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Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay Guide

Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay Guide.

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Iyini Indaba

Indaba ubhalo oluhlelekile olugxile isihlokweni esisodwa. Lo mbhalo wakhiwa ngezigaba, zonke ezigxile esihlokweni esikhulu.

UKUBHALWA KWENDABA/-ESEYI

Isingeniso:.

Bhala isingeniso esizokwethula ingqikithi yendaba.

Isingeniso sakho kumele sibe sifushane kepha sidle ngokujiya. Lesi sigaba yisona esibeka ngamafuphi ulwazi oluhambisana nesihloko obhala ngaso. Lapha ubeka umfundi wendaba yakho esithombeni ngozokhuluma ngakho ngokwesihloko.

Yethula umbono wakho kabanzi.

Kulesi sigatshana kumele indaba ihleleke ngokwezigaba ezilandelanayo. Yileso naleso sigaba kuba kuhle ukuba sibe nomusho osasihloko ukwehlukanisa umqondo wezigaba. Zama ukuchaza kabanzi umqondongqangi waleso naleso sigaba. Zama ukufaka nezibonelo uma zidingeka ukweseka umqondo wesigaba.

Sebenzisa imisho elekelela ukunikezelana kwezigaba

I-eseyi iyaye igeleze kamnandi uma kuwukuthi kusetshenziswa imisho elekelela ukunikezelana kwezigaba. Kuba umkhuba omuhle uma uxhumanisa izigaba zakho ngobuciko ukuze i-eseyi yakho izohleleka kahle. Kungasetshenziswa amagama afana nalawa alandelayo: Ngakho-ke; kwagcina, kufana, ngaphezu kwalokho…

Phetha ngesigaba esisongayo

Phetha ngokugcizelela umbono wakho ngokwesihloko obhala ngaso. Songa ngokuthi ubeke ukuthi kungani ubona ngale ndlela wena obona ngayo noma uphethe ngokugoqa umqondongqangi wendaba yakho.

Inqubo Yokubhala

Bheka umdwebo owethula inqubo yokubhala imibhalo bese ufunda amanothi angezansi achaza inqubo ngokugcwele:

Zilungiselele ngaphambi kokubhala.

•a ngenhloso yombhalo nezethameli zawo.

Veza izinhlaka zesakhiwo, isitayela nombono ngesihloko.

Thola amaphuzu ahambisana nesihloko, wahlele ngokuwabhala phansi. Yenza amalungiselelo angaba amaphuzu noma umdwebo osalulwembu.

Yakha izinhlaka zokuqala

Sebenzisa ngempumelelo imibono esemqoka nesekelayo etholakale lapho kulungiselwa ukubhala. Bhala indaba noma umbhalo ophelele ulandela amaphuzu owabhale kumalungiselelo. Nquma ngokukhethwa kwamagama anembayo, achazayo nemishwana ezokwenza ukuthi okubhalwayo kucace.

Qikelela ukuthi ithoni nerejista kuhambisana nezethameli kanye nenhloso yombhalo wakho.

Buyekeza, ufundisise ukuze ucacise

Fundisisa lokhu okubhalile ukuthola ukuthi kuyawakha yini umqondo

Lungisa Amaphutha

Hlolisisa umsebenzi wakho ukuze ulungise amaphutha okungaba ukukhethwa kwamagama, izimpawu zokuloba, isipelingi njl.

Yethula umkhiqizo wokugcina

Yiba nomkhiqizo osesigabeni esesikulungele ukufundwa bese uthola imiklomelo/amamaki

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The structure and content of Zulu essays with special reference to those of C.S. Ntuli.

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Journal issn, volume title, description, collections.

EMPIRE ESSAY: Zulu Review

133 minutes

EMPIRE ESSAY: Zulu

The defence of Rorke's Drift is one of the most revered episodes in British military history. After the battle of 22-23 January 1879, 11 men received the Victoria Cross, the British Empire's highest award for gallantry — the largest number of VCs ever awarded for a single engagement. In brutal contrast, the war opened with one of the greatest disasters ever suffered by a British army, when a Zulu surprise attack massacred an expeditionary force of 4000 souls (more than half of whom were native levies) at Isandlwana.

The Battle Of Rork's Drift, the following day, came to symbolise redemption for Britain. Along with the charge of the Light Brigade and Dunkirk, Rorke's Drift is one of those terrible yet glorious moments that become enshrined in a nation's history. While the Isandlwana disaster is documented in the unloved Zulu prequel Zulu Dawn (1979), its precursor is seen as one of the greatest war films ever made. And rightly so. Zulu is a movie of blazing colour, spectacular Natal scenery, gut-wrenching action and superb performances, not least from Michael Caine, who is "introduced" here (presumably the 17 movies he'd previously appeared in didn't count).

Caine is brilliantly cast against type as the aristocratic Lieutenant Bromhead, while co-producer Stanley Baker takes the role of a lifetime as Lieutenant Chard who, despite being Bromhead's social inferior, assumes command of the outpost. Rebellious ranker Private Hook is memorably brought to life by James Booth, while Nigel Green's Colour Sergeant Bourne is a wonderfully understated portrait of the, "Ours is not to reason why" ethos. In the politically correct 90s the film fell from favour. The perceived spectacle of a tiny number of white imperialists triumphing over a barbarian horde of black savages was seen as implicitly racist. This could not be further from the truth. The Zulus are at all times depicted as resourceful and courageous, and the scenes in the royal kraal go some way to exploring Zulu society in all its complex vitality.

The only overtly racist remark, from Bromhead, is promptly pounced on by Adendorff, a Boer: "What the hell do you mean, 'cowardly blacks'? They died on your side, didn't they? And who do you think is coming to wipe out your little command? The Grenadier Guards?" The word Zulu has duly passed into the English language, coming to signify the noble, fearless warrior. "They can run 50 miles in a day — run, mind you," says Addendorf admiringly. "And then fight a battle at the end." Truly these are worthy — and terrifying — foes."

Perhaps more than any other film, Zulu is about pure heroism. The British might be armed with rifles, but so are the Zulus, and in any case these slow-loading carbines are little use when you're outnumbered 40 to one and the enemy is already upon you. Rorke's Drift was largely a battle of hand-to-hand combat and the crucial weapon was the bayonet. "It's a short chamber Boxer Henry, point 4/5 calibre miracle," announces Chard, ever the engineer. "And a bayonet, sir," replies Colour Sergeant Bourne. "With some guts behind it."

In some ways, Bourne is the key character in the film. He is the experienced old soldier, resolutely unflappable in the face of the Zulu onslaught, stoically mediating between the bickering officers, the frightened and bewildered rankers, and the troublemaking Hook. When the drunken Reverend Witt (Jack Hawkins) refuses to be pacified it is Bourne who confronts him with a dignified murmur: "Be quiet now, will you, there's a good gentleman. You'll upset the lads."

The battle scenes are simply astonishing, as the defending force of fewer than a hundred able-bodied men beat back wave after wave of seemingly invincible Zulu warriors. The closest cinema has come to this in terms of sheer fear-fuelled adrenaline is in the sci-fi rollercoaster of James Cameron's Aliens (1986). It's also one of the best depictions of British military discipline brought to the screen this side of the documentary-style TV film Bravo Two Zero (1999), with painfully realistic reconstructions of man-to-man combat. In the end, the British prevail because they pull together, hold fast and follow orders without question. In a moment of last-ditch inspiration, Chard turns the attackers' tactics against them, luring the Zulus into a murderous trap and slaughtering untold numbers with close-quarters rifle fire.

Far from being an Imperialist fable, Zulu carries a palpable anti-war message. The British soldiers are apolitical to a man, and the malingering Private Hook is downright subversive. "Did I ever see a Zulu walk down the City Road?" he sneers from his hospital bed. "No. So what am I doing here ?" After the battle, both Chard and Bromhead are consumed by self-disgust. "Do you think I could stand this butcher's yard more than once?" is Chard's verdict. "I came up here to build a bridge."

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History Grade 10 - Topic 4 Essay Questions and Answers

Shaka Zulu Legacy

Essay questions on Shaka Zulu’s legacy will be asked as 8-mark questions where students have to use sources to answer the question. The following article will discuss the major points of the question and refer to supporting evidence for these points.

TIP: See our technical skills pack on answering source-based paragraphs.

The above statue portraying Shaka Zulu was removed in 2010, due to difference in opinion about the portrayal of Shaka Zulu. [1] Discuss the legacy of Shaka Zulu by explaining ways in which he has been portrayed, and why he has been portrayed this way.

How has Shaka been remembered?

A myth and legacy around Shaka Zulu emerged in the early 19th Century in South Africa. It was initially believed that Shaka was the main cause of the Mfecane. [2] This has since been debated by historians, who claim that Shaka was one of many leaders that played a role in influencing South Africa during this time. This discussion shall look at different portrayals of Shaka and why he was depicted in this way.

TIP: Questions on Shaka and the Mfecane are examinable. See additional article on the historiography of the Mfecane.

How Shaka has been portrayed?

The late Winston S. Churchill , former Prime Minister of the United Kingdom, once stated that, “History is written by victors.” [3] A victor is a winner and by incorporating only the winner’s interpretation into history it leads to biased representation of history. One see’s traces of the victor’s history in common portrayals of Shaka Zulu : [4]

• Some historians portray Shaka as a “military genius” who consolidated a powerful Zulu military and society resulting in the defeat of other chiefdoms. [5] Shaka was obsessed with military tactics and employed new techniques on the battlefield that allowed for the defeat of rival kingdoms.
• Shaka is also portrayed as a cruel tyrant who caused the destruction and misery of African societies during the Mfecane as he had firm control over his subjects. [6] Shaka would order the execution of those who he deemed a threat or disloyal to him or the Zulu kingdom.
• Shaka is also portrayed as a nation builder and an admirable leader who consolidated and strengthened the Zulu nation. [7]

Information or knowledge on Shaka comes from different types of sources. Historical research methodology requires that the reliability of sources has to be assessed. Questions of who produced the sources and why sources were produced can give one a better understanding of the angle taken in the information’s portrayal.

The Military Genius

Oral history and praise poems portray Shaka as a “military genius.” Here is an extract from a praise poem titled Shaka: [8]

“Dlungwana son of Ndaba! Ferocious one of the Mbelebele brigade, Who raged among the large kraals, So that until dawn the huts were being turned upside down. He who is famous without effort, son of Menzi, He who beats but is not beaten, unlike water, Axe that surpasses other axes in sharpness; Shaka, I fear to say he is Shaka, Shaka, he is the chief of the Mashobas. He of the shrill whistle, the lion; He who armed in the forest, who is like a madman, The madman who is in full view of the men. He who trudged wearily the plain going to Mfene; The voracious one of Senzangakhona, Spear that is red even on the handle… The attacker has been long attacking them: He attacked Phungashe of the Buthelezi clan, He attacked Sondaba of Mthanda as he sat in council, He attacked Macingwane at Ngonyameni, He attacked Mangcengeza of the Mbatha clan, He attacked Dladlama of the Majolas, He attacked Nxaba son of Mbhekane, He attacked Gambushe in Pondoland, He attacked Faku in Pondoland.”

In African societies, oral tradition was the main way to pass on information where speaking about history would passed down from one generation to the next. [9] Praise poems or izibongo, a Zulu word referring to praises intoned in honour of a person, are generally long. Oral tradition has accumulated accounts of people who lived through the events or who heard of these events. The following quote comes from an interview in 1903 that a Natal administrator, James Stuart, had with Jantshika Nongila whose father was a spy for Shaka : [10]

“At Dukuza, while Tshaka was sitting in company, he pointed to the cattle in the kraal and said, “No ordinary man will inherit those cattle; none but a great man will get them. The day I die the country will be overrun by locusts; it will be ruled by white men. The stars will be bright in the sky. While I am still taking care of you.”

The Cruel Tyrant

Accounts which portrayed Shaka as a cruel and bloodthirsty tyrant were based on written accounts. The only written accounts of Shaka produced during his lifetime were by British traders who visited the Zulu kingdom in the 1820s. Lots of historians based their views of Shaka on the diary of Francis Fynn, a British trader. [11] The credibility of the source is problematic as the diary did not provide an accurate daily account, but was written down from what Fynn could still remember. In addition, the British trader called Nathaniel Isaacs encouraged Fynn to write negatively about Dingane and Shaka . In a letter addressed Fynn, Isaacs said: [12]

“Make them seem as bloodthirsty as you can, and try to give an estimation of the number of people they have murdered during their reign.”

The Nation Builder

The negative depictions of Shaka by British traders were not the only colonial written records, but there were also colonial administrators in Nata l who portrayed Shaka as a nation builder. [13] In the early 1900s a Natal administrator, James Stuart, collected many oral testimonies from people who heard of stories of Shaka . For example, in 1903, Stuart interviewed Jantshika Nongila, the son of Shaka’s spy. [14] The following extract comes from original documents written by Stuart from the interviews he conducted and these original documents are currently held in the Killie Campbell Africana Library in Durban: [15]

“Almost at the same time as that of Napoleon in Europe, the career of Shaka in South Africa, instead of being full of failure, met with success and that in a truly remarkable manner. Beginning with a small and little known tribe he by degrees lifted it together with many surrounding tribes within a five hundred mile radius into becoming a great nation.”

During the twentieth century written records were produced by Zulu leaders who admired Shaka’s leadership skills. [16] The former  African National Congress (ANC)  Leader,  Albert Luthuli , wrote of Shaka in his autobiography, “Let My People Go”. [17] Luthuli wrote of Shaka as a formidable leader, but also as a leader who displayed dangerous characteristics as a dictator.

Why was Shaka portrayed in this way?

Different sources provide different perspectives and theories of Shaka’s role and influence as a leader of the Zulu kingdom . Sources display bias when they focus on one aspect of Shaka , either as a nation builder or a cruel tyrant. [18] Sources that depict Shaka as a cruel tyrant have dominated the historical narrative of the Zulu leader. These sources also place a lot of emphasis on the traditional view that Shaka Zulu was one of the main causes for the Mfecane. [19] However, from the 1980s many historians rejected the one-sided view of Shaka as merely a bloodthirsty tyrant, but placed more emphasis on his positive role as a Zulu leader.

Remember that one has to ask who and why a source was produced. Negative portrayals of Shaka by British colonial traders were written when the British saw him as a threat to their colonial influence in Natal . [20] By portraying Shaka as a threat, it could justify their subjugation of the Zulu kingdom . However, by the early 1900s Shaka had long passed on and was no longer a threat to the British colony. [21] In the early 1900s the Natal administrator, James Stuart, wanted to produce accounts of Shaka as a proficient administrator, because he wanted to provide evidence to the British colony of good African administrators so that African leaders could administer areas reserved for African land use. [22] Thus, the pool of information about Shaka provided more positive accounts of his leadership. From the 1980s, more historians rejected the biased notion of Shaka as a bloodthirsty tyrant, but have integrated different perspectives which acknowledge his intelligible leadership, without ignoring his dictatorial tendencies. [23]

This content was originally produced for the SAHO classroom by Ilse Brookes, Amber Fox-Martin & Simone van der Colff

[1] C. Ndasilo. “King Shaka statue still causing trouble”. News24. 23 August 2013. Available at: https://www.news24.com/news24/Travel/South-Africa/King-Shaka-statue-still-causing-trouble-20130823

Accessed 15 October 2020.

[2] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.

[3] History News Network. “The History of “History is Written by the Victors,” available at: https://historynewsnetwork.org/article/173752 . [online] Accessed 25 November 2020.

[4] N. Worden, J. Bottaro, P.  Visser, P. “In Search of History: Grade 10 Learner’s Book”.

[8] Ibid.”.

[9] SA History Online, “Oral Tradition and indigenous knowledge.”[online] Available at: https://www.sahistory.org.za/article/oral-tradition-and-indigenous-knowledge . Accessed 25 November 2020.

[10] Testimony from the James Stuart Archive. Available at:  https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.

[11] H.F. Fynn. D. McK. Malcolm, J. Stuart. (eds.).  The Diary of Henry Francis Fynn. Compiled from Original Sources . (Shuter & Shooter: Pietermaritzburg, 1950.)

[12] N. Worden, J. Bottaro, P.  Visser, P. “In Search of History: Grade 10 Learner’s Book”.

[14] Testimony from the James Stuart Archive. Available at:  https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.

[15] N. Worden, J. Bottaro, P.  Visser, P. “In Search of History: Grade 10 Learner’s Book”.

[17] A. Luthuli. Let My People Go. (Mafube: Tafelberg, 1960).

[18] N. Worden, J. Bottaro, P.  Visser, P. “In Search of History: Grade 10 Learner’s Book”.

[19] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.

[20] N. Worden, J. Bottaro, P.  Visser, P. “In Search of History: Grade 10 Learner’s Book”.

[22] Testimony from the James Stuart Archive. Available at:  https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.

[23] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.

• Henry Francis, F. Stuart, J. & McK. Malcolm D. (eds.).  The Diary of Henry Francis Fynn. Compiled from Original Sources . Pietermaritzburg: Shuter & Shooter, 1950.
• History News Network. “The History of “History is Written by the Victors,” available at: https://historynewsnetwork.org/article/173752 . [online] Accessed 25 November 2020.
• Luthuli A.  Let My People Go. Mafube.  Tafelberg, 1960.
• SA History Online, “Oral Tradition and indigenous knowledge.”[online] Available at: https://www.sahistory.org.za/article/oral-tradition-and-indigenous-knowledge . Accessed 25 November 2020.
• SA History Online, “The Mfecane.”[online] Available at: Insert link. Accessed tbc.
• Testimony from the James Stuart Archive. Available at:  https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.
• Wright, J. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989.
• Worden, N., Bottaro, J. Visser, P. “In Search of History: Grade 10 Learner’s Book”.

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The Zulu Nation’s History and Culture Essay

The continent of Africa was home to a significant number of ancient tribes, some of which are still alive in the modern world. An important feature distinguishing African tribes from European peoples is their identity, culture, and exceptional values. The Zulu nation is one of the most significant ethnicity for African history. In addition to the militancy and toughness, this tribe is known for its rich language and specific culture. Parts of the representatives of the people exist today in a modified state. It is necessary to analyze the cultural history of the legendary tribe.

Before examining the uniqueness of the tribe, it is vital to identify it as a society. The Zulu people live on the continent of Africa, in the southern part of it, which is known as KwaZulu-Natal. In Zulu, “Zulu” means “sky,” and the word Zulu translates as “sky people” (BBC News Africa). The Zulu language is similar to the Middle African languages, so there is ample opportunity for explorers to research it (BBC News Africa). Many Zulu now speak English, Portuguese, Sesotho, and other South African languages (BBC News Africa). Although the Zulu tribes are predominantly pagan in their beliefs, Christianity is also widespread among the tribes. Zulu religion, in particular, includes belief in a creator god, and the spirit world can only be accessed through ancestors, who soothsayers contact (Giblin, 2019). One particular area of life among the tribes is the institution of death, which is associated with evil and is associated with people who do terrible things in life. It is important to note that most religious rituals have a unique factors: different utensils and dishes are often used for other foods, and believers perform ablutions up to three times a day (Giblin, 2019). Thus, the general Zulu religion combines certain aspects of European as well as a pagan religion.

The Zulu are the largest people in southern Africa. This is due to the migration of ancient peoples across the continent, whose goal was to get away from deserts and powerful established states, such as Egypt and Ethiopia (BBC News Africa). After finding an area free of people, the tribes decided to come to a settled way of life, settling and developing their own style of architecture, known as the Ikanda (BBC News Africa). Later an entire empire emerged, consisting of numerous tribes, united both by the government of one king and a common wide territory.

It is worth noting that the Zulu people can be characterized as a fast-growing yet extremely powerful state. This was due to the unique Zulu warriors, the Impi, who were more dangerous than other African armies (BBC News Africa). The structure of the state was unusual in that the empire was divided into clans based on kinship (Mahoney, 2019). For the Zulu, a wedding is a costly celebration, as it is customary for every Zulu who decides to marry legally to pay a bride price to her parents (Mahoney, 2019). In this family, the husband stands for the chief, and institution of marriage is hallowed.

Around the end of the seventeenth century, Zulu people left their habitat in the Congo and migrated to Natal, in the land of South Africa. The Zulu lived in small groups, nominally recognizing the authority of the paramount chief. By the beginning of the 18th century, however, the population was growing rapidly and steadily, agricultural production was improving, and trade competition with Europeans was increasing, which led to the need to centralize and expand the power of Zulu chiefs.

BBC News Africa. (2020). Gift of the Nile – history of Africa with Zeinab Badawi [Episode 3] [Video]. YouTube. Web.

Giblin, J. L. (2019). Kinship in African history . John Wiley & Sons Ltd.

Mahoney, M. R. (2019). Ethnicity in Southern Africa . John Wiley & Sons Ltd.

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IvyPanda. (2023, November 2). The Zulu Nation's History and Culture. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/

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IvyPanda . "The Zulu Nation's History and Culture." November 2, 2023. https://ivypanda.com/essays/the-zulu-nations-history-and-culture/.

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The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa

This essay about the Zulu tribe explores the historical and cultural significance of this group within South Africa. Focusing on the influential figure of Shaka Zulu, it discusses his rise to power and the broader implications for Zulu society, emphasizing themes of resilience, unity, and cultural identity. The narrative also highlights how the traditions and spirit of the Zulu people continue to inspire and influence even in contemporary times, underscoring their lasting impact on both local and national levels.

How it works

In the embrace of Africa, under the expansive southern skies, there lies a story as ancient as the cycles of the mighty Zambezi River. Nestled among the rolling hills and fertile lands of KwaZulu-Natal, the Zulu tribe stands as a symbol of the enduring spirit of a community shaped by historical forces.

At the center of this saga is Shaka Zulu, a towering figure whose presence resounded across the plains like distant thunder. Born into royalty but molded by hardship, Shaka’s rise from an ostracized prince to a revolutionary leader is a tale of resilience and resolve that echoes through history.

However, the narrative of the Zulu people extends beyond the deeds of one individual; it is a rich tapestry created by the lives of many, each adding to the diverse and vibrant fabric of Zulu culture. From the simplest homestead to the most majestic royal court, the principle of ubuntu — the belief in a universal bond that connects all existence — permeates every facet of Zulu society, uniting its members in a shared sense of humanity.

As the Zulu kingdom expanded its reach over the sunlit landscapes of southern Africa, it built alliances, waged conflicts, and made a lasting impact on the terrain. In the midst of battles and the roar of battle cries, a cultural revival emerged. Craftsmen, storytellers, and musicians revitalized ancient traditions, ensuring that the essence of Zulu heritage continued to shine through the ages.

Now, as South Africa marches confidently into the 21st century, the legacy of the Zulu tribe continues to shine as a source of hope and inspiration in a rapidly evolving world. From the vibrant streets of Johannesburg to the secluded hamlets of the Eastern Cape, the spirit of Shaka and his people endures, reminding us of the strength found in resilience, unity, and cultural identity, transcending time and place.

Ultimately, the saga of the Zulu tribe is more than a mere historical account; it is a living, dynamic legacy of the strength and vitality of the human spirit. It serves as a reminder that, regardless of the challenges we encounter, the ties of community, the resilience of traditions, and the force of unity will always illuminate our path, guiding us from the darkest times toward a brighter, more hopeful future.

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A Guide to Zulu Culture, Traditions, and Cuisine

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Planning a trip to South Africa? Make sure to learn about the Zulu people native to the South African region. Understand the culture of the people to enrich your Africa holiday with an immersive experience. Get up close with the local communities, participate in their traditions, and enjoy dancing the Zulu way!

So here is a lowdown on the famous Zulu people of South Africa who have the unique distinction of having featured in the pages of history for their military achievements.

Zulus – the warrior tribe of Kwa-Zulu Natal

Known for their military exploits in the 19 th century and their long drawn-out war against the British supremacy, the Zulus are the soul of South Africa. Their roots lie in the Nguni community of Central Africa that migrated southwards along the East Coast. They merged with local communities to be a part of the largest ethnic group of South Africa, the Bantus. This built the foundations of a powerful kingdom – the Kwa-Zulu Natal or “homeland of the Zulu people.”  The Zulus singularly changed the history and cultural dominance of South Africa. Even as several ethnic groups across Africa, foreigners from Europe and India chose to make the region their home, the Zulu remain the main ethnic people.

Today, although the Zulus live mostly in the Kwa-Zulu Natal, you will come across their presence in other parts of Africa like Zimbabwe, Tanzania and Zambia. So expect to hear their isiZulu dialect during your Africa excursions. Invariably your safari guide or driver will be a Zulu. So you must know that the Zulu people take pride in their distinctive heritage, despite close ethnic, linguistic and cultural ties with the Swazi and Xhos tribes. After all, they are the “people of the heavens”!

Culture of the Zulu people

The Zulus like to assert their might, beginning with the exercise of authority within their households. Men play the dominant role by taking care of the cattle, their wives, and the family; while the women take care of children, the hearth and the all-important beer-making. While men stick to the tradition of sitting on a hide or the shield as a mark of pride in their warfare ability, boys are introduced to their warrior heritage with stick-fighting at an early age.

The Zulu beadwork is an essential part of their cultural fabric. Beads are used as a form of communication and symbolism, with varying shapes and colors to connote different meanings. For instance, the direction of the tip in a triangular bead signifies whether a boy or girl is married.  So a married woman will wear beads fashioned with two triangles put together in a diamond shape, the fertility symbol of the Zulu community. Whereas married men wear beadwork with the two tips of triangles to form an hourglass shape. Beads are of seven colors, with each color representing emotions, spirituality and status in society. So you can expect to see single women adorning beadwork in white, representing purity; while a Zulu male wearing green beadwork shows contentment. The use of colour codes and shapes of beadwork are unique to the Zulu culture and societal norms. So the next time you are in a local market, think twice before buying a piece of beadwork. You may pick the wrong one and have men chasing you thinking you are available!

Zulu dances, a reflection of societal beliefs and warrior traditions

Drums are an essential part of Zulu celebrations, usually accompanied by dancing and chanting. The ingungu drum finds use in every traditional ritual and celebration, be it the onset of womanhood or a marriage ceremony. The dances in Zulu culture are thus found to celebrate significant moments of life. Every special occasion has a dance dedicated to mark the moment. The hunting dance using the spear aims at providing warriors courage before they venture out to hunt. Another dance uses a small shield to mark military unity amongst the men and is performed only on royal occasions. The Indlamu is another traditional war dance featuring two dancers stomping hard to the beats of drums, carried out at weddings. The Reed dance is a unique annual event where only unmarried girls dance holding a long reed above their heads.

Zulu traditions – an integral fabric of the Zulu society

As in any ancient culture, the Zulu culture is also based on spirituality and the power of ancestors. They are remembered throughout the passage of life – at birth, puberty, marriage and death. The Zulus have several rituals that pay homage to the soul of the departed and invoke their blessings. Herbs and animal sacrifice are commonly used to appease ancestral spirits.

Social disputes take on a warrior mode within the Zulu community. Duels are fought until the flow of blood decides the winner. This is yet another way that the Zulu people keep their warrior legacy

The Zulu attire – an expression of traditionalism and sustainability

The Zulu people like to dress minimally, just as they continue to live simple lives even in the 21 st century. Their choice of attire reflects their traditional ethos as well as their dependence upon nature. The attire of women symbolizes the age, marital status and eligibility of a girl. While a young girl sports short hair and wears short skirts of grass and beaded strings to show her single status and eligibility, the colors of the beads take on different hues as she progresses through womanhood and engagement. Once engaged, the Zulu woman covers her body and grows her hair as a mark of respect to her future in-laws, exhibiting her status of being engaged. Married women cover themselves with heavy knee-length cowhide skirts and wear hats.

Men use their attire and accessories to indicate their military prowess. This usually includes a warrior headband, worn only by married men. Regular attire uses animal skin and feather to cover various parts of the body, albeit minimally. The skin used is symbolic of the social status of the Zulu man. For instance, the skin of a leopard is used only by the royal family or tribal heads. While the amambatha covers shoulders; the ibheshu , injobo and isinene cover the lower half.

Zulu cuisine

The cuisine of the Zulu tribe mirrors their rich history and culture. Despite their lives in the midst of wilderness and wildlife, the Zulus usually have vegetarian food comprising of grains and vegetables. Animals like the ox are only slaughtered as sacrifice on special occasions. Maize and sorghum based pap traditional African porridge, beer and fermented milk; are integral to every Zulu household. Food portions of meat dishes mirror the age and social status of the men.

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Shaka zulu essay.

A significant amount of myth surrounds the life of the Zulu leader Shaka Zulu, as he is recognized as one of the more popular leaders in African history and is widely known for his conquests in southern Africa. It is difficult to assess when Shaka Zulu was born, but scholars believe he was born sometime between 1781 and 1787. It is also difficult to characterize his upbringing, due to the lack of sources, and therefore historians have difficulty ascertaining whether Shaka was mistreated by his father, Senzangakona, or whether his mother, Nandi, and Senzangakona had a stable relationship, but it can be ascertained that Shaka was conceived out of wedlock.

What is known by historians is that Shaka, as a young warrior, was under the guidance of Dingiswayo, a chief of the Mthethwa, who was instrumental to Shaka’s rise to power. Dingiswayo assisted Shaka in ousting his brothers for control of the Zulu in 1812.

After Shaka came to power, he created a number of alliances with neighboring tribes in order to check the growing power of the Ndwandwe. Aside from these alliances, Shaka also adopted a number of military reforms in order to strengthen the martial power of the Zulus. It is open to debate whether Shaka himself devised these military changes, whether other Africans assisted in these designs, or whether he was influenced by the success of European models. It is known that the changes he initiated helped him to defeat the Ndwandwe. Some of the reforms that he adopted included the exchange of the assegai for a short spear used to stab opponents, ordering his soldiers to fight without sandals in order to increase mobility, and using the “Buffalo Horns” formation, which primarily consisted of the right and left flanks surrounding the bulk of the opponent’s army, while the center was used as the main thrust against the enemy.

Shaka was eager to learn about European culture, and he was fascinated by Christianity. He was also interested in learning how to read and write. He had an intermediary named Jakot who traveled between the Zulu and the Europeans to provide Shaka with information regarding the foreigners. From the news that he received, Shaka was able to make comparisons on various aspects of European and Zulu societies. The information he acquired regarding the power of Britain troubled Shaka, as he became concerned that the British might initiate a war against him and the Zulu. This concern may have prompted Shaka to send a diplomatic mission to King George in 1828, which proved relatively fruitless.

European perceptions of Shaka Zulu are complex and difficult to ascertain. This is particularly true when examining the writings of James Saunders King, who wrote articles for the South African Commercial Advertiser concerning the characteristics of Shaka Zulu. The article that was published by King on July 11, 1826, noted the hospitality that the Zulu leader extended towards others, but another article published the following week noted Shaka’s tyrannical nature.

Shaka fought a number of wars to gain supremacy in southern Africa, battling the Ndwandwe tribe a number of times. Shaka was forced to contend with the Ndwandwe, under the leadership of Zwide, in a number of battles, including the Battle of Gqokli Hill in 1818, where Shaka defeated a numerically superior Ndwandwe force, and another engagement on the Mhlatuze River. After the latter battle, the Zulu were able to demolish Zwide’s kraal, forcing Zwide to flee from Shaka’s grasp, but Zwide did not long survive the destruction of his army, and he was later killed. Despite the fact that Shaka defeated the Ndwandwe tribe, he was forced to confront them again in 1826 when Zwide’s son, Sikhunyane, rose to power and became a threat to Shaka. Shaka quickly dealt with this threat, attacking the Ndwandwe encampment that was situated in the vicinity of the Intombi River and slaughtering a significant number of Ndwandwe warriors. Following this victory, Shaka took possession of 60,000

Ndwandwe cattle and killed the Ndwandwe women and children in the vicinity, ending the Ndwandwe threat to his rule.

Following Shaka’s victory over the Ndwandwe, an event occurred that contributed to the downfall of the Zulu leader: His mother died. Nandi’s death in 1827 greatly affected Shaka Zulu, as illustrated by the terms of mourning that he initiated following her death. He stipulated that milk was not to be extracted from cows for drinking, nor were the Zulu permitted to grow crops, threatening the Zulu with starvation. He also stipulated that women who were discovered to be with child within one year of Nandi’s death were to be executed along with their husbands.

Nandi’s death resulted in the deaths of many of the Zulu, as Shaka executed people for not following his terms of mourning or for not attending to him at the time of his mother’s death. Even after he ended the terms for the period of mourning, the continuation of this erratic behavior continued in 1828. His unpredictability is illustrated by the fact that he killed 300 women, some of whom were the wives of the leaders of Zulu regiments, while his warriors were absent.

Shaka’s bizarre behavior led conspirators to plot his assassination. It is not exactly known when Shaka died, but the best estimates claim September 1828. The assassination was a result of a plot between his half-brothers Dingane and Mhlangana and a man named Mbopa, who was Shaka’s head domestic servant. The three men were encouraged to act by Mkabayi, the sister of Senzangakona, who asserted the belief that Shaka was implicated in the death of his mother.

It is impossible to know for certain whether Mkabayi believed this or if she wanted Shaka dead for ulterior motives. After Shaka was killed, a civil war ensued, as Dingane was forced to contend with pro-Shaka forces and his half-brother Mpande, who was able to acquire the assistance of the Boers and the British settlers in southern Africa, in order to consolidate his grasp on the Zulu. Dingane failed to subdue all of his opponents, and Mpande was successful in overthrowing his half-brother and becoming the leader of the Zulu in 1840.

Bibliography:

• Mofolo, Thomas. Chaka, the Zulu. Oxford: Oxford University Press, 1949;
• Morris, Donald. The Washing of the Spears: A History of the Rise of the Zulu Nation under Shaka and Its Fall in the Zulu War of 1879. London: Cape, 1966;
• Ritter, E. A. Shaka Zulu: the Rise of the Zulu Empire. London: Longmans, Green, 1955;
• Roberts, Brian. The Zulu Kings. London: Hamilton, 1974.

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Shaka Zulu Essay

Type of paper: Essay

Topic: Zulu , Politics , Military , Tribe , Nation , History , Services papers , Region

Words: 1700

Published: 03/31/2021

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Introduction to Shaka Zulu Essay

In this paper, I shall discuss the impact of Shaka King Zulu’s reign in Southern Africa. Specifically taking into account how Shaka was able to use his military genius and political acumen to establish the Zulu Kingdom and stabilize his reign. The purpose of this paper is to discover as to how Shaka struggled to give a name for himself before he became ruler, and how he used his power to usher the creation of the Zulu nation. Other topics this paper would discuss is the military background of Shaka under the Mtetwa, how he rose to power, and how he was killed. This paper will also examine how Shaka became a symbol of nationalism and how his name became a myth and source of debate for many.

Early Years of King Shaka

Shaka Zulu is considered a myth to African history considering that no one is aware of his origins or early career. According to Hodge (2008), he was seen by historians as an illegitimate son of a chief, who had been cast-off from the tribe and paid service to another tribe leader . Others suggest that this record is true as Osei (2001) stated that Shaka was born in 1786 to King Senzangakona, who ruled the tribe living close to the Umvolosi and Umlatusi rivers. His mother was only known as Nandi, the first great woman to ever hold honor and influence in Zulu. Despite the fame of his parents, Shaka was scorned by his tribesmen was some believed him to be an illegitimate child of their chieftain. Once his treatment got so bad, his grandmother took Shaka away and stayed in Mtetwa where he met his future second-in-command Ngomane.

Under Service to Dingiswayo

After seven years of training and staying at the Mtetwa, Shaka entered into the service of Dingiswayo, who was the tribe’s chief at the period. Many commended Shaka’s fighting prowess and his successes were known throughout the tribe. Dingiswayo at that time had only began his reign in 1795 and managed to conquer neighboring tribes like the Quadi, Qwabe, Langeni, Ntshali and many others. However, he was unable to defeat King Zwide of the Ndwande, who was also a military genius in his own right. Shaka had entered into Dingiswayo’s army at that point and immediately became the tribe chief’s favorite as he made a name for himself in many conquests. Some even called him the Sigidi (thousand) after defeating thousands of enemy tribesmen. Shaka easily rose through the ranks in Dingiswayo’s army and became the Commander in Chief of the Izicwe Regiment. Under Dingiswayo, Shaka was able to learn not just military combat, but also governance. He took every detail and analyzed which areas of the tribe’s leadership would be a threat, such as Dingiswayo’s generosity. For Shaka, aggression can be prevented by ensuring that the conquered would no longer be able to retaliate once they are defeated. While earning praises in Mtetwa, Shaka remained in touch with the happenings in his old tribe. Rise of King Shaka

As Shaka slowly honed his political policies, his father had been reported to have passed away in 1810. Dingiswayo, upon hearing the news, knew that Shaka was most trustworthy than his brothers and had asked the Zulu to see him as their king. However, one of Shaka’s half-brothers took the throne, prompting Shaka to execute a conniving scheme to remove his brother from the throne. He had sent one of his half-brothers who went with him to Mtetwa, Ngwadi, and announce to their tribe that he was killed by Dingiswayo and he had barely escaped. Ngwadi had been able to sway their tribesmen and their reigning relatives, getting the chance he needs to assassinate the king. Ngwadi was able to commit the act when the King took a bath one morning, striking him with two spears from behind. Once the act was done and reported to Shaka, Dingiswayo gave his favorite general with an imposing staff and a select group of warriors as a farewell gift. Upon arriving in the tribe, Shaka was accepted immediately and was crowned the eleventh king of the Zulu. Dingiswayo became an ally to Shaka and both of them engaged in various campaigns around the region. However, Shaka knew this would be dangerous in the long run due to the plots by their previous targets. Dingiswayo had been taken out in one of their skirmishes, prompting Shaka to unite both the Mtetwas and Zulus to defeat this alliance and become their king . Leadership and Military under King Shaka

Many historians considered Shaka to be a revolutionary in terms of reorganizing the entire kingdom. According to Knight (1995), the kingdom remained as a conglomerate of various tribes: either defeated by Shaka in the past or those who allied with him. Each of these clans retained their autonomy from one another and they are represented by regional chiefs or the izikhulu (isikhulu for singular) in the national council. It would be difficult to for Shaka or his successors to argue against these chiefs as they may end up indoctrinating the tribes handled by these chiefs and risk being killed. However, Shaka had showcased that he can balance these chiefs by centralizing power to himself and staving these chiefs away from full control and revert the system back to its previous state before his reign.

Shaka had also reorganized the nation’s military and political system as he permitted young men from other tribes to enter service directly to the king rather than going to the local chiefs. This ensured that Shaka had full control over the military and the economy, binding the clans under his rule. He also established guilds called the amabutho (ibutho), which recruited members based on their age or capacity. Usually, members of the amabutho would need to serve the king for 15 to 20 years. Once their term is finished, they can marry and move around; however, these men can still be called into service in emergencies. Shaka also exerted a tight grip over his constituents since at that time, only his political system existed to unite them . It was said that the first clear contact and record about Shaka was written at this point through the diary of a British medic, Henry Francis Fynn. Fynn was in Durban as the medic of the British ivory traders in 1824. Under his leadership, according to these records, Zulu managed to claim the area now known today as Natal and reached even to the Eastern Cape. His conquests even triggered the movement of many Africans towards southeast Africa or the mfecane. This left many areas in the region underpopulated and undeveloped .

Death of Shaka King and Legacy

Shaka was killed in 1828 by his followers and his half-brother Dingane, who eventually succeeded the throne as the new king. According to Falola (2002), although Shaka had made Zulu a formidable nation, the fact he left the nation without a legitimate heir caused the nation to crumble. Many were also against Shaka’s rule because he had alienated many of his relatives and allies. He was also never married despite having the choice of concubines and royal women to become his bride, killing those found pregnant of his progeny in the fear this heir would claim his position. He was also quite notorious for killing tribesmen who made a single mistake such as in 1827 when he killed several people because they were not morning properly for the death of his mother. However, Shaka’s successor had triggered the downfall of the kingdom as he did not have the same military and political acumen as Shaka. Dingane even directed his attention towards the Boers of South Africa, whom he perceived as rivals to his kingdom . Britain was even requested to intercede to stop the fighting; but, it led to the Zulu War of 1879. Although the British army failed to win in the Battle of Isandhiwana, it had slowly broken the Zulu nation break apart due to the impact of the war .

Regardless of the destruction of the empire he had built, Shaka remained an icon for many ethnic groups, especially for the nationalists. According to Wright (2006), the King’s life became a myth for both whites and blacks alike from 1880 to the 1920s, seeing him as the revolutionary in the region. Historians argued that many of Shaka’s allies may have manipulated the records deliberately to ensure that Shaka would be seen in a negative light by the future generation. Admittedly, he had been the cause of major uprooting and migrations of many tribes due to his violent conquests. However, some viewed him as a prime mover or a revolutionary as he was able to establish a somewhat stable government despite the lack of example. As the years progressed, Shaka was viewed as the face of African nationalism as nationalists used him as an example for South Africans to emulate to regain control of their ‘nation’ which the British government took from them .

While history remains uncertain as to the actual account of King Shaka’s life, it could be argued that Shaka was a revolutionary in his own right. He had used his military and political genius to establish a united nation with its very own political system unlike anything seen in the region. He understood where the existing political regimes were weak and exploited it to gain his throne. He had been the one who raised a revolution around the region to unite tribes into one group. Shaka also showed ruthlessness that earned him enemies, but it had enabled him to secure his throne and nation without putting them into chaos.

Falola, T. (2002). Key Events in African History: A Reference Guide. Westport: Greenwood Publishing. Hodge, C. C. (2008). Encyclopedia of the Age of Imperialism, 1800-1914. Westport: Greenwood Publishing Group. Knight, I. (1995). Zulu, 1816-1906. Oxford: Osprey Publishing. Osei, G. K. (2001). Shaka the Great. Baltimore: Black Classic Press. Wright, J. (2006). Reconstituting Shaka Zulu for the twenty-first century. Southern African Humanities, 18(3), 139-153.

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