Tuesday, 18 October 2011

First we have to examine the reasons why the people adopted the practice. The findings are as follows:
1-The clitoris and the foreskins on the genital organs harbor the moisture because of constant discharge of sweat around these organs.
2-During menstruation, the discharges from the women make the vagina very difficult to care.
3-It is these factors that makes the good conditions for bacteria and fungal diseases and other ailments to attack, harbored and grow.
4-Many died from genital diseases in the past and even in the, Bible and the Koran, it is mentioned.
5-Faced with this problem the great scientists, then, noted that by removing the clitoris and the foreskins, the moisture is drastically reduced, thereby, denying the sanctuary for these diseases.
6-The cold being felt from the moistures after sexual intercourse was reduced.
7-Kings, then, ordered that everybody had to undergo male and female circumcisions to avert the plague associated by these sexual organs.
8-This is why this practice is being carried out up to this day and it has become our culture.

Gay people use these clitorises to stimulate and accomplish their sexual desires. Removing them, then that means, we have stopped women to women marriage system. This is the bone of contention from other disgruntled quarters of the present societies. This is why there is this drive to eliminate female circumcisions to satisfy these gay people. Stopping female and male circumcisions that means we expect a plague associated with these sexual organs. Humans will die. Biological warfare.

Some people make (money) businesses where there is prevalence’s of diseases in the societies. So these pharmaceutical companies try their best to stamp out the cultivated cultural practices which impede the spread of diseases.Becareful.Watch out. You have to be watching the wolves among the sheep’s as Jesus once said. Now there is drive to stop genital mutilation among the Masai People of Kenya by Christian organization there. They provide shelter to children who have escaped from the traditional circumcision being carried out there. The Masai are founders of BUDDHISM as demonstrated are   the Buddha statues.

Based on the evidences given above female and male circumcisions should be carried out to all peoples of the world.
Cell: 0995754866/0885754866



ETHNONYMS: Tumbuca, Tombucas, Matumbuka, Tambuka, Atimbuka; subgroups: Yombe, Nthali, Wenya, Hewe, Phoka, Kamanga, Henga


Identification and Location. The Tumbuka consists of a congeries of peoples distributed over an area of about 11,000 square miles (28,500 square kilometers) in the northern regions of Malawi and Zambia. During the nineteenth century their territory was bounded to the south by the Dwangwa River, to the north by the North Rukuru River, to the east by Lake Malawi, and to the west by the valley of the Luangwa River.
The main groupings consist of the Yombe, Nthali, Wenya, and Hewe (sometimes identified as an extension of the Kamanga) and the Phoka, Kamanga, Henga, and Tumbuka. The Tumbuka cluster is bounded to the north by the Nkonde peoples, to the west by the Fungwe and Nyika, to the south by the Ngoni and Senga, and to the east by the Thonga. The southern Nkonde, Fungwe, Nyika, Thonga, and Senga sometimes are counted as Tumbuka, and some segments of the Ngoni are Tumbuka-speaking.
There is great variation in the altitude and climate in the areas inhabited by the Tumbuka. The altitude ranges from 500 feet (153 meters) in parts of the Henga valley to 7,000 to 8,000 feet (2,134 to 2,439 meters) in parts of the Nyika Plateau. The rainfall pattern is bimodal, with the most rainfall occurring from November to May. Average rainfall during the wet season varies from 33 inches (84 centimeters) in Mzimba District in Malawi to 49 inches (124 centimeters) in the Nyika Plateau. This wide variation in elevation and rainfall creates a variety of ecological zones with highly fertile agricultural regions in valleys, on plateaus, and along the banks of rivers and less fertile zones of sandy loam soils in parts of Muzuzu and Mzimba districts in Malawi.
Demography. In 2001 the population of the Tumbuka was estimated at a little over 2 million. During the British colonial period the Tumbuka were concentrated primarily in four districts in the northern region of Malawi and two in northeastern Zambia. In 1921 their population was estimated at 110,267 in northern Malawi, and by 1945 their numbers had increased to 114,542. From the 1987 census their numbers may be estimated at well over 200,000. In 2001 the number of Tumbuka living in Malawi was estimated at 662,000, with 406,000 living in Zambia. Another million Tumbukaspeaking people are said to reside in Tanzania and other central and southern African countries, a legacy of labor migration. Historically, however, the Tumbuka have been concentrated in the Malawi districts now known as Rumpi, Chitipa, Karonga, Nkhata Bay, and Mzimba and the Zambian districts of Isoka and Chama.
Linguistic Affiliation. Tumbuka is the language spoken by the congeries of peoples known as the Tumbuka. It is a central Bantu language in the Niger-Congo family. Historically, there were three main dialectical forms: Henga, Kamanga, and Phoka. Tumbuka is closely allied to Thonga, Fungwe, and Nyika but is distinct from Cewa (Chinyanja). Through extended contact with the Cewa and Ngoni to the south and the Nkonde to the north, it has incorporated many Cewa, Ngoni, and Nkonde words and phrases. With a long history of labor migration and mission schooling, most Tumbuka men are fluent in a number of Bantu languages as well as English. Many men speak Chilapalapa, a lingua franca used in the mining regions of southern Africa. Women with six or more years of schooling are also fluent in English, the national language of Malawi and Zambia.

History and Cultural Relations

The history of the Tumbuka peoples spans more than two centuries and may be divided into four main periods. The first period consists of the years before 1780, when the region was sparsely populated by small clusters of shifting cultivators and hunters. The second period began, as accounts would have it, with the arrival of a small band of ivory and iron traders under the leadership of Mlowoka ("he who crossed over"). The traders crossed Lake Malawi from the east between 1780 and 1800 and established themselves as rulers, imposing a new political order of centralized government on the Tumbuka. Mlowoka established his rule at Nkamanga, which became the central kingdom under the Chikuramayembe ("the bringer of hoes") dynasty, with rulers being selected from the ruling royal clan, the Gondwes. By the time of his death, Mlowoka's authority extended over a large area from the Songwe River in the north to the Dwangwa in the south. His fellow traders also founded their own chiefdoms throughout the region under their own royal clans. They imposed new customs and modes of cultivation using iron hoes and engaged in long-distance trade.
The third period began in the mid-1850s with the invasion of the Ngoni, an Nguni people from South Africa; the defeat of the Nkamanga; and the subjugation of most Tumbuka chiefdoms. Domination of the region by the Ngoni lasted until the British defeated them and established their own rule during the first decade of the twentieth century. The British restored the line of the Chikuramayembe dynasty in 1907. The fourth period extended from the domination of the British South Africa Company and British colonial rule until Nyasaland and Northern Rhodesia became the independent African states of Malawi and Zambia in 1963 and 1964, respectively.
During colonial rule only minor investments were made in developing the Tumbuka-speaking regions. Colonial documents described the region as the "dead north." The north became the principal source of cheap migrant labor for the developing urban areas of central and southern Africa. However, the Tumbuka-speaking peoples had the advantage of attending mission schools as early as the 1880s and were among the most highly educated Africans in the region. Throughout central Africa they were included in the designation "Nyasa," a term that referred to their educational accomplishments and occupational achievements.


Historically, there has been variation in the settlement pattern of the Tumbuka peoples. A general pattern was for people to live in villages or dispersed domestic units. The villages consisted of clusters of rectangular thatched houses of agnatically related households. Each household had its own circular thatched granaries, kitchen, and bathhouse. There were also boys' houses (Mpara) and girls' houses (Ntanganini).
During the period of cultivation, households often dispersed to their farming areas, residing in circular or rectangular wattle-and-daub thatched houses. Each domestic unit had its own farms and elevated circular thatched farm granaries. Households with cattle had their own kraals.
The settlement pattern has remained much the same, with some houses being constructed of brick with steel-framed glass windows and zinc roofing.


Subsistence. The Tumbuka are primarily small farmers who raise crops such as maize, millet, and beans, the main staples of the diet. They also grow cassava, rice, a variety of pumpkins, vegetables, and fruits such as bananas and oranges. Historically, maize was grown along the alluvial plains of rivers by Dumbo cultivation (along the banks of rivers), using hoes. Ox-drawn plows were introduced during colonial rule. Millet was cultivated through slash and burn agriculture, a practice known as citemene.
Women have been the main cultivators and the main-stay of the rural economy. Each married woman has her own farms and granaries and is supposed to provide for her children with the help of her husband. Since the Ngoni period, households have kept cattle and other livestock. The responsibility for caring for them falls to the males of the household.
During colonial rule, large numbers of Tumbuka men became labor migrants and households became increasingly dependent on the labor of women and the remittances sent home by men working for wages. With the declining economic opportunities for wage employment in the urban areas during the 1980s and 1990s, Tumbuka men returned to the rural areas, relying increasingly on agriculture and local sources of wage employment.
Commercial Activities. During the period of colonial rule the British introduced cash crops such as tobacco, coffee, cotton, and hybrid maize. Those crops were sold on the open market and to government-controlled marketing boards. Thus, there were opportunities for local wage employment, but the primary source of money to pay for domestic necessities (salt, soap, cloth, and metal pots and pans) and meet social obligations such as children's school fees and marriage payments came from labor migration. The men went off to the mines and urban centers of southern Africa and returned with goods, which they kept for themselves, gave to relatives, used as bride-wealth, and sold to others.
Since independence tobacco, hybrid maize, coffee, and cotton have been the main cash crops. The Tumbuka still rely on remittances from labor migration, but the opportunities for employment have lessened because of the declining economies of Malawi and Zambia.
Industrial Arts. In the precolonial period the Tumbuka produced much of what they consumed and used. They made bark cloth, pottery, reed baskets and mats, leatherwork, and iron tools. Much of this industrial production was replaced by commercially produced items during the period of colonial rule. The Tumbuka acquired useful skills from their missionary schooling, such as masonry and carpentry, enabling them to enter urban job markets. They also used those skills to build local brick houses, schools, and dispensaries.
Trade. Before British rule the Tumbuka engaged in local and long-distance trading of ivory, skins, guns, steel knives and spears, and cloth. The trade extended to and beyond Lake Malawi to the coast and involved Arab and Swahili traders. During colonial rule they were part of the trade in used clothes. Traders would buy candy and other items, exchange them for maize and millet, and transport those crops to the Congo, where they would be traded for bales of used clothes. The clothes would be brought back and sold in the local markets. Since independence, crops have been traded in local markets and cash crops (tobacco, hybrid maize, millet, coffee, and cotton) have been sold to marketing boards and local and international traders.
Division of Labor. The Tumbuka practice a strict division of labor based on gender and age. The main domestic tasks involving the household are undertaken by the female members. Those tasks involve cleaning, fetching water and firewood, cooking, mending, and caring for children. Women engage in agricultural activities such as hoeing, planting, weeding, harvesting, and preparing food for storage and eating. Men help prepare the maize and millet fields; build and repair houses, granaries, kitchens, and bathhouses; take care of the livestock; and hunt and fish. They are the main traders and are expected to seek wage employment to provide household items, meet social obligations, and pay taxes. Women may earn money by making and selling millet beer and baking. Since independence many have actively engaged in commercial farming. With advancing age, the demands on older women and men decrease and they retire to their own small vegetable gardens, cipa.
Land Tenure. Land tenure varies in different regions. Historically, in its simplest and most general form, the chief and his royal agnates were the "owners of the land." This right was delegated to village headmen, who would allocate it to the heads of resident domestic units. The household head assigned land to his married sons, who then would assign fields to their wives. The picture becomes more complex depending on whether the headman was a commoner or a senior member of the royal clan. Ultimately, rights to the land were invested in the chieftainship. The Yombe and sections of the Kamanga provide examples of this pattern. More complicated patterns of land tenure developed among Tumbuka who adopted Ngoni customs and practices.


Kin Groups and Descent. Most Tumbuka are organized into dispersed exogamous patrilineal descent groups (agnatic lineages) whose members trace descent from a common ancestor from a specific locality. Lineages are parts of clans that have the same clan name. Although lineages are exogamous, that is not always the case with clans.
Kinship Terminology. The kin terms of the Tumbuka have elements of the Omaha type of terminology in that the unity and solidarity of the lineage are recognized. The unity of generations is demonstrated by the fact that the men of the father's generation are called father and the men of the father's father's generation are classified as grandfathers or elder siblings, exemplifying the principle of the unity of alternate generations. The father's brother's children are classified as either brother or sister, and the father's sister's children as cousins. The mother's brother's children are called cousins, and the mother's sister's children are called brother or sister.

Marriage and Family

Marriage. Marriage customs and practices vary. The most general form begins with courtship, the negotiation and partial transfer of bride-wealth, the marriage ceremony, and the delivery of the bride to the residence of the groom and his immediate agnates. The marriage negotiations take place between the agnates of the bride and those of the groom, usually with the mutual consent of the couple. The central marriage payments may be made in cattle and money. Tumbuka custom allows for polygyny. Divorce traditionally was primarily an option for the husband, but in the 1990s it was a right claimed by women and often accorded to them by local courts. Since the major Christian denominations, such as the Presbyterian Free Church of Scotland and the Catholic Church, forbid polygyny and as a result of Western education, polygyny has become less prevalent. Western education and diminishing economic resources have also affected the prevalence of taking multiple wives. Sororal polygyny and window inheritance persist as widely practiced customs.
Domestic Unit. There is variation in the structure, composition, and size of domestic units. In general, they consist of linked households that are based on a three-generation extended family based on an agnatic core of male kinsmen. It is not uncommon for the male household head to be away working as a labor migrant. Among the Yombe the size and composition of domestic units have remained much the same since the 1960s, but this may change in the Uyombe chiefdom as well as among other Tumbuka peoples as men fail to leave home and others return from urban areas after failing to find wage employment.
Inheritance. Inheritance and succession are patrilineal. Lineage property such as cattle is inherited in the male line through a generation of brothers in order of seniority. Once the males of the generation have died, lineage property goes to the senior member of the next generation. There is, however, much leeway for contestation since many factors unrelated to age and sometimes to order of birth in polygynous families may contribute to the establishment of seniority. Succession to social positions may not always follow the pattern of inheritance. When a man dies, his wife is entitled to select his successor from his generational agnates, who include his brothers (real and classificatory) as well as his grandsons. Many Christian women select their oldest son and thus come under his authority, abrogating the rights of the husband's brothers.
Socialization. Children are cared for by their parents, siblings, and grandparents. In the past, at the age of about five to seven years, boys and girls took up residence with their peers and older youths in boys' houses and girls' houses. In the 1990s those houses consisted of only a small number of friends living together. Their size has been affected by the fact that many young boys and girls attend boarding schools. Children and youths circulate freely between households, extended kin units, schools, and religious organizations, all of which contribute to their socialization.

Sociopolitical Organization

Social Organization. Historically, most Tumbuka peoples were organized into small agnatic descent groups. Those descent groups had their own structure of kinship and ritual authority based on the seniority of older men. Women were subordinate members in their own descent groups and those into which they married. The arrival of Mlowoka and his band of traders did not disrupt those basic units but incorporated them into chiefdoms based on a centralized authority. The territorial framework consisted of the chief and his advisers and councils, subchiefs, and village headmen. The Ngoni incursions disrupted this pattern of authority, especially among the Kamanga. The rulers fled, and the Ngoni absorbed young men into their military regiments.
With British rule there was a resurgence of Tumbuka ethnic identity, a movement led by the emerging elite educated in Christian missions. The territorial system was restored. However, the newly educated elite entered the occupational structures created under colonial rule, becoming skilled artisans and craftsmen, school teachers, clerks, minor civil servants, religious leaders, and politicians. They founded schools and new religious organizations such as the Jordan and National churches. They went as labor migrants throughout eastern, central, and southern Africa and established themselves as leaders in ethnic, regional, and occupational associations. They became a force in Central African history, participating in the founding of the Malawi Congress Party in Malawi and the United National Independence Party in Zambia.
Political Organization. In the precolonial period the powers and authority of Tumbuka chiefs varied from chiefdom to chiefdom. Among the Kamanga congeries (including the Nkamanga, Hewe, Yombe, and Ntaliri chiefdoms) it would seem that chiefs had considerable judicial and ritual authority over the land and their subjects. They were the "owners of the land" with rights over its basic resources. They were entitled to ivory, skins, and other valued commodities. They had their own courts (Mpara), where they tried cases and settled disputes. They offered prayers to their lineage ancestors for the well-being of their subjects. However, the arrival of the Ngoni disrupted the structure of local authority and the ability of chiefs to rule.
Under British rule, patterns of chieftainship were restored and chiefs became Native Authorities, part of the structure of colonial administration. The Tumbuka chiefdoms were reorganized. Chiefs were selected from royal clans recognized by the British. They were in charge of courts and at the center of an administrative structure that included councils, court clerks and assessors, and chiefdom clerks and messengers. They were responsible for governing their people and to British authorities. They were minor administrators in the British colonial hierarchy. Chiefdoms were ordered into districts under district commissioners. In 1945 district boundaries were redrawn to reflect more accurately the British understanding of Tumbuka ethnic distributions. Independence did not eliminate chieftainship as an institution or fundamentally transform these chiefdoms in Malawi or Zambia. The Tumbuka still retain their ethnic identity.
Social Control. Disputes may be arbitrated within four main frameworks: domestic, kinship, territorial, and religious. Disputes related to household affairs, such as arguments between cowives, usually are settled by household heads. If arbitration is unsuccessful and the dispute relates to kinship, it may be heard by lineage elders. Disputes between villagers are heard by the village headman and, if he can not settle them, may be brought to the chief for arbitration. Disputes involving misfortunes may fall to ritual authorities such as lineage elders, diviners, and prophets for explanation, arbitration, and remediation. The local court hears civil cases related to property, debt, divorce, and marriage payments.
Conflict. The history of Tumbuka chiefdoms is one of a series of conflicts. Two stand out as the most significant: warfare against Ngoni raiders and the nationalist struggle against the British, which involved extensive civil disobedience.

Religion and Expressive Culture

Religious Beliefs. Tumbuka religious beliefs fall within two main frameworks: the traditional and the Christian. The cultural elements of the traditional religious framework include a belief in a distant god (Leza/Chiuta) and in the power of ancestors and witches. Before British rule Leza was thought to be the supreme being, who created the world and everything within it. Once he had created the world, he withdrew from it, leaving human beings to manage their own affairs. The ancestor spirits of descent groups were the ones who affected the affairs of the living and communicated with Leza. Witches were believed to affect human affairs. The use of witchcraft involved special knowledge and the use of medicine to produce the desired effect. The advent of Christian missions beginning in the 1880s introduced a new inventory of spirits that became part of the Tumbuka field of religious beliefs. Although most Tumbuka are Christians, traditional religious forms remain part of their beliefs, providing explanations for their fortunes.
Religious Practitioners. The heads of agnatic descent groups, political authorities, diviners, and prophets are an integral part of Tumbuka religious beliefs and practices and are important for delineating the structures of social and ritual authority. Within the framework of the ancestor cult heads of descent groups perform rites to their ancestors to assure the well-being of their agnates. Village headmen and chiefs are also expected to make offerings for the welfare of their subjects. These customary practices are, however, on the decline, and many Christian Tumbuka have ceased to engage in them and do not believe in their efficacy. The belief in the powers of diviners (ng'anga) and prophets (ncimi) has persisted and is an integral part of the social structure. Diviners and prophets provide medicine for the afflicted and protection from witchcraft.
From the 1880s through the 1910s the Free Church of Scotland Presbyterian founded mission stations throughout the regions inhabited by the Tumbuka. The Tumbuka accepted Christianity. With this long experience with Christianity, most Tumbuka are Christians and belong to churches staffed by African preachers and ministers.
Ceremonies. There is no single ceremony shared by all Tumbuka that defines them as a people. Agnatic groups and chiefdoms may have their own individual ceremonies. An example is Vinkakanimba Day, an annual ceremony to recognize the founding of the Uyombe chiefdom in Zambia. Other Tumbuka chiefdoms have similar ceremonies commemorating their founding. The founder is believed to have been a member of Mlowoka's party of traders who crossed Lake Malawi. Most ceremonial occasions occur at critical points in the life cycle of individuals, domestic units, and agnatic groups. The most common ceremonial occasions are related to the birth of children, marriages, and deaths.
Arts. Tumbuka artistic expression is found in head ties, hair styles, necklaces, and bracelets. It also is represented in the decoration of houses, the making of baskets, and the design of pottery. The Tumbuka recognize the art and aesthetics of storytelling, preaching, and other forms of verbal communication.
Medicine. The Tumbuka rely on a number of sources for medicine and treatment. There are the traditional medical and ritual healers. The healers include herbalists, diviners, and prophets who know about the medicinal properties of a large number of medicinal plants. They may treat different diseases and afflictions, ranging from the common cold to spirit possession (vimbuza). Although most Tumbuka seek the services of these healers, they also rely on Western medicines and practices, and frequent dispensaries and hospitals.
Death and Afterlife. Death requires an explanation. It may be due to natural causes, witchcraft, or an angry ancestor spirit. When a person dies, the corpse is buried in a grave about 4 feet (1.2 meters) deep. The grave is considered to be a house with a special room for the deceased. The face of the corpse is carefully directed toward the locality from which his or her clan is believed to have originated. The period of mourning begins immediately after the burial and requires the confinement of the deceased's relatives. The day after the burial senior agnates return to inspect the grave for signs of witchcraft. Once the period of mourning is over, rites of purification are undertaken. Senior agnates may return to the grave and take the spirit of the deceased back to the house. Other rituals may be performed that transform the spirit into an ancestor. Ancestor spirits are believed to be close to their agnates and to affect their affairs. Many Christian Tumbuka follow these burial practices and accept the beliefs associated with them. They also believe in the Christian concepts of an afterlife involving heaven and hell and the day of judgment and resurrection.
For other cultures in Malawi and Zambia, see List of Cultures by Country in Volume 10 and under specific culture names in Volume 9, Africa and the Middle East.


The Ngoni Tribe of Malawi
It is no surprise that the birth rituals in the Ngoni culture are vastly different than those of the American culture. The birth takes place in a hut instead of a hospital and is performed by midwives. The mother is not expected to yell or cry out in pain during the delivery of labor unlike mothers in America. They were encouraged by midwives and younger women who were looking on during the birth not to groan or show any sign of pain.
            Most of the rituals that are performed at birth are performed after the delivery is over with. When the baby is delivered, it is washed by the midwives and smothered in castor oil. The umbilical cord is tied with a thread and the baby is given a thin gruel made of friend and ground finger millet (this is intended to act as a purgative to get rid of the mucus in the stomach). After the baby ejected the millet, it is fed sour milk curds.
            The majority of the after birth rituals are done in preparation for the mother in her journey to motherhood. Once the birth is over, she is washed and covered in a cloth and left to rest. While she is resting, the midwives and other women take all of the mats and other cloths used during birth and create a fire in the middle of the hut to give the mother and her child warmth. The mother then, with the help of the midwives, washes her breasts with water and massages them in preparation for breastfeeding.
            Special attention is given to those mothers who have twins, especially if only one of the twins survives in delivery. Although the Ngoni culture is particularly considerate of the mother of twins (they often kill wild animals to feed the mother to increase the flow of her milk), they bury the deceased twin under the front veranda of their hut and place a smooth stone across the grave and this stone is for sitting and is used for when the surviving baby is being washed.
            The responsibility of naming of the child is given to the paternal grandfather and he usually names the child after the father or himself, and if it’s a girl he gives her the name of the mother or the father’s sister. The baby is also given a personal name in which it is not used in most social settings, this descriptive name could be due to the child being born with a twin or being born face downward (indicating that it was dreaded as an ill omen). Once a decision is reached by the grandfather, he comes to the hut where the mother is and tells her what her baby’s name is and the mother has no say in the final decision. This process is followed shortly by a process in which the grandfather gives the mother a ‘carrying skin’ that he makes. This ‘carrying skin’ is usually made of goat or small calf from the father’s pasture. This animal is also used for feasting on when the mother is finished resting.
            It is clear that the Ngoni culture is very particular when it comes to birth rites. They treat the mothers with great respect and they are often given much time to rest and heal from the birth. With all of the birth rituals performed, the special gifts, and special names that are given to the baby, it is very clear that having a baby in this culture is a landmark in the mother’s life.
On the high plateau in the small country of Malawi, the Ngoni settled and made there home in the mid nineteenth century.  This central African country became the new home for the Ngoni people after their forty-year journey from Natal to Tanganyika.  Malawi provided them with lots of fresh drinking water, good soil, pasture lands, and beautiful scenery. 
The Ngoni built their villages in a horseshoe formation, around a circular cattle kraal.  Large villages could have over a hundred huts, with families grouped together.  In each village, there was one “big house” in which the leading women lived. 
Each Ngoni house was divided into two sides – one for men, and one for women.  During ceremonies, the men sat on the right and the women sat on the left.  In the back of the hut, behind the fire, was a sacred place known as the “ancestors’ corner,” and only the owner of the hut or the person participating in the ritual could approach the corner. 
            When the Ngoni settled in Malawi, they either conquered the local peoples who lived in that area, or accepted their submission.  They were constantly trying to expand their borders by carrying on wars and raids. The Ngoni language was eventually abandoned as a result of the mixing of races.  In all Ngoni kingdoms, they were led by a Paramount Chief as supreme ruler, with subordinate chiefs below him.  When a war broke out, military service was required by all young men.    
            Only the people who could trace their families back to those who crossed the Zambeze River were considered “true Ngoni.”  Four characteristics made them stand out from the group: their clan name, a marriage contract, patrilineal descent and inheritance through the male line, and a membership of a “house,” the social group of male Ngoni families.  This group of true Ngoni’s formed the social and cultural aristocracy of the villages, and tried to maintain their traditional was of living. 
Britain took over Malawi between 1891 and 1901, and cut the central Ngoni kingdom off from the rest.  Each male was required to pay taxes to the British government, and a ban on warfare was put in place. The Ngoni way of life was changed forever, replaced by a more European way of life.  The three main changes that occurred were: “loss of political independence; loss of authority over other ethnic groups; loss of traditional forms of replenishment of resources in man power, cattle, and grain when wars and raids ceased; and the widespread and profound results of labor migration to the south and outside the country” (12-13
            The Ngoni of Malawi have been driving into a new age. They have been forced, as a colony of Britain, to adapt into a new way of life (Read, 1968.). At the heart of their culture was what they called, “building up the land”, which was also one of the guiding principles in bring up their children (Read, 1968.).
            Though the Ngoni people were losing some of their culture, they were able to gather themselves and realize what they have lost and what they still considered a special part of their culture (Read, 1968.). They were strong believers in the continuity of their people and even though they have been socially and economically forced out of their natural culture, they were able to adapt to this new age.
            Throughout the years many things had changed for the Ngoni people of Malawi, but there were three main things: “the end of warfare made the Ngoni kingdoms unable to expand and made military training no longer practicable; the loss of autonomy of these kingdoms when British administration took over; and the gradual fading out of the Ngoni language which was related to old Zulu” (Read, 1968, 90-91).
            Though they had lost some of their customs, they still had their core values and kept things such as their systems of chieftainship and courts of law. Though they had kept their court of law, some of the functions were altered (Read, 1968.). Another thing that is still present in the Ngoni culture is the strict clan exogamy in marriage. The preferred form of marriage is by lobola, which is the transfer of cattle or money to ensure the custody of the children to the father’s family (Read, 1968.) This custom remains the same but the “mount of the lobola, formerly dependent on the status of the girl’s father, is now partly dependent also on the standard of education she has reached” (Read, 1968, 91). The Ngoni people have managed to keep some of their culture, but it still is being modified due to their colonization.
            Since the Ngoni had been colonized, they felt that in order to better themselves and give themselves more power they must attain the same level of education as the British people and finally convinced their government to open secondary schools. In order to achieve equality of education, they felt they needed quality knowledge of the English language for their children, just as the British (Read, 1968.). With this higher education the Ngoni men were moving to the urban areas and getting well-paid jobs. With their well-paid jobs they would send money home to their villages to by cattle, which would help “the upbuilding of the land” (Read, 1968.).
            In Ngoni history, reaching high achievement meant either marked by birth and through success in arms through military service. Another way they could reach this recognition of achievement was to kill a lion, which continued long after warfare had ceased (Read, 1968.). Since warfare had come to a halt, a new elite had evolved. This new elite came through “individual achievement in jobs held and standards reached in the schools” (Read, 1968, 93). Many of the children had their minds set on what they wished to become and it was no longer a great warrior; rather they set their goals of achievement high towards their jobs which could give them authority, responsibility, and dignity (Read, 1968.).
            From the beginning, Ngoni people held in high regards the belief of “keeping together” and honoring each other” and was related to “the upbuilding of the land” (Read, 1968.). Though the times were changing, things like abiding by the law, obedience to authority, being gentle and showing restraint were still taught to the Ngoni children as the proper way in order for “the upbuilding of the land” (Read, 1968.).
            Schools in Northern Ngoniland, as in the rest of Malawi until just recently, were founded and maintained by Christian missions, teaching Christianity with the intend of making converts was part of the school teaching.
This style of teaching was decided by the earliest converts who made the decision to do so in the face of much opposition from Ngoni parents, and leaders, but this opposition gradually faded as the new Ngoni Christians continued to be apart of their own age groups and to observe the required behavior of Ngoni boys. By the time Ngoni men had become head teachers, school inspectors, church elders, and ministers, church membership was accepted as compatible with being a good Ngoni man or women.
The result of this was that the schools and the church congregations became the essential parts of the life of the Northern Ngoni which whom built most of their own schools and churches. These people became the social institutions of the Ngoni culture. They collected school fees and church dues, and in some areas the people paid the teachers and the ministers. This was the funding that kept these resources available for the most part. The mission was continued to act in a supervisory capacity, by providing the essential additional finances and training the teachers and ministers. From the beginning in the Northern Ngoniland, the schools as well as the churches were closely related to the power structure of the Ngoni kingdom. Some of the chiefs were baptized as young men and later worked as teachers. On entering the chieftainship some adhered to church rules and retained their church membership. Others in the culture who took more than one wife, or inherited a dead brother’s widow, ceased to be church members. However, this did not hinder a chief from attending church services with his two, three, or more wives, from contributing to the church funds, as well as arranging to have a Christian minister attend all important ceremonies to give a short discourse and to lead prayers and hymn singing.
Although the schools teach Christianity, Christianity is not the only religion through out the Northern Ngoniland. Religious groups in Malawi can consist of people who follow the Roman Catholic religion, Protestants, and even Muslims. Although, Muslims religion existed, it only makes up a small percentage of the religion in this culture.
The Ngoni have three stages of childhood that they recognize for boys, each of these stages symbolize the transformation of the child, with each one having a physical change happening. The first stage is babyhood, which is from birth to weaning, this is marked by the ending of the dependence of the mother. The second stage is little child, which is from weaning until they have their second teeth, it is marked by the separation of t he boy from the “women’s world.” The last stage is Children to the onset of puberty(Read, 1968.).  Actual childhood has ended after these stages have been fulfilled but the Ngoni do recognize two other stages. The first is young adults, youth, and maidens up to marriage, when important links are formed with a new family. The last being men and women from marriage to parenthood, where the cycle beings to start itself all over again (Read, 1968.).
When a girl has her first period it is a strange and unexpected thing for a Ngoni girl. The girls are not informed about this before hand and are often scared. When it does happen a message is sent out through the women in the family always saying “this child has matured.” (Read, 1968.).

Once the first menstruation has ended the girl is led by a procession to the river where she is forced to strip naked and sit in the shallow water always facing South-east. She is watched by the women who led her there until she is allowed to come out and put on clean and dry clothing. Once they are back to their community the girl is bluntly told that she is no longer a child and that she must separate herself from immature girls and the children of the community. She is told a few rules that she must follow now that she is mature such as always where a cloth between her legs no matter if she is menstruating or not, also she is only allowed to sleep and bath with girls who are matured as well (Read, 1968.).  The girl is informed that she can now become pregnant and she is continued with her regular checks by a member of the family on the fathers side to make sure that her hymen is still in tacked. In the final stage of this the father is informed and so is the community of what has happened. The people rejoice but not with a party or anything of that form they kind of keep it silent and congratulate the father as a person who will now receive cattle on his daughters wedding day (Read, 1968.).
When a boy is considered to reach maturity it was broken down into two stages. The first being when he has a nocturnal emission. The boy is informed by an older boy that he must go to the river in the morning a wash himself hard with the water, and to do so after every time this happened. This process was called “being beaten with water” (Read, 1968.). This was meant to control the sexual urges of the boy. This process was kept very secretive. The second part of the ritual took place when the father or senior males of the family heard that the boy’s voice was cracking. When this happened the father went to a man in the village to get many different kinds of roots. These were either cooked in milk or in the cud of a goat’s stomach (Read, 1968.). In either case the boy was fed meat directly after drinking the mixture to remove the bitter taste from his mouth. The meat was either from the goat or if it was cooked in milk it was from a fowl. This also showed that the father had killed something for his son (Read, 1968.). The cooking of the mixture took place in front of the male members of the boy’s family. When the mixture was boiling and bubbling he was told to dip his fingers in and then lick them very quickly, he was expected by the male members to no show on his face that the mixture was bitter or that it was hot when he dipped his fingers in. At times during the ceremony the boy had to jump over the fire slapping his knees and elbows with the palm of his hand. This was good for the boy because the more he did this the less he had to dip his fingers and lick the mixture because he had to keep repeating that until it was all gone or dried up (Read, 1968.). All the males watched this because they believed that the mixture were good for growing strong muscles and preventing the boy from experiencing impotence. 

Both the rituals for boys and girls were used to show the fathers power over his family. In the case of the boy there was no separation of him from children in the community. He was still allowed to associate with unmatured groups of the society (Read, 1968.).


Read, M (1968). Children of their fathers; growing up among the Ngoni of Malawi. Holt, Rinehart and Winston.

Friday, 14 October 2011


Congratulatios!for mentioning Armaic Language,Currently the armaic language is spoken by black Ethiopian people of Africa.Jesus spent 17years in Abyssinia  in the land of queen Makeda of Sheba in Africa where he was taught to use the power  of mind and speach by practising Yohga ,in black buddihism.Like Moses in the land of Midian.As you have already said most information is missing because of concipiration theorems to hide the truth about who should own this great history.Blacks wrote the original bible and our contrbution to the present civilization is without doubt.We own the past ,present,and future civilizations.We have produced great leaders but others are trying to steal from us this history by presnting distorted information about us.

Tuesday, 11 October 2011


-- Forwarded Message -----
From: dilimazi chisi <dilimazi@yahoo.com>
To: Trevor Lund <revtrev@revtrev.com>
Sent: Saturday, October 1, 2011 12:44 PM
Subject: Re: Fw: The Time for Living on Principle Alone is Over

These issues I am raising is to put the house inorder.For example the bible we are reading is a small % of the real global bible.Therefore,that small % cannot be imposed in the global set up.Doing so,that is why there is religious frictions .Their rights have been violated forgeting that God was manfested differently in different peoples of the continent.In christian teachings that people are promised a better place in heaven when Jesus will come again.That message is useless now because people have waited long.They have concluded that it is an illusion.Building castles in the air.The focuss is now on brotherwood.But not just brotherwood but we should be helping each other in times of problems.We have to be practical .What we have done on earth and left, matters more for generations to come. For example ,the pyramids of Egypt,the sphnx,The mummies,science,mathematics,stonrhenge,the rosetta stone, the great wall of china etc.Do something benefical now while you are living on earth  rather than building beatiful castles in heaven.Its a waste of time yet innocent lives are languishing like in Somalia.To my side I have taken responsibility to buid and run a Primary School where some orphaned children are being educated.Now ,I am in the Process of building a Multipurpose hall.Part of the income from this project will help pay orphaned children to go in higher education.Plans are underway to build a Secondary school and eventually,the college.So friends like yourselve can join hands as brothers and benefit in return from this ambitous projects.What good things we do to others on earth matters more than procrastinating is a thief of time .Many whitemen have joined hands with blacks here in various business endavours like Malanatha Privates Schools here.We can do the same and we can be affiliated to other schools in Canada. This in brotherwood you have already mentioned and most of the  past pains might be healed.


I have read.Hope is in ourselves even without mentioning Jesus.Jesus retired when he said cry for youselves and your children.It is futile now to keep on mentioning Jesus.He even said that his kingdom is in heaven and not on earth.It is a sign that you don't know Jesus.Have you ever thought the real earthly father? Jesus was the son of king Herod.King Herod was not a Jew but he was imposed to rule the Jews by the Romans.He came with his family.It meant kingship was confined to that family forever.If  Herod died,his son would take the thrown.The Jews were not happy with that arrangement to be ruled by foreigners .They want to be ruled by the king of their own blood but must have kings blood.So king Herod secretly impregnated Mary.KING Herod and Mary both committed adultery. Mary was the most beautiful Jewish woman fit for the king.But Mary was already engaged with Joseph . At that time anyone found committing adultery was put to death by stoning by their laws.It was embarrassing for the king to break the laws of the land.He was supposed to be exemplary to uphold the statues of the land.Joseph accepted Mary to protect her from being stoned to death but at the same time to protect the integrity,image of the king but the son to be born was the son of a king borne into Jewish woman.That pleased the Jews because Jesus had both kings blood and Jewish blood.When Jesus was borne ,the Jews did not hesitate to call him their king and not those foreigners. Thus why there was a plot to kill him.He was hidden in Egypt.Behind, king Herod was mysteriously killed.When the news reached Egypt.,they decided to return home but not  Bethlehem because people could recognize him to be the son of a king..They went with him to stay in Nazareth.When he was growing up, the Jews were telling him that he was the son of a king.So he was surprised,and the people were surprised,because according to the law he was not supposed die.his mother again was supposed to die.It was difficult for the son borne out of wedlock at that time.Therefore he was supposed to be clever  in his speeches to hide this true identityl.Remember at one time ,when the Lawyers asked him about his father.He answered by saying ,if you see me ,you have seen my father because the father was in him and him in his father.Remember during his trials."Tell us,are you the son of a king."Jesus  answered that it was the people who were saying.Then Jesus was taken out of the courtroom to confer with Herod the son.Note ,Jesus was being tried by his own brothers-ONE FATHER KING HEROD but different mothers.They tried to save him but the people of the Jews demanded his death for it was treason for anyone to claim that he was a king while others kings were there.


In the book of StMatthew 27:v64 which says ,"Command that the tomb be made secure until the third day ,lest his disciples come by night,and steal him away,and SAY unto people,He is risen from the dead:SO THE LAST"ERROR SHALL BE WORST THAN THE FIRST." The first error was that he was claiming to be the son of God.Thus why they killed him slowly to test whether God could rescue him.The last is ,To tell people that he has risen from the dead.Note the timing.Jesus was already stolen at the time these people were discussing such.because Joseph of Armatea was the disciple of Jesus.Jesus was already in the hands of his disciples,they were fearing.So this verse sums up all the mystary of all the new testament.


We write not to offend anyone but to correct and point out the malpractices which have rocked and affected our beautiful society. Failure to do so would be unpatriotic, and we will be held accountable for the misfortunes which might happen in future against our destiny. We will try our best to share this information to the general public based on evidence gathered and at hand. The tense atmosphere which we are experiencing here now, in our country , is as result of collective guilt. Such are indicators that together we have lost direction dating back to colonial times. The objectives of the freedom fighters for independence have not been implemented up today e.g. 1-Landrights for indigenous people 2-Economic rights, 3-Legal rights, 4-religious rights, 5-cultural rights, 6-travel rights, 6-historical rights. Let us point out that for anything to be sustained for generation to comes, we indigenous people must revive and develop our strong foundation in reference to some of the elements mentioned. This will put our feet hold onto the strong ground and remain fixed. All developing systems should be done in reference to this indigenous strong ground. That way, we will be assured of withstanding the global destructive turbulences. Everything is right here but our problems are arising from adopting the systems whose references are in the west or east or elsewhere in the world. That way we are deliberately putting ourselves at the awkward, receiving end.EG
1-Refering our currencies for example to the American Dollar, British Pound or Eurols.We should have our African Currency where all financial transactions at continent level be referred to. We have our natural resources and we must be given the right to evaluate and price them. What type of business is there where a buyer is dictating the prices of the goods he is buying like tobacco buying . Why use sellers who speak the languages the owner of the tobacco is not understating! This practice obviously is allowing theft to take place.
2-Referring cases committed here to cases committed in London. This is a perpetual colonialism because Justice System in one of the most important arms of the govt. Lawyers, judges spends years studying and spending fees on English Law, yet the task is vey simple and does not require someone to go to school.”TIMAONA CHOMWE CHATSITSA DZAYE KUTI NJOBVU ITHYOKE MNYANGA”. Sense of judgment is natural and experience has proved that people in the village set up are better judges than these so called learned Judges. So practicing such justice system is accepting colonialism and our destiny is bleak. This is why the justice system is crippled because it is not addressing objectively the day to day problems affecting our societies. It has become a huge mafia business playing havoc to the majority of innocents. This has to be dismantled completely and start from zero. The evidences for these will be given below.(Not included)
3-All religious teachings are now referred to the western capitals, yet these global religions originated from African Continent eg Buddhism,Islam,Hinduism,Christianity etc but our friends have adopted them from us  ,as theirs and putting us, founders at brutal ,awkward positions.
4-Archtectures, sculptures, Medicines, Philosophy, Law, parables, Mathematics, Alphabet, Solar system etc have their origins here in Africa.Eveyrthing is referred to African Continent. If we understand ourselves and given the right to speak about ourselves, we are actually building a reference, unshaken foundation: Refer to HERODOTUS the Greek HISTORIAN said the black people, whose skins are burnt of Egypt and beyond influenced the Greek Civilization.
Evidence of why we should dismantle and start from Zero the justice system is as follows:
1-CRIMINALS have become an arm or an extension of the justice system. Therefore, the whole justice entity has now become a criminal entity. In 2009 criminals stole One Xerox Photocopier, One Asus Laptop, Two sets of Desktop to Computers through the wall of the shop. The matters were reported to nearst Police Station by the owner. In 2011,one item was found at the beaureaux in a distant district.The owner machine is a technician who was called to repair the machine which was stolen back in 2009.He identified it by crosschecking with the serial number which was on the cash sale. The matter was repoted to the nearest  Police station there and the Copia was recovered. The next move was to find the one who had stolen the machines.The buyer confessed that he bought from a man name withheld who operate businesses in Devils Street. Two Policemen from distant district were dispatched to apprehend the culprits via the  Police station near where the machine stolen.At the time we were organizing the methodology, criminals were alerted by the Policemen from that Police unit. Up to now the criminals have not been arrested. The justice system has become part and parcel of criminals. There are 3 more evidences to support the malpractice.This one of the many hitches the the police have become irrelevevant to current problems.

This trend is not spared to the police only but also to the courts. Read court proceeding below and see for make your own conclusion. These are evidences based finding analyses. This is why GLOBAL ORIGINAL HERITAGE REVIVAL AND DEFENCE is there to put the house in order. Note don’t blame anyone for this, but blame the systems we have adopted are designed to destroy ourselves.
                                                                         Page 1         
               PRIVATE SCHOOL 
P/B   A40 


To:                            DEPUTY CHAIRPERSON
                                 Employer Panelist
                                 Employee Panelist
                                 Official Interpreter
Dear Sirs/Madams
                We write not as enemies of the court but friends. This has come about following the outcome of the JUDGEMENTD DOCUMENTS and an ASSESMENT NOTICE submitted to us using the applicants. We have gone through the judgments sheets and consulted the employment act booklet and the communication between the applicants, the labour office, the industrial court and Independent School Labor Unions.It is clear,in our assessment documents attached ,that the applicants were given their right to be heard by quotes in their letters of suspension to both applicants which states “We write in reference to our verbal discussions”. And letter to Labour Office and copied to one of the applicants. This has not been featured in the Judgments sheets. In the judgments sheets we have again found out that both applicants were practicing insubordinations and are suitable for SUMMERY DISMISSAL. And for the applicants to ask the labour office officials to dictate to us write dismissal letters is again an act of leaving the employment without notice and is required by the labour act, constitution, to surrender one month Salary. Now that we have the evidence in our hands about the justice miscarriages there, we have the courage to bring back the remarks which we contributed in the court proceedings, “It has come to our general concern in the country, that crimals, fraudstars are using the courts in order to swindle the employers’ money”. Refer again TO CASE where teachers of the HILLSIDE PRIVATE SCHOOL in area 24 were rewarded by the same court yet the same teachers were running a parallel school at the same campus without the authority, knowledge of the owner. This school is now closed because of the court sided with crooks to defraud it. We, as citizens of this country we are not prepared to be blackmailed, taken hostage in this manner by criminals using the courts. The honey moon of practicing justice miscarriages is over because we have made a justice check quorum in order to deal with this problem. Now you are not immune from prosecution if you are found guilty of practicing injustices.
Secondly, all cases in the category where the indigenous people have employed their fellow indegenous people have to be discontinued in all the courts of the country. This follows the findings that we indegenous people do not accept that the employer should be a indegenous. To reach a point that the employer has terminated the services of fellow indegenous person, that means he/she has suffered more harm than good and his/her decision is right. This is very important point in order for the courts not help destroy, erode the indegenous peoples businesses. You see, we are now goodwill ambassadors of the courts. If one has the truth on his/her side, he/she should not be afraid of anything.

Yours faithfully,
                                                              Page 3
                               GREY AREAS OF JUDGEMENT
1.       Correction on the line 2 {the respondent deny the claim, stating that the applicants were fairly dismissed and for valid reasons}. I said that the applicants went and requested the labour office officials to dictate to us to dismiss them of which we complied under duress. That is exactly what happened.
2.       {She was not called back}. To the contrary, she was called back for fair discussions to resume teaching through the letter addressed to the labour office and copied to her dated 2/02/2010 attached. Instead, she requested the labour office officials to command us write a dismissal letter of which we complied.
3.       {She got a threatening letter AP5}.  Nobody at our school has written any threatening letter to her but what we know is that, that was part of a two paged statement of defense addressed to the industrial relations court dated 30/03/2010 attached. It was photocopied and smuggled out by the same court to the applicants to appear as if it was addressed to the same. A calculated move by the court to demonize and implicate the respondent because the applicants did not have any grounds of defense materials.
4.       {She said that the school had not terms and conditions and at the same time that all rules were written by the RESPONDENT and were subjected to change any time {7-8} lines. She is contradicting herself. Refer to her letter of suspension and a statement of defense in the passage describing her. It underscores the true nature of her unruly behavior being displayed at our school. This is typical of insubordination because THE RESPONDENT is the biggest shareholder of the institution and has authority. Section 59 {1} {SUMMERY DISMISSAL} is addressing that which you have written on lines90-96. Refer again the conditions for summery dismissal prescribed by the Chipiku Stores attached.  We categorically, stressed that no organization can run without rules and regulations of which we presented the rules and regulations, term and condition of the school sheet in the same court attached.
5.       On line 72-74 {The applicant showed that he did not think much of the administration and management because as far as he was concerned, they were incompetent}. This again is a typical of insubordination and section 59{1} {SUMMERY DISMISSAL} is addressing that on the lines 90-96 of the judgment sheet. Refer again the conditions for summary dismissal prescribed by the Chipiku Stores attached.
6.       Every opportunity was given to both APPLICANTS for discussion but this opportunity was dashed by them instructing the labour office to command us write dismissal letters which we complied under duress.
7.       Lines 83-86, as far as the conduct of an employee allowing rival business to be done by using your employer’s materials or premises without seeking an authority of the employer is an industrial misconduct warranting dismissal under section 57 of act. But if we add this condition to point {5} on the line 72-74, this definitely warrants summary dismissal. See the termination of employment by Chipiku Stores point 13.1 attached.
8.       Vital communication document concerning the management , Pasanje and Mr. Zulu have not been featured in this judgments like a memo dated 16/12/2009, a letter to labour office copied to Pasanje, rules and regulations of the school, a letter to the Kawale Police Station. Yet we submitted them in the court proceedinds.This is an attempt by the court to defeat the truth and to tilt the case in favour of the applicants.
9.       Sent to both parties 11/5/11.Right to appeal within 30 days. But a copy of this judgment sheet was not sent to us until the day of the hearing of assessment dated 22/6/11.It is when we learnt that  the judgment was done some time ago and we requested for a copy.Surprisingly,the assessment Notice DATE 7/5/2011 was passed to us by the APPLICANTS. It is calculated move by the court to deny us the right to appeal using time factor. It demonstrates that the court is collaborating with the applicants in this mafia business. Based on these evidences, THE COURT OFFICIALS  have turned the court into a Dane of robbers and THE SCHOOL and the Africa Renaissance will not accept such notoriety any more.
1.       Both APPLICANTS are obliged by the constitution to surrender one month salary to the employer {Leaving employment without notice}.
2.       Both APPLICANTS are screened by the constitution, and the evidence presented, that they were guilty of insubordination and qualify for summary dismissal. Ref: Section 59 {1} and chipiku stores conditions of employer point No: 13.1 attached, and rules and regulations of SCHOOL regulations.
3.       As management, the constitution, the rules and regulations of the school and referring to the Chipiku Store employment conditions, this case is closed. The employer acted within the parameters of the constitution, the rules and regulations of the school and the Chipiku Store employments conditions.
4.    Fair Justice is inborn, natural and is distributed evenly to all sections of societies of the world and it cannot wait. We, as members of the African Renaissance Team, we will restore the original justice system which observes (TIMAONA CHIMENE CHATSIDZA DZAYE KUTI NJOBVU Y ITHYOKE M’NYANGA).It is simple and straight forward. Not this tedious, cramsy job of wasting time perusing the cases which the colonialists have done in their homeland in the past to be imported and applied here. (Kufa safelana) sometimes. Research has proved that those who have not gone to school in typical village set up are better judges than those who have studied Whiteman’s law. Our society has lost track, sick, and it is our duty to steer it to move in the right direction. Our destiny is at stake. Strict Investigations have demonstrated that the justice system is in total chaos ever since it was introduced by the whitemen and need complete overhaul. Ref. to the time of whitemen settlement in Zimbabwe and their justice system and the South African film featuring the Blackman in Whiteman’s justice system. It is designed to systematically; destroy our society, dispossess our land, wealth and natural resources.Introduction of money was supposed to be done by the indigenous people to have the power to own their God given things.    We have to start from zero. All prisoners currently in prisoners be set free. A visit to Maula prison has shown a dangerous sign of desperation among the inmates. When we approached the wire surrounding the inmates, three inmates pinpointed me among the may people standing along the wire. They requested me to pray for them and nothing else. I asked them why they have chosen me among the many people who were there. They said that my prayer only can be heard to God and nobody else. At that point I was supposed to be frank. I replied by declaring that I pray to God through the ancestral spirits like Jesus did when he was transfigured at the Mountain. I asked them to do the same and reminded them that their prayer will be heard. They were very happy and requested me to be visiting them. A visit to the court nebourhood at  District Assembly,  Police Station and Area 3 Police station has shown why those inmates needed prayer. Justice system needs to be dismantled and start from zero. It is closed, crippled and rotten. There is no separation of powers. Since it is one of the vital arms of the government, then the overall function of the government is again in limbo. There is KUKHOMERERA SYNDROME. In this case, the police, and the judges take orders from the either the accuser or the accused in order to win the case. Money is a defining factor. It is a vicious cycle. Money laundering. In this situation the truth is the major casualty.
The minimum benchmarks for jurors for any case are 100 and should include the opinion of wise people from rural areas to participate. This would minimize bribery; fear and conclusions of any cases will not be influenced by reputable people of societies. Traditional, cultural values be observed when deciding the fate of any case in order not to erode our identity in this global village. Traditional leaders are the custodians of everything therein in the land. Ref. Kalonga Gawa Undi. Remember in the books of Chinua Achebe and Ngungi Wathiongo both said go my son to the Whiteman’s land and learn what they do in order to help us devise a strategy to better defeat him but do not lose your tradition and culture. This is the challenge we are in, like, in the book of CRY MY BELOVED COUNTRY written by a South African Whiteman.
Yours faithfully,

Sunday, 9 October 2011


You are mostly welcome to this site. The name of the site (GLOBAL ORIGINAL CHURCH-MPINGO WAMAKOLO) has been chosen to put the house in order. This site will help us share information, ideas of the many challenges we are in, now and devise mechanisms how we can overcome them. We have noted that our destiny and identity are at stake and find a way of overcoming them by preserving, the cultures, traditions, religion, languages, and lacal names of the indigenous. This will take us to explore the past, present and future destinies of individual peoples societies of the global village. Members will be required to submit legendarystories,parables,zinthalika,vithyeso,vidokoni,magule,nyimbo,Zambanja ufumundizima ,malamulo,usamunda,ukapolo,umphawi,umisiri matenda.This task is big and require the support from ordinary people like you by contributing ideas, donating money for this social movement to succeed. Remember we are sailing in a ship. It is the duty of everybody to make it to the shores. If you have made up your decision to contribute, you can send money donations using Airtel or TNM by cell phones to the numbers 0888852590/0995754866 or you can use fast Fast Cash Money Transfer or Western union Money Transfer. THIS WILL GIVE RISE TO THE GLOBAL RENAINSANCE PERIOD. Thank you.

1-What was the language which Jesus Christ was speaking?
2-What was the language to whom Jesus was speaking?
3-Where was Jesus between 13 years and 30years and why is that this is not included in the Bible?
4-What was the religion of Jesus Christ preaching to people?
5-What race was the statue of GIZA representing when Jesus was rushed to Egypt by his parents fearing dead from King Heroad?
6-After Jesus was crucified to which continent the disciples went?
7-Why is the book of Simon Peter and others missing in this Bible.Remember, the genuine messages of Jesus are in books written by SIMON PETER upon whom Jesus entrusted to build a church, Mary Magdalene’s ,Mary the mother’s book.
9-What colour was Jesus? White or black?
10-Who wrote the first Bible ? Whites or Blacks?
11-Who wrote the Rosetta stone?
12-Who was the biological father of Jesus?
13-Who was the wife of Jesus?
14-How many children did Jesus had?

After reading pass these questions to your friends and inform them about this blog namely GLOBAL ORIGINAL CHURCH (MPINGO WAMAKOLO) : renainssanceafrica@gmail.com

Send your answers to the email above .Successful candidates wish go away with HUGE CASH BONANZAS after entering SUCH QUIZ COMPETIONS.Rules of the competition are:
1-Participants are required to transfer a minimumof Mk500.00 each using the mediums Airtel or TNM numbers or others, shown on the introduction.
2-Answer one question at a time. Participant will be informed whether they have got right or wrong.
3-The more the stake the more the chances of winning outright.
4-Interem small PRIZES will be given to individual winners.
5-A double cabin TOYOTA HILUX will be given to a lucky winner at the end of the in March 20/2/2012.