Lolu cwaningo lugxile ekubalulekeni kwemvunulo yomdabu osikompilweni lwabantu besifazane abangamaZulu basendaweni yakwaNobamba. Imvunulo yomdabu ayembathelwa ukwemboza umzimba kuphela, kodwa ngokwesiko, ihlukanisa abesifazane ngokobuzwe nangokwezigaba zokukhula. Ingane engakathombi ayivunuli njengomuntu osethombile okungaba itshitshi noma iqhikiza. Ongakagcagci akavunuli njengosegcagcile yena obonakala ngokufaka isicholo nangokubhinca isidwaba ukuhlonipha umyeni wakhe nabasemzini (Msimang, 1975: 173). Ipharadaymu eqondayo yiyona eyasetshenziswa kulolu cwaningo. UMazibuko (2008: 68) uthi ngokwepharadaymu eqondayo lokho okucwaningwayo kwisayensi yenhlalo kufanele kube nokuxhumana, okucwaningwayo kumele kube nencazelo futhi kuhlukaniseke kulokho okubonwayo. Lokho okucwaningwayo kumele kube ngokuthintene nomuntu. Kulolu cwaningo kwacwaningwa ngemvunulo yomdabu eyembathwa ngabantu kanye nokubaluleka kwayo. Kwasetshenziswa indlela yokuxoxisana kanye nendlela yokuqaphelisisa ukuze kutholakale ulwazi olwabe ludingeka. Injulalwazi ye-Oral Style kanye neyeSocial Identity yizona ezasetshenziswa kulolu cwaningo. Injulalwazi ye-Oral Style iveza ukubaluleka kobuciko bomlomo, ngakho-ke ilufanele lolu cwaningo lapho kubonakala abesifazane bevunule ngemvunulo abayazi ngokudluliselwa yona ngomlomo kusuka kokhokho babo. Injulalwazi iSocial Identity nalo ilufanele lolu cwaningo lapho owesifazane ngemvunulo yakhe ekwazi ukuhlukaniseka ngokobulili, ngokobuzwe nangokwesigaba sokukhula. Isidingo esikhulu salolu cwaningo ukuthola imbangela eyenza ukuba abesifazane bezigodi zakwaNobamba ezaziwa ngokuthi kuseMsobotsheni, eKucasheni, kwaNhliwe naseMgwamama, belokhu besalugcinile lolu siko lokuvunula. Akulula kubona ukwehlukana naleli siko ngoba bazalelwe emphakathini owembatha le mvunulo. Bakholelwa ekutheni amadlozi abo ahlala emvunulweni, ngakho-ke ukuhlukana nayo kungasho ukulahla amadlozi okuyiwona abavikelayo. Abesifazane bayahlangana bafundisane ukwakha ubuhlalu, obuyingxenye yemvunulo. Leli khono lidluliselwa ngisho ezinganeni zabo zamantombazane ukuze zikhule zikwazi ukuzenzela imvunulo. Ukuhlangana kwabesifazane bakha imvunulo, kudala umoya wokuzwana nokuchitha isizungu besele bodwa amasoka nabayeni besemsebenzini emadolobheni amakhulu njengaseGoli. Ukuguquka kwezikhathi kudala ukuba nemvunulo yomdabu iguquke ibe nomthelela wesilungu. Izinga lokwembathwa kwemvunulo yomdabu alisafani nakuqala ngenxa yokuthi abanye besifazane bayasebenza kobelungu. Amatshitshi namaqhikiza ayaphoqeleka ukuba ekwembatheni kwawo angavezi amabele namathanga. Abesifazane asebegcagcile bembatha amaphinifa amboza sonke isidwaba singabonakali ngoba sizongcolisa. Izingane zamantombazane ezifunda isikole zigqoka umfaniswano wesikole uma zisesesikoleni; seziyobuyela emvunulweni yazo lapho sekuphume isikole sezisemakhaya. Abesifazane bakwaNobamba basalugcina lolu siko lokuvunula ngokuvunula uma kukhona imicimbi efana nehlamvu, (ukuhalalisela ukubuya kwamasoka nabayeni bevela emadolobheni amakhulu njengaseGoli), umholo wezalukazi nomchanguzo. Bayavunula futhi ngokugcwele emicimbini esuke ihlelwe nguMasipala lapho bejabulisa umphakathi njengeqembu lesigekle nengoma. Othisha bayazigqugquzela izingane zesikole ukuba zembathe imvunulo yomdabu uma kunemikhosi egujwayo. Uma owesifazane efisa ukusho okuthile emphakathini, kubo lapho ezalwa khona, kumnakwabo, nasesokeni noma kumyeni, akakukhiphi ngomlomo wakhe kepha kudluliswa yimvunulo ayembethe. Okutholakele kulolu cwaningo ukuthi abantu besifazane bakwaNobamba bayazigqaja ngale mvunulo yabo ephinde ikhuthaze amantombazane ukuba ahlale egcine ubuntombi bawo kuze kufike isikhathi sokugcagca. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2013.