May refer to the blooming of flowers, or the growth of maize and sorghum.
November uLwezi (a species of froghopper) This is because of the influx of insects that feast on spring leaves
December uZibandlela (ignore the path) May refer to grass growing over the roads and confusing travelers.

Umkhosi Wokweshwama

Umkhosi Wokweshwama [um̩kʰoːsi woɠʷeʃʷaːma] ("first fruits festival"), recently also known as Umkhosi Woselwa [um̩kʰoːsi woseːlʷa] ("calabash festival"), is the annual harvest festival of the Zulu people, observed around the December solstice. It takes place at the Enyokeni Royal Palace in Nongoma, KwaZulu-Natal, and is presided over by the Zulu King, who conducts a tasting ceremony as sacred king, closed by the dashing of a calabash to signify that the people may now enjoy the fruits of the harvest; this role was historically expanded by Shaka to have more military significance with a muster and parade.

It was revived by the current king's father, the late King Goodwill Zwelithini kaBhekuzulu in 1990, after a ban by British colonial authorities following the 1879 Battle of Isandlwana and Zulu defeat in the Anglo-Zulu War (the last was held in winter 1877–78, though some claim continuity as a less elaborate event).

The festival has mass participation by young men, as Umkhosi woMhlanga has by young women. There is a black bull sacrifice in the king's kraal as the young men work together to kill the animal without weapons, which was the subject of a failed lawsuit by South African animal rights activists in 2009. The sacrifice of the bull is seen as transferring the bull's power to the king. The iNkatha was also renewed. The Scottish mythographer James George Frazer speculated that this reflected an ancient practice of sacrificing the king himself.

The Kingdom of Swaziland's counterpart event is Incwala, part of a larger family of Nguni First Fruit traditions. Aspects of the festival have been adapted by the Zulu-initiated Nazareth Baptist Church in its celebration of Christmas. The Zulu festival was a partial inspiration for the modern African-American holiday of Kwanzaa.

Zulu clan names (Izithakazelo)

    Buthelezi: Shenge, Ndaba, Ngwane, Mvulane, Ngqengelele oyivalo zibili, uthi uvala lesi avule lesi;
    Wena owadliwa yiNdlovu, Zimudla Zimlabalabela, Mbangambi;
    Inyath’ ematheza, eyatheza lapho kungathezi khona muntu, Gibisizungu, Mthandeni, Sokwalisa, Mnyamane ka Ngqengelele, Sondiya, Somkhabase;
    Nina bezinyawo ezimahhele, Enaganisa izintombi, nanganye nangambili!

    Chili: Mthuyi, Mnguni! Qwabe kaNozidiya, Khuzwayo! Mlamlankunzi Ungaziyeka zibulalane Mthatathu kaGumede, Nin’ eniguvuzela umuntu ngehemu lakhe. Isigogo esisind’ abatshathi. Donga olulal’ amankentshane Nina bas’ Ongoye. Mbuse, Malinda Lushaba Ntseka Wena owashaya insimbi ngomlenze. Mgcwalisi wethusi, Kholose, Ngwenya Madlangalusuku abafokazana abadla nsukwana zonkana Nin’ enakhahlel’ udonga kwavuleka indlela. Nin’ enehla ngesilulu maqede kwavel’ ilanga.

    Dladla: Mgabadeli, Owagabadela izinkundla zakwaBulawayo, Gadlela, Dwala, Mpembe, Mhlophe, Vezi, Dladla, Mhlophe, Nyazitha, Magalel'agoqe njengeshongololo!

    Dlamini: Sibalukhulu, Jama kaSjadu, Nkomo zidla ekhaya ngoba ziswel’ abelusi Mdlovu, Magaduzela, Magaga kaNsele, Wena owashisa umuntu ngesikhuni esibunjini kwaze kwasa eyobayoba, Mgoqo ovimb'esangweni nansi impi, Izwe lafa ngathini na? Wena owabonela empunzini ukuthi kuyabalekwa ngoba yona yabaleka yaziphonsa ocingweni, Ngonyama!

    Dubazane: Mntungwa, Mvelase, Mbulazi

    Gumbi: Somkhanda, Ndandali, Mdakane, Jele, Mehlenkomo, Ntini, Mlotshwa

    Gumede: Mnguni, Qwabe, Mnguni kaYeyeye, Osidlabehlezi bakaKhondlo kaPhakathwayo, Abathi bedla, babeyenga umuntu ngendaba Abathi "dluya kubeyethwe", Kanti bahlinza imbuzi, Bathi umlobokazi ubeyethe kayikhuni, Sidika lolodaba, Phakathwayo! Wena kaMalandela, Ngokulandel' izinkomo zamadoda, Amazala-nkosi lana! Mpangazitha!

    Gwala: Majiya, Khamanga, Khondlwane, Mdlovu, Matshinga, Ngwevu, Ngwavuma, Sihlase, Mphephethe. Nzimande!

    Hlongwane: Sangweni, Ngwane, Masumpa, Ngwadi, Matiwane, Masingasileka, Nduku Zinobulongwe, Ngwane ongaweli ngezibuko owela ngezimpambosi zomfula, Zikhali azilingani nezama xhegwana, Mdungude, Siyane, Nqobokazi, Songobese, Gwembeshe, Mzamo, Zikhali

    Hlophe: Samela, Thumbeza, Khala, Myeni, Mabhengu, Nteshane, Mnguni

    Jele: Nonyanda, Luvuno

    Khanyile: Mthiyane, Ndwandwe, Zikode, Mabhuqa, Ngwane Sogoni, Sthopho othi udlinkomo kanti udlimpisi, Umashaya umuntu aphindele la aphuma khona, Mahamba kancane Sogodi, Phondo olukhulu olwavuma kwavuma amadoda, Shalashala elihle elithi ukuvuma ukulandula, Ntunjwa ka Langa

    Kheswa: Nozulu, Dlungwane, Mnguni, Mchumane, Mpafana, Mpangazitha

    Khuzwayo: Gumede, Qwabe, Mnguni ka Yeyeye, Khondlo Osidlabehlezi baka Phakathwayo,

    Mabaso: Ndabezitha, Mntungwa Wena Kambulazi Udle Izimfe Zambili Kwaphum Ikhambi Lalinye Nina Enithi Nidla Nibe Niyenga Umuntu Ngendaba

    Mabaso Nkonyeni Kanxanxa, Kaguma Lankande Ubengadela Nongobe Ngasemdletsheni Ubengashisi’ Ndlu Kadunganankomo Ubengashisi’ Ndlu Kanqabayezinkomo Neka Nozijula Wena Owabas’ Ebantwini

    Mntungwa Omuhle, Majojola Nina Baka Jojo’ Zitshwikili Izinsiba Zendwakazi Nina Bakalusiba Kalukhothami Lungakhothami Nasezindlwanene Nadl’inkankane Likavezi Kandaba Ubekad ‘emphe Ngayizolo, Uthe Ukumupha Kwakhe Wayembothozolela

    Ndabezith ‘omuhle Wena Kakhanz ‘ Omuhle, Endleleni Zivulele Mdluli Kandaba Bakubizile Nkosi Bakubize Ngotha Obelumazinyo, Azinqindi Bakubiza Ngokhothe Ntshangase

    Ubungithumuli Mntungwa Omuhle Uungithume Kusinqindi Wasemayezeni Ngifike Ngalibala, Mntungwa Omuhle Ngilitshaziswe Yingog ‘ebukekayo Ngama, Ngajama Kanti Intothoviyane

    Umshumanda Wawo Vezi Usiba Lwentwegu Nolwentwengukazana Nyath ‘emnyama Yakwa Ludwala Maqhaqhazela Kadlomo Uphondo Lwezibhedu Olubangwayo Ngoba Luze Nonoklolobela Ubengowasemagozeni Wamshiy ‘mumbo Omunye Wathi Khona Bezolalelana

    Nina Bakanyath’emnyama Kaludwala Nina Bakalamula, Ungalo Usinda Kuzilamula Nina Bakavezi Kandaba Nina Bakamthiyane Kamangethe Umangeth ‘omnyama Kamabaso Umabaso Owabasa Kungazelele Muntu

    Ndabezitha, Mntungwa, Mabaso Nina Bakampukane Zakhona, Zabe Ziluhlaza Mlomo Amadoda Akhona Abulawa Ukuhlengezela Zalukazi Zakhona Zabulawa Ubeshe Nina Enehla Ngesilulu Abafokazana Behamba Ngezinyawo

    Nina Bakadenjane Kankathazo Nina Bakanongila Nina Baka Hwanqa Kadenjane Nina Baka Mgodini Kadenjane Nina Baka Magambukazi, Umagamb’ Odlabantu Usibindi Ubatshazwa Nguzulu Nina Bakafaku, Ufohla Odlamathole Ebengawasensingweni Ndabezitha Omuhle Mntungwa Omuhle, Wena Kambulazi Nina Be Silo Ndabezitha

    Madlopha: Lingode, Mcobe wembewu owacoba izizwe zonke zacobeka, Yathikazi, Sizwe esingajwayelwa, Zwide kaLanga, Sonkophe, Sondiyandiya, Luphondo olumaphunduphundu, Moya omnandi onjengo wengonyama, Ngobatshani, Phosise, Mathanda, Nina enathandwa yinkosi yakwaNodwengu, Sothondose!

    Madonsela: Mtimande, Lubambo lunye, zingaba mbil’ufuz’ekhabonina, Masango makhulu nawabantu nawezinkomo, Nina bakwa Malambule, Okwathi uMalambule ebanga noMswazi nathi, "Malambule phambili!"

    Magubane: Nkomose, Dibanto, Jiyane, Thole, Sothole Snquma, Didiza, Mzilankatha Ndlandla, Nhlun'emhlophe egezwa ngobisi Ithi ingaba bomvu kube eyomlandakazi, Malinga owalinga amatshe aba zintaba, Msenganduna namathokazi!

    Makhanya: Mnguni, Yeyeye, Gumede, Qwabe, Phakathwayo, Khuzwayo, Maphithini, Mpangazitha, Duze kaMnengwa Gcwabaza, Thusi, Lingela, Zukezela, Makhutha, Mfene, Wena owakhanyisa ngothi lomshanelo ngoba ezonda ubumnyama, Wakhanyisa ngothi lomshanelo kwaze kwasa luvutha MAKHANYA!

    Makhathini: Gxabhashe, Donda wase Nkweleni, Khuhlaphansi njenge Khowandlovu, Ntuli kabongwa, Bonga yena uzona umlomo, Sonkophe, Sombhizi

    MALINGA: Mlotshwa, Vunisa, Gumakhulu, Zindela

    Maphumulo: Maseko, Ncamane, Khuboni wa Ndlovu, Nsele enduna, Msuthu ka Mgazi, Sdwaba siluthuli, Nongo mbili enye yokuteta abantwana enye yokushaya abathwebuli.

    Maseko: Ngcamane, Sidwabasiluthuli, Mdandulukwane, Khubonye, Ndlovu, Maphanga, Khabangobe, Simelane

    Mashazi: Thabani, Zwelibanzi kaNyandeni, Mkuze, Njokweni, Mazalankozi, SoJama Omuhle, wena ophuz’ ukwenaba, Ongabe elambe okunjani uze udle iyambazi labafokazana, Bhungane, angathi tsheke uMashazi usehambile.

    Mazibuko: Khondlo, Mwelase,Nzima, Wena owangena nesikhuni emanzini waphuma naso sivutha, Wena ongaweli ngezibuko,owela ngezihlangu zamadoda, S`gawuli semithi emide nemifushane, Mgabhamafu ohamba ubugwathugwathu emafini, Nzimalamase ngobulandakazi, Obuhlasehlase ithambo elagedla ezintabeni, Okwathiwa ngoba nakhu esevula izibuko lokuwela kwathiwa nguMwelase, Hlathikhulu, Manzezulu, Phuthini, Khuhlase kaMgabhi!

    Mbatha: Ndabezitha, Shandu kaNdaba, Sontshikaze, Gumbi lamagwala, UShandu akangakanani,nasentendeni yesandla engahlala, Nasothini lomkhonto uyenela, Mthiya ngenkomo abafokazana bethiya ngamahlahla, Shandu owalima insimu wayilimela izinyoni, Zase zimbonga zathi tshiyo! tshiyo! Bhabha Magwaza, Nkentenkente, Olwakhela izintaba zase Nhlazatshe, Kwaze kwaphuma abafazi bengabhincile, Bathi ingabe lolu nkentenkente lwenzani, Ndaba koMkhulu, Ndabezitha!

    Mbhele: Godide, Mphemba, Ntuli, Ndlela kaSompisi, Sothole, Gudukazi uyiNcwayo, Khuboni, Sompisi owaphemba ngamakhand'amadoda, Abanye bephemba ngomlilo, Nina base Lenge, Enabonakala ngefu lezintuli, Kwabe kunguSompisi kaGuqa, kaMasalela, Mazimuzimu enidla'abantu, Mgwabini wemikhonto, Umahlatshwa ebuhleni njengethole, Umagaju njengengwe, Inhlangu eyeqa iphindaphinda, Umanxeba angamanxuluma, Kwasa bemhlaba uGwabini, waphika, Lang'elaphum'endlebeni yendlovu, Nyaka wumbe, Lophum' endlebeni yengwenya, Unonjiyelwa, Kulala uhlangothi lubomvu, Ugodo olumuka namankayiya, Langa!

    Mbonani: Mlotjwa, khulungwane lekhethu lekomeni, wena owalamul’ inkunzi ezimbili zisilwa ngabe azang’ wazilamul’ ngabe zabulalana, ngulube azembelan’ embel’ enye iyaquma, umakhonze agoduke abanye bakhonza bakhonzele futhi, Mbonani wakomhlokohla, mlotjwa wakodumako.

    Mchunu: Macingwane, Yeyesa, Phakade, Wena wase Ngonyameni, Jama ka Silwane, Nyanda yemi khonto, Phakade akagugi koze kuguge izingane zakhe, Wena kano Gida ngo Bambo, Ezinye izintombi zigida ngomshayelo. Ndabezitha!

    Mhlongo: Makhedama, Soyengwase, Nina bakaBhebhe kaMthendeka, Nina bakaSoqubele onjengegundane, Nina baseSiweni, KwaMpuku yakwaMselemusi, KwaNogwence webaya, Dlomo weNdl’ende, Sihlangu samavaka seswel’ababhemu, Wen’owalala nomunw’endunu, wavuka wawuncinda wawukhomb’ilanga, Makhul’emini abafokazana bekhul’ebusuku, Zingwazi zempi yakwaNdunu, Njoman’eyaduk’iminyakanyaka, Yatholakal’onyakeni wesine, Yabuye yatholakala ngowesikhombisa, Langeni, Owavel’elangeni!

    Mkhize: Khabazela, Gcwabe, kaMavovo kaZihlandla, Gubhela, Mumbo omhlophe, Wena waseMbo, Wena okhanya amasi esiswini, Singela, Nhlama eyaphelel' etsheni, Ngunezi, Mumbo ombulazi, Nina enadla umuntu nimyenga ngendaba, Sibi side esimajembelezana, Sibi side esimaphandla esaphandl'abeNguni bavungama, Nina bengwaz' emabhudle, Eth' isabhudla yabuye yaphinda yabhudla Malala amahle, Nin' enalala nomunwe, Navuka nakhwif'ilanga. Nzalo kaSambela, Nina bakaSidaphudaphu ngokubadaphunela, Nzalo kaLuzalo! Nina ena shiphela umunga woma!

    Mkhwanazi: Spheshu, Madubandlela, Somlomoti, Sodilikazi, Nkwaliyenkosi, Ndonga, Mtubatuba, Veyane, Shamase, Sontuli, Somkhele, Lele, Khowa, Malanda, Mashukumbeya, Mthendeleka, Mpande yamadoda, Mpande ayiphikiswa oyiphikisayo uyazithwala, Gwagwa lika Gwagwa umbane wezulu, Owaciba ngomkhonto esikhwebesini, Kwaphepha inkosi yama Ntungwa, Owasingatha ihwahwa kodwa wangalidlulisela emlonyeni, Mgidla, Lomafu, Nkwenkwezi, Sikhumba ka Mthethwa ka Mantewane, Gagisa!!

    Mkhwanazi: Abakwa Mkhwanazi. Abantu bakwa Mkhwanazi babebizwa ngokuthi abakwa Mpukunyoni. Badabuka eSwazini bake bahlala nabakwa Thabethe nabakwa Mngomezulu. Bagcina behlukana abanye babizwa ngabakwa Mpukunyoni.

    Ake Sibalamanise: Abakwa Mpukunyoni UMdolomba uzale uCungele no Mantewane, U-Cungele wazala uVilana ozale uMalanda, U-Malanda wazala uSomkhele ozale uMtubatuba, U-Mtubatuba wazala uMgwazeni ozale uMiniyase. Abakwa Dlangezwa U-Mdinwa uzale uPhalane ozale uNgogwane, U-Ngogwane wazala uMuntongenakudla.

    Abakwa Mnqobokazi, U-Mnyenyeza uzale uWokoza ozale abakwa Nkomo, U-Mantewane uzale uMthethwa ozale uSikhumba, U-Sikhumba wazala uNkwenkwezi ozale uLomafu, U-Lomafu wazala uBebesi ozale uMzana, U-Mzana wazala uMhabahaba okuvele kuye isizwe sakwa Mkhwanazi. Izithakazelo zakwa Mkhwanazi, Spheshu, Madubandlela, Somlomoti, Sodilikazi, Nkwaliyenkosi, Ndonga, Mtubatuba, Veyane, Shamase, Sontuli, Somkhele, Lele, Khowa, Malanda, Mashukumbeya, Mthendeleka,

    Mpande yamadoda, Mpande ayiphikiswa oyiphikisayo uyazithwala, Gwagwa lika Gwagwa umbane wezulu, Owaciba ngomkhonto esikhwebesini, Kwaphepha inkosi yabe Ntungwa, Owasingatha ihwahwa kodwa wangalidlulisela emlonyeni, Mgidla, Lomafu, Nkwenkwezi, Sikhumba ka Mthethwa ka Mantewane, Gagisa!!

    Mkhwanazi: Izithakazelo zakwa-Mkhwanazi Shamase Spheshu, Madubandlela, Somlomoti,Sodilakazi, Nkwaliyenkosi, Ndonga,

    Mwelase, Sontuli, Somkhele,Lele, Khowa,Mayanda, Dlebhu wabeSwazi, wena owagula wamis'intamo, Mashukumbeya, Mthendeleka, Mtubatuba wena owawulobolela amadoda, Wena owathenga istimela, Ninemali nina Bakhwanazi, Veyane,

    Mpandeyamadoda, Mpande ayiphikiswa oyiphikisayo uyazithwala, Gwagwa liyagwagwa umbane wezulu, Owaciba ngomkhonto eSikhwebesini kwapheph'inkosi yamaNtungwa, Owasingath'ihwahwa kodwa wangaledlulisel'mlonyeni, Mgidla, Lomafu, Nkwenkwezi, Sikhumba kaMthethwa kaMantewane, Gagisa!

    Mndaba: Sobahle, Makhunga kaNdunakazi UPhongwana, umntwana wenkosi, UMadanga uhlamvana lubhula umlilo.

    Mnguni: Mnguni ka Yeyeye, Qwabe, Gumede, Khondlo, Phakathwayo, Malandela, Mpangazitha, Caluza, Ndlela, Bayeni, Mgcaweni, Gebashe, Mzimela, Mfeka, Donda, Maphanga, Nkundlande, Mzukase, Myeni, Nozulu, Msiza, Khuzwayo, Mazalankosi

    Mnyandu: Gedeza, Nongalaza, Nondelamzimba, ewudelel’abezizwe, Bhobholumtshingo KaPhenyana, Buthela, Mlimandlela, Thangameza, Bomphankomo, Mpangazitha!

    Msibi: Ndlondlo, Mabuya, Guliwe Ndlondl'eyadl'ubulongwe yalibala, Siwela, Gasa!

    Msomi: Gasa, Thabelo, Nyawose, Phingooshe, Mangamahle, Singila, Hlombe, Meyiwa, Mdayi, Mlamula, Bheshwana, Maboza.

    Mthethwa, Dingiswayo, Nyambose, Magaga onsibansiba. Mfolozi emnyama inketha baweli nabay'welayo bay'wela ngokuyiqokelela! Nina bakanhlamba kacelani ngoba angiceli lutho lomuntu. Wena kalugagane luhlabangaphi, ngoba phela lumhlaba ngale. Thulisa kuyozwakala, nkonyane yenkosi, hlangalezwe, nina bakaXaba kamadangu! Kankomo inenekazi, izothandana nayiphi na? Izothandana neyakithi eyengweni. Khubaze kaJobe kakhali! Mageza ngobisi lwenhlu abanye begeza ngamanzi. Amabekankosi! Mzimezimnyama! Nina bakageza kajakada! Mphoswa kubusa! Nina basezansi, Mazila Mbolwane!

    Myeni: Mdolomba, Mzukase, Mnguni, Mzimela, Mziyankatha.

    Mzimela! Mnguni! Lwandle olungawelwa, Luwelwa zinkonjane zona ezindizela phezulu, Mahlab’ angadli, Ngoba udl’ umkhonto, Mwelase! Ongaweli ngezibuko! Owela ngempambuse zomfula, Umaginind’ umuntu ngomkhonto, UDlubu lwahlutshwa ekhasini, Gumede! Mbizeni! Ntaka! Sheleza! Mzungwanya, Dimbani; Donda kaMlimandlela, Mfuyi wamatshe, Mnguni! Mfeka, Abasab’ amacokana, Nzungane kaMagxega, KaNtonga yethusi. Lwazi, Maconi, AbaZimela ngentonga yethusi, Abafokazana bezimelelela ngomhlanga.

    Ndima: Ndima, Mchunu! Lembede, Majozi, Nina bak’ omvemve, Nina bakwa ndengezi ezimashumi, Nina bakwa dumuka owadumukezizweni, Nina bakwa sgwinya kathathu uyayithandi mali ebomvu, Nina bakwa bayeni, Ndima,Mchunu!

    Ndlovu, Gatyeni, Boya benyathi, Obusonga busombuluka, Ndlovu zidlekhaya ngoba ziswele abelusi, Mthiyane, Nina bakwa Demazane intombazane!

    Ngcobo: Mapholoba, Nyuswa, Fuze, Mavela, Mafuz'afulele njengefu lemvula, Mashiya amahle ngath azoshumayela, Dambuza, Mthabathe, Mabhala ngozipho abanye bebhala ngepensela, Malal'efake umunwe endunu, Avuke ekuseni awuncinde akhombe ilanga, Mavulankungu kuvel'ilanga, Sididane, Ngongoma, Maqadi amakhulu, Mbili!

    Ngobese: Khaba, Xongo, Sihayo, Mehlokazulu, Mkhumbikazulu, Nonjini, Gudlumkhonto, Mdonswa, Mlambo, Bantungwa abamnyama, Mdlabela, Mthintisa, Gamandane, Phalane, Mzongela, Mbikwa, Malabela, Sothulisa, Ntinde lase Ntuzuma, Enadelumbuso nawunikwa abezizwe naqondukhlupheka, Nina enakhishwa ngenoni emgedeni, Bakwa nkonyane kazibukizulu, Bakwa Nyathi ingalala ngecele kobe konakele, Nina baka Nomashina ngoba eshanaze umuntu nge jozi! Bakwa qhambule bethu uyaminya! Mabhekana nempi yase Sandlwana, Nina magqobhagqobhane yayikade ihlokolozwa. Maqungebe Amahle!

    Ngwenya: Mntimande, Bambolunye, zingaba mbili, zifuze ekhabonina, mabuya, bengasabuyi, baye babuya, emangwaneni, nungunde, wakhothe, bayosala beziloyanisa!

    Nkabini: Mlotshwa, Thintane, Macolocolo, Mlomo ubomvu, Mazilanyama, abangayidli inyama yangaphakathi ngoba idliwa abalandwakazi. Matshelwa azitshele.

    Nkosi: Ndlangamandla, Mphazima, Mntungwa, Mawandla kaNdlela, Nina baseMandlovini, Mlotshwa, Siwela, Mphazima kaLanga, Nina bakwaLanga libomvu, elashis'amabel'ezikhuthali, Mabuya sezembethe'ugogwane, Mlotshw’akangakanani, ngoba nasentendeni yesandl'uyahlala, Wena owaphath'induk'emnyama washay'amanzi, kwavel'udaka, Nkonjane yenkosi, Mpangazitha!

    Ntombela: Mahlobo! Mpangazitha! Ninenipheka ngembizende Isibongesibi Esingabizwa ngabalandakazi Sidindi somtshiki! Nine ni shayimpukane ngesibhakela Niyi nqamulamathumbu Nina bakwaMalandela Nine ni zalwa uZulu Nina bakwaLuswazi Dlukula! Nzuza! Sishosho sikaPhunga noMageba.

    Ntsele E! Ntsele kaLinda Mkhonto Owalind’ eSizungwini Mthwalo wensimbi Bayisonge bayenzumqhele Nsele yenduna Nina bakwaSiziba silala ingonyama Madelisidumb’ adlumlenze Athi amagwala azambalekele Nina bakaLutholwa Zingakatholwa zonke izizwe Nine na bamb’ ingonyama izwa Naxoshiswa ngezinkomo Zwane! Mthanti!

    Ntshangase: Ntshangase, Mdlaka kaNcidi kaNtopho, kaNtshankeni kaNdaba, kuPhunga noMageba, Mgazi, Menziwa, Njezi ka Xhoko! Ndabezitha! Mvundlane wasoKhabeni.

    Ntuli Godide, Mphemba, Ndlela kaSompisi, Sothole, Gudukazi uyiNcwayo, Khuboni, Sompisi owaphemba ngamakhand'amadoda, Abanye bephemba ngomlilo, Nina base Lenge, Enabonakala ngefu lezintuli, Kwabe kunguSompisi kaGuqa, kaMasalela, Mazimuzimu enidla'abantu, Mgwabini wemikhonto, Umahlatshwa ebuhleni njengethole, Umagaju njengengwe, Inhlangu eyeqa iphindaphinda, Umanxeba angamanxuluma, Kwasa bemhlaba uGwabini, waphika, Lang'elaphum'endlebeni yendlovu, Nyaka wumbe, Lophum' endlebeni yengwenya, Unonjiyelwa, Kulala uhlangothi lubomvu, Ugodo olumuka namankayiya, Langa!

    Nxasana: Nxasana! Mkhiwa! Gawu! Mbekela! Dunjana! Skhonza ngenkomo kwabasemzini, Nyok’emnyama eyacand’isiziba, Sizukulwane somthwa, Sizukulwane selawu, Mahlath’ayophela soshonaphi na? Nonduna!

    Nxele: Nxele, Sweli, Semi, Msweli!

    Nyandeni: Shobane, Gasela, Khukhuza kaNgonyama, Vumisa, Msongi wensimbi ayithathe ayibeke ekhanda amagwala ezombalekela, Wena weNtuku emnyama ngokuthukuzelana, Wena wezingwe ezimbili ezalwa zabulalana.

    Nyawo: Dumakude, Mlaba, Njono, Mthandi'wabantu bengakuthandi, Wena owadumezizweni.

    Shabalala: Mshengu, Donga luka Mavuso, Ngxabalala, Chagwe, Mayaba, Mabhedla, Thapho, Thingisi, Shevi, Bhuqa, Sayiwana, Bhokwe, Samanisi, Mehlwempi, Sagqubha, Magudulela, Ndleko, Mnoniwa, Phikindaba, Nkosikayikho.

    Shangase: Shuku, Ndaleka! Mkheshane, Nogujwa, Thomani!

    Sikhosana: Isikhosana sikaMusi kaMhlanga, Novaphi, Mtungwa, Nolinda, ulinda mkhonto njengeNsele, Mphandlaphandala, Magwace, Gwayiba, Ntuthu eza ishunqa emhlangeni, Zitsha ezinhle njenezoku bolekwa, Hlahlu ‘lundi lungena ndlela lwaba nezindlela ndlela, Gxamugxamu sikhumba sempisi asibethelwa ekhaya ngoba izinkomo zizobovuka! Izizwe zonke zabikelana, Zathi kuveluMusi kwaMhlanga, Wena kaMlomusemhlwathini, Vuyisa kaMaphanga.

    Simelane: Gutshwa, Mpembe, Lokothwayo, Ngwane, Simelane ka Ndlovu.

    Sithole: Jobe! Mondisa! Phumela phandle ngoba kufudumele Matshana! Mhlakaza nhlansi zingamshisi Ziyoshis’ abalondolozi

    Maphitha! Mthembu waseGubazi AbaThembu bengabakwaMvelase Ngqikazi zimnyama zingamankankazana Nyama kaMaqoqo Abayidla beyidonsisana

    Nina bakaMgidi wekhohlwa Nina bakaThakazelwayo Nina bakaMqolo Owadl’ omuny’ umqolo Nina bakaDidiz’ umkhaba Mkhomb’ olwadl’ eminy’ imikhombe Lwandl’ oluhambezintabeni Nina baseQhudeni

    Jozana olubomvan’ olundakandakana Qomond’ olumantinyane Olubuk’ umuntu lumethembise Sengathi luzomakkhel’ umuzi, kanti phinde!

    Nina bethole intshwabadeyane Mthiyane Sonomo Nina bakaMkhwawozi Owakhawuz’ Mdod’ akhawuleka Nkomankoman’ ekhawuz’ abalondolozi Nina bakaNyawo zimthende, zimthendelezi.

    Ngweny’ edlel’ ohawini Nina baseNyongweni Chakijana kaGezindaka Suka bekhuluma! Bhande kaMtshiba Mahamba! Ngokuhamb’uyeSwazini! Luhuluhulu!

    Nyokeni! Nina baseLangeni! Nin’ enabulal’ abathakathi njengoShaka Nadlula nawel’ uThukela Nina bakwaMgwayiza oyinsimbi engagobi!

    Sokhabase: Sokhabase, Mdanda, Thumbu, wena kaMbasa, ka Sinyel' endleleni, bebanga uhleko, Khwela, wena owakhwela ngentaba kaMajefa, wena ka Ndimande, kaManukuza.

    Thabethe: Mangethe, Gema, Sosibo.

    Gema, Sosiba, Ncobeni, wena kaNkashana encane kabhukuda kwesinengwenya, umalobola ngama thokazi abanye belobola ngama thantazana, abe ndoda eyagwaza enye emasendeni nina bakaLungoye.

    Vilakazi: Mphephethwa, Mahamba, Sidlodlo, Ndabandaba, Binda, Gama, UGamuyedwa lubaphephethwa, Matshinga waseMaphephetheni, Ogwazaze ame ngeklwa, UNgwevu noNgiwavuma, Nina baseNgwede naseNgwavuma, Nina baseNdondina ngovuma, Sihlase! Owadlumkadadewabo, Wathakananyongo, Wathakanamhlehlo, Umhlelhlo sibhbhakazane, Malinga khulu hohlo, Bamchatha ngohlanga, Bethi akafe angafi, Baze banqoba.

    Ximba: Mlaba, Ntungwa, Nondlela, Mzungulu, Mzazele, Msuthu, Thusi, Mabhoyi, Mungwe, Mbewumbili abamnyamana naba mhloshana, Nina enadla isicaba nasicazelana, Nina bakwalivunywa abavuma umfazi aliwa.

    Xulu: Makhathini, Gxabhashe, Donda wasEnkweleni, Khuhla phansi njenge khowandlovu, Ntulikabongwa ubonga yena uzona umlomo, Wena owashaya phansi kwavela abantu nezinkomo, Sonkophe, Sombizi!

    Zikhali: Sangwani, Hlongwane, Ngwane!

    Zondi: Nondaba, Gagashi, Nhlab'shile, Luqha, Bhambatha ka Mancinza wena owayincinza yaya esokeni. Zondi kanyawo zimhlophe ngokunyathela emachobeni, Litshe likantunjambili elingavulwa abantu, elivulwa zinkonjane kuphela zona ezindizela phezulu.

    Zulu: Ndabezitha, Zulu kaMalandela ngokulandela izinkomo zamadoda, Zulu omnyama ondlela zimhlophe, Wena kaPhunga noMageba, Wena kaMjokwane kaNdaba, Wena wenkayishana kaMenzi eyaphuza umlaza ngameva, S'thuli sikaNdaba, S'thuli sikaNkombane, Wena kasihhawuhhawu siyinkondlo bayikhuzile ngoba ikhuzwe abaphansi nabaphezulu, Wena kanogwaja omuhle ngomlenze, Wena kaMbambelashoba, Ndabezitha!

    Zuma: Nxamalala, Msholozi, Maphumephethe nge zandla zombili!, Amasi ngapha nenyama ngapha. Nina bakwaMatomela, kaMnaba, Okuth abafokazana befinyele nina nibe ninethezekile, Sengisho nina bakoChongochi, KaSigebhu kaNongele mude, KaJiyajiya, Abangaveli ngaphambili, Ngob’ ubuso buyaxhopha, Mpangazitha, Lugaju..... Mashiyamahle....

    Zungu: Gwabini, Manzini, Makhoba, Geda, Ncwane, ngankomo yaseMahenyeni, Nyama kayishi, isha ngababhebhezeli, Wena owaphuma ngenoni emgodini, Sengwayo!

    Zwane: Mangethe! Cebekhulu, Mbengo, Mbambo, Mungwe, Zikode, Phikelela! Ntshosho, Nsele kaLindamkhonto! Mafu, Mhlaba, Thinta, Nina bakwaVezi! Mthanti!

    Zwide: Mkhatshwa, Zwide kaLanga! Soshangase kaSothandose, Ndwandwe waseGudunkomo, Nina bakaMneme, Nina bakaMashesh’ afike kuMashobana, Nina bakwaNkokhel’ abantu, Behlatshwa njengezinkomo, UNozinyang engafiki, Nina bakaNonhongoza, Mnguni ongafiki ngomkhonto, Nogwaza be ngahlonyulwa, Sandla sivik umkhonto njengehawu, Kukhal’ indoda namadojeyana, Wena Ndwandwe ogwaze indoda wayishi ifile, Langa!

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