adminIN this article, the last in a three-part series which dealt with the chiefly institution, we seek to highlight the problems that are likely to surface or have already surfaced with regard to succession in the present time. We are of course referring to the Ndebele society. In days gone by Ndebele society knew well the rules and regulations pertaining to succession. As a result, the contentious issues that arose were resolved amicably by applying the known regulations to which all members of society subscribed. It is no longer so today.
Before we deal with the controversies and wrangles that do arise from time to time or are murmured in dark corners, we need to complete the list of qualifications or disqualifications. A woman, who had had a child by another man, was not eligible to bear an heir to the chiefly institution. The reason is pretty clear. The child by another man would not become chief and that was pretty clear. The son by that woman born of the chief was disqualified. Here it was said the chief married imitha.
The son by the mother with an elder son born of another man is likely to maintain relations with his blood brother and relatives. That relationship may translate to transfer of wealth to the other family. In order to avoid such a situation the woman was disqualified from having a son who runs for the chieftainship. It was a woman who had not had a child elsewhere who qualified to be mother of a future chief.
There was some accommodation though where the parents of the daughter being married by a chief could be elevated to a status of “fullness”, ukugcwaliswa, so that she could qualify to bear an heir to the chiefly throne. It was important that the procedure resorted be known to all concerned to avoid misunderstandings in future. Usually a beast was paid for the restoration of the bride (imitha).
We also need to point out some hierarchy that was essential in consideration of succession. Where a chief married a number of Khumalo wives their seniority was determined by that of their fathers. A daughter of King Mzilikazi took precedence over all the other Khumalo wives. Next would be a Khumalo wife born of King Lobengula. The other Khumalos would come next — always mindful of the royal Khumalos who preceded the rest of the Khumalos such as aManyangana (Ngwende) Donda Weziziba, Mamba kaKlekekleke, and iNzonda kaMatshitshi kaLugebhe.
There was an instance when a daughter of Gwabalanda Mathe was considered senior by virtue of her father’s political position under King Mzilikazi. It was that daughter of Gwabalanda Mathe who preceded a wife married earlier by eMatshetsheni Chief Manyakavula Masuku. She bore Ngundu Masuku who then became chief. The other Nguni women would come after these royals but certainly ahead of the non-Nguni women.
We have reached the stage where we can deal with the issues that are likely to cause friction and misunderstanding if not dealt with decisively. There have been some arguments in certain quarters that the succession wrangles are surfacing now because there are trappings of wealth that go with the chiefly institution. The chiefs are given cars by Government (new ones have been promised by the President), they are involved in the distribution of seed to their subjects. Their homes have been electrified and they receive salaries.
The institution is, in reality, presently poorer than it used to be in the heyday of the Ndebele State. Then it had more political power and wealth. But all the same the rules and regulations were well known and acknowledged by all. The question now is whether that set of rules and regulations is still applicable. The succession rules were guided by certain objectives. Are the objectives still relevant today as they were in days gone by?
Succession to the chiefly throne is hereditary. At least for now there seems to be unanimity on this attribute. However, ideas are fast changing even on this particular aspect. Albert Zwelibanzi Gumede who was appointed chief of the Ndebele Diaspora in South Africa is being challenged by uMthwakazi kaMzilikazi Cultural Association on the grounds that he is not descended from a chiefly house during the days of the Ndebele State. The point here is that for one to become chief, he must inherit it from his family. The institution is not elective, but hereditary.
The first challenge that we deal with is that of women chiefs. Ndebele society was patriarchal and partrilineal. The chiefs were men and succeeded by their eldest qualifying sons.
Now it seems the eldest child, whether male or female can succeed his/her late father who was chief. If society decides this is how things should be done there is nothing amiss. For now, the chiefly institution is perceived as belonging to a particular clan.
Whether the chief is male or female the chieftainship belongs to a particular clan. The question of succession has not been discussed and agreed upon where the chief is female and married. Who succeeds her? Is her eldest son or daughter going to succeed her?
If that should happen, the chieftainship will be lost to the chiefly clan. This is an issue that calls for discussion — involving the Ministry of Local Government and representatives of Ndebele society so that there is consensus and succession rules are once again known and generally agreed upon.
There are numerous potential hot spots where some chiefs are born of Non-Nguni mothers. There are certain elements within the chiefly clans who still clamour for the old tradition where only sons by Nguni mothers qualified for the chieftainship.
As we speak there are incumbent Ndebele chiefs born of MaDubes, MaNcubes, MaNyathis and MaPhuthis. Whereas in the pre-colonial era they would never have been considered for succession to the chiefly seat, it is no longer so today.
Once again, there is a need to deal with this matter once and for all. Ministry needs to convene a consultative meeting where such matters are ironed out once and for all so that wrangles are either avoided or where they have broken out they may be ironed out.
It is critically important that sticking issues are not resolved on an ad hoc and individual basis. There should be a basket of updated rules and regulations governing chiefly succession.
Similarly, if a chief marries a woman who has had a child by another man, is his eldest son by that woman disqualified from assuming the mantle? Where the chief has married more than one wife what rules shall apply to identify the heir? Rules and regulations should never be cast in stone.
Changing times and changing objectives demand that succession rules be aligned accordingly to allow for the smooth running of an ages-old institution.
The institution may be old in terms of its origins but its operations need to be modernised so that it serves and fulfils current needs and aspirations. The institution should transform itself so that it remains relevant and answerable to ever changing societal perspectives, demands and needs.
Currency should always be an integral part of the institution if it is to remain relevant within the context of what Professor Mahmood Mamdani refers to as a bifurcated state in post-colonial Africa.
Online Reporter