adminthe Venda people of north and south of the Limpopo, developed their clothes from placing animal skins on their bodies.
Among the Vhavenda people, clothes are a form of non-verbal communication, indicating age group, rank, authority, status, identity and powers (supernatural and sacred).
In some cases these are worn specifically for social and religious ceremonies.
Vhavenda female clothes at times are worn for psychological and physical protection.
Some notable garments include Tshideka, Shedo, Tsindi, Mukhasi, Musisi, Tshirivha, Tshiluvhelo, Gwana, Phale, Nwenda, Phale, Thaula, Palu and Matongo.
This type of dressing is very popular with women in this part around Beitbridge and the northern part of South Africa and has stood the test of time.
In most cases men just wear shirts of different colours made of the Venda cloth and trousers.
However, when they are growing up they hang a cloth loosely tied on their shoulders commonly known as the Nguvha.
According to one elderly woman from Shashe area, Ms Violet Maphosa, the meaning of dress codes varies with the events.
She said most of the clothes were made of the ancient fabric commonly known as Salimpo and others were made of modern fabrics.
She added that different colour sheds of blue, black, red, orange, purple and white are sewn together in various patterns to make these garments.
“We regard the preserving of our culture as Siyalala and these clothes convey several meanings depending with the occasion such as weddings, traditional gatherings, social gatherings to as a way of showing respect to elders and traditional leaders.
“As the elderly we strive to keep our culture alive. You will note that married women wear what we call Tshirivha or Musisi, a special cloth which they wrap themselves from the waist and put on a T-shirt.
“Those who are wedded wear Musisi and Nwenda while elderly women and those who have reached menopause wear what is known as Phale. This type of cloth is long in length though it may be short on the width.
“These types of clothes have different patterns depending with one’s taste. The chevron pattern which symbolises the pride of the Venda culture is predominant on most clothes.
“Children under 16 years wear different type of clothes starting from breastfeeding, crawling, weaning, puberty and initiation. That is the Tshideka; the Shedo is worn by girls at the weaning until puberty stage while the boys wear a Tsindi.
“Please note that the size of the Shedo or Tsindi grows as the child gets older.
“Most of these clothes just cover the essentials until at a point where one marries.
“Those people who are fully aware of the Venda culture can differentiate single women and men by their type of clothes and at times these are accompanied by beads called Makunda on both hands and legs.
“They also wear Luthomolatsie on the head and Tshithendende pompoms on the neck,” she said.
Ms Maphosa added that when a woman gave birth she would wear sheep skin with a back apron known as the Gwana.
“I have been wearing these clothes since my days in primary school and will pass on the tradition to my children.
“We need to impart this knowledge for the benefit of future generation.
“It is of paramount importance for one to preserving their own tradition,” said Mrs Melta Siziba of Maramani communal lands.
Mrs Salfina Nguluvhe of Lukange village, some 60km east of the border town, said for one to be completely dressed, especially women they needed to put on Minwenda, Luthomolatsiye on the head, Tshithendende on the neck, Makunda (bracelets) both on hands and legs.
“The putting on of these clothes differs with functions and mostly we wear all this for dancing, paying homage to our traditional leaders, cultural rites such as initiations and religious ceremonies.
“In this area of Lukange, teachings of the Vhavenda culture are very alive were we grooming our children starting from ages of five until they get married about our cultural dynamics. These clothes we wear are a rich symbol of our Venda culture,” she said.
Another villager Mrs Emily Mbedzi from Dite area said they were getting most of the clothing material from Limpopo province in South Africa were Venda cultural practices are still strong.
She said those involved in a dance called Tshigombela wore clothes known as Zwithuza.
“These are short skirts made on Nwenda to allow the woman or girls to dance comfortably” she said.
A Beitbridge-based historian, Mr Samuel Mulaudzi, said they had since formed a committee of Venda elders in Beitbridge district that would ensure the continual existence of the cultural heritage.
Further studies by Lufuno Phophi from the Tshwane University of Technology’s Department of Fashion Design and Technology show that Vhavenda put on clothes not only for protection, but as a means of communication.
The study which was conducted in July 2004 was centred on the Venda female dress uses and its significance.
“Venda clothes are important to the wearer. They are worn for protection, denoting status, rank, authority and sacred powers.’’
Clothes are also worn for adornment and attracting the opposite sex.
“In Venda tradition the same garment when worn at different occasions may convey different meanings, for instance Shedo, Nwenda, Tshirivha, Gwana, Mukhasi, Thau, Palu. The same garment when worn by different age groups may convey different meanings.
“It is evident from the data collected that the patterns of the Venda female garments are not changing; only the fabrics are, due to changes and development of fashion.
“Sometimes dress codes go beyond gender boundary, i.e. there are some male clothes that are worn by females at some ceremonies and vice versa.
“Venda attire often is oblivious of the significance that accompany the wearing thereof. Meanings on Venda clothes may be conveyed by different colours.
“Clothes have social and religious meanings attached to them. It is therefore of vital importance that the uses and significances of Venda clothes be documented so that the coming generation may have this knowledge,” she said.
Only time will tell if Venda culture will fare in fashion dynamics.
Online Reporter