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Submitted in fulfillment for the degree Master of Arts in the department of IsiZulu naMagugu at the University of Zululand, 2010. / Lolu cwaningo luyimizamo enzulu yokuveza ubuhlakani isizwe samaZulu esabuphiwa nguMdali, kusukela kokhokho bawokhokho kuze kufike kulesi sizukulwane kuphinde kwedlulele esizukulwaneni esizayo. Kuyadumaza ukubona isizwe kuthi ngoba sehlulwa empini ngesinye isizwe bese silahla konke okungamagugu, amasiko, ubuhlakani, umlando, ulimi lwaso nakho konke okusichaza kangcono phakathi kwezinye izizwe ngoba sigcina sesingasaliqondi imuva nephambili laso. Kuze kwabhekwa ukuma komuzi wesiZulu ngokwehlukana kwezinhlangothi ngokugana kwabalobokazi. Isibonelo: iNdlunkulu, ikhohlo kanye neqadi. Indawo lapha isibayo sakhiwa khona phakathi nomuzi ukuze wonke umuntu abone esibayeni ngaphandle kokusitheka. Ziningi izindlela okwakhiwa ngazo imizi kodwa lolu cwaningo lukwazile ukwehlukanisa imikhukhu, imizi yesilungu kuleyo eyakhiwe isiZulu phaqa. Lolu cwaningo lube nokulandelela lufuna iqiniso ngokuqanjwa kwamagama emizi ezigodini zakwesakwaMkhwanazi KwaDlangezwa. Kutholakale ukuthi ukuqanjwa kwamagama emizi kuvela emibhinqweni, ngokuklolodelana, esimeni sendawo umuzi owakhiwe kuyo njalonjalo. Isahluko sokuqala sicacisa kuthi bha izinhloso zalolu cwaningo. Kulezi zinhloso kuvela nenkuthazo ekhuthaze umcwaningi ukuba acwaninge ngalesi sihloko. Ubekwenza elandela ukusuka nokuhlala kwesiko elilandelwayo uma umuntu ephuma umuzi nokuqanjwa kwegama lomuzi. Kuso lesi sahluko kuyacaciswa ukuthi kubaluleke ngani ukuqanjwa kwegama lomuzi ngomuzi, kubukwa nendlela okuqanjwa ngayo amagama emizi ezigodi zakwesakwaMkhwanazi KwaDlangezwa. Kulesi sahluko kubhekwa nendima okuzohanjwa kuyo eyimingcele yocwaningo. Lokho kusiza ukuthi lo msebenzi ungahambi unhlanhlathe kodwa uqoqeke. Ucwaningo luvezile ukuthi obani okumele bahlomule. Imibono yezingcithabuchopho ilunothisile ucwaningo. Isahluko sesibili sidingida ngemizi emibalwa engaphansi kwesigodi saseMangezi KwaDlangezwa ngaphansi kweNkosi uMkhwanazi. Kubhekwe ukuqanjwa kwamagama emizi nenjula yakho kusukela ezikhonkwaneni ezehlukanisa indawo yakwaDlangezwa nendawo yasOngoye engaphansi kweNkosi uMzimela, kwedlulelwe eMatshemathathu kuze kuyogcina eNtingweni kwaLugweba ngaseMhlathuze esigodini seNduna uMnqayi. Isahluko sesithathu kucutshungulwe ukuqanjwa kwamagama emizi kusukela ngaseMthungulwini eduze neThempeli laseNazaretha eWozawoza. Kwagudlwa ngasesitolo kwaCaluza kodwa awangeqiwa umfula iNkonjane, kwagcinwa ngomuzi wakwaNgqondonkulu (University of Zululand). Kuphindwe kwehliwa ngomfula obheke eMangezi kodwa awangawelwa umfula uMangezi. Empeleni kuzungezwe isigodi esingaphansi kweNduna uMuntu Mkheseni Zibani. Ucwaningo luvezile ukuthi yiziphi izinto ezikhinyabeza inhlalakahle yabantu uma umuntu engaphumanga ngokusesikweni. Inhlupheko, amashwa, ukufa kwabantu nempahla njalonjalo. Ucwaningo luphinde lwaveza ngokusobala indlela okungalungiswa ngayo. Isahluko sesine kucwaningwe ngokuqanjwa kwamagama emizi esigodini saseNkonjane kusukela emfuleni iNkonjane eduze neThempeli laseNazaretha eDumisani, kukhushukwe kwaze kwayogcina ngasesikoleni eMvuzemvuze. Kuphindwe kwehliwa ngomgwaqo uN2 kwedlulwa ngasesitolo kwaZenzele kwaze kwayogcinwa ngomfula uMhlathuze. Empeleni kuzungezwe isigodi seNduna ubaba uMfakeni Julius Mkhwanazi. Ucwaningo luthole ukuthi ukuqanjwa kwamagama emizi kuvela ekuklolodelaneni, ekubhinqaneni, ekukhunkulaneni kwemindeni, ekuziphatheni kwabalobokazi ekhaya njalonjalo. Isibonelo: KwaGodlabathakathi, kwaPhumphele, kwaMntezinyele, kwaCezukukhuluma njalonjalo. Imiphumela yokukhala nokugedla kwamazinyo kumuntu othakathayo ekhaya lapho izikhuni sezibuya ngomkhwezeli nesiphetho sakhe okungukufa kwakhe nendlu yakhe. Isahluko sesihlanu kucwaningwe imizi embalwa engaphansi kwesigodi saseMahunu ngaphansi kweNduna uMandlakayise Mnguni KwaDlangezwa. Kucutshungulwe ukuqanjwa kwamagama emizi nenjula yakho kusukela phansi olwandle ngaseThempelini laseNazaretha eNelisiwe kwaze kwayogcinwa ngomgwaqo ohlukanisa isigodi saseNahunu nelokishi lasEsikhawini ngakwaMcebisi. Kulesi sahluko ucwaningo luthole ukuthi ukuqanjwa kwamagama emizi imvamisa impilo yomuzi iyalilandela igama lawo. Isibonelo: KwaHlengimpilo, Ekukhanyeni, kwaThandwayinkosi njalonjalo. Indlela umuzi owakhiwa ngayo: iNdlunkulu, ikhohlo, iqadi, isibaya, isokangqangi, amalawu ezintombi nezinsizwa njalonjalo. Kucwaningwe ngeqhaza lolimi lwesiZulu, amasiko namagugu esizwe. Isahluko sesithupha siqukethe isihlaziyo socwaningo, kuvezwa konke okuthiwe kuzolandelwa. Ucwaningo lwenze iqoqa lawo wonke umsebenzi ovele ezakhiweni ezehlukene. Ucwaningo lubuye lwadingida izincomo ezihambisana nawo wonke umsebenzi oveziwe ezahlukweni ezahlukene. Esiphethweni salolu cwaningo zinconyiwe izinhlelo ezinegalelo ekususeni inkungu yokungazi ngokubaluleka kokuqanjwa komuzi igama.

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The aim of this thesis is to undertake a theoretical analysis of the dynamics of change in pre-Ngāi Tahu and Ngāti Māmoe oral traditions of Te Waipounamu to gain a deeper understanding of their nature, function, evolution and meaning. For the purposes of this thesis a framework will be established to classify changes to encompass different types of alterations made pre-contact and post-contact to authentic and un-authentic oral traditions. This model will analyse the continuum of change and will be applied in later chapters to pre-Ngāi Tahu and Ngāti Māmoe traditions to gain an understanding of the dynamics, evolution and construction of the oral traditions of Te Waipounamu. This study of the morphology of tradition will demonstrate they were never fixed but evolved alongside their communities as they adapted to ensure tribal identity and mana was firmly entrenched in their local landscape. A major component of this thesis will be analysis of Waitaha traditions centring upon three key questions; firstly who were Waitaha peoples, secondly, where were they from, and thirdly, were they, and do they continue to be separate social units? This thesis will contribute to this discussion by analysing literature concerning pre-Ngāi Tahu and Ngāti Māmoe tribal identities to ascertain not just who they were and where they were from but how their identities have been constructed and modified over time. Analysis will examine the role of oral tradition in establishing tribal identity and how Waitaha traditions were changed both pre and post-contact to suit the cultural, political and ideological imperatives of the time, providing an insight into how our ancestors perceived, recollected and constructed the past to suit the needs of the present.