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Brief History of VHAVENDA

1 Structure of Venda Traditional Leadership

2 The Singo Conquest .

3The Singo History

4 Version 1 .

5 Version 2 ..

6 King Thohoyandou

7 The Disintegration of a United Vhavenda Kingdom

8 Venda Homeland .................................................................................................................................................. 1. VHAVENDA The Vhavenda of today are descendants of many heterogeneous groupings and clans such as: • Vhadau; • Vhakwevho; • Vhambedzi; • Vhafamadi; • Vhania; • Vhagoni; • Vhalea; • Vhaluvhu; • Vhatavhatsindi; • Vhatwanamba; • Vhanzhelele/Vhalembethu; • Vhanyai; • Vhalaudzi;

2 • Masingo; and • Vhalemba. Vhadau, Vhakwevho, Vhafamadi, Vhania, Vhagoni, Vhalea, and Vhaluvhu were collectively known as Vhangona. The Vhangona and Vhambedzi are considered to be the original inhabitants of Venda. The land of Vhangona was later settled by Karanga-Rodzvi clans from Zimbabwe: Vhatwanamba, Vhanyai, Vhatavhatsindi, and Vhalembethu. Masingo, Vhalaudzi, and Vhalemba are late arrivals in Venda. According to one version of Vhangona oral history the capital of Vhangona was Mapungubwe with the Raphulu Royal House as the most senior royal house of the Vhangona. According to this version the Vhangona Kingdom had +-145 chiefdoms and a King (Thovhele). It is said that the Kingdom was divided into seven districts: • Dzanani; • Mbilwi; • Tswime; • Tshiendeulu; • Tshakhuma; • Tshamanyatsha; and • Thulamela. These districts were ruled by District Chiefs (Mahosi): • Neswongozwi/Neluvuvhu (Dzanani); • Nembilwi (Mbilwi); • Netswime (Tswime); • Netshiendeulu (Tshiendeulu); 3 • Netshakhuma (Tshakhuma); • Netshamanyatsha (Tshamanyantsha); and • Makhahani (Thulamela). Each district had Vhamusanda (Junior Chiefs) who paid tribute to Mahosi. This tradition states that one of the Vhangona Kings was King Shiriyadenga whose royal kraal was at Mapungubwe. It is not clear if this Shiriyadenga is the same Shiriyedenga of the Sanga dynasty, a Karanga-Rozvi branch. The Sanga dynasty, in Zimbabwe’s eastern highlands, was founded by Chiphaphami Shiriyedenga who died in 1672. Could it be that at one point the Karanga-Rozvi Empire extended beyond the Vhembe (Limpopo) River, and that the Vhangona, though not Karanga speaking, were at one point under Karanga-Rodzvi rule? The other version of Vhangona history disputes that the Vhangona were ever united under one chief or King. It says that the Vhangona had different independent chiefdoms and that the Vhangona chief of Nzhelele valley was Tshidziwelele of the Mudau clan. What is clear, however, is that the Vhatwanamba, who were of Karanga-Rodzvi origin, conquered Vhangona clans who lived in Mapungubwe, Musina, Ha-Tshivhula, Ha-Lishivha, HaMatshete, Ha-Mulambwane, and Ha-Madzhie (the areas of Ha-Tshivhula, Ha-Lishivha, HaMatshete, and Ha-Mulambwane are known today as Alldays and Waterpoort). Mapungubwe was the center of a kingdom with about 5000 people living at its center. Mapungubwe as a trade center lasted between 1030 and 1290 AD. The people of Mapungubwe mined and smelted copper, iron and gold, spun cotton, made glass and ceramics, grew millet and sorghum, and tended cattle, goats and sheep. The people of Mapungubwe had a sophisticated knowledge of the stars, and astronomy played a major role not only in their tradition and culture, but also in their day-to-day lives. Mapungubwe traded with ancient Ethiopia through the ports of Adulis on the Red Sea and the ports of Raphta (now Quelimani) and Zafara (now Sofala) in Mozambique.

4. Mapungubwe predates the settlements at Great Zimbabwe, Thulamela and Dzata. It is believed that that people left Mapungubwe for Great Zimbabwe because Great Zimbabwe was judged to have a more suitable climate.

STRUCTURE OF VENDA TRADITIONAL LEADERSHIP

Thovhele (King) rules a kingdom, and has a number of Mahosi (Senior Chiefs) paying tribute to him. A Khosi (Senior Chief) rules a chiefdom which is usually made of more than 2 villages. Each village is ruled by Vhamusanda (Junior Chief). Vhamusanda can appoint Mukoma to be his/her Personal Assistant. A Mukoma does not have to be of royal blood, and is appointed at Vhamusanda’s discretion to be the eye and ear of Vhamusanda.

THE SINGO CONQUEST

In the 17th century a powerful Karanga-Rodzvi clan called Singo, migrated south from north of the Vhembe River (Limpopo). Oral history has it that the Singo came from the Great Lakes in Central Africa (present day DRC, Rwanda, Burundi and Tanzania). But written accounts suggest that the Singo were Karangas who broke away from the Changamire Rozvi. The Singo crossed the Vhembe River and settled in Venda. The Singo conquest subjected certain Vhangona clans to a second wave of Karanga-Rozvi conquest since some areas had already been conquered by Vhatwanamba, Vhatavhatsindi, Vhanyai, and Vhalembethu. However, Vhatwanamba, Vhatavhatsindi, Vhanyai, and Vhalembethu did not seek to impose their rule over all Vhangona. They only occupied certain areas. Vhatavhatsindi had settled in Thengwe, Tshiheni, and Ha-Mabila. Vhatwanamba had settled in Mapungubwe, Musina, HaTshivhula, Ha-Madzhie, Ha-Matshete, Ha-Mulambwane, and Ha-Lishivha. Vhanzhelele/Vhalembethu and Vhanyai had settled at Ha-Mutele, and Thulamela. It is not clear where the name Venda came from. One version states that when the Singo settled in the land of Vhangona they fell in love with the landscape and the environment and called the place Venda, meaning pleasant place. Another version states that the Vhangona referred to all Karanga-Rodzvi clans that settled in their land as Vhabva-nnda (outsiders). This was later corrupted to Vhavenda, and the area they occupied was named Venda. The third version states that Venda was the name of a Vhangona king and that his people were known as Vhavenda (Venda’s subjects). The Singo subjugated all the clans in Venda. All clans were fused these groups with the Singo build the Vhavenda nation and a powerful kingdom called Venda Kingdom (also known as Land of Legend). Venda was later settled by Vhalaudzi who, like the Singo, originated from Zimbabwe and were related to the Singo. Although scattered all over Venda, Vhalaudzi chiefs became rulers of Ha-Masia (Masia), Ha-Mutsha (Mugivhi), Tshimbupfe (Netshimbupfe), Tshivhulani (Netshivhulani), Phawe and Vhulorwa (Maphaha), and Tshisahulu (Makumbane). According to Vhavenda oral tradition, the Singo Kings had a magic drum known as Ngomalungundu. This was a sacred drum of Mwali (Mwari), the Great God of the Singo. Ngomalungundu was the spear and shield of the Singo. Their king is believed to have worked miracles with this drum which had magic and killing powers. In fear of Ngomalungundu, other groupings surrendered to or fled from the Singo killing powers. Through conquest the Vhangona came to revere and fear this greatest musical instrument. They regarded this drum as the Voice of their Great God, Raluvhimba, the Lord of all their ancestor spirits, the instrument of the Royal Ancestral spirits. By the late 19th century Vhavenda had to come to think of Raluvhimba and Mwali as interchangeable names for the same deity, although they had once been separate.

6 . The title for a Vhangona king was Thovhele while the Singo’s title for king was Mambo. These titles were also used interchangeably, although the surviving one is Thovhele. The Singo and all the other clans that conquered Venda were, with time, absorbed culturally and linguistically by Vhangona and Vhambedzi clans, the clans they conquered. The conquerors’ descendants owe much of their present identity to the earlier inhabitants of Venda, Vhangona and Vhambedzi. It is believed that about 85% of present day Tshivenda words and vocabulary come from the original Tshingona. But the conquerors also transmitted a great number of Karanga traits. The Singo did not change place names. The majority of Venda place names that exist today existed before the Singo conquest. The Singo kept the Changamire title of Chikurawadyembeuwu, altering it to Vele-la-mbeu. They also converted Mwari’s praise name, Sororezhou, into a title, Thohoyandou. Today it is very difficult to find anybody willing to admit that they are the descendants of Vhangona. This is due to the fact that the conquerors despised Vhangona and they labelled them sorcerers. It was, therefore, an embarrassment to claim Ngona heritage, and almost everybody started identifying themselves as a Muvenda. But the majority of Vhavenda are Vhangona. Most people with Ngona heritage can be identified by their clan names and surnames which start with the prefix “Ne” (like Nevondo, Nenzhelele, Nedzanani, Nevhutalu, Nemadzivhanani, Neluvhola, Neluonde, Netshitenzhe, Nengwekhulu, Netsianda etc), and “Ra” (like Ratshikuni, Raphalalani, Ramavu, Rambau, Ramaphosa, etc). The prefix “Ne” simply means ruler/ owner of. For example, Neluvhola means the ruler/owner of Luvhola. The prefix “Ra” means father of. For example, Ramaphosa means Maphosa’s father. The majority of Venda surnames start with “Ne” or “Ra”.

7. The Vhangona traditional leaders welcomed the conquerors and paid tribute to them. Different Vhangona traditional leaders continued to exercise authority over their areas of jurisdiction. They were, however, now paying tribute to a Singo King. THE SINGO HISTORY There are different versions of the Singo oral history. VERSION 1 The first version has it that Tshilume (Ratshilumela) led the Singo from Central Africa. According to this version, Tshilume was succeeded by Hwami. Hwami was succeeded by his grandson Dimbanyika. According to this tradition, Dimbanyika is the one who crossed the Vhembe River and settled in the Nzhelele valley. Dimbanyika is also the one who started the process of subjugating all the groups they found in Venda. He is, therefore, regarded as the first King of the various clans that were fused to form the Vhavenda nation. Dimbanyika was succeeded by his son Bele who was given the title of Bele-la-Mambo (hyena of the King/Lord). King Bele was later killed by his Prime Minister, Tshishonga, after the two had a disagreement. The Kingdom split into two for a while, but Tshishonga repented and installed Dyambeu, Bele’s younger brother, as the new king of the nation. According to this version, King Dyambeu divided the kingdom into sections that were ruled by his sons. He did this to entrench and consolidate his hegemony over the entire nation. His sons were Ravhura, Raluswielo (Tshivhase), Rambuda and Phophi/Masindi (Thohoyandou). Ravhura was sent to Makonde while Raluswielo was sent to Dopeni. The Chief Priest, Gole Mphaphuli, settled at Tshitomboni and later ruled the land stretching from Mbilwi to Madzivhanombe (present day Giyani) and Phafula (Phafuri). Gole was given the responsibility of protecting the kingdom from invaders from the south-east.

8 King Dyambeu died and the Prime Minister, from the Vhandalamo house, installed Dyambeu’s youngest son, Masindi, as the new king of the nation. He was given the title of Thohoyandou (Head of Elephant). VERSION 2 The second version states that the first Singo leader was Mutumbukavhathu and that he stayed in Victoria, Zimbabwe. He left Victoria and settled in present day Bulawayo. His son was Bele-la-Mambo. Bele-la-Mambo was succeeded by Tindima. Tindima was succeeded by Dimbanyika who was succeeded by Dyambeu. Dyambeu was succeeded by Masindi, who was given the title of Thohoyandou. KING THOHOYANDOU Thohoyandou was a great king who expanded the Vhavenda Kingdom. Data gathered by the Dutch at Delagoa Bay between 1723 and 1730 indicate that during Thohoyandou’s time the Vhavenda Kingdom stretched from Vhembe river (Limpopo) in the north to Crocodile river in the south. This kingdom included people who were not Venda speaking. The Karanga of Zimbabwe were subject to him and the Bapedi chiefs recognised him as their sovereign. The Singo domination of Venda was entrenched during King Thohoyandou’s rule. The Ramabulana house occupied the south-western flank of Venda with a base at Tshirululuni (present day Makhado town). The Ravhura house occupied the Mutale valley with a base at Makonde. The Tshivhase house occupied the south-eastern flanks with its base at Dopeni. King Thohoyandou was the last king of a united Venda.

THE DISINTEGRATION OF A UNITED VHAVENDA KINGDOM

9 : The Singo tradition has it that King Thohoyandou disappeared without trace and it was believed that he went back to Vhukalanga (Zimbabwe). After King Thohoyandou’s disappearance, one of the sources of conflict within the Vhavenda finally led to the division and disintegration of the Vhavenda kingdom. This was rivalry within the royal family over succession to the throne. After the death of a King or chief, Vhavenda were prone to factionalism. This often resulted in a proliferation of independent chiefdoms and violent confrontations. The rivalry that followed King Thohoyandou’s death led to the division of the Venda kingdom into three different kingdoms and numerous independent chiefdoms. The three kingdoms were Ramabulana with its base at Tshirululuni (present day Makhado town), Tshivhase with its base at Dopeni and later Phiphidi, and Ravhura with its base at Makonde. The Mphaphuli and Rambuda houses later split from the Tshivhase house and founded their own dynasties with their bases at Tshitomboni and Dzimauli respectively. Historians believe that the geography of Venda was not in favour of unity and that the temptation for Ravhura and Tshivhase houses to convert autonomy into independence must have been too strong. The Singo rulers had tried to counterbalance the temptation by favouring certain houses that could not succeed to the supreme title, such as the Ndalamo and Mphaphuli. Thohoyandou’s sons were Mandiwana, Munzhedzi, and Ratombo. Munzhedzi became the new king of Ha-Ramabulana and ruled from Tshirululuni. Mandiwana settled in the Nzhelele valley, while Ratombo settled at Ha-Ratombo in the Luvuvhu valley. Both Mandiwana and Ratombo paid tribute to their brother, Munzhedzi. Raluswielo, Thohoyandou’s brother, also known as Tshivhasa Midiyavhathu, established a dynasty known as Ha-Tshivhasa. It is not clear when the Mphaphuli house split from the Tshivhase house. It is, however, important to mention that the Mphaphulis dispute that they were once ruled by the Tshivhases, while the Tshivhases insist that the Mphaphulis used to herd their cattle. Ravhura established his dynasty in the Mutale valley with its base at Makonde. It is, however, not clear whether the Vhandalamo of Ha-Tshikundamalema and Vhalembethu of Ha-Mutele and Thulamela were under Ravhura. Today Makonde is part of Ha-Tshivhasa. VENDA HOMELAND The Native Affairs Act, No.23 of 1920 provided for the establishment of

It is under this background that Our fore father only known as Tshiguvho- Netsianda were among the descendants of Vhangona, who had settled on the mountainous valley of Tsianda Village . Oral traditions has it that Tshiguvho travelled North in search of greener pastures leaving his brothers and settled along the Vhembe river basin (Zhovhe)

With him was his wife believed to be from VHAHA MUTELE.

Unknown to us is weather he had Children already or they were born here

and the only logical timeline of Tshiguvho Migration would be around mid 18:50s;

Tshiguvho Tshanyamapapa Tsholingana mune watsho, others say Tshiguvho

Tshafungiso; Ndi Dzina Lopfumbaho la Mukalaha Vho Tshiguvho.

He is believed to have been a follower of Venda tradition , My Source ( Philiph Singale)

Always said he was medium build man who was always by his drum, He would dance

to the drum beat vhatshiko renda>>>>>>>More to follow..

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