Khanyile

Izithakazelo zakwa Khanyile

Sothole,
S’tshopo,othi udl’inkomo kanti udl’impisi,
Umashaya umuntu aphindele lapho aphuma khona,
Odl’isinkwa esinothotho,
Mahamba kancane Sogodi,
Phondo olukhulu elavuma kwavuma amadoda,
Shalashala elihle elithukuvuma ukulandula, 
Ntunjwa kaLanga,
Mthiyane, 
Ndwandwe,
Zikode, Mabhuqa, 
Ngwane,
ULanga ongenandlebe angaba nendlebe weza nonina,
Inhliziyo eyasala ezaleni kwasa bayicosha ngakusasa!

Umlando wakwa Khanyile

Umlando waka Khanyile asikabi nawo. Uma ngabe kukhona okwaziyo ngomlando wakwa Khanyile besicela usazise ngokushiya i’comment ngezansi. Singalujabulela kakhulu ulwazi lwakho.

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3 thoughts on “Khanyile”

  1. Samu Africander

    Hello,
    I found this whilst researching my family history.

    Abakwa Khanyile
    Posted on February 13, 2015 by iNgwanePhaqa
    The Khanyile clan of Nkandla was originally an offshoot of the Chunus whose ancestral home was the Nkandla District. Before the time of King Shaka there were Khanyiles living in Nkandla, on the right BANK of the Insuze River. The historical references to the Khanyile tribe traced by the office of the Bantu Affairs Commissioner, Nkandla, in 1968 indicate that Madondo is the earliest chief to whom the history of the tribe can be traced.
    Madondo was also reputedly the son and heir to the earlier Chief Ngwane. Madondo was removed from office by Zulu King Mpande and replaced by Madondo’s brother Phakathwayo Khanyile. Phakathwayo had three sons of the great house: Mtshinene or Mtshinane, another whose name is unknown and Bilibana. The nameless son left Nkandla and settled in the present Babanango district with his followers on the Eastern BANK of the Mhlatuze River. Mtshinane (Mshinane) succeeded to the Chieftainship after the death of Phakatwayo.
    According to Brindley,289 Mtshinane served under King Cetshwayo in the regiment of the Nokenke and was among those who defected when girls of the Ngcuce regiment, whom they were courting, were obliged to marry men of the older Dloko regiment. His girlfriend would have been killed if she refused to select a LOVER from the Dloko regiment.
    In consequence, Mtshinane crossed the Tugela River to that side where the whites lived in order to be safe from reprisal. Mtshinane’s brother, Zwelezikhulu, served the English governments and was allocated an area known as iSikhalenisebomvu (the land of red ochre) after the civil war between Zibhebhu and Dingiswayo. Zwelezikhulu asked Mshinane to rule the area in his place.
    In the meantime, Reverend Robertson, an Anglican Missionary had settled at KwaMagwaza, and had built a mission station at Thalaneni. Among the people who were converted to Christianity by Reverend Robertson were members of the Nzuza, Maphumulo, Ziqubu, Magwaza, Mngadi, Ngubane, Ntuli Mhlongo, Bukhosini, Nsele,
    Masuku and Simelane people. Living among these people was an African American, Jo Afrikander, who had accompanied the reverend to the area. Jo Afrikander had three children with a Mhlongo woman: William, Moses and Maria. When Reverend Robertson suggested that the people settled at Thalaneni select an inkosi, they chose Moses Afrikander.
    Moses married Teyisa Ntuli, with whom he had ten children. However, when he was to be registered as inkosi the white authorities refused to register him because he was not indigenous and he did not have an indigenous name. The Christians then asked Duncan Ndlovu, a half-brother of Moses, if the latter could assume his surname. He agreed and Jo Afrikander was consequently renamed Moses Ndlovu when he was registered as an inkosi.
    Moses became inkosi during the Anglo-Boer War in the last years of the 19th century. However, after he got married he fell in love with a woman called Joanna, who was both the wife of a churchwarden, Edmond Mabaso, as well as a member of his wife Teyisa’s Ntuli clan. Inkosi Moses was subsequently dismissed from both the chieftainship and the church. Bishop Roach, Reverend Robertson’s successor, decided that the chieftainship should be given to the Khanyile clan, and Mtshinane Khanyile became inkosi of the Christians.
    Doni was the successor to the chieftainship after Mtshinane, and he converted to Christianity at a young age. He married Norah Afrikander, Moses Afrikaner’s daughter, by Christian rites. Prior to his marriage, however, Doni had made the sister of Bhukuda Ntenga, a woman he had initially fallen in love with, pregnant. Doni still wanted to marry Bhukuda, but the latter rejected him and the family sent the younger sister to Doni’s hut. Mtshinane, Doni’s father, was displeased and he forced Doni to build his new home with the Ntenga woman outside the premises. Damages were paid for the Ntenga woman, but Doni did not marry her according to Christian rites. Lobola was paid for her. MaNtenga’s son was named Mpathesitha. Doni later married a Ntombela woman, and announced at the wedding ceremony that MaNtombela was taking over Norah’s home; would cook in Norah’s kitchen, work there, and ‘make the place live again’ (ukuvusa indlu).
    MaNtombela gave birth to a boy, whom Doni Khanyile named Sogodi, inkosi yamaNgwane – Sogodi, the chief of the Khanyile people, Ngwane being their isithakazelo. However, Mpathesitha succeeded Doni to the chieftainship. This gave rise to a division of the clan into factions supporting Mpathesitha and Sogodi. Those supporting Sogodi claimed that he was the rightful successor because his mother MaNtombela, the daughter of Inkosi Ntumbeni, was the real wife whereas Mpathesitha was born under
    circumstances which rendered him ineligible. Mpathesitha had no standing because his father Doni had abused his wife’s sister, Bhukuda, who by this action lost the man she loved and lowered the dignity of both families. The offspring of such a union, they argued, could not be inkosi of the clan. They further charged that Mpathesitha had been the choice of the white authorities. Sogodi officially claimed the chieftainship on the basis that his mother was the first and principal wife of Doni Khanyile. Furthermore,
    MaNtenga had never married his father Doni. Finally, she was from the ikhohlo house
    Reference: KwaZulu History of Traditional Leadership
    Written by: Gregory F Houston & Thamsanqa Mbele
    March 2011

    1. Kanti bahlukene kangakhi abakwa KHANYILE ngoba eziningi izithakazelo angizazi ngazi oKhanyille ngwane langa Somilile Mandondo ka dube elimthende sothole sogodi

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