Includes bibliographical references.

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Mini-thesis submitted in partial fulfillment of the degree B.A. Honours in the History at the University of Zululand, South Africa, 1998. / This paper seeks specifically to analyse the history of the people who were forcibly removed from the present day Richards Bay (previously called Mhlathuze Lagoon.) to the arid land of Ntambanana. The Paper will concentrate on the experience endured by these people' during this unfortunate episode. The experience entailed difficulties, deaths, hunger, resistance and even in some cases willingness or happiness, homelessness etc. It is also interesting to indicate that the Group Areas Act, which strongly manifested itself through force removal was forcefully implemented in moving the original inhabitants of Richards Bay.

A dissertation submitted to the Fafulty of Arts in the fulfillment of the requirements for the Degree of Master of Arts in the Department of History at the University of Zululand, [1996]. / Every nation has its own heroes that form part of its history- The history of the blacks, the Zulus in particular, is characterized by heroism, but very little is nowadays known about our heroes. The photo and the name of Prince TTiimuni appears in many books, but merely as an example of the traditional attire used by the hero warrior of AmaZuiu. No researcher has taken pains to trace the history of such a remarkable figure in the Zulu history. Thimuni belonged to Zimpohlo regiment of inkosi Shaka Zulu. He helped Shaka in building a strong Zulu nation by defeating different izizwe. Before the end of the Battle of Ndondakusuka, he crossed Thukela river into the British colony of Natal. Thimuni and his brother Sigwefoana supported Mbuyazi instead of Cetshwayo. Sigwebana died in the battle and Thimuni took over his wives, resulting in the birth of Chakijana and Lokoza. Ndlovu became the son of Thimuni's own first wife, Mkhomoto. The defeat of Mbuyazi resulted in strained relationship between Thimuni and the Zulu royal house. When Thimuni reached Maphumuio, inkosi Mkhonto Ntult gave him part of his area where he became inkosi. Thimuni's sons, Ndlovu and Chakijana disputed the heirship and Thimuni separated them. Chakijana was told to go and occupy Mvoti area as inkosi. Both Thimuni's sons used the name Nodunga for their districts and that was in honour of their grandfather, Mudli, whose umuzi was Nodunga. When the Bhambatha uprising broke out, Ndlovu and Chakijana sided with AmaZulu against the British government. That brought about reconciliation between them and the Zulu Royal House so that their sons Mbango and Piti communicated freely with the Zulu Royal House. Mbango's son, Manukanuka, was evicted in 1972 from his land by the South African government, the reason being that he communicated secreteiy with the British government against the loss of his land to Whites and Indians. The South African government sold Manukanuka's land for the part played by Chakijana in the Bhambatha uprising. Ubukhosi of Ndlovu's Nodunga No. 7 was only disturbed for a short period when Ndlovu was imprisoned. It was put under the Ngubane people under the chieftainship of Sibindi Ngubane of Mabomvini isizwe who made his brother, Mmeleli to be chief of Nodunga isizwe. However, when Ndiovu came back from exile ubukhosi was restored to him and his descendants.

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The focus of the thesis is a comparative history of two neighbouring ethnic groups in Songea District and their agroecological environments: the Ngoni, a branch of the Mfecane migrations from South Africa which dominated southern Tanzania in the late nineteenth century; and the Ndendeuli, one of numerous indigenous groups that were created by partial incorporation into the expanding Ngoni State. Under British Indirect Rule, the egalitarian, stateless Ndendeuli were ruled by authoritarian Ngoni Native Authorities, and the character of the two ethnic groups diverged, with the Ndendeuli enthusiastically adopting tobacco production, and Islam, while rejecting the European Christianity that had taken hold among the Ngoni. As the colonial economy developed, Europeans characterised the Ngoni as conservative and indolent- a 'deteriorating tribe' - while the Ndendeuli were increasingly recognised as industrious and progressive. These representations informed divergent patterns of intervention including coercive agricultural programmes for the Ngoni and forced resettlement of the Ndendeuli. In the early 1950s, a successful campaign for Ndendeuli selfrule emerged, which quickly transformed into mass support for TANU while their Ngoni counterparts allied with European interests. Despite forty years of nationalism, ethnic tensions between the Ngoni and Ndendeuli were sustained by a District Council and Cooperative Union which straddled the two regions, until July 2002 when Songea District was divided into two along a 'fault-line' that can be traced back to pre-colonial social and spatial organisation. The starting point for analysis is the insight that Undendeuli is the frontier of Ungoni, with a rapidly increasing population and unstable pattern of settlement and land use that developed in a region of indeterminate political and moral authority. The thesis examines how the people who became known as Ndendeuli created their society and culture out of the materials of a shared frontier experience, under economic, ecological and sociological conditions common to innumerable internal frontiers throughout Sub-Saharan Africa. In doing so, the thesis adapts Kopytoffs model of ethnogenesis and social change given in The African Frontier. The discussion explores the extent to which Ndendeuli history can be seen as an endogenous movement to build a new society in opposition to that found at the Ngoni centres of power. An interdisciplinary methodology was employed including sequenced historical mapping of settlement patterns, political organisation and land use; archival research, oral histories and interviews; participatory appraisal techniques and participant observation. The thesis is structured both thematically and chronologically, exploring in turn: pre-colonial settlement, political control and ethnic identity; colonial administration and the politics of representation; colonial religious identities and educational opportunities; the cultural economy of cash crop production; settlement and resettlement; and post-War political reform and resistance. The conclusions show how long-term settlement dynamics can offer new ways to frame and understand rural development trajectories and ethnic identities in other African districts.

The advent of democracy in South Africa in 1994 coincided with International Legislation where the International Labour Organisation ILO Convention 1969 – Indigenous & Tribal Peoples Convention, 1989 was prominent in their ‘rights to roots’ campaign, closely followed by the 1994 United Nations Draft - Universal Declaration on the Rights of Indigenous Peoples. These international debates filtered through to local communities in South Africa, who was still in the infant stages of democracy. The newly installed government glanced off ethnic loyalty in favour of the spirit of nationalism as the building blocks to unity in the new State. Under leadership of the African National Congress (ANC), resurgent voices of Khoisan revivalist groups appeared to reassert an identity linked to particularity. This was done in the wake of a colonial and apartheid past, where these institutions destabilised identities hence the formation and mobilization of new political structures amongst neo-Khoisan Revivalist groups. Many of these neo-Khoisan groups are spearheaded by self-appointed leaders to mobilize support on the basis of ethnic loyalty to foster notions of ‘belonging’ to an ethnic society and the scramble for resources. This thesis looked at the contemporary view of those who are in the process of identity reclamation. It has done so by using the Korana Royal House as a vignette to look at the broader Khoisan movement. The thesis looked at the evolution of naming rules and customs and how these interrelate in different contexts and the international discourse about concepts like indigenous and traditional groups.

Thesis(M.Mus.)--University of the Witwatersrand, Faculty of Humanities, Wits School of Music, 2013. / Music-Making of the Xhosa Diasporic Community: A Focus on the Umguyo Tradition in Zimbabwe This dissertation is an ethnographic study that focuses on the music of one of the Xhosa ethnic groups, the Mfengu who are settled in Zimbabwe. Taking into consideration that the bulk of the Xhosa ethnic group is situated in South Africa, predominantly in the Eastern Cape Province, I consider the small group of Xhosas in Zimbabwe as a diasporic community. While much has been written on the music of South African Xhosas, ethnomusicological scholars have paid insufficient attention to this group. When this group left the homeland, South Africa, it did not leave its musical traditions behind. One such tradition is the umguyo, the boys’ circumcision ceremony. My major intention therefore was to find out how this diasporic group makes music for the umguyo tradition. By closely analysing the lyrics of the umguyo musical repertoire, I discovered that the Xhosas in Zimbabwe archived their history in the song lyrics. Even though the majority of creators of this music have lived and departed, the constant performance and general continuity of this musical tradition assures both the present and future generations of a firmly established source for their identity. Looking at the lyrics once more, I found out that the Zimbabwean Xhosa music-making reflects on gender issues. I state that while Zimbabwean Xhosa men enjoy their patriarchal benefits, through music, women are socially taught to conform to stereotypical gender roles in their society. Thus, Zimbabwean Xhosa women, through their song performance, declare themselves as commodities for Xhosa patriarchy. In addition, this enquiry demonstrates how this diaspora community has deviated from the common way most diaspora communities make music. I mainly attribute this divergence to the ‘dominant/subject’ or ‘master/subordinate’ relationship that existed during the colonial period.

Thesis (M.A.E.T.)--Western Conservative Baptist Seminary, 1988. / Abstract. Includes bibliographical references (leaves 100-106).