Ukuhlala e-Dzata
Ngekhulu lesine, isiFundazwe sesimanje sasisenyakatho sasihlaselwe yiKhoisan ne-Early Iron Age abantu, abahlanganyela ngokuhweba, emshadweni nempi. Ekhulwini le-7 ukufika okumntla kwakuhlala yiNgona neKhoisan. Kusuka ku-800, uMbuso waseMapungubwe uvele, kusukela eSoutpansberg eningizimu, ngaphesheya koMfula iLimpopo kuya eMatopos enyakatho.
Umbuso wehla kusukela ngo-1240, futhi isikhungo samandla nokuhweba sathuthela enyakatho eMbusweni we-Great Zimbabwe. Ukushintshwa kokugxila embusweni waseZimbabwe noKwaZulu, kulandela, kodwa isiko asizange sisuke eningizimu yeLimpopo: izitayela ze-Shona-Venda neVenda ezakhiwe ngekhulu le-14 nele-15.
Azikho amagceke aqoshiwe ngamatshe afana nobukhulu be-Great Zimbabwe engxenyeni esenyakatho-mpumalanga yeSifundazwe saseNyakatho, kepha labo abasezintabeni babonisa ukuxhumana. Njengoba kuhambisana nokuvela kwalezi zikhungo, kusukela cishe ngo-1400, amaqhutha abahamba ngesiNgisi abafuduka bevela eZimbabwe yanamuhla (eyaziwa yiVenda njengeThavatsindi) bahlala ngaphesheya kwe-Lowveld.
Ekupheleni kwekhulu le-17, elinye i-wave, i-Singo, mhlawumbe ivela kuRomzwi, yabalekela uDanangombe (Dhlo Dhlo) esiseduze neZimbabwe, ngesikhathi sokuqothula umbuso weRozwi. Bahlala kuqala eTshiendeulu, bese kuthiwa yi-Dzata.
Ukulandelana Kwababusi
I-Dzata eNgodini yaseNzhelele inamatshe amakhulu, futhi iminyaka engaba ngu-60 ilandelwa abaphathi. Ama-akhawunti amaningi enkampanini yomlando wayo eduze noThoho-ya-Ndou (iNhloko yeNdlovu), okungenzeka ukuthi babe ngababusi abaningana abaqamba igama labo ekufikeni esihlalweni sobukhosi. Amanye ama-akhawunti amchaza njengendoda eyahlanganisa amaqembu e-Soutpansberg ukwakha i-Venda.
Abanye bathi wandisa amandla kaVenda nemingcele ukuze afake amaqembu angomakhelwane. Ngo-1760, i-Dzata ishisa emhlabathini. Inhlekelele kaThoho-ya-Ndou iyimfihlakalo: kungenzeka ukuthi wabaleka, neNgoma Lungundu, ukuba ahlale eLimpopo, noma kungenzeka ukuthi wabulawa. Ngokushabalaliswa kukaThoho-ya-Ndou, umbuso wahlukaniswa kabili. Izikhulu ezangekhulu le-19 zaholela emaqenjini angaphezu kwalokho, ama-mahosi (amakhosi) abo bonke abangoSingo.
I-Venda nayo yayine-mahosi yeminye imvelaphi. Imithetho mayelana nokulandelana esihlalweni sobukhosi iyinkimbinkimbi, futhi umlando weVenda uye wabonakala ngezimpikiswano ezilandelana njalo, eziqhubekayo kuze kube manje.
Umthelela Esikweni lamaVenda
Nakuba uhlala phakathi kweVenda, i-Scripture igcina izici (njengokugwema ingulube) ekhombisa umsuka wabo ohlukile. Abanye bathi iNtetho yesiFundazwe saseNyakatho neZimbabwe inzalo yabathengisi base-Arabhu abaphakathi kwe-East Africa ne-Zimbabwean plateau emakhulwini eminyaka adlule. I-scripture ngokwabo ikholelwa ukuthi bangamaJuda amnyama, inzalo yesizwe esilahlekile sakwa-Israyeli.
Kungakhathaliseki ukuthi bavelaphi, badlala indima ebalulekile njengabathwali bezimpahla ekuhwebeni kwangaphambili kwensimbi negolide. Esikhathini esedlule, akukho wesifazane wesifazane ongashada nendoda kaVenda, futhi umshado wamadoda angama-Script nabesifazane baseVenda ayengavamile.
Uma owesifazane waseVenda eshada nomBhalo, kwakudingeka enze umkhosi ukuba abe umbhalo. Lokhu kusalokhu kubhekisela ekungenani, namhlanje. Ukuhweba, impi kanye nokushada noTonga, uLobedu, Zulu, Swazi kanye nabanye abantu baye bashiya izimpendulo zabo kwisiko seVenda.
Inganekwane yamaVenda: Isigubhu Sabafileyo
Ingoma, Ngoma Lungundu (isigubhu sabafileyo noma sikaNkulunkulu), iyisici esiyinhloko samasiko omlomo ngeSingo: uma eshaywa yinkosi ngezikhathi zobungozi, iyovikela abantu ngokuhlasela futhi ivumele ukuba banqobe izitha zabo. Udubhu wathinta ukwesaba lokho kwaba yimiphefumulo yezitha kangangokuthi babalekela ukwesaba, bawa phansi emhlabathini, noma bafa.
Umkhuba wukuthi isigubhu senza i-Singo ukuba ihambe futhi ibambe umhlaba futhi ihlale eningizimu yeLimpopo. Ngezinye izikhathi, lapho isigubhu sibonakala sizodlala, ukhokho ongabonakali-unkulunkulu uNkulunkulu, owayedlulisele isigubhu emakhosi aseSingo, ngokwakhe wayeyidlala. Amanye ama-akhawunti athi, ngemuva kokubhujiswa kwe-Dzata, idubhu yayifihliwe emhumeni eduze kwaseNetshiendeulu, izakhamuzi zawo ezabagcini bayo.
Translated by Nsika Khoza