Podcasts about mthethwa

Activate God's promises in your life by knowing His Word, trusting His character, and seizing His truth by faith. In this episode, Apostle B. Mthethwa unpacks the spiritual skill needed to access what Christ has already paid for and how to live in alignment with His will. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle L. Mthethwa teaches on the effective working of submission in marriage. In this sermon, she illustrates the importance of submission as a response to love and function in the marriage union and cautions against abuse and misuse of the God-given roles of husband and wife. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle B. Mthethwa shares that the setting of a mood is not automatic. In this sermon, he teaches that there is a mood that is conducive for the move of God and you have to participate in setting the atmosphere for it. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

In this episode we're joined once again by Enzo Mthethwa - our naked roving reporter from San Francisco. We talk exploring a train kink, hosting a sex party, and embracing pagan rituals. Host: Gareth Johnson Twitter: @gtvlondon

Tune in and receive a strong word from the Lord, as Pastor Phumlani Mthethwa teaches on having a strong conviction about the love of God, and how that love will be a defense in times of trouble. Be Blessed as you listen and share the sermon! To sow a seed, please send it to the details below: HOUSE OF TREASURES MINISTRIES NEDBANK ACCOUNT NUMBER: 1017 4490 31 BRANCH CODE 138 537 (THE GLEN) TEL: 011 943 6102

Apostle B. Mthethwa teaches that honour attaches worth to a person. In this sermon, he shares that honour requires proof, which is shown through the adaptation of lifestyle, and will eventually lead to the supernatural being released over your life. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle B. Mthethwa teaches that honour is the currency you trade with to access grace, anointing and blessing from other people. In this sermon, he shares that honour opens doors you may not be qualified for and will cause rewards to follow. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Tune in and receive a strong word from the Lord, as Pastor Phumlani Mthethwa teaches on the set time for every believers dominion . Be blessed as you listen and share this sermon! To sow a seed, please send it to the details below: HOUSE OF TREASURES MINISTRIES NEDBANK ACCOUNT NUMBER 1017 4490 31 BRANCH CODE 138 537 (THE GLEN) TEL: 011 943 6102

Based in San Francisco, Enzo has a passion for the liberation of the queer male body. He's reporting from the front-line of naturism in California - sharing his experiences and adventures. In this episode, Enzo debriefs on Harbin Hot Springs, Canyon Club in Palm Springs, naked billiards in Portland, and shares new updates on his polyamorous love life. Host: Gareth Johnson Twitter: @gtvlondon

Apostle L. Mthethwa shares how Sarah's life reflects the power of faith and God's promises. In this sermon, she encourages us to follow Sarah's example of living fearlessly, and embrace our identity as spiritual beings.Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za 

Based in San Francisco, Enzo has a passion for the liberation of the queer male body. He's reporting from the front-line of naturism in California - sharing his experiences and adventures. In this episode, Enzo shares his Experience of the recent Folsom Street Fair, his introvert survival tactics, and why he decided to give water-sports a try. Host: Gareth Johnson Twitter: @gtvlondon

Apostle B. Mthethwa shares that our victory is based on our position in Christ. In this sermon, he shares on the importance of getting a firm understanding of the new creation reality as this is the foundation of everything concerning our new lives in Christ. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us:Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za 

Apostle B. Mthethwa teaches on the new creation reality. In this sermon, he shares that everything pertaining to our old lives before salvation has passed away and the life we live now is a completely new creation. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za 

Based in San Francisco, Enzo has a passion for the liberation of the queer male body. He's reporting from the front-line of naturism in California - sharing his experiences and adventures. We talk Guerneville, Lazy Bear, and Folsom versus Dore Alley. Host: Gareth Johnson Twitter: @gtvlondon

Bongani Bingwa speaks with award-winning singer Siyanqoba Mthethwa on the transformation of his highly anticipated album, "Inevitable," into an exclusive musical event to be held at Joburg Theatre on September 19th.See omnystudio.com/listener for privacy information.

Based in San Francisco, Enzo has a passion for the liberation of the queer male body. He's reporting from the front-line of naturism in California - sharing his experiences and adventures. We talk naked retail experiences, the power of community, curating events, and planning ahead for Folsom. Host: Gareth Johnson Twitter: @gtvlondon

Apostle L. Mthethwa teaches on the importance and priority of winning souls for Christ. In this sermon, she shares that soul winning has no time frame and end point till Jesus comes back, and we need to be consistent in trusting God for salvation in the lives of those around us. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us:Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle B. Mthethwa highlights the reality of the adversary and accuser, the devil. In this sermon, he shares on the importance of being vigilant and aware of the tricks and schemes of the enemy in order to spot attacks and resist them in your life. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle B. Mthethwa shares that God has made a provision for you to have a defence against the attacks of the enemy. In this sermon, he shares on the definition and importance of soberness of mind in order to build fortified barricades around your life. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

Apostle B. Mthethwa shares that when you approach a portal of heaven, things that were lost are found and restored. In this sermon, he teaches that God's people are portals and have access to limitless possibilities as we diligently seek Him. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZASpotify: oasischurchZASoundCloud: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

In this episode we're joined by Enzo Mthethwa. Although based in San Francisco, Enzo shares his experiences of a visit to Portland, Oregon - including Rooster Rock, which he describes as the best naked gay beach in the world. We talk Radical Faeries, being a pioneer when it comes to getting naked, CMNM fantasies, nude beach culture, and why he is kink-adjacent. Host: Gareth Johnson Twitter: @gtvlondon

Apostle B. Mthethwa encourages us to be stubborn about our faith. In this sermon, he teaches that in the midst of the challenges and trials of life, we must be like the heroes of faith who stood on the promises of God, and alter the course of history for our families. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!     Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZAGoogle Podcast: oasischurchZASpotify: oasischurchZASoundCloud: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

In this episode, we're joined by Enzo Mthethwa. Based in San Francisco, Enzo has a passion for the liberation of the queer male body. We talk the influence of Rugrats, challenges in finding community, and why there are naked photos of him all over the internet. Host: Gareth Johnson Twitter: @gtvlondon

Apostle B. Mthethwa shares that God has called us to be extraordinary. In this sermon, he challenges us to refuse to be ordinary and choose to live a life of purpose and vision. Be encouraged as you listen.Don't forget to LIKE, SHARE AND SUBSCRIBE!     Connect with us: Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZAGoogle Podcast: oasischurchZASpotify: oasischurchZASoundCloud: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

The church was never meant to be defined by brick and mortar. In this sermon, Apostle B. Mthethwa teaches about the Biblical definition of the church as well as the three reformations that have to take place in the body of Christ. Be encouraged as you listen. Don't forget to LIKE, SHARE AND SUBSCRIBE!Connect with us:Facebook: oasischurchZAInstagram: oasischurchZAThreads: oasischurchZAApple Podcast: oasischurchZAGoogle Podcast: oasischurchZASpotify: oasischurchZASoundCloud: oasischurchZAFor more information, visit us at http://www.oasis-church.co.za

This last Sunday, we kicked off week 1 of our new series Ecclesiates. Mooi shared an encouraging message on the importance of making God the focus of our lives, or everything is meaningless. We hope you are encouraged and inspired by this message .

On today's episode Mpoomy Ledwaba talks to Khaya Mthethwa about finding his way to truth, dealing with depression and operating in authenticity.For full videos, join our membership:Khaya Mthethwa is  the first Black Idols SA winner and award winning  Gospel Superstar as well Lead Pastor of Oasis Church.Do you want to be a Wisdom & Wellness Member?Join our family for exclusive content and be the first to know for any exciting things coming https://www.youtube.com/channel/UC72Q1TW6NVbcpt604NgX5KQ/joinSocial media resources:Instagram: https://www.instagram.com/wisdomwellness_/

Tawfeeq Brinkhuis grew up on his family-run farm in Schaapkraal, Philippi in the Western Cape. In this edition we chat to him about the day to day of life on the farm and how much their farming business has grown over the past few years…This week's #SoilSister, Sewagodimo Mthethwa. For as a long as she can remember, producing food at home meant sharing with neighbours and she still practices this today.

This is episode 89 and it's the first years of the 1820s and we are still in Zululand. By now Shaka began concentrating his power in the area around Mahlabatini, to Qulusini, which is the area just north of the White Mfolozi River. That's north of the town of Ulundi. After Zwide of the Ndwandwe was chased away, Shaka began developing a dense cluster of imizi in Mahlabatini under Mmama, Mnkabayi's twin sister – and the largest of these was oSebeni near Nhlazatshe mountain. Most were previously Mthethwa homesteads including kwaKandisa, oNyangek kwaGuqu, Mdadasa and Nomdayana. I mentioned last episode that we need to attend to the various myths about Shaka's sexuality. Most of the salacious myths are indeed, myths, and I'll explain why. Some suggest he was gay, others that he couldn't have sex, he was sexually disabled. We must attend to this part of the story because a whole phalanx of myth-making has developed based on misconceptions. Most Zulu oral story tellers and written evidence that Shaka had no children. I'm going to explain why. He had an isigodlo of several hundred women, yet never had a child – how come? This movement of people around Zululand was going to nudge others further afield. I mentioned the concept of the Difaqane or Mfecane last episode. This is a theory about what happened at precisely this time in Southern African history where it's postulated that Shaka's immense power and violence led to the scattering of clans and tribes away from his zulu powerhouse which in turn, disrupted other people's further afield. That people were now moving more than they had been in preceding decades is uncontestedly true. But it's disputed and quite virulently about why this happened. It's known as the Difaqane or Mfecane.

This is episode 89 and it's the first years of the 1820s and we are still in Zululand. By now Shaka began concentrating his power in the area around Mahlabatini, to Qulusini, which is the area just north of the White Mfolozi River. That's north of the town of Ulundi. After Zwide of the Ndwandwe was chased away, Shaka began developing a dense cluster of imizi in Mahlabatini under Mmama, Mnkabayi's twin sister – and the largest of these was oSebeni near Nhlazatshe mountain. Most were previously Mthethwa homesteads including kwaKandisa, oNyangek kwaGuqu, Mdadasa and Nomdayana. I mentioned last episode that we need to attend to the various myths about Shaka's sexuality. Most of the salacious myths are indeed, myths, and I'll explain why. Some suggest he was gay, others that he couldn't have sex, he was sexually disabled. We must attend to this part of the story because a whole phalanx of myth-making has developed based on misconceptions. Most Zulu oral story tellers and written evidence that Shaka had no children. I'm going to explain why. He had an isigodlo of several hundred women, yet never had a child – how come? This movement of people around Zululand was going to nudge others further afield. I mentioned the concept of the Difaqane or Mfecane last episode. This is a theory about what happened at precisely this time in Southern African history where it's postulated that Shaka's immense power and violence led to the scattering of clans and tribes away from his zulu powerhouse which in turn, disrupted other people's further afield. That people were now moving more than they had been in preceding decades is uncontestedly true. But it's disputed and quite virulently about why this happened. It's known as the Difaqane or Mfecane.

This is episode 81 and we're following the story of the AmaZulu, the Qwabe, the Mkhize, the Ndwandwe and the Mthethwa circa 1819. By this time, the Mkhize and the Qwabe along with many other smaller groups and clans had been pushed southwards by the aggression of the Ndwandwe, and troubles in the Swaziland area. Zihlando was already the Mkhize chieftan when Shaka took control of the Zulu and their relationship would continue until Shaka was assassinated in 1828 – and Shaka referred to Zihlando as his younger brother his mnawe wami. Zihlando khonza'd Shaka, then was directed to fight Mtsholoza of the Nxamalala people, a small clan of folks who'd splintered and headed south. But the big fish awaited, Zwide's Ndwandwe and Shaka knew that to take on such a powerful foe, he'd needed to build his forces carefully. I've mentioned that Dingiswayo's death led to the severe instability across northern Zululand and its now time to get down amongst the weeds, to probe this era more comprehensively. Each month and each moment from now on has a bearing on the two centuries afterwards, as bizarre as this sounds. We live with the ramifications to this day in southern Africa and I'm going to explain why.

This is episode 81 and we're following the story of the AmaZulu, the Qwabe, the Mkhize, the Ndwandwe and the Mthethwa circa 1819. By this time, the Mkhize and the Qwabe along with many other smaller groups and clans had been pushed southwards by the aggression of the Ndwandwe, and troubles in the Swaziland area. Zihlando was already the Mkhize chieftan when Shaka took control of the Zulu and their relationship would continue until Shaka was assassinated in 1828 – and Shaka referred to Zihlando as his younger brother his mnawe wami. Zihlando khonza'd Shaka, then was directed to fight Mtsholoza of the Nxamalala people, a small clan of folks who'd splintered and headed south. But the big fish awaited, Zwide's Ndwandwe and Shaka knew that to take on such a powerful foe, he'd needed to build his forces carefully. I've mentioned that Dingiswayo's death led to the severe instability across northern Zululand and its now time to get down amongst the weeds, to probe this era more comprehensively. Each month and each moment from now on has a bearing on the two centuries afterwards, as bizarre as this sounds. We live with the ramifications to this day in southern Africa and I'm going to explain why.

So, in 1817, Shaka had been forced to flee his home as Zwide's Ndwandwe attacked repeatedly – and he found himself south of the Thukela. He needed to forge a stronger relationship with the people to the north, and in particular the Qwabe who were found south of Umhlatuzi river, near his mother's clan, the Langeni. What doomed Phakathwayo was the fact that his older brothers were gumbling about their treatment – he'd scuffled with his brother Nomo – while their father Khondlo was still alive. Nomo was the heir designate, but Nomo's mother was an Mthethwa, not a full-blooded Qwabe. The Qwabe powers that be thought this disqualified Nomo. He duly headed off to Dingiswayo of the Mthethwa for help, although their first impi was defeated by Phakathwayo. Shaka was lurking by now, and some Qwabe had crossed over to join him, recognizing a powerful man in the making I guess. One was Sophane kaMcinci and the other was Nqetho kaMcinci – both khonza'd Shaka just before Phakathwayo was to face his sternest test. Right now, we need to swing back to the Cape. We left off in 1812, with the British Governor Sir John Cradock having used the Boers to great effect and subdued the Albany amaXhosa. He had named the new town of Grahamstown after his military steamroller, Lieutenant colonel John Graham. Both men had happily sent the trekboers as their shock troops to rid the Albany thickets of the amaXhosa and rebellious Khoekhoe. Jacob Cuyler, the Uitenhage landdrost, had taken to appreciating the Boers hard life, and had changed his view from calling them “a set of vagabonds and murderers…” to embracing their world view.

So, in 1817, Shaka had been forced to flee his home as Zwide's Ndwandwe attacked repeatedly – and he found himself south of the Thukela. He needed to forge a stronger relationship with the people to the north, and in particular the Qwabe who were found south of Umhlatuzi river, near his mother's clan, the Langeni. What doomed Phakathwayo was the fact that his older brothers were gumbling about their treatment – he'd scuffled with his brother Nomo – while their father Khondlo was still alive. Nomo was the heir designate, but Nomo's mother was an Mthethwa, not a full-blooded Qwabe. The Qwabe powers that be thought this disqualified Nomo. He duly headed off to Dingiswayo of the Mthethwa for help, although their first impi was defeated by Phakathwayo. Shaka was lurking by now, and some Qwabe had crossed over to join him, recognizing a powerful man in the making I guess. One was Sophane kaMcinci and the other was Nqetho kaMcinci – both khonza'd Shaka just before Phakathwayo was to face his sternest test. Right now, we need to swing back to the Cape. We left off in 1812, with the British Governor Sir John Cradock having used the Boers to great effect and subdued the Albany amaXhosa. He had named the new town of Grahamstown after his military steamroller, Lieutenant colonel John Graham. Both men had happily sent the trekboers as their shock troops to rid the Albany thickets of the amaXhosa and rebellious Khoekhoe. Jacob Cuyler, the Uitenhage landdrost, had taken to appreciating the Boers hard life, and had changed his view from calling them “a set of vagabonds and murderers…” to embracing their world view.

By the 1810s, Zwide had built a powerful centralized kingdom and reinforced this power using his extensive family. He also formed feared amabutho such as the amaPhela, the abaHlakabezi, and isiKwitshi and the amaNkaiya. Most of these were around before Shaka became king of the Zulus, and the Ndwandwe were so large that they split into semi-autonomous sections such as the Nxumalo, the Manqele and the Phiseni. At first, Zwide concentrated has raids to the north, around modern day Iswatini. The Ndwande attacked Sobhuza of the Dlamini-Swazi north of the Phongolo River many times, but the 1815 attack was characterized by extreme violence. Sobhuza was forced to flee along with his umuzi and his people were almost destroyed. The description of the ill will makes little sense because Zwide had married off one of his daughters to Sobhuza. The Dlamini were already facing raids from the east, from closer to Delagoa Bay. The Ndwandwe were regarded as bandits and destabilized that part of southern Africa, then turned their attention further South. Zwide attacked the Khumalo people living between the Mkhuze and White Mfolozi rivers and eventually, Donda of the Khumalo was killed by Zwide. The year 1815 is seen as highly significant because it was then that Matiwane of the Ngwane was driven out of what he'd thought was a well-defended area between the Bivane River and Upper Mfolozi. Matiwane relaxed after some years of building his power base, including concluding an alliance with the Hlubi and then the Mthethwa. Out of the blue, Zwide dispatched his men and they fell upon the amaNgwane, driving them out of their homes. This moment is regarded as the first of many destabilizing events between the Thukela and the Ponghola that led to a movement of people across the country – the sub-continent, and migration epic oral storytelling. It's called the Mfecane.

By the 1810s, Zwide had built a powerful centralized kingdom and reinforced this power using his extensive family. He also formed feared amabutho such as the amaPhela, the abaHlakabezi, and isiKwitshi and the amaNkaiya. Most of these were around before Shaka became king of the Zulus, and the Ndwandwe were so large that they split into semi-autonomous sections such as the Nxumalo, the Manqele and the Phiseni. At first, Zwide concentrated has raids to the north, around modern day Iswatini. The Ndwande attacked Sobhuza of the Dlamini-Swazi north of the Phongolo River many times, but the 1815 attack was characterized by extreme violence. Sobhuza was forced to flee along with his umuzi and his people were almost destroyed. The description of the ill will makes little sense because Zwide had married off one of his daughters to Sobhuza. The Dlamini were already facing raids from the east, from closer to Delagoa Bay. The Ndwandwe were regarded as bandits and destabilized that part of southern Africa, then turned their attention further South. Zwide attacked the Khumalo people living between the Mkhuze and White Mfolozi rivers and eventually, Donda of the Khumalo was killed by Zwide. The year 1815 is seen as highly significant because it was then that Matiwane of the Ngwane was driven out of what he'd thought was a well-defended area between the Bivane River and Upper Mfolozi. Matiwane relaxed after some years of building his power base, including concluding an alliance with the Hlubi and then the Mthethwa. Out of the blue, Zwide dispatched his men and they fell upon the amaNgwane, driving them out of their homes. This moment is regarded as the first of many destabilizing events between the Thukela and the Ponghola that led to a movement of people across the country – the sub-continent, and migration epic oral storytelling. It's called the Mfecane.

This is episode 70 and we're walking with Shaka. He spent the bulk of his early and teenage years in Zulu country, that area to the north of the Umhlatuzi, between the Langeni and the white Mfolozi rivers. Towards the end of his youth things became increasingly difficult for him, although the history is rather murky. There are hints in oral tradition as to what was going on, and specific events can only be covered in a tentative manner. The relationship between the Zulu and the Langeni people was complicated. Mgabhi the chief of the Langeni was independently minded, and Senzangakhona was trying to compete with him for the allegiance of others nearby, including the Mthethwa who were the power bloc in the region. There were also the Thuli to the north east, between the Langeni and the Mthethwa zone of control. Mghabi died in around 1795, Shaka's uncle on his mothers side, Nxazonke took over as regent until one of Mgabhi's sons' came of age. Nxazonke appointed Mfundeko as the new chief but the majority of the Langeni preferred Makhedama, or at least, that's according to Zulu oral tradition. It was Makhedama who'd been known as Shaka's bully as a boy, and the story of how he apparently insulted Shaka continued. When Makhedama arrived to take up his position after living amongst the Xulu people, his attendant by the name of Nsindwane played a belittling game – this story is really an allegory folks because its highly unlikely that post-adolescents would have played this game called Stones in a Kraal. Given the inevitable Zulu oral tradition debate – this is what is likely to have happened. Senzangakhona was sent for by Dingiswayo and he showed up sometime after the Nkomo incident with his senior Zulu council Mudhli and the amakosikazi, his great wives. A hut was set apart for him, and he duly sat inside meeting with Dingiswayo. Then a large number of young men entered on a prearranged signal, and amongst them was Shaka.

This is episode 70 and we're walking with Shaka. He spent the bulk of his early and teenage years in Zulu country, that area to the north of the Umhlatuzi, between the Langeni and the white Mfolozi rivers. Towards the end of his youth things became increasingly difficult for him, although the history is rather murky. There are hints in oral tradition as to what was going on, and specific events can only be covered in a tentative manner. The relationship between the Zulu and the Langeni people was complicated. Mgabhi the chief of the Langeni was independently minded, and Senzangakhona was trying to compete with him for the allegiance of others nearby, including the Mthethwa who were the power bloc in the region. There were also the Thuli to the north east, between the Langeni and the Mthethwa zone of control. Mghabi died in around 1795, Shaka's uncle on his mothers side, Nxazonke took over as regent until one of Mgabhi's sons' came of age. Nxazonke appointed Mfundeko as the new chief but the majority of the Langeni preferred Makhedama, or at least, that's according to Zulu oral tradition. It was Makhedama who'd been known as Shaka's bully as a boy, and the story of how he apparently insulted Shaka continued. When Makhedama arrived to take up his position after living amongst the Xulu people, his attendant by the name of Nsindwane played a belittling game – this story is really an allegory folks because its highly unlikely that post-adolescents would have played this game called Stones in a Kraal. Given the inevitable Zulu oral tradition debate – this is what is likely to have happened. Senzangakhona was sent for by Dingiswayo and he showed up sometime after the Nkomo incident with his senior Zulu council Mudhli and the amakosikazi, his great wives. A hut was set apart for him, and he duly sat inside meeting with Dingiswayo. Then a large number of young men entered on a prearranged signal, and amongst them was Shaka.

In die week se episode #ontnonsens Paul Maritz, Ernst van Zyl, Frederik van Dyk en Reiner Duvenage die week se grootste nuus. Die span bespreek Minister Nathi Mthethwa, die regering se planne om R50 miljoen aan Kuba te skenk asook 'n insident by die Stellenbosch Universiteit.ONDERSTEUN #ONTNONSENS​​​​​​​​. ☕ Koop vir Podlitiek 'n koppie koffie ► www.buymeacoffee.com/podlitiek​​​✉️ Ondersteun ons op Patreon ► www.patreon.com/podlitiekVir meer Podlitiek inhoud teken in op hierdie kanaal sodat jy nie 'n episode misloop nie!Podlitiek op iTunes ► https://tinyurl.com/yybtvhcsPodlitiek op Spotify ► https://tinyurl.com/podlitiekspotify​​​​​​​​Podlitiek op YouTube ► https://www.youtube.com/c/Podlitiek​​Podlitiek op Telegram ► https://t.me/podlitiek

Last episode we spent some time back in Zululand hearing about the amaMthethwa, the amaNdwandwe, the amaHlubi, the amaQwabe and that tiny little chiefdom called the amaZulu. They were largely irrelevant in the history of South Africa at the time, until Zwide's amaNdwandwe began pushing southwards into Mthethwa territory. Then Dingiswayo's amaMthethwa needed to bolster their flank and that's when the AmaZulu became much more important. We'll also return to the Cape where Governor Caledon was going to send a military man into the frontier to collect intelligence. First, it's time to feel the ancients, smell the south eastern coastal regions of the Zulu once more, my homeland. By the time of Shaka's emergence as a teenager, the area was covered with thousands of scattered imizi, looking like circular villages if seen from the air, dotted through the countryside. Each married man or umnumzane lived in each of these umuzi with his two or three wives and children. A man of extreme wealth may have up to a dozen wives, and the umuzi would look more like a large compound with a dozen or more huts. The changes coming which we'll hear about in future podcasts were under way before Shaka, but he put the finishing touches on the system. This was to gain control of the self-sufficient imizi by regulating marriage. IN Zulu society, an adult man could not free himself from his father's umuzi and head off to establish his own homestead without marriage. In October 1808, the Jij rebellion or “she” rebellion, broke out when the enslaved people of the Cape rose up. It wasn't all slaves and Khoe involved, there were two Irishmen who joined the uprising. Meanwhile the Fish River was the key to security so Governor Caledon sent 33 year-old lieutenant colonel Richard Collins to spy on the amaXhosa.

Last episode we spent some time back in Zululand hearing about the amaMthethwa, the amaNdwandwe, the amaHlubi, the amaQwabe and that tiny little chiefdom called the amaZulu. They were largely irrelevant in the history of South Africa at the time, until Zwide's amaNdwandwe began pushing southwards into Mthethwa territory. Then Dingiswayo's amaMthethwa needed to bolster their flank and that's when the AmaZulu became much more important. We'll also return to the Cape where Governor Caledon was going to send a military man into the frontier to collect intelligence. First, it's time to feel the ancients, smell the south eastern coastal regions of the Zulu once more, my homeland. By the time of Shaka's emergence as a teenager, the area was covered with thousands of scattered imizi, looking like circular villages if seen from the air, dotted through the countryside. Each married man or umnumzane lived in each of these umuzi with his two or three wives and children. A man of extreme wealth may have up to a dozen wives, and the umuzi would look more like a large compound with a dozen or more huts. The changes coming which we'll hear about in future podcasts were under way before Shaka, but he put the finishing touches on the system. This was to gain control of the self-sufficient imizi by regulating marriage. IN Zulu society, an adult man could not free himself from his father's umuzi and head off to establish his own homestead without marriage. In October 1808, the Jij rebellion or “she” rebellion, broke out when the enslaved people of the Cape rose up. It wasn't all slaves and Khoe involved, there were two Irishmen who joined the uprising. Meanwhile the Fish River was the key to security so Governor Caledon sent 33 year-old lieutenant colonel Richard Collins to spy on the amaXhosa.

We're hustling towards the year 1807. If you remember last episode, we heard that the young Shaka had grown up in amaZulu chief Senzangakona's house – the Zulu chief – but by 1802 he'd fled. By the early 1800s only about 2000 people were part of the AmaZulu and they lived between the upper Umhlatuzi and white Umfolozi Rivers. Remember that Shaka who was Senzangakona's illegitimate son, was showing signs of being a troublemaker, at least that's the view of oral historians, and by now the future amaZulu king was in his late teens. Senzangakona planned to kill him, but he got wind of the plan and fled to Jobe kaKayi who was a well known nkosi of the Mthethwa. While he languished at Jobe's kraal, Shaka knew that the accepted route to power for all men was honour in battle, this increased his attractiveness to women, his standing in society, and as a child who'd lived a constant life of what was seen as his mother's dishonour, he was motivated to set the record straight. He'd been living with his mother Nandi in the Mhlathuze Valley where the Langeni people resided – close to where I lived as a child by the way. Here, growing up fatherless, traditional story tellers recount how Shaka was the victim of humiliation and cruel treatment by the Langeni children, The rivalry between the amaMthethwa and the amaNdwandwe under Zwide was notorious. Then to make matters worse, the countryside was riven by the Great Famine in 1802 known as the Madlantule. We're still hovering around the first decade of the 19th Century, and a great deal was going on back along the Cape frontiers. So let's head back to the Zuurveld. In 1809 Ngqika took the egregious misstep that changed the balance of power among the Xhosa chiefdoms of the frontier.

We're hustling towards the year 1807. If you remember last episode, we heard that the young Shaka had grown up in amaZulu chief Senzangakona's house – the Zulu chief – but by 1802 he'd fled. By the early 1800s only about 2000 people were part of the AmaZulu and they lived between the upper Umhlatuzi and white Umfolozi Rivers. Remember that Shaka who was Senzangakona's illegitimate son, was showing signs of being a troublemaker, at least that's the view of oral historians, and by now the future amaZulu king was in his late teens. Senzangakona planned to kill him, but he got wind of the plan and fled to Jobe kaKayi who was a well known nkosi of the Mthethwa. While he languished at Jobe's kraal, Shaka knew that the accepted route to power for all men was honour in battle, this increased his attractiveness to women, his standing in society, and as a child who'd lived a constant life of what was seen as his mother's dishonour, he was motivated to set the record straight. He'd been living with his mother Nandi in the Mhlathuze Valley where the Langeni people resided – close to where I lived as a child by the way. Here, growing up fatherless, traditional story tellers recount how Shaka was the victim of humiliation and cruel treatment by the Langeni children, The rivalry between the amaMthethwa and the amaNdwandwe under Zwide was notorious. Then to make matters worse, the countryside was riven by the Great Famine in 1802 known as the Madlantule. The rivalry between the amaMthethwa and the amaNdwandwe under Zwide was notorious. Then to make matters worse, the countryside was riven by the Great Famine in 1802 known as the Madlantule. We're still hovering around the first decade of the 19th Century, and a great deal was going on back along the Cape frontiers. So let's head back to the Zuurveld. In 1809 Ngqika took the egregious misstep that changed the balance of power among the Xhosa chiefdoms of the frontier.

This is episode 49 and Khoe and Oorlam Afrikaaner uprising of 1799. Keep in mind at this point in South African history, Afrikaaners are the mixed race band of former Khoe, mixed race, slaves and Namaqua living in the northern Hantam and at times, raiding Namaqualand. When we left off last episode things were sliding towards war as the settlers of the Hantam and the Khoe were thrown into chaos. This episode we'll hear also pick up the story further east in the Zuurveld where Coenraad de Buys who'd taken to living amongst the Khoe and basters. His fortunes had been mixed but changed after 1795 when Xhosa chief Ngqika who'd recently defeated his uncle Ndlambe, decided he must acquire a white advisor to help him obtain guns and horses. 1799 was a momentous year in Southern Africa history as you're going to hear because not only did the Khoe rise up and the Boers, further north the proto-Zulu groups of the Mthethwa and Ndwandwe were also growing their power quickly.

This is episode 49 and Khoe and Oorlam Afrikaaner uprising of 1799. Keep in mind at this point in South African history, Afrikaaners are the mixed race band of former Khoe, mixed race, slaves and Namaqua living in the northern Hantam and at times, raiding Namaqualand. When we left off last episode things were sliding towards war as the settlers of the Hantam and the Khoe were thrown into chaos. This episode we'll hear also pick up the story further east in the Zuurveld where Coenraad de Buys who'd taken to living amongst the Khoe and basters. His fortunes had been mixed but changed after 1795 when Xhosa chief Ngqika who'd recently defeated his uncle Ndlambe, decided he must acquire a white advisor to help him obtain guns and horses. 1799 was a momentous year in Southern Africa history as you're going to hear because not only did the Khoe rise up and the Boers, further north the proto-Zulu groups of the Mthethwa and Ndwandwe were also growing their power quickly.

This is episode 35 and we're going to focus on the forerunners of the Zulu – the Mthethwa and Ndwandwe, the Qwabe and how they emerged in the region between the Tugela and Pongola rivers in northern KwaZulu Natal or what became known as Zululand. By the first few centuries AD the migrations of farmers moving into the area between the Drakensburg, the Mzimkhulu river south of modern Durban and up to Pondoland took place. There had been a steady growth of farmers here until the first phase of the development of more powerful kingdoms. The second phase saw the people there divide into numbers small patriarchal clans which lived alongside each other in relative peace although there were many minor incidents. The third phase began with the rise of the Zulu Kingdom by around 1810. I'll get to the third phase in future podcasts. The fourth phase of course was the arrival of the British traders from the Cape – and from the sea. The Ndwandwe lived In the area around Nongoma in 1780s and 90s while to the south, between the modern town of Empangeni and straddling the black Mfolozi to the north lived the Mthethwa. To their west lived the Qwabe – and those were the ancestors of the people I grew up with in the Nkwalini valley on the Umhlatuzi. As the struggle for dominance grew at the end of the 18th Century, it corresponded with the expansion of the major groups like the Mthethwa, Ndwandwe and the Qwabe – then later the Zulu into a variety of grazing types.

This is episode 35 and we're going to focus on the forerunners of the Zulu – the Mthethwa and Ndwandwe, the Qwabe and how they emerged in the region between the Tugela and Pongola rivers in northern KwaZulu Natal or what became known as Zululand. By the first few centuries AD the migrations of farmers moving into the area between the Drakensburg, the Mzimkhulu river south of modern Durban and up to Pondoland took place. There had been a steady growth of farmers here until the first phase of the development of more powerful kingdoms. The second phase saw the people there divide into numbers small patriarchal clans which lived alongside each other in relative peace although there were many minor incidents. The third phase began with the rise of the Zulu Kingdom by around 1810. I'll get to the third phase in future podcasts. The fourth phase of course was the arrival of the British traders from the Cape – and from the sea. The Ndwandwe lived In the area around Nongoma in 1780s and 90s while to the south, between the modern town of Empangeni and straddling the black Mfolozi to the north lived the Mthethwa. To their west lived the Qwabe – and those were the ancestors of the people I grew up with in the Nkwalini valley on the Umhlatuzi. As the struggle for dominance grew at the end of the 18th Century, it corresponded with the expansion of the major groups like the Mthethwa, Ndwandwe and the Qwabe – then later the Zulu into a variety of grazing types.