Ngoni Kingdom

The Ngoni Kingdom, sometimes referred to as the Ngoni Empire or the Kingdom of Ngoni, is a monarchy in Southern Africa that started in 1815 when some of the Nguni of South Africa broke away from the Zulu Kingdom and escaped to Malawi.

Kingdom of Ngoni Mzimba
1815–present
Location of the Ngoni Kingdom, c. 1815 (red) (borders in flux)
Status	Protectorate of the United Kingdom 1857–1891
Capital	Mzimba; Ekwendeni; Euthini
Common languages	isiNgoni ChiTumbuka
Religion	Ngoni religion
Government	Monarchy
King
• 1815–1848	Zwangendaba Hlatshwayo
• 1857	Gwaza Jele
• 1857–1891	M'mbelwa I
• 1896–1915	Cimtunga
• 1928–1959	M'mbelwa II
• 1959–1983	M'mbelwa III
• 1984–2013	M'mbelwa IV
• 2013–present	M'mbelwa V
History
• Death of Inkosi ya Makosi Zwangendaba Hlatshwayo	1815
• Accession of Inkosi ya Makosi Gwaza Jele	1815
• Battle of Ilwani Atonga	1857
• Ngoni–Tumbuka Battle	1891
• Battle of Vituzu	1896
• Tumbuka–Ngoni War	1897
• British protectorate	1915
• to Ekwendeni	present
Area
1815	25,900 km2 (10,000 sq mi)
Population
• 1848	110,000
Currency	Cattle
Preceded by Succeeded by M'Mbelwa Paramountcy Mzimba Republic Charu cha Mzimba Colony of Nyasaland
Today part of	Malawi

History

Chaka leadership

King Shaka in 1824

The Ngoni kingdom began during the reign of Chaka, the Zulu king, which marked the beginning of a dark chapter in African history. His brief rule of seven or eight years was characterized by unprecedented bloodshed, displacement, and devastation. The violence and chaos he unleashed had far-reaching consequences, affecting countless tribes and communities.

Chaka's brutality

Chaka's brutal campaigns resulted in the deaths of over a million people, either directly or indirectly. Many more were displaced, forced into cannibalism, or left to die in the wilderness. The full extent of the suffering and misery he caused may never be fully known. Despite his reign of terror, Chaka's eventual death in 1828 did not bring an end to the violence. The Ngoni people, who had been united under his rule, began to splinter and migrate, leaving a trail of bloodshed in their wake.

One notable incident during Chaka's reign was his battle against Zwide, a rival chief. Chaka emerged victorious thanks to the treachery of Noluju, a political prisoner who sought revenge against Zwide. Noluju's betrayal led to Zwide's defeat, but ultimately, it also sealed his own fate. He was later killed by Zwide's spies while celebrating his victory in a song, which became a haunting paean and prophecy for the fate of many tribes. Noluju's story serves as a poignant reminder of the cyclical nature of violence and revenge that characterized this dark period in African history.

Zwide leadership

The Ngoni people, though living under Zwide's rule, occasionally rebelled against him. A remarkable story from that time highlights the power of principle and the influence of superstition in their lives. When Zwide, who had been defeated and imprisoned by Zwangendaba, was released and sent back with a gift of cattle, his pride was wounded, and he sought revenge. His mother, Lowawa, tried to reason with him, urging him not to attack the Ngoni, who had shown mercy by releasing him and gifting him cattle. However, Zwide refused to listen.

Determined to stop her son, Lowawa devised a plan to strike fear into the hearts of his soldiers. She entered the cattle-fold, a forbidden area for women, and stood exposed among the soldiers, who were shocked and awed by her bold move. They saw it as an omen, a sign that an ancestral spirit was warning them against going to war. Fearing the consequences, they disbanded, and Zwide's plans for revenge were foiled.

Zwangedaba

As Zwide's power waned, Zwangendaba and other petty chiefs led sections of the tribe in search of new lands, adopting Chaka's methods and seeking to emulate his fame. They attacked the Swazi people, impressing some to join them and capturing many cattle. They then entered Tongaland, settled for a time, and later moved on to attack the Kalanga tribe, instructing them in their warfare methods and gaining power through their additions. Eventually, they arrived at the Zambezi River in June 1825, between Zumbo and Tete.

The Ngoni people's journey, marked by conquest and violence, was shaped by their desire for power and their adoption of Chaka's methods, which had a lasting impact on the region.

The two kingdoms

Gazaland Kingdom

Gungunhana, the last dynastic emperor of the Gaza Empire

There were also two kingdoms south of the Zambezi, founded by chiefs who fled from Chaka's tyranny around the same time the Ngoni began their wanderings. The first is Gazaland, established by Sotshangane, who fought alongside Zwangendaba against Chaka and later fled. It's likely that his journey northward was marked by violence and bloodshed, as he and his successor Umzila expanded their kingdom, subjugating many small tribes in the process. However, the extent of the suffering and death that resulted is unknown. Umzila's son Gungunhana later succeeded him and became a thorn in the side of the Portuguese, much like the Matabele were to the British.

Mzilikazi Kingdom

King Mzilikazi, as portrayed by Captain William Cornwallis Harris, circa 1836

The second powerful kingdom that emerged during this time was that of Mzilikazi, who fled from Chaka's tyranny and settled in the northern Transvaal. His name struck fear into the hearts of many, as he subjugated or destroyed every tribe that dared oppose him. Dr. Robert Moffat, a missionary, visited Mzilikazi in 1829 and formed a strong bond with him, which lasted for thirty-nine years until Mzilikazi's death in 1868. Dr. Moffat's accounts of his visits with Mzilikazi offer a fascinating glimpse into the life of this powerful chief, who was both a ruthless warrior and a complex individual. As Dr. Moffat bid farewell to Mzilikazi in 1860, he reflected on their unlikely friendship and the contrast between the Matabele tyrant and the messenger of peace.

Encounter with the Sengas

The Ngoni, who had by now crossed the Zambezi, encountered the Senga tribe and easily subjugated them, incorporating them into their own ranks. The Senga were an easy prey, and the Ngoni initiated them into their weapons and ways of war, resting in the district and depleting its resources.

Encounter with the Tumbukas

Matshulu district

The Ngoni, now bolstered by the addition of the Senga people, continued their northward journey, likely following the Luangwa river watershed. They arrived in the Matshulu district, inhabited by the Tumbuka tribe, who were known for their agricultural prowess. The Tumbuka submitted to the Ngoni, providing for their needs. However, a rift developed within the Ngoni ranks, as Zwangendaba's original followers grew jealous of his favoritism towards the Tonga advisors. The Tumbuka, skilled in witchcraft, fueled these tensions, leading to accusations of witchcraft against the Tonga. Zwangendaba, incited by the Tumbuka, ordered the destruction of entire villages, massacring nearly all the Tonga. This period, known as the "killing time," left a lasting impact on the people.

Maphupho district

As the Ngoni continued northward, they arrived in the Maphupho district, inhabited by the Sukuma. It was here that Zwangendaba died, leading to disruptions within the tribe. The Ngoni then splintered into sections, with some heading northward on the west side of Tanganyika, while others, led by Ntutu, went eastward, carrying war and bloodshed across a vast region. The Watuta section, described by Stanley as a fierce and warlike race, separated from the main body and continued their campaign of conquest. Their exploits, marked by violence and plunder, left a lasting impact on the region. The wave of bloodshed unleashed by Chaka's initial conquests continued to spread, a testament to the enduring legacy of his brutal reign.

Urundi and Uhha

The Ngoni, still unsatisfied with their conquests, launched attacks on Urundi and Uhha, but faced formidable foes in the Wahha and other intra-lake region tribes. Despite their setbacks, they continued their destructive path through Uvinza, Unyamwezi, Uzumbwa, Utambara, Urangwa, Uyofu, and Uzinja, eventually reaching the Victoria Nyanza, where they rested for several years. They later returned and settled in Ugomba, between Uhha and Unyamwezi, and became known as the Ngoni of Nyamwezi.

Mmbelwa

The third section of the Ngoni, led by Mmbelwa, included his brothers Mthwalo, Mpherembe, Mpezeni, and Mabilabo. They moved eastward to Tshidhlodhlo, where they engaged in a fierce battle with the Gwangwara, who emerged victorious and drove them southward. The Gwangwara eventually settled on the east side of Lake Nyasa and extended their reach into Yaoland and Masasi. Mmbelwa's division suffered a disruption, with Mpherembe and Mpezeni breaking away. Mpherembe attacked the Bemba south of Tanganyika, while Mpezeni settled west of Lake Nyasa's southern extremity. Chiwere, a headman, established his own following west of Nkhotakota. Mmbelwa's division eventually settled in Henga, subjugated the Henga section of the Tumbuka tribe, and entered the Tumbuka country proper. They continued to occupy the valleys of the Lunyangwa, Kasitu, and Rukuru rivers, governing the Tumbuka and Tonga tribes and only recently abandoning their predatory ways.

The Ngoni and Zulu languages

When the Ngoni people migrated from present-day Zululand, the region was home to various dialects, including the one spoken by the Zulu clan, which was then a small clan. The Ngoni and their cousins, the Shangaan, spoke a dialect prevalent in the Ndwandwe area, which was under Zwide's control, a fierce opponent of Shaka Zulu. After the Ndwandwe's defeat, the Zulu clan's dialect gained prominence, and the region eventually became known as Zululand. By the time missionaries arrived, the dialects and land were closely associated with the Zulu clan. As a result, when they encountered the Ngoni language, they referred to it as a variant of isiZulu or a dialect of isiZulu. However, this was not the case when the Ngoni left, as both languages could have been accurately described as dialects of isiNguni.

The relative clauses

When reading the Ngoni translation of the Gospel of Mark, a striking feature stands out in Mark 1:2. The Ngoni version reads: "bona, ngithuma ithenga lami phambili kwobuso bakho, lona lelo liyakulungisa indlela yakho." In comparison, the Zulu translation says: "Bheka, ngiyasithuma isithunywa sami phambi kwakho esiyakulungisa indlela yakho." Both translations convey the same message, "Behold, I send my messenger before thy face, which shall prepare thy way before thee" (KJV). However, the Ngoni version uses distinct language and terminology, showcasing the unique characteristics of the Ngoni dialect.

Bona and bheka

The languages of Ngoni and Zulu share similarities in their vocabulary, with both using the words 'bona' and 'bheka'. However, they differ in their usage patterns, with Ngoni favoring 'bona' in certain contexts where Zulu prefers 'bheka'. Interestingly, the Mzimba Tumbuka language, which blends elements of Ngoni and Tumbuka, still uses the word 'bheka' to mean 'see', highlighting the language's mixed heritage.

Ngoni politics

During this time, six different Ngoni leaders held power at various times, with varying levels of success, in both the northern and southern regions. After 1875, they faced external pressures from three key sources: neighboring tribes, Scottish missionaries, and the British colonial administration. The missionaries, particularly those from Livingstonia and Blantyre, had a significant impact. In 1878, Dr. Laws and Mr. Stewart visited Chikusi, but were made to wait for four days before being granted an audience. This experience was repeated by Dr. Stewart the following year when he visited Mbelwa. However, British Consul Hawes had a more pleasant experience when he met with Chikusi in 1886. The Ngoni leaders maintained strict protocol in their dealings with Europeans, and any disrespect could have serious consequences, as seen in the case of the Chiwere Ndlovu Ngoni. Interestingly, Jumbe, another Ngoni leader, broke protocol by meeting Dr. Laws halfway in 1879, likely due to internal conflicts and external threats from the Yao. The Ngoni were cautious about forming alliances with Europeans, preferring to maintain their independence.

During the waiting period, Chikusi's advisors sought assurances from Dr. Laws regarding the intentions of the visiting party, ensuring no harm or ill will towards their leader. When the meeting finally took place, the counselors positioned themselves protectively between Chikusi and the visitors. The missionaries aimed to establish a mission station in Chikusi's territory, but he initially resisted their presence, like his counterpart Lobengula. However, Chikusi eventually recognized the benefits of engaging with the Europeans, who brought valuable goods and technologies.

Before the missionaries could establish a presence in his kingdom, Chikusi's people launched a series of raids in 1882, plundering the lands of the Yao, Chewa, and Kololo in the Shire Highlands and Lowlands. In response, the Kololo chief, Kasisi, strategically placed defensive posts and settlements along the Shire River, forging alliances with Chewa chiefs like Gwaza and Mpimbi. Despite these efforts, Chikusi's people continued their expansion, with one of his headmen, Nyamuka, forming a pact with Gwaza to spare Chewa settlements along the riverbanks in exchange for safe passage to the Shire Highlands, where they targeted Yao settlements. This diplomatic maneuvering highlights the complex dynamics at play in the region.

Missionary efforts helped mitigate the destruction in the region. In August 1884, David Clement Scott, head of the Blantyre Mission, met with Chikusi to discuss establishing a mission in the area. Although the meeting was tense, Scott reported that it was successful, and he witnessed preparations for war. The visit had a positive impact, as the Ngoni were instructed to avoid entering the territory of the white men. Later that month, the Ngoni raided various areas, but spared the region between Blantyre and Bangwe, thanks to the intervention of John Moir and Henry Henderson. Moir offered the leader, Nyamuka, a gift of calico and secured a promise to leave the area untouched. The invading party, estimated at around 1,000 men, kept their word, and even professed friendliness towards the missionaries. The missionaries' efforts had averted further destruction, leading to a peaceful outcome.

Chikusi, the Ngoni leader, was initially hesitant to allow a mission station in his territory, but eventually consented in 1887 after persistent efforts by Dr. Laws. The first missionaries, Dr. G. Henry and Mr. McIntyre, established a station at Livlezi, followed by a mission village at Mpondera's. However, significant mission work only began during the reign of Gomani I, with various missionary groups establishing presence in the region. Chikusi was more interested in the material benefits of missionary presence, viewing them as a source of wealth and technology, rather than spiritual guidance. Missionaries and traders maintained a distance from Ngoni politics in the south, unlike in the north, where they played a more active role. Instead, they operated as indirect influencers, shaping events from afar.

Chikusi then was drawn to the material benefits of missionary presence, viewing them as a source of wealth and technology, similar to traders. He even seized equipment from the abandoned Lake Nyasa ship, symbolizing his interest in the white man's riches. Unlike in the north, missionaries and traders in the south maintained a distance from Ngoni politics, exerting influence from afar. The Ngoni had subjugated various tribes in the north through conquest or fear, incorporating younger members into their society while allowing village elders to maintain their traditional way of life. In the Henga and Kasitu valleys, the Ngoni settled and introduced their martial organization and expanded cattle herds, imposing their patrilineal customs on the matrilineal Tumbuka and Tonga societies. The Ngoni leader, Chikulamayembe llwati, prioritized trade over military resistance, allowing the Ngoni to dominate the region without significant opposition.

Kings

M'mbelwa I

Mbelwa I was the son of Zwangendaba who married a Swazi woman called Munene. He was born at Mabili in Malawi around 1840.

See also

• Nkhamanga Kingdom

Further reading

• Bryant, Alfred T. (1964). A History of the Zulu and Neighbouring Tribes. Cape Town: C. Struik. p. 157.
• Cana, Frank Richardson (1911). "Zululand" . Encyclopædia Britannica. Vol. 28 (11th ed.). pp. 1050–1055.

External links

• People of Africa, Zulu marriage explained
• An article on Piet Retief, including his interactions with Dingane
• History section of the official page for the Zululand region