Mangosuthu Gatsha Buthelezi (born 27 August 1928) is a South African politician and Zulu tribal leader who founded what became the Inkatha Freedom Party (IFP) in 1975, and was Chief Minister of the KwaZulu bantustan until 1994. He was Minister of Home Affairs of South Africa from 1994 to 2004. He is often referred to as Shenge, which is part of the Buthelezi clan praises.[1]

Throughout most of the apartheid era, Buthelezi was considered one of the foremost black leaders. He played a key role in creating a framework for a negotiated solution to South Africa's racial conflict, signing the landmark Mahlabatini Declaration of Faith in 1974 with Harry Schwarz. During the CODESA negotiations of the early 1990s, he represented the Inkatha. Following the introduction of the universal suffrage in the 1994 general election, Buthelezi led the IFP to join the government of national unity, led by Nelson Mandela. Buthelezi served as Minister of Home Affairs until 2004. He continued to serve as both leader of the IFP and an MP, retaining his seat in the 2014 general election.

On 20 January 2019, Buthelezi announced that he would not seek re-election to another term as party president of the IFP. The party elected Velenkosini Hlabisa as his successor at the party's 2019 National General Conference.[2]

Buthelezi played King Cetshwayo kaMpande (his own maternal great-grandfather) in the film Zulu (1964).

Contents

1 Early life

2 Chieftainship

3 Inkatha Freedom Party

4 Mahlabatini Declaration of Faith

5 Paramilitary accusations

6 Meeting with Mandela and the elections

7 Demise of Government of National Unity

8 Positions

9 Awards

10 Marriage

11 Bibliography

12 References

13 Further reading

14 External links

Early life

Mangosuthu was born on 27 August 1928, in Mahlabathini, KwaZulu, to Chief Mathole Buthelezi and Princess Magogo kaDinuzulu, the sister of King Solomon kaDinuzulu, and daughter of King Dinuzulu. He was educated at Impumalanga Primary School, Mahashini, Nongoma from 1933 to 1943, then at Adams College, Amanzimtoti from 1944 to 1947.[3]

Mangosuthu studied at the University of Fort Hare from 1948 to 1950, where he joined the African National Congress Youth League and came into contact with Robert Mugabe and Robert Sobukwe. He was expelled from the university after student boycotts. He later completed his degree at the University of Natal.

Chieftainship

Buthelezi inherited the chieftainship of the large Buthelezi tribe in 1953: a position he still holds today. In 1963 and 1964, he served as adviser on the film Zulu about the Battle of Rorke's Drift. Buthelezi also acted in the film, playing the role of his real-life great-grandfather, King Cetshwayo kaMpande.

In 1970, Buthelezi was appointed leader of the KwaZulu territorial authority and in 1976 became chief minister of the quasi-independent Bantustan of KwaZulu. The emerging Black Consciousness Movement of the 1970s branded him an Apartheid regime collaborator, because of his strong anti-Communist beliefs. However, he consistently declined homeland independence and political deals until Nelson Mandela was released from prison and the ban on the African National Congress was lifted.

Inkatha Freedom Party

In 1975, Buthelezi started Inkatha National Cultural Liberation Movement with the blessing of the African National Congress (ANC), but broke away from the ANC in 1979 and his relationship with the ANC sharply deteriorated. He was encouraged by Oliver Tambo, the President of the ANC mission-in-exile, to revive the cultural movement. In the mid-1970s, it was clear that many in the Black Consciousness Movement were at odds with Buthelezi's politics. For instance, during the funeral of Robert Sobukwe he was barred from attending the service since they argued that he was a notable collaborator of the National Party government. In 1979, Inkosi Buthelezi and the Inkatha Yenkululeko Yesizwe, as it was then known, severed ties with the main ANC since the ANC favoured military strategies by employing the use of uMkhonto we Sizwe, "Spear of the Nation". The meeting that was held in London between the two organisations did not succeed in ironing out differences.

In 1982, Buthelezi opposed the National Party government's plan to cede the Ingwavuma region in northern Natal to the Government of Swaziland. The courts decided in his favour on the grounds that the government had not followed its own Black Constitution Act of 1972, which required consultation with the people of the region. He was also instrumental in setting up the teacher training and nursing colleges throughout the late-1970s and the early-1980s. He requested Harry Oppenheimer, his great friend and ally, to establish Mangosuthu Technikon in Umlazi, south of Durban. He maintained a friendship with journalist Jani Allen.[4]

Mahlabatini Declaration of Faith

On 4 January 1974, Transvaal leader of the United Party, Harry Schwarz, met with Mangosuthu Buthelezi and signed the Mahlabatini Declaration of Faith. They agreed on a five-point plan for racial peace in South Africa. The declaration's purpose was to provide a blueprint for government of South Africa for racial peace in South Africa. It called for negotiations involving all peoples, to draw up constitutional proposals stressing opportunity for all with a Bill of Rights to safeguard these rights. It suggested that the federal concept was the appropriate framework for such changes to take place. It also first affirmed that political change must take place through non-violent means.[5]

The declaration was the first of such agreements by acknowledged black and white leaders in South Africa that affirmed to these principles. The commitment to the peaceful pursuit of political change was declared at a time when neither the National Party nor African National Congress were looking for peaceful solutions or dialogue. The declaration was heralded by the English speaking press as a breakthrough in race relations in South Africa. The declaration was endorsed by several chief ministers of the black homelands, including Cedric Phatudi (Lebowa), Lucas Mangope (Bophuthatswana) and Hudson Ntsanwisi (Gazankulu).[6] The declaration also received praise from liberal figures such as Alan Paton.

Paramilitary accusations

Buthelezi was said to have been working with General Magnus Malan in training the youth of Ulundi, and other parts of the erstwhile KwaZulu, in setting up a paramilitary unit ostensibly since he feared that a lot of property and life were lost during the conflicts of 1984 to 1994. He was even implicated in the Truth and Reconciliation Commission Report as a person who was responsible for the gross violations of human rights, but before the report was published he took them to court and before the court's ruling, Buthelezi and the Truth Commission, agreed to settle out of court.

Meeting with Mandela and the elections

Buthelezi at first refused to stand at the 1994 general election, but chose to enter at the very last minute; after a meeting held on 8 April, where Mandela and De Klerk tried to sway the Zulu king, Goodwill Zwelithini, from his dependence on Buthelezi by offering him a guarantee of special status of the Zulu monarchy after the election. The offer was not immediately successful, but Buthelezi seemed sympathetic to the idea. The foreign mediation team led by former US Secretary of State Henry Kissinger and former UK Foreign Secretary Peter Carrington were pivotal in reaching a compromise, and convinced the IFP leader to give up his boycott of the election. Buthelezi therefore signed an agreement with De Klerk and Mandela that guaranteed the ceremonial status of the Zulu king and was promised that foreign mediators would examine Inkatha's claims to more autonomy in the Zulu area. It was probably too late though, because Buthelezi was losing support fast, and as a consequence, his party only narrowly won the elections in KwaZulu-Natal. In May 1994, Buthelezi was appointed Minister of Home Affairs in the first post-apartheid government, a position he retained following the 1999 general election. He was appointed as acting president a number of times during this period.

Though his appointment in the Government of National Unity was a kind of catharsis, King Zwelithini openly lambasted Buthelezi and told many members of the ruling party that he was like Mandela because for 24 years of KwaZulu government, he could not operate freely. Buthelezi countered that by saying that Zwelithini should not interfere in political matters, rather the Zulu monarchy should be modelled along the same lines as the British Royal Family. Because of the IFP's late entry to the election, stickers printed with their candidates' names were added to the ballot papers.

Demise of Government of National Unity

Prior to the 2004 general election, then President Thabo Mbeki refused to sign into law Buthelezi's attempt to overhaul the immigration laws. For the first time in South African history, a Cabinet Minister took the President to court in an attempt to secure stricter immigration regulations.

Following the 2004 election, Mbeki offered Buthelezi the Deputy Presidency, which he refused, as in exchange the IFP would have to relinquish the Premiership of the IFP-dominated province of KwaZulu-Natal. From 1994, South Africa had been governed by a multi-party Government of National Unity, consisting of the ANC (Tripartite Alliance), the National Party and the IFP. By the time of the 1999 general election, a coalition agreement was not constitutionally required, but the majority ANC again invited the IFP to join it in government. After the 2004 election, with Buthelezi declining the offer of the Deputy Presidency, the IFP left the coalition government and sat in the opposition benches.

Positions

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Chief Executive Officer of the Zulu Territorial Authority (9 June 1970 – 31 March 1972).

Chief Executive Councillor of the KwaZulu Government (1 April 1972 – 31 January 1977).

President of Inkatha Freedom Party (21 March 1975 – 25 August 2019).

Chief Minister of the KwaZulu Government (1 February 1977 – 26 April 1994).

Member of the National Assembly of South Africa (since 29 April 1994).

South African Minister of Home Affairs (10 May 1994 – 13 July 2004).

Chairman of South African Black Alliance, that consisted of the Labour Party led by Mr Sonny Leon, the Reform Party led by Mr Yellan Chinsamy, the Dikwakwetla Party of the Free State, and Inyandza led by Mr Enos Mabuza.

Chancellor Emeritus of the University of Zululand.

Member of University of KwaZulu-Natal Foundation and Alumni.

Chairman of Traditional Leaders in the KwaZulu-Natal Legislature.

Awards

King's Cross Award awarded by King Goodwill Zwelithini kaBhekuzulu 1989.

Key to the City of Birmingham awarded by Alabama 1989.

Freedom of Ngwelezana awarded by Ngwelezana 1988.

Unity, Justice and Peace Award by Inkatha Youth Brigade 1988.

Magna Award for Outstanding Leadership awarded by Hong Kong 1988.

Honorary Freedom of the City of Pinetown awarded by City of Pinetown, Kwazulu-Natal 1986.

Honorary LLD Boston University 1986.

Nadaraja Award by Indian Academy of SA 1985.

Man of the Year by Financial Mail 1985.

Newsmaker of the Year by Pretoria Press Club 1985.

Honorary LLD Tampa University Florida 1985.

Apostle of Peace (Rastriya Pita) by Pandit Satyapal Sharma of India 1983.

George Meany Human Rights Award by The Council of Industrial Organisation of the American Federation of Labour (AFL-CIO) 1982.

French National Order of Merit 1981.

Honorary LLD University of Cape Town 1978.

Citation for Leadership by District of Columbia Council United States of America 1976.

Honorary LLD by Unizul 1976.

Knight Commander of the Star of Africa for Outstanding Leadership by President Tolbert Liberia 1975.

Newsmaker of the Year by SA Society of Journalists 1973.

Man of the Year by Institute of Management Consultants of SA 1973.

Marriage

He married Irene Audrey Thandekile Mzila on 2 July 1952 who was born in 1929 and died on 25 March 2019 and buried on 29 March 2019, and they had three sons and five daughters:[7]

Princess Phumzile Buthelezi, born 1953. Mother of Prince Nkosinathi Buthelezi (died in 2002 in a car crash) and Prince Bongimpumeleo Khumalo.

Prince Zuzifa Buthelezi, born 1955. Father of two to Princess Nokuthula Buthelezi and Prince Zakhithi Buthelezi.

Princess Mandisi Sibukakonke Buthelezi, died of HIV/AIDS on 5 August 2004, leaving one son, Prince Zamokuhle.[8]

Princess Mabhuku Snikwakonke Buthelezi, born 1957, died 1966.

Princess Lethuxolo Buthelezi, born 1959, died 27 July 2008 in a car crash.[9] She is survived by daughter Princess Latoya Buthelezi, a singer who uses the stage name Toya Delazy.[10]

Prince Nelisuzulu Benedict Buthelezi, born 21 March 1961, died of HIV/AIDS on 29 April 2004. He is survived by the Princes Mongezi, Sibonelo and Simingaye Buthelezi.

Prince Phumaphesheya Buthelezi, born 1963. Father to Prince Nkululeko, Princess Nqobile and Princess Sphesihle Buthelezi.

Princess Sibuyiselwe Angela Buthelezi, born 1969, mother of Princess Ntandoyenkosi Nkeiruka Buthelezi.

Bibliography

Ben Temkin, Buthelezi: A Biography, London/Portland, Or: Frank Cass, 2003.

Role of a Foreign Direct Investment in South Africa's Foreign Trade Policy Publication 1999.

Jack Shepherd Smith, Buthelezi: The Biography. 1988.

South Africa: Anatomy of Black-White Power-Sharing: Collected speeches in Europe. Emmcon, 1986.

Usuthu! Cry Peace! Co-author Wessel de Kock. 1986.

The Constitution: an article in Leadership in South Africa. 1983.

Der Auftrag des Gatsha Buthelezi Friedliche Befreiung in Südafrika? Biography Contributor, 1981.

South Africa: My Vision of the Future. London, Weidenfeld & Nicolson, 1980.

Power is Ours. Book 1979.

Gatsha Buthelezi: Zulu Statesman. Biography Contributor Ben Temkin, 1976.

Viewpoint: Transkei Independence. Book Author Black Community Programmes, 1976.

Prof ZK Mathews: His Death, The South African Outlook. Book Lovedale Press, 1975.

Inkatha Book Reality 1975 bi-weekly column syndicated to SA morning newspapers Author, 1974.

KwaZulu Development Black Community Programmes, 1972.

dams College

  

Tradition has it that King Shaka, on an expedition along the south coast, rested on the banks of a local river, where a servant brought him a calabash of river water. “Kanti Amanz’amtoti” (“the water is sweet”) he said, using the less familiar isiZulu word “amtoti” for sweet, instead of the more common “amnandi” out of respect for his mother Nandi.

It is here, in the catchment area of the Amanzimtoti River, that Dr Newton Adams, under the auspices of the American Board of Missions, established a school that would eventually be known as Adams College. RK Myeza, a former student of Adams College and an historian on early missions writes: “The American Board of Zulu Mission (as it became known) failed to make Zulus Americans and also failed to make them Christians, but succeeded to inspire them to reach higher levels of education beyond their bench mark of elementary and primary schools.”

The American Board missionaries, Newton Adams, Aldin Grout and George Champion, who were assigned to work among the Zulu people, arrived in the area in 1835. Within months they had paid a visit to King Dingane, despite being told by their Board not to do so. A short while later they were assigned a piece of land to establish a mission that was called Nginani, meaning “I am with you”. Champion was stationed at Nginani, Grout opened a mission in what would become known as Groutville, and Adams worked in the Umlazi area and further down the coast.

Within three months Adams opened what would became known as a “family school” in March 1836, gathering adults and children from the vicinity onto the mission station. Mbalasi, the widowed wife of Chief Duze Ka Mnengwa KaKhondlo, who was killed during the Shaka wars of supremacy, and her eightyear-old son Nembula, became part of the Adams household. She also became a formative influence in extending Adam’s educational work in the area.

Times were politically tense both among the Zulu people and in clashes with the trek Boers and the English colonisers. King Dingane was defeated by the Boers in 1838 and the power of the Zulu Kingdom was broken by the British in the Battle of Ulundi in 1879. The political landscape underwent rapid change with missionaries often playing an ambiguous role in, for example, collecting taxes and helping to administer the Native Location and Mission Reserves Commission, while teaching the Zulu people to read, write and acquire industrial skills.

In 1847 Adams decided to move to Amanzimtoti. He built a school at KwaSheleni, named after a Mr Shilling who settled in the area in 1846. In time it consisted of a high school, and industrial school and a teachers’ training college. Severally called the Amanzimtoti Boys Seminary and the Amanzimtoti Institute, it was named Adams College under the tenure of Dr Edgar Brookes who became principal of the school in 1934. The Bantu Education Act in 1953 saw the college renamed Amanzimtoti Zulu Training School, with the teacher training facility being discontinued. When the Act was repealed the college was renamed Adams College.

The school has a proud history, having produced people like the Rev. John Dube who would go on to be the first President of the ANC. He was also the founding editor of Ilanga lase Natal and he established the Ohlange High School in 1901. Others included Dr ZK Matthews, Inkosi Albert Luthuli, Anthony Lembede, Epainette Moerane (President Mbeki’s mother) Joshua Nkomo, Nkosazana Dlamini-Zuma, Judge Pius Langa, Prince Mangosuthu Buthelezi and many others. Dr ZK Matthews became the first black head of the school in 1925, Inkosi Albert Luthuli taught isiZulu and music at the school and Govan Mbeki was also a teacher there.

Adams College, like so many great schools of the apartheid era, suffered the impact of exclusion and racism. “The Bantu Education Act was probably the single most horrific piece of legislation to have passed through the apartheid parliament,” says Desmond Makhanya, an Adams alumni and descendent of the important Amanzimtoti chief, Makhuta Makhanya. Some of the original and early buildings were torn down during the apartheid period; others were left and are now in dire need of restoration. The grounds have been neglected, educational resources are limited, extramural activities are lacking and class sizes are too large. The good news is that in 2007 the school achieved a 93% Matric pass rate. The principal, Thulani Khumalo captures the spirit of the school in saying, “Our core business is teaching and learning. There are other things that make a school but our priority is academic excellence.”

Future plans are big ones. The teaching of science has been prioritised, and this requires resource development. Extramural activities need to be expanded. Theatre, the arts, sports and the recovery of the history and culture of the area is seen as important. Adams College’s resources and infrastructure are being shared in a carefully managed way with other schools and community organisations. “Come back in a few years time and see this place. You may not recognise it,” says the principal.

Buthelezi, Mangosuthu Gatsha

Buthelezi, Mangosuthu Gatsha (Ashpenaz Nathan Mangosuthu Gatsha Buthelezi)shp?nz?, mng?g?so?oto?o gtsh bo?ot?l?z? [key], 1928?, South African political leader. A Zulu chief, he served as chief minister of the bantustan KwaZulu (1970?94, initially as head of the Zululand Territorial Authority; see Zululand) but opposed independence for the territory. Originally an activist within the African National Congress (ANC), Buthelezi revived Inkatha, a Zulu cultural group, in 1975 as an antiapartheid and Zulu nationalist organization. It later became the Inkatha Freedom party, and he served as its president until 2019. In the 1980s he became a prominent critic of the ANC and its support for guerrilla warfare and international sanctions against apartheid. He favored a solution to apartheid based on tribalism instead of a one-adult, one-vote policy and was accused of collaboration with government-backed security forces. The early 1990s saw increasingly violent clashes between Inkatha and ANC supporters; the South African Truth and Reconciliation Commission report (2003) charged Inkatha with collaborating with white supremacists to massacre hundreds during this period. Inkatha boycotted (1993) the multiparty talks that wrote a new South African constitution but participated in the 1994 multiracial elections. Buthelezi was named home affairs minister in Nelson Mandela's government, a position he retained during President Thabo Mbeki's first term. Although violence between supporters of the ANC and Inkatha partisans persisted in KwaZulu-Natal during the mid-1990s, it subsequently largely subsided. Inkatha's share of the national vote, more than 10% in 1994, declined in subsequent elections.

Many blacks have fought the apartheid system over its numerous years of existence, yet one man emerges as a dedicated and influential leader. Today, Mangosuthu Gatsha Buthelezi stands as a symbol of courage, hard work, and bravery for helping to lead the fight against apartheid. Buthelezi lived much of his life working to obtain his mission of ending the separation of races. There were many setbacks and obstacles, although these were just bumps in the road on his journey to stop apartheid.

Buthelezi’s journey began in the city of Nongoma in Zululand. During the month of August, 1928, a boy entered into this world later to be known as Mangosuthu Gatsha Buthelezi. (Mermelstein 49) Chief Buthelezi comes from a long line of Zulu royalty dating back to the great King Cetywayo, a military hero. (Meredith 45) Buthelezi was born into royalty but pursued his own goals to become a leader in a more modern world.

To follow in the footsteps of many great ancestors Buthelezi knew an education would be necessary. Buthelezi attended Adams College, a Methodist secondary school in Natal. Buthelezi later switched to Fort Hare University College.(Otfinoski 39) At Fort Hare University the chief began to study history. However, his studies were interrupted when the chief was removed from school for being involved in a student protest of apartheid. After being dismissed Buthelezi enrolled in the University of Natal.(Meredith 51) At the University of Natal the chief earned a degree in history and Bantu administration.(Meredith 52) Buthelezi also started a political career and joined the ANC Youth League while at Fort Hare University. Eventually Buthelezi became disappointed with the group’s slow movement toward reform, and quit. (Meredith 78) However, Buthelezi continued to pursue a leadership role among blacks.

In the early 1950’s Buthelezi succeeded his father as the leader of the twenty thousand strong Buthelezi Clan.(Mermelstein 53) During his reign as leader of the Buthelezi Clan, Chief Buthelezi became the aide to the Zulu king, King Cyprian for fifteen years.("Buthelezi" 1) In the late 1960’s Buthelezi agreed to head the Zululand Territorial Authority.(Mermelstein 53) In 1976, Chief Buthelezi became the first chief minister of KwaZulu, the bantustan or homeland designated for the Zulu community. During his rule as chief minister Buthelezi worked to reestablish Inkatha.While Inkatha was originally founded by Buthelezi’s grandfather King Dinizulu as a cultural group to unite the Zulu territory. (Meredith 156) Buthelezi became the founder and president of the new Inkatha. It was formed to organize the Zulu power to form a non-racial government. However, in the 1980’s Inkatha transformed into a more military group.(Meredith 157) Chief Buthelezi gradually moved from ruling a small tribe to ruling larger tribes with more responsibility and eventually worked in the government.

During the chief's days in the ANC Youth League, Buthelezi became friends with Nelson Mandela and other leaders in the ANC.(Finlayson 89) When Buthelezi reestablished Inkatha, the leaders of the ANC considered Inkatha a useful ally in the fight against apartheid. The ANC joined forces with Buthelezi to present a more unified front against apartheid.(Mandela 313) In 1979, the relationship between Chief Buthelezi and the ANC became troubled. The ANC accused Buthelezi of creating Inkatha as a personal power base and accused Chief Buthelezi of cooperating with the South African Government. Buthelezi charged the ANC with trying to exploit Inkatha for the ANC’s own purposes. (Mandela 314) Rather than working together, the two parties competed for power among South African blacks. The result of the fierce competition was constant battles across the country.(Mermelstein 89) Even though Buthelezi opposed the ANC, Buthelezi refused to negotiate with the government unless Mandela and other political prisoners were released from jail.(Meredith 294)MAndela pic.gif (5103 bytes) Once Mandela was released from jail Buthelezi was Mandela’s only rival for leadership among South African blacks.(Mermelstein 108) Buthelezi and Mandela decided to meet to unite the black followers toward the common cause of ending apartheid.

At the beginning of 1991, Buthelezi and Mandela sat down to settle their differences. A peace accord was drawn up and signed by the two leaders. However, many black South Africans paid little attention to the accord and ttthe fighting still continued.(Mermelstein 110) Even in peaceful protests the entire Zulu tribe carried weapons which were a part of their traditional dress. If and when a fight broke out in one of these peaceful demonstrations the Zulu protestors had their weapons at hand and were quick to use the weapons. Many deaths were the outcome of this quick use of force.(Maykuth 1) !buthele.zip (193257 bytes)As the leader for the 1.7 million Zulus, Buthelezi looked for compromise and not confrontation between whites and other blacks in South Africa.(Mermelstein 142) After hundreds of black South Africans died as a result of the fighting, Mandela and Chief Buthelezi decided to meet once again. Not being able to solve any differences at the meetings, Nelson Mandela and Chief Buthelezi were helpless to stop the killing between black followers.(Mermelstein 147) The two leaders needed to find a peaceful way to successfully allow blacks to participate in the government.

South Africa had its first free election in 1994. During this time Chief Buthelezi reorganized his former cultural group Inkatha into a political group, the Inkatha Freedom Party, thus giving himself a way to participate in the elections and future assemblies. (Mermelstein 234) In 1994 private talks were being conducted between Mangosuthu Buthelezi and Nelson Mandela. The leaders signed an agreement that included a code of conduct for the two parties during the election period. Nonetheless both parties violated the accord. (Meredith 394) With Mangosuthu’s participation in the elections many arguments started which led to difficulties in the elections. The first controversy occurred when Buthelezi boycotted the elections on the basis that the chief was not allowed three representatives.(Meredith 427) The constitution caused the second dispute. During the elections, de Klerk and the government were in the process of developing a constitution. Buthelezi wanted the constitution to be drawn up before the elections. When the ANC refused any more constitutional hearings until after the elections, Buthelezi walked out on the elections in protest.(Meredith 428) The chief also boycotted many talks on the basis that the delegates representing the Inkatha Freedom Party had been ignored during the talks.(MacLeod 3) All of the boycotts allowed Mandela to move far ahead of Buthelezi in the election.("The chief’s holdout" 1) With only a month left before elections, Mandela, de Klerk, and Buthelezi met and decided on terms that would allow the Inkatha Freedom Party to participate in the elections.(Mandela 316) In 1994 when Nelson Mandela was elected President of South Africa, Mandela selected Mangosuthu Buthelezi to serve as the Minister for Home Affairs in his first cabinet. ("Buthelezi" 1) The two leaders were finally politically united against apartheid.

Chief Buthelezibutelezi.gif (29346 bytes) can now feel proud of accomplishing the goal of crushing apartheid. The chief’s beliefs and policies are still used today in preventing discrimination. His conviction and perseverance sets an example for others fighting for equality. Buthelezi has influenced many lives and will continue to do so by sharing political and cultural beliefs through continued service in the South African government. Chief Mangosuthu Gatsha Buthelezi will be remembered as a great leader and ally of black equality.

DR. MANGOSUTHU BUTHELEZI, MP

PRESIDENT OF THE INKATHA FREEDOM PARTY

Mangosuthu Buthelezi was born in Mahlabathini, KwaZulu on 27 August 1928 and is the son of Chief Mathole Buthelezi and Princess Magogo ka Dinuzulu, the sister of King Solomon ka Dinuzulu.

After completing a university degree at the University of Fort Hare in 1950, Dr. Buthelezi opted for a legal career which was cut short when he inherited the chieftainship of the large Buthelezi tribe in 1953 – a position he still holds today.

He is also Undunankulu Ka Zulu. (Traditional Prime Minister)

In 1970, Dr. Buthelezi was asked by the KwaZulu Assembly to accept the position of Chief Executive Officer of the Zulu Territorial Authority, a position to which he was unanimously elected by members of that body, despite having for some time succeeded in delaying the imposition of this structure by the South African Government.

In 1972 he became Chief Executive Councillor to the KwaZulu Legislative Assembly and from 1976 – April 1994 was the Chief Minister of KwaZulu. He is also the President of the Inkatha Freedom Party ever since it was founded as Inkatha in 1975.

In April 1994, Dr. Buthelezi became the Republic of South Africa’s Minister of Home Affairs and has been appointed Acting President many times. He is Chairman of the House of Traditional Leaders (KwaZulu Natal).

He has, by invitation, travelled extensively over the years throughout North America, Europe, Britain, Africa, Scandinavia, the Far East and the Middle East. For his contribution to humanity and peace in South Africa, he has been given numerous awards and presentations both internationally and from within South Africa.

Dr. Buthelezi is a strong proponent of African humanism known as Ubuntu because of the value it places on the quality of human life and human relationships.

Zulu people (/zuːluː/; Zulu: amaZulu) are an Nguni ethnic group in Southern Africa. The Zulu people are the largest ethnic group and nation in South Africa with an estimated 10–12 million people living mainly in the province of KwaZulu-Natal.

They originated from Nguni communities who took part in the Bantu migrations. As the clans integrated together, the rulership of Shaka brought success to the Zulu nation due to his perfected military policies. The Zulu people take pride in their ceremonies such as the Umhlanga, or Reed Dance, and their various forms of beadwork. The art and skill of beadwork takes part in the identification of Zulu people and acts as a form of communication. The men and women both serve different purposes in society in order to function as a whole. Today the Zulu people predominantly believe in Christianity, but have created a syncretic religion that is combined with the Zulu's prior belief systems.[3]

Contents

1 History

1.1 Origins

1.2 Kingdom

1.2.1 Conflict with the British

1.2.2 Absorption into Natal

1.3 Apartheid years

1.3.1 KwaZulu homeland

1.3.2 Inkatha YeSizwe

2 Language

3 Ceremony

3.1 Umhlanga

4 Beadwork

4.1 History

4.2 Purpose

4.3 Apparel

4.4 Colors of beads

5 Clothing

6 Societal roles

6.1 Men

6.1.1 Stick fighting

6.2 Women

7 Religion and beliefs

8 Bride wealth

9 Notable Zulus

10 In popular culture

11 See also

12 References

13 Further reading

14 Novels

15 External links

History

Origins

2012 map showing the location of Zulu people.

The Zulu were originally a major clan in what is today Northern KwaZulu-Natal, founded ca. 1709 by Zulu kaMalandela. In the Nguni languages, iZulu means heaven, or weather. At that time, the area was occupied by many large Nguni communities and clans (also called the isizwe people or nation, or were called isibongo, referring to their clan or family name). Nguni communities had migrated down Africa's east coast over centuries, as part of the Bantu migrations. As the nation began to develop, the rulership of Shaka brought the clans together to build a cohesive identity for the Zulu.

Kingdom

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Main article: Zulu Kingdom

King Shaka

The Zulu formed a powerful state in 1816[4] under the leader Shaka. Shaka, as the Zulu commander of the Mthethwa Empire and successor to Dingiswayo, united what was once a confederation of tribes into an imposing empire under Zulu hegemony. Shaka built a militarised system known as Impi featuring conscription, a standing army, new weaponry, regimentation, and encirclement battle tactics. Zulu expansion was a major factor of the Mfecane ("Crushing") that depopulated large areas of southern Africa. It is during this period when Shaka deployed an army regiment for raiding tribes on the North. The regiment which was under Mzilikazi disobeyed Shaka and crafted a plan to continue raiding up-North forming another dialect of Zulu language referred to as Northern Ndebele (Now in Zimbabwe).

Conflict with the British

Main article: Anglo-Zulu War

In mid-December 1878, envoys of the British crown delivered an ultimatum to 11 chiefs representing the then-current king of the Zulu empire, Cetshwayo. Under the British terms delivered to the Zulu, Cetshwayo would have been required to disband his army and accept British sovereignty. Cetshwayo refused, and war between the Zulus and African contingents of the British crown began on January 12, 1879. Despite an early victory for the Zulus at the Battle of Isandlwana on the 22nd of January, the British fought back and won the Battle at Rorke's Drift, and decisively defeated the Zulu army by July at the Battle of Ulundi.

Absorption into Natal

Zulu warriors in the late nineteenth century, with Europeans in the background.

After Cetshwayo's capture a month following his defeat, the British divided the Zulu Empire into 13 "kinglets". The sub-kingdoms fought amongst each other until 1883 when Cetshwayo was reinstated as king over Zululand. This still did not stop the fighting and the Zulu monarch was forced to flee his realm by Zibhebhu, one of the 13 kinglets, supported by Boer mercenaries. Cetshwayo died in February 1884, killed by Zibhebhu's regime, leaving his son, the 15-year-old Dinuzulu, to inherit the throne. In-fighting between the Zulu continued for years, until in 1897 Zululand was absorbed fully into the British colony of Natal.

Apartheid years

KwaZulu homeland

Main article: KwaZulu

Zulu man performing traditional warrior dance

Under apartheid, the homeland of KwaZulu (Kwa meaning place of) was created for Zulu people. In 1970, the Bantu Homeland Citizenship Act provided that all Zulus would become citizens of KwaZulu, losing their South African citizenship. KwaZulu consisted of many disconnected pieces of land, in what is now KwaZulu-Natal. Hundreds of thousands of Zulu people living on privately owned "black spots" outside of KwaZulu were dispossessed and forcibly moved to bantustans – worse land previously reserved for whites contiguous to existing areas of KwaZulu. By 1993, approximately 5.2 million Zulu people lived in KwaZulu, and approximately 2 million lived in the rest of South Africa. The Chief Minister of KwaZulu, from its creation in 1970 (as Zululand) was Chief Mangosuthu Buthelezi. In 1994, KwaZulu was joined with the province of Natal, to form modern KwaZulu-Natal.

Inkatha YeSizwe

Main article: Inkatha Freedom Party

Inkatha YeSizwe means "the crown of the nation". In 1975, Buthelezi revived the Inkatha YaKwaZulu, predecessor of the Inkatha Freedom Party. This organization was nominally a protest movement against apartheid, but held more conservative views than the ANC. For example, Inkatha was opposed to the armed struggle, and to sanctions against South Africa. Inkatha was initially on good terms with the ANC, but the two organizations came into increasing conflict beginning in 1976 in the aftermath of the Soweto Uprising.

Language

Map of South Africa showing the primary Zulu language speech area in green

Main article: Zulu language

The language of the Zulu people is "isiZulu", a Bantu language; more specifically, part of the Nguni subgroup. Zulu is the most widely spoken language in South Africa, where it is an official language. More than half of the South African population are able to understand it, with over 9 million first-language and over 15 million second-language speakers.[5] Many Zulu people also speak Xitsonga, Sesotho and others from among South Africa's 11 official languages.

Ceremony

Zulu people gather at Reed Dance ceremony.

See also: Zulu calendar

Umhlanga

The Zulu people celebrate an annual event that was established in 1984 called the Umhlanga or Reed Dance. This event takes place at the royal capital near Nongoma.[6] This traditional ceremony is performed by young women from all parts of the kingdom to perform in front of the monarch and his guests.[6] The purpose of this event is to promote pride in virginity and to restrain sexual relationships.[7] Beadwork is a prominent attire that is worn at the Umhlanga. The beadwork is not only worn by the dancers, but by the guests as well. The Umhlanga is not purely for a time of dance. The King also uses this time to speak to the young men and women of the nation. The King discusses the arising political issues that are inflicting on their nation.[6]

Married Zulu women wearing headdresses at annual Reed Dance ceremony.

Beadwork

History

The creation of beadwork dates back to the times of war for the Zulu people. This particular form of beadwork were known as iziqu, medallions of war.[7] Often worn as a necklace, the beads were displayed in a criss-cross formation across the shoulders. This assemblage of beads by the warriors represented a symbol of bravery.[7] Before the use of glass was apparent to the Zulu, beadwork derived from wood, seeds and berries.[7] It was not until the arrival of Europeans that glass became a trade material with the Portuguese, which soon became abundantly available to the Zulu.[7]

Purpose

Beadwork is a form of communication for the Zulu people. Typically when one is wearing multiple beads, it is a sign of wealth. The more beads one is wearing, the wealthier they are perceived.[8] The beads have the potential to convey information about a person's age, gender and marital status. The design of the beads often conveys a particular message. However, one must know the context of their use in order to read the message correctly.[9] Depending on the area in which the beadwork was made, some designs can depict different messages compared to other areas. A message could be embedded into the colors and structure of the beads or could be strictly for decorative purposes.[9] Beadwork can be worn in everyday use, but is often worn during important occasions such as weddings, or ceremonies. For example, beadwork is featured during the coming of age for a young girl or worn during dances.[9] The beaded elements complement the costumes worn by the Zulu people to bring out a sense of finery or prestige.[9]

Apparel

Zulu beadwork necklace

Beadwork is worn by all men, women, and children at any age. Depending on which stage of life an individual is in, the beadwork indicates different meanings. Beadwork is dominantly worn when young Zulu people are courting or in search for love affairs.[10] The wearing of decorative beadwork can act as an attempt to grab the attention of someone of the opposite sex.[10] Also, the gifting of beadwork is a way of communicating interest with lovers.[10] During the transition from single to married women, beadwork is shown through a beaded cloth apron worn over a pleated leather skirt.[8] As for older or mature women, beadwork is displayed in detailed headdresses and cowhide skirts that extend past the knee. These long skirts are also seen on unmarried women and young marriageable-age girls.[10] Men are more conservative when wearing beadwork.[10] Although, when young boys are seen wearing multiple necklaces, it is a sign that he is highly interested by these gifts from various girls. The more gifts he is wearing, the higher prestige he obtains.[8]

Zulu beadwork necklace.

Colors of beads

Various forms of beadwork are found in different color schemes. Typically, there are four different types of color schemes:

Isisshunka – white, light blue, dark green, pale yellow, pink, red, black. This color scheme is believed to have no specific meaning.[11]

Isithembu – light blue, grass green, bright yellow, red, black. This color scheme derives from clans or clan areas.[11]

Umzansi – white, dark blue, grass green, red. This color scheme also derives from clans or clan areas.[11]

Isinyolovane – combination of any colors not consistent with other color schemes. This color scheme is often related to connotations of perfection and charm.[11]

The colors of beads might hold different meanings based on the area that they originated from. It is often at times that this can lead to misrepresentation or confusion when attempting to understand what the beadwork is communicating. One cannot assume that the color system is standard across South Africa. In some areas, the color green symbolizes jealousy in a certain area, but in another area it symbolizes grass.[7] One must know the origin of the beadwork in order to interpret the message correctly.

Clothing

See also: Swenkas

Zulu village women in traditional clothing.

Interior space of a traditional beehive hut, or iQhugwane

Zulus wear a variety of attire, both traditional for ceremonial or culturally celebratory occasions, and modern westernized clothing for everyday use. The women dress differently depending on whether they are single, engaged, or married. The men wore a leather belt with two strips of hide hanging down front and back.

In South Africa, the miniskirt has existed since pre-colonial times. In the African cultures, such as the Basotho, the Batswana, the Bapedi, the Amaswati and the AmaZulu, women wore traditional miniskirts as cultural attire.[12] These skirts are not seen as shameless but used to cover the women's genitals. The skirts are called isigcebhezana and are essential in Zulu ceremonies. For example, Umemulo is a ceremony for women who turn 21 years of age.[12] It represents a huge transition in the woman's life because it is a symbol of her being ready to accept a boyfriend and even get married. Additionally, each stage of a Zulu's life is determined by a specific type of clothing. For an unmarried woman, she wears the skirt and nothing on the top, but as she grows up, the woman starts to cover up her body because a time will come in which she will be a married woman and an old woman. Nonetheless, a special type of clothing is reserved to pregnant women. When a woman is pregnant she wears an ‘isibamba', a thick belt made from dried grass, covered with glass or plastic beadwork, to support her swelling stomach and its additional weight.[13]

Societal roles

Men

The Zulu people govern under a patriarchal society.[7] Men are perceived as the head of the household and seen as authoritative figures. Zulu men identify themselves with great pride and dignity. They also compare themselves to qualities of powerful wild animals such as bulls, lions and elephants.[7] The men contribute to society by acting as defenders, hunters, and lovers.[7] The Zulu men are also in charge of herding the cattle, educating themselves on the lives of disciplined warriors, creating weapons, and learning the art of stick fighting.[7]

Stick fighting

The art of stick fighting is a celebration of manhood for Zulu men. These men can begin to learn this fighting art form as young as the age of five years old.[7] There are multiple reasons why men learn how to stick fight. For example, men may want to learn so that they can set right any wrongs or insults made towards them.[7] Other reasons some men choose to learn are for sporting purposes, proving skills or manliness, and self-defense.[7] The goal of stick fighting is to injure the opponent and sometimes even kill.[7] There are rules of etiquette that must be abided by when stick fighting. The men can only fight a man within the same age as them. One cannot hit the opponent once the stick is lost from the possession. Lastly, only sticks are allowed when fighting.[7]

Women

The women in Zulu society often perform domestic chores such as cleaning, raising children, collecting water and firewood, laundry, tending to crops, cooking, and making clothes.[7] Women can be considered as the sole income-earner of the household. A woman's stages of life lead up to the goal of marriage. As a woman approaches puberty, she is known as a tshitshi. A tshitshi reveals her singleness by wearing less clothing. Single women typically do not wear clothing to cover their head, breasts, legs and shoulders.[7] Engaged women wear hairnets to show their marital status to society and married women cover themselves in clothing and headdresses.[7] Also, women are taught to defer to men and treat them with great respect. The women are always bound by a male figure to abide by.[7]

Religion and beliefs

Main articles: Zulu traditional religion and Zulu Christianity

Zulu worshippers at a United African Apostolic Church, near Oribi Gorge

Most Zulu people state their beliefs to be Christian. Some of the most common churches to which they belong are African Initiated Churches, especially the Zion Christian Church, Nazareth Baptist Church and United African Apostolic Church, although membership of major European Churches, such as the Dutch Reformed, Anglican and Catholic Churches are also common. Nevertheless, many Zulus retain their traditional pre-Christian belief system of ancestor worship in parallel with their Christianity.

Traditional Zulu religion includes belief in a creator God (uNkulunkulu) who is above interacting in day-to-day human life, although this belief appears to have originated from efforts by early Christian missionaries to frame the idea of the Christian God in Zulu terms.[14] Traditionally, the more strongly held Zulu belief was in ancestor spirits (amaThongo or amaDlozi), who had the power to intervene in people's lives, for good or ill.[15] This belief continues to be widespread among the modern Zulu population.[16]

Traditionally, the Zulu recognize several elements to be present in a human being: the physical body (inyama yomzimba or umzimba); the breath or life force (umoya womphefumulo or umoya); and the "shadow," prestige, or personality (isithunzi). Once the umoya leaves the body, the isithunzi may live on as an ancestral spirit (idlozi) only if certain conditions were met in life.[17][18] Behaving with ubuntu, or showing respect and generosity towards others, enhances one's moral standing or prestige in the community, one's isithunzi.[19] By contrast, acting in a negative way towards others can reduce the isithunzi, and it is possible for the isithunzi to fade away completely.[20]

Zulu sangomas (diviners)

In order to appeal to the spirit world, a diviner (sangoma) must invoke the ancestors through divination processes to determine the problem. Then, a herbalist (inyanga) prepares a mixture (muthi) to be consumed in order to influence the ancestors. As such, diviners and herbalists play an important part in the daily lives of the Zulu people. However, a distinction is made between white muthi (umuthi omhlope), which has positive effects, such as healing or the prevention or reversal of misfortune, and black muthi (umuthi omnyama), which can bring illness or death to others, or ill-gotten wealth to the user.[16] Users of black muthi are considered witches, and shunned by the society.

Christianity had difficulty gaining a foothold among the Zulu people, and when it did it was in a syncretic fashion. Isaiah Shembe, considered the Zulu Messiah, presented a form of Christianity (the Nazareth Baptist Church) which incorporated traditional customs.[21]

Furthermore, Zulu people also practice a ceremony called Ukweshwama. The killing of the bull is part of Ukweshwama, an annual ceremony that celebrates a new harvest. It is a day of prayer when Zulus thank their creator and their ancestors. By tradition, a new regiment of young warriors is asked to confront a bull to prove its courage, inheriting the beast’s strength as it expires. It is believed this power then transfers to the Zulu king.[22]

Bride wealth

Zulu people have a system called ilobolo. This term is particularly used by Zulu people when it comes to bride wealth. Every African ethnic group has different requirements when it comes to bride wealth. In pre-capitalist Zulu society, ilobolo was inextricably linked to the ownership of cattle.[23] During that time, there was not a fixed number of cattle required for the wedding to happen; it could be paid before the marriage or during the marriage. The groom takes the cattle from his father's herd in order to perpetuate the family heritage. Nonetheless, this ritual has changed during colonization because in 1869, Theophilus Shepstone, then Natal Secretary for Native Affairs, formalized the ilobolo payment to 10 cattle for commoners (plus the ingquthu cow for the mother), 15 for hereditary chief siblings and 20-plus for the daughters of a chief.[23] They found it too lenient to let the groom give whatever amount he wants, so they decided to establish a specific number of cattle that would be needed before or at the start of the marriage. This has been accepted by Zulu men who were educated in mission schools, but according to more ritual people this became “untraditional”. Additionally, with the instauration of the Natal Code, some Zulu men decided to settle another way in which they could decrease the ilobo: offer a token payment or bring a present for the father of the prospective bride in order to decrease the ilobolo amount to be paid.[24] The payment of ilobolo can be difficult for some families, but as it is often considered a symbol of pride and respect, many are willing to maintain this tradition as long as possible.

Traditional Zulu dance

Notable Zulus

Main article: List of Zulu people

In popular culture

Films

Zulu, Cy Endfield (1964)

Zulu Dawn, Douglas Hickox (1979)

Ubuhle Bembali, Emmanuelle Bidou, Centre national de la cinématographie, Paris, 2002

Amours zoulous, Emmanuelle Bidou, 2004

Shaka Zulu, Joshua Sinclair South African Broadcasting Corporation, SABC, 1986

Novels

When the Lion Feeds, Wilbur Smith, 1964

The Covenant (novel), James A. Michener, 1980

Zulu, Caryl Férey, Gallimard, 2008

Video games

Sid Meier's Civilization

See also

flag South Africa portal

Battle of Blood River

Gumboot dance

Inkatha Freedom Party

List of Zulu kings

List of Zulus

Nguni

Shaka Zulu

Ukusoma

Zulu language