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Episode 215 has a rather grandiose title but let us stop for a second and take stock. This southern land, swept by thunderstorms that appear as if by magic, and lash the landscape, rumble across the stubby veld, slinging lightning like a million volt silver sjambok, shaking rocks with their deep growls, bring everything back to life. The air before this denizens of the blue sky pass by is sullen, the horizon hazed over, after the rains everything is crisp, visibility can change in seconds from a few hundred metres to a few hundred kilometres. I was raised in Nkwalini valley in northern Zululand, where the mysterious Mhlathuze River flows powerfully after these storms, the valley is ringed by mountains that rise from 650 feet above sea level feet to over 3000 feet a few minutes drive up around Melmoth. And from these heights, you can see the Indian Ocean 40 kilometres away after one of these refreshing storms. Southern Africa had been drying out substantially throughout the first half of the 19th Century. Historian Charles Ballard notes that climatic research has pointed to opposite extremes of weather patterns in the Northern and Southern Hemispheres. The climatic regime in southern Africa of dry and warm conditionsin the early nineteenth century was the reverse of the Northern Hemisphere's colder and wetter weather at this time. Some animals, like humans, would not survive this —others like the ostrich were in their element. Turning to Natal, much of the interior was unstable, drought and famine led early white settlers to believe it had always been devoid of people whereas it had been abandoned. There is a difference between the two concepts — never settled or previously settled? Nguni speaking refugees, not always amaZulu, arrived back in their homes in Natal through this period only to find that the settler community considered them to be aliens and a race of "vagabonds." It became a conventional ideological tool for those who sought to justify the expropriation of land. The people were driven away by a long list of threats, military, environmental, meteorological. With that preamble, let's focus initially on the strange saga of John Dunn who has appeared in all his curious glory in prevous episodes. Cetshwayo gave John Dunn ten oxen and a tract of land. By July, the former border agent had resigned his job and moved into Zululand permanently. He'd had it with the British. The tract of land given to Dunn was extensive, in the immediate coastal region of southern Zululand known as Ungoye, which extended from Ngoye forest all the way down to the lower Thukela. Shortly after he moved in, Dunn took many wives. By1860 he was regarded as one of the most influential chiefs in the Zulu kingdom, ruling over more than 50 square kilometers of land and thousands of subjects. By 1860 Dunn was the main source of fireams entering Zululand, and these items rapidly replaced cattle as the main payment for lobola.
Episode 215 has a rather grandiose title but let us stop for a second and take stock. This southern land, swept by thunderstorms that appear as if by magic, and lash the landscape, rumble across the stubby veld, slinging lightning like a million volt silver sjambok, shaking rocks with their deep growls, bring everything back to life. The air before this denizens of the blue sky pass by is sullen, the horizon hazed over, after the rains everything is crisp, visibility can change in seconds from a few hundred metres to a few hundred kilometres. I was raised in Nkwalini valley in northern Zululand, where the mysterious Mhlathuze River flows powerfully after these storms, the valley is ringed by mountains that rise from 650 feet above sea level feet to over 3000 feet a few minutes drive up around Melmoth. And from these heights, you can see the Indian Ocean 40 kilometres away after one of these refreshing storms. Southern Africa had been drying out substantially throughout the first half of the 19th Century. Historian Charles Ballard notes that climatic research has pointed to opposite extremes of weather patterns in the Northern and Southern Hemispheres. The climatic regime in southern Africa of dry and warm conditionsin the early nineteenth century was the reverse of the Northern Hemisphere's colder and wetter weather at this time. Some animals, like humans, would not survive this —others like the ostrich were in their element. Turning to Natal, much of the interior was unstable, drought and famine led early white settlers to believe it had always been devoid of people whereas it had been abandoned. There is a difference between the two concepts — never settled or previously settled? Nguni speaking refugees, not always amaZulu, arrived back in their homes in Natal through this period only to find that the settler community considered them to be aliens and a race of "vagabonds." It became a conventional ideological tool for those who sought to justify the expropriation of land. The people were driven away by a long list of threats, military, environmental, meteorological. With that preamble, let's focus initially on the strange saga of John Dunn who has appeared in all his curious glory in prevous episodes. Cetshwayo gave John Dunn ten oxen and a tract of land. By July, the former border agent had resigned his job and moved into Zululand permanently. He'd had it with the British. The tract of land given to Dunn was extensive, in the immediate coastal region of southern Zululand known as Ungoye, which extended from Ngoye forest all the way down to the lower Thukela. Shortly after he moved in, Dunn took many wives. By1860 he was regarded as one of the most influential chiefs in the Zulu kingdom, ruling over more than 50 square kilometers of land and thousands of subjects. By 1860 Dunn was the main source of fireams entering Zululand, and these items rapidly replaced cattle as the main payment for lobola.
This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.
This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.
This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.
This is episode 200 - we have reached the double century milestone on our winding journey through the past. When I began the series in 2021 after some years of planning, I had no idea what would happen. Diving into the shark tank that is history podcasting took a great deal of forethought. One person's history is another persons' propaganda after all, social engineers rewrite the past to suit their own agenda's and this series has been based on our people's stories first. Endeavouring to let the folks of the south talk for themselves, which of course, can threaten folks' world view about their origins, or their personal narrative. It is rife with risk. So it's with some relief to report that the response has been overwhelmingly positive. This series is now the third most shared podcast in South Africa — a stunning revelation given that I am doing this solo. There is no marketing team, no financier, no patron, just me and you the listener. Thanks to Francois at iono.fm for the growth in advertising, nothing for mahala I guess. Speaking of filthy lucre, I have a PayPal account for donations which can be found on desmondlatham.blog. The funds go towards the series audio hosting fees. The third video episode is about to land on YouTube, so things are happening. With that craven bit of begging, let us continue for we are going to spend this episode meeting Cape Governor, Sir George Grey. He is probably the most influential Englishman in both New Zealand and South Africa's history, playing a key role in the annexation of Maori land, he spent time as a Governor of Australia. Very much an administrator of his time, he believed in educating the masses, and put his money where his mouth was, founding Grey's College in Bloemfontein in 1855, then Grey's High School in Gbeberha a year later. In between, all manner of shenanigans were recorded. But wait. As we hear about Sir George, I'll introduce his amaxhosa alter ego, Manhlakaza, aka Wilhelm Goliath, who was the first amaXhosa Anglican in South Africa. Manhlakaza's relationship with the Archdeacon of Grahamstown, Nathanial James Merriman, was going to change the whole course of South Africa's history. Don't take my word for it, this is the view of many who know much more than me about these things, particularly the fantastic historian Jeff Peires. Here were two people, opposites. Grey and Goliath. Their tale is tantamount to the gears of history turning like a great, soot-streaked clockwork, steam-punk cogs groaning under the weight of human ambition and magical ether, while the past, a fog of coal-smoke and brass, hisses and sputters, propelling the unwieldy engine unsteadily into the unknown. The allegorical story this episode contains metaphors and illustrations of an era. Grey believed white and black people were essentially the same, it was only culture and backward rituals that separated the races. Grey wrote regularly about how aborigines and later amaXhosa “…are as apt and intelligent as any other race of men I am acquainted with…” “They are subject to the same affections, appetites and passions as other men…” Simply put, he thought that the Aborigines, the Maoris, the First People's of Canada, the Khoekhoe, the Nguni and Tswana speaking south Africans, all wanted to become Englishmen but couldn't because they were trapped by the barbarous customs and rituals enforced by their older generation. At the same time, the colonial in him believed that no Aborigine, or Maori or African culture, was worth the grand heights of English culture. Still, that didn't stop him personally conducting a major contribution study of the Maori language and folklore. That study is regarded one of the most important research into early Maori ways — a contradiction considering that he didn't hold the Maori ways in high regard. What a strange character.
This is episode 200 - we have reached the double century milestone on our winding journey through the past. When I began the series in 2021 after some years of planning, I had no idea what would happen. Diving into the shark tank that is history podcasting took a great deal of forethought. One person's history is another persons' propaganda after all, social engineers rewrite the past to suit their own agenda's and this series has been based on our people's stories first. Endeavouring to let the folks of the south talk for themselves, which of course, can threaten folks' world view about their origins, or their personal narrative. It is rife with risk. So it's with some relief to report that the response has been overwhelmingly positive. This series is now the third most shared podcast in South Africa — a stunning revelation given that I am doing this solo. There is no marketing team, no financier, no patron, just me and you the listener. Thanks to Francois at iono.fm for the growth in advertising, nothing for mahala I guess. Speaking of filthy lucre, I have a PayPal account for donations which can be found on desmondlatham.blog. The funds go towards the series audio hosting fees. The third video episode is about to land on YouTube, so things are happening. With that craven bit of begging, let us continue for we are going to spend this episode meeting Cape Governor, Sir George Grey. He is probably the most influential Englishman in both New Zealand and South Africa's history, playing a key role in the annexation of Maori land, he spent time as a Governor of Australia. Very much an administrator of his time, he believed in educating the masses, and put his money where his mouth was, founding Grey's College in Bloemfontein in 1855, then Grey's High School in Gbeberha a year later. In between, all manner of shenanigans were recorded. But wait. As we hear about Sir George, I'll introduce his amaxhosa alter ego, Manhlakaza, aka Wilhelm Goliath, who was the first amaXhosa Anglican in South Africa. Manhlakaza's relationship with the Archdeacon of Grahamstown, Nathanial James Merriman, was going to change the whole course of South Africa's history. Don't take my word for it, this is the view of many who know much more than me about these things, particularly the fantastic historian Jeff Peires. Here were two people, opposites. Grey and Goliath. Their tale is tantamount to the gears of history turning like a great, soot-streaked clockwork, steam-punk cogs groaning under the weight of human ambition and magical ether, while the past, a fog of coal-smoke and brass, hisses and sputters, propelling the unwieldy engine unsteadily into the unknown. The allegorical story this episode contains metaphors and illustrations of an era. Grey believed white and black people were essentially the same, it was only culture and backward rituals that separated the races. Grey wrote regularly about how aborigines and later amaXhosa “…are as apt and intelligent as any other race of men I am acquainted with…” “They are subject to the same affections, appetites and passions as other men…” Simply put, he thought that the Aborigines, the Maoris, the First People's of Canada, the Khoekhoe, the Nguni and Tswana speaking south Africans, all wanted to become Englishmen but couldn't because they were trapped by the barbarous customs and rituals enforced by their older generation. At the same time, the colonial in him believed that no Aborigine, or Maori or African culture, was worth the grand heights of English culture. Still, that didn't stop him personally conducting a major contribution study of the Maori language and folklore. That study is regarded one of the most important research into early Maori ways — a contradiction considering that he didn't hold the Maori ways in high regard. What a strange character.
Episode 199, cognitive dissonance, desiccated hags, a Trail of Tears and Ssehura Baartman — Almost two hundred episodes exploring a land rich with some of the earliest examples of human habitation. We need to assess what has happened — standing back a bit to view the scene from where we've arrived - 1853 in the main with a smattering of 1854. The amaXhosa had lost a great deal of land to the English Settlers, the Coloureds, Khoe and Boers, as well as the amaMfengu refugees who were allies of the colonists. The coloureds and Khoekhoe had then lost some of their land to the colonists post 8th Frontier War. Each epoch saw a tussle over the territory. AmaXhosa chiefs realised by the mid-Nineteenth century that they were fighting for survival. A semblance of joint understanding was starting to spread out from southern AFrica into the interior, but not in the sense of any co-ordinated response to a colonial threat. The vast majority of African chiefdoms facing expanding settler frontiers were still responding locally, their response fragmented because the vast majority of African chiefs still regarded each other as more dangerous enemies - so their joint response to this growing threat was haphazard. AS the first people's faced annhilation, what distinguished the amaXhosa in a kind of historical contradiction, is that they did not diminish the numbers after each pushback — their numbers actually increased. This is not what happened to the Khoe and San who were pushed off their land by the new arrivals, the Nguni, then the next arrivals, the Europeans. The First people's of south Africa almost disappeared from the landscape as they were defeated. Not so the amaXhosa. Last episode I spoke of the historical Doppler Effect, and how folks approach the past, and this episode it's Leon Festinger's Cognitive Dissonance theory. A simple example of this is that when people smoke, and they know smoking causes cancer, they are in a state of cognitive dissonance. The behaviour is smoking, and knowing it causes cancer is the cognitive dissonance bit when they continue to puff away. When Individuals form a group try to avoid disharmony by seeking consistency in beliefs. This is a central tenant to being human. However, it was this basic principle that was going to lead to the coming Cattle Killing extravaganza. Mlanjeni's prophecy continued — despite the fact that he had failed in his mission, he had not failed in his message. It is not a surprise therefore to hear that the next complex prophet in our tale of magic and mystery hailed from southern Transkei, and lived alongside the Gxara River which is just north of the Great Kei River Mouth. This is a place I know well, having regularly hiked from the Kei mouth Ferry along the beach to a nearby place called Qholora near the Ngogwane River in the mid-1980s. The riverine bush here is thick, mysterious, ancient and haunting. It seeps into your consciousness like the fingers of God, prodding your imagination, assailing your senses with sight and sound — and smell. The reason for spending time on the flora is because the next character to emerge in this saga who is going to alter South African history was a young Xhosa girl, Nongqawuse. It is these sights and sounds, this landscape that etched into her mind because it was from inside this landscape from bushes growing near her village, two strangers would appear in a bush and tell her that salvation for the Xhosa lay in killing all their cattle.
Episode 199, cognitive dissonance, desiccated hags, a Trail of Tears and Ssehura Baartman — Almost two hundred episodes exploring a land rich with some of the earliest examples of human habitation. We need to assess what has happened — standing back a bit to view the scene from where we've arrived - 1853 in the main with a smattering of 1854. The amaXhosa had lost a great deal of land to the English Settlers, the Coloureds, Khoe and Boers, as well as the amaMfengu refugees who were allies of the colonists. The coloureds and Khoekhoe had then lost some of their land to the colonists post 8th Frontier War. Each epoch saw a tussle over the territory. AmaXhosa chiefs realised by the mid-Nineteenth century that they were fighting for survival. A semblance of joint understanding was starting to spread out from southern AFrica into the interior, but not in the sense of any co-ordinated response to a colonial threat. The vast majority of African chiefdoms facing expanding settler frontiers were still responding locally, their response fragmented because the vast majority of African chiefs still regarded each other as more dangerous enemies - so their joint response to this growing threat was haphazard. AS the first people's faced annhilation, what distinguished the amaXhosa in a kind of historical contradiction, is that they did not diminish the numbers after each pushback — their numbers actually increased. This is not what happened to the Khoe and San who were pushed off their land by the new arrivals, the Nguni, then the next arrivals, the Europeans. The First people's of south Africa almost disappeared from the landscape as they were defeated. Not so the amaXhosa. Last episode I spoke of the historical Doppler Effect, and how folks approach the past, and this episode it's Leon Festinger's Cognitive Dissonance theory. A simple example of this is that when people smoke, and they know smoking causes cancer, they are in a state of cognitive dissonance. The behaviour is smoking, and knowing it causes cancer is the cognitive dissonance bit when they continue to puff away. When Individuals form a group try to avoid disharmony by seeking consistency in beliefs. This is a central tenant to being human. However, it was this basic principle that was going to lead to the coming Cattle Killing extravaganza. Mlanjeni's prophecy continued — despite the fact that he had failed in his mission, he had not failed in his message. It is not a surprise therefore to hear that the next complex prophet in our tale of magic and mystery hailed from southern Transkei, and lived alongside the Gxara River which is just north of the Great Kei River Mouth. This is a place I know well, having regularly hiked from the Kei mouth Ferry along the beach to a nearby place called Qholora near the Ngogwane River in the mid-1980s. The riverine bush here is thick, mysterious, ancient and haunting. It seeps into your consciousness like the fingers of God, prodding your imagination, assailing your senses with sight and sound — and smell. The reason for spending time on the flora is because the next character to emerge in this saga who is going to alter South African history was a young Xhosa girl, Nongqawuse. It is these sights and sounds, this landscape that etched into her mind because it was from inside this landscape from bushes growing near her village, two strangers would appear in a bush and tell her that salvation for the Xhosa lay in killing all their cattle.
Mike Charles starts your day with The Morning Show, weekdays from 7-10am on Radio Life & Style - proudly sponsored by Excellerate Security. Broadcasting live from the heart of Ballito, The Morning Show serves up a curated mix of contemporary music and classic hits from across the decades, alongside interviews with tastemakers & influencers, plus a healthy dose of local news & views from the booming KZN North Coast. Listen live on lifeandstyle.fm, download our free Radio Life & Style app or find our shows on Apple Podcasts, Spotify and all good platforms. ........................................ *About our Sponsor - Excellerate Security: Top estates, shopping centres, and business parks in Ballito and throughout KZN trust Excellerate to keep them safe... Shouldn't your business too? Visit www.excellerateservices.co.za to find out how their security services can help your business excel today. Excellerate Security - your success is their priority. Radio Life & Style on Facebook · The Morning Show Sponsor: Excellerate Security
Justin Crawford runs runs Balgowan Beef Co in the KZN Midlands of South Africa. He runs indigenous African Sanga cattle breed Nguni, in an intensive rotational grazing setup and sells this fully grassfed beef direct-to-consumer.We discuss the future of decentralized food production, why Nguni genetics are so suited to chemical-free & regenerative practices, quality of Nguni beef, key lessons operating a direct-to-consumer operation and much more.SUPPORT my work by purchasing from the following links:
From the hollow, throaty Q to the softer X, Natalie Malgas took Clarence Ford through his paces with a quick phonetic Xhosa "click" lesson. Take a listen.See omnystudio.com/listener for privacy information.
I present nine reasons why you should support small-scale regenerative farmers and why South African indigenous Sanga cattle could be the best animal for regenerating large tracts of poor quality grazing land found in places like Australia.This talk was recorded live at the Eastwell Farms HEART Summit in Kin Kin, QLD in March 2024, a weekend promoting regenerative farming, nutritious food and optimal human health.SUPPORT the Regenerative Health Podcast by purchasing through the following links:
Aiming to breakdown language barriers and help people connect better and understand the world around them, Google translate has just expanded to include 110 new languages - including TshiVenda and siSwati.It now supports translations in nine official South African languages and represents the largest addition of African languages.Approximately 1.2 million South Africans speak TshiVenda, while siSwati (a Nguni language) is spoken by about 1.5 million people living in Eswatini and South Africa.This will serve their knowledge needs even further. Siya Madikane, communications & public affairs at Google SA explains more now See omnystudio.com/listener for privacy information.
In this episode I chat with Bryant Ussher from Eastwell Farms, nestled in the beautiful Kin Kin on the Sunshine Coast, QLD. The Ussher family's farming journey began in 1969 when they transitioned from dairy to beef production, marking a significant change for the family business. In 2018, Bryant, along with Susie and Alex, took over the farm and decided to embrace a new approach—working with nature rather than against it. They focus on nurturing the soil, embracing biodiversity, and promoting sustainability. In this episode, Bryant shares the story of Eastwell Farm, their innovative practices, and the values that drive their commitment to animal welfare, reducing food miles, and producing nutrient-dense food. We also explore their unique addition of Nguni cattle and gourmet and medicinal mushrooms, including Lion's Mane, known for its cognitive benefits. During our conversation, you'll learn about the HEART Summit (Health, Environment, and Regenerative Teachings) that was held in Kin Kin earlier this year, and their dedication to building resilient communities and food security. I hope you enjoy this laid back yet informative chat with Bryant Ussher as much as I did.
In this interview we discuss Dirks's discovery of Nguni after failed attempts with Bonsmara cattle, amazing attributes of Nguni in harsh Botswanan conditions including longevity, fertility, parasite resistance, failings of commodity beef market, regenerative grazing practices to improve the landscape, his long term vision for the preservation of Nguni and much, much more. Dirk Luus is an expert Nguni cattle breeder operating KwaMakhatini Nguni Stud in Ghanzi, Botswana. He brought a pureblooded herd of Makhitini ecotype Nguni cattle from Eastern Freestate in South Africa to the dry, arid and predator-infested area of, Botswana and is breeding for original traits of adaptability and lack of need for human intervention.----------------------------------------------------------------Upcoming DECENTRALISED Health Summit - IN PERSON & LIVESTREAM TICKETS AVAILABLE✅ Attend REGENERATE Albury August 3rd & 4th https://www.regenerateaus.com/ Join my private MEMBERS Q&A Group (USD20/month) and I will help you optimise your lifestyle using circadian, quantum & ancestral dietary approaches✅ https://www.skool.com/dr-maxs-circadian-resetSUPPORT the Regenerative Health Podcast by purchasing through the following links:
This is episode 171 and now its time to swing around southern Africa again, because as Geoffrey Chaucer wrote in Canterbury Tales in 1395, “Time and Tide wait for no man”. It's from the Prologue to the first story called the Clerk's Tale and the story is imbued with what modern academics call masculine authoritarianism. It's about women's power actually, and insubordination — the plot dealing with a woman called Griselda who rises the highest position of hegemonic power. She becomes the honoured wife of a wealthy lord through utter submissiveness and essential silence. To many modern folks, she represents a kind of prescriptive antifeminist propaganda — in other words — a very accurate description of the medieval period. Others say the strong and silent type is fundamentally insubordinate and deeply threatening to men and the concepts of power and male identity. What is this I hear you ask, why is Zwangendaba part of the History of South Africa? Well, as we all know, lines drawn on maps are cartographical magic codes, and the real world has no place for smoke and mirrors. Once again, we must go backwards to go forward. Zwangendaba was a King of a clan of the Nguni or Mungoni people who broke away from the Ndwandwe Kingdom alliance under King Zwide. After defeat of the Ndwandwe forces under his command by Shaka, Zwangendaba gathered his clan and fled their home near modern the town of Pongola. This dispersal was part of the movement of the people we call the Mfecane. Remarkably, Zwangendaba led his people, who took on the name the "Jele", on a wandering migration of thousands of kilometres lasting more than thirty years. Their journey took them through the areas of what is now northern South Africa, Mozambique, Zimbabwe, Zambia and Malawi to Tanzania. The Ngoni, originally a small royal clan that left Kwa-Zulu Natal, extended their dominion even further through present-day Tanzania, Malawi, and Zambia when they fragmented into separate groups following Zwangendaba's death.
This is episode 171 and now its time to swing around southern Africa again, because as Geoffrey Chaucer wrote in Canterbury Tales in 1395, “Time and Tide wait for no man”. It's from the Prologue to the first story called the Clerk's Tale and the story is imbued with what modern academics call masculine authoritarianism. It's about women's power actually, and insubordination — the plot dealing with a woman called Griselda who rises the highest position of hegemonic power. She becomes the honoured wife of a wealthy lord through utter submissiveness and essential silence. To many modern folks, she represents a kind of prescriptive antifeminist propaganda — in other words — a very accurate description of the medieval period. Others say the strong and silent type is fundamentally insubordinate and deeply threatening to men and the concepts of power and male identity. What is this I hear you ask, why is Zwangendaba part of the History of South Africa? Well, as we all know, lines drawn on maps are cartographical magic codes, and the real world has no place for smoke and mirrors. Once again, we must go backwards to go forward. Zwangendaba was a King of a clan of the Nguni or Mungoni people who broke away from the Ndwandwe Kingdom alliance under King Zwide. After defeat of the Ndwandwe forces under his command by Shaka, Zwangendaba gathered his clan and fled their home near modern the town of Pongola. This dispersal was part of the movement of the people we call the Mfecane. Remarkably, Zwangendaba led his people, who took on the name the "Jele", on a wandering migration of thousands of kilometres lasting more than thirty years. Their journey took them through the areas of what is now northern South Africa, Mozambique, Zimbabwe, Zambia and Malawi to Tanzania. The Ngoni, originally a small royal clan that left Kwa-Zulu Natal, extended their dominion even further through present-day Tanzania, Malawi, and Zambia when they fragmented into separate groups following Zwangendaba's death.
The term “Phuma silwe”. Is a Nguni phrase which is an invitation to the individual being addressed to come out and fight . In recent years it has also been used to describe and classify individuals who are likely to exercise violence to solve a matter. We define a few key terms in the title by unpacking each part of the phrase and play around with the terms to give the listener an insight into how we individually unpack the title . We then explore whether oppressed individuals have the right to violence and substantiate our conversation with examples , world events as well as personal liberty and self preservation .
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In-depth discussions touch on a wide array of farming issues from Australia to the global scale. The conversation covers the trials of dealing with the extreme climates of Australia and managing large quantities of pests, while transitioning towards sustainable farming practices. The chat delves into utilising Nguni, an African cattle breed, in a 'paddock to plate' approach for nutrient-packed, beef production. Insights on land and water rights constraints, and the critical role of livestock in soil health are also explored. Additionally, the discourse engages with the challenges faced by modern farm management, from witnessing drastically changing climates to handling invasive species. There is also intriguing discourse about dung beetles, livestock shipping regulations, mushroom farming, the misconceptions about 'alien' species in regions and striking balance in maintaining productivity alongside eco-friendly operations. ------------------------------- SoilhealthU! No Till on The Plains! High Plains No Till Discord! Grassroots Carbon! Landtrust Info! Magic Mind use code RANCHING20 for 20% off! Audubon Conservation Ranching! Buy Wild Ass Soap and CBD! Use the Coupon code "Reboot" for an extra discount!! Buy BoBoLinks Here! Use code "BOBOREBOOT" for $10 off --- Send in a voice message: https://podcasters.spotify.com/pod/show/ranching-reboot/message Support this podcast: https://podcasters.spotify.com/pod/show/ranching-reboot/support
In this episode we immerse ourselves in the rich tradition of Nguni cattle breeding – a practice deeply woven into the fabric of South African heritage. Joining us is Phakade Khanyile, a dedicated Nguni cattle breeder and soldier, offering insights into this revered tradition.
Clive Biggs is an expert breeder of Nguni, an indigenous African Sanga cattle breed. He operates Nandi Ngunis Stud in Eastern South Africa, which has the reputation as one of the highest quality Nguni breeding operations in the world.In this podcast we discuss the breed attributes including legendary fertility, robustness and farming efficiency. We also cover Clive's unique grazing techniques and why I think these cattle are the future of ruminant regenerative agriculture in the world.TIMESTAMPS0:00:00 The Resilience of Inguni Cattle Farming0:23:22 Nguni Cattle's Impact on Agriculture0:38:18 Breeding and Defense in Nguni Cattle0:46:42 Grazing Patterns and Stud Breeding Methods01:05:32 Breeding Nguni Cattle for Farmers' Success----------------------------------------------------------------SUPPORT the Regenerative Health Podcast by purchasing though these affiliate links: Midwest Red Light Therapy for blue light glasses and red lights (USA)Code DRMAX for 10% off. https://midwestredlighttherapy.com/Bon Charge. Blue blockers, red lights, EMF protection, and more (AUS/NZ)Code DRMAX for 15% off. https://boncharge.com/?rfsn=7170569.687e6d----------------------------------------------------------------FURTHER LISTENING ON NGUNIEd Schroeder: Conserving NGUNI cattle, mother nature's gift to HUMANITY with Ed Schroeder https://youtu.be/TEJ7W3Onv64Edwin Rous: Breeding incredible African Nguni cattle in Australia RHP #30 https://youtu.be/CyTndCzUTt0Bryant Ussher, Nguni chemical to regenerative farmer RHP #3 https://youtu.be/ulpsOpUea6wJake Wolki: Farming Nguni Cattle RHP #13 https://youtu.be/R7GV_3ZH93YJake Wolki: Regenerative Grazing at Wolki Farm RHP #2 https://youtu.be/ktzejS0r4s8----------------------------------------------------------------NGUNI COMMUNITYNguni Association of Australia - https://www.nguni.au/Nguni Australia Instagram - https://instagram.com/nguni_australiaNguni Association of South Africa - https://nguni.co.za/Nguni Facebook Group - https://www.facebook.com/groups/ngunicattle/Nguni Australia Facebook Group -https://www.facebook.com/nguniaustralia----------------------------------------------------------------Follow DR MAXWebsite: https://drmaxgulhane.com/Private Group: https://www.skool.com/dr-maxs-circadian-resetCourses: https://drmaxgulhane.com/collections/coursesTwitter: https://twitter.com/MaxGulhaneMDInstagram: https://www.instagram.com/dr_max_gulhane/Apple Podcasts: https://podcasts.apple.com/podcast/id1661751206Spotify: https://open.spotify.com/show/6edRmG3IFafTYnwQiJjhwRLinktree: https://linktr.ee/maxgulhanemdDISCLAIMER: The content in this podcast is purely for informational purposes and is not a substitute for professional medical advice, diagnosis, or treatment. Never disregard professional medical advice or delay in seeking it because of something you have heard on this podcast or YouTube channel.#regenerativeagriculture #regenerativefarming #holisticgrazing #nguni #ngunicattle
Ed Schroeder joins me to discuss the amazing Nguni cattle, their suitability as tools of regenerative farming & land regeneration, why they obviate the need for veterinary mRNA technology, how to conserve these animals as a endowment from nature to humanity. Ed Schroeder is a South African nature photographer and conservationist. His life mission is to promote education & preservation of the indigenous African Nguni cattle. He is the author of the book The Nguni of the Makhathini Flats, which documents Nguni cows, through the eyes of breeders and herdsmen of the Makhathini Flats.TIMESTAMPS 00:00:05 Dr Max's intro & context 00:05:33 Podcast begins - What are Nguni cattle and where did they come from?00:08:45 Significance of tribal origin of Nguni cattle00:17:38 Trends towards contamination of Nguni gene pool00:21:45 Dr Max: humanity's reliance on grazing ruminant herbivores00:25:56 Soil needs regenerating, Nguni is the perfect animal00:32:18 Conservation of the Nguni cattle00:41:24 Nguni cows do not need mRNA technology 00:47:03 Ed's backstory in Africa ----------------------------------------------------------------LINKSThe Nguni of the Makhatini Flats – buy Ed's book here https://makhathinibook.co.za/How to fight desertification and reverse climate change TED talk by Allan Savory https://www.ted.com/talks/allan_savory_how_to_fight_desertification_and_reverse_climate_change----------------------------------------------------------------Follow EDEd's website - www.edschroeder.co.za (contact form included)----------------------------------------------------------------Follow DR MAXTwitter: https://twitter.com/MaxGulhaneMDInstagram: https://twitter.com/MaxGulhaneMDApple Podcasts: https://podcasts.apple.com/podcast/id1661751206Spotify: https://open.spotify.com/show/6edRmG3IFafTYnwQiJjhwRLinktree: https://linktr.ee/maxgulhanemd
This is episode 128 and the bell is tolling for Mzilikazi Khumalo of the amaNdebele. We'll also hear about the introduction of Maize by hunter-traders, and the relationship between Dingane and the Portuguese at Delagoa Bay. A compounding problem for Mzilikazi was how he'd treated the indigenous Sotho speaking people of the area north of the Vaal. He'd failed to assimilate them into his system of control completely, rather using some as Hole, who were basically domestic and community menials — servants. Others who were overcome by his warriors were assigned to villages of their own where they herded cattle for him under traditional chiefs but under surveillance of an Ndebele regiment and sometimes, one of his wives. There were those allowed more freedom to pursue their lives automously but paid a tribute. All of this meant that they weren't his allies, which also meant when the Boers rolled onto the veld, the Sotho viewed them Boers with antipathy, wary but not always as enemies. Mzilikazi had a community of 60 000 people — possibly 80 000 say historians, but only a tiny percentage of these were warriors, perhaps 4 000 in total at the apex of his power. Mzilikazi was, in a word, a despot. But a complicated despot. Mzilikazi demanded a strict adherence to Nguni and Khumalo traditions. Meanwhile, at Blesberg near Thaba ‘Nchu, the Voortrekkers had elected Piet Retief as the new governor and commandant general of the new Volksraad of April 1937. Potgieter had been replaced by Retief, but had no intention of relinquishing power. This is where the almost reverend Erasmus Smit enters our story once more. He met with Retief who told him that the following Sunday he would be formally inducted as the custodian of the Voortrekkers spiritual needs, he would become a full dominee. It would take place, said Retief, after Smit's sermon. So on the Sunday Smit duly delivered his sermon then waited for the commander to make the announcement. Instead, and to his horror, members of the Volk stood up and shouted objections to his appointment. The humiliation complete, Retief cancelled the inauguration and poor meneer Smit retired to his wagon to quaff a few brandies no doubt. Shattered and disappointed, he was visited by Retief that night who said that they would eventually have to announce him as dominee, because the Voortrekkers were still relying on the Wesleyan missionaries and the American missionary Reverend Daniel Lindley for their marriages, baptisms and funerals. And speaking of the English, they were indeed beginning to view Port Natal with more interest. While Cape Town and Port Elizabeth remained far more important, the hunter traders at Port Natal nagged the governor to consider annexing Natal as a new colony. Their overriding motives were economic and traded hides, furs, Ivory, tallow, horns and plant oil and these folks were linked directly to the British financiers who put up the money for their exploration and their exploits. These hunter traders were the first external group or class of individuals to respond to economic opportunities and the political risks that lay in exploiting the natural wealth of Natal and Zululand. Most of the hunter-traders like Henry Francis Fynn had gone to far as to marry into Zulu society so valuable was this opportunity.
Charlie Arnott joins me for an honest and self-reflective discussion on his journey from chemical farmer to biodynamic producer. We talk about Charlie's conventional farming background, his current farming methods, the mindset of commodity agriculture, the question of feeding the world, the ethics of eating animals, and much more.Charlie Arnott is a regenerative farmer and regenerative farming educator. He produces beef, lamb and pigs, pasture raised on 100% cattle near Boorowa, New South Wales. HeTIMESTAMPS00:01:33 Charlie's chemical farming background00:03:55 Charlie's current farming approach00:09:52 History of chemical use in agriculture00:16:20 The effects of herbicides on human health00:19:54 Mindset of the commodity agricultural producer00:29:00 Charlie's thoughts on ‘How do we feed the world?'00:34:45 The ethics of eating animals00:40:30 Charlie's biodynamic farming techniques00:47:05 Charlie's podcast the Regenerative Journey and what he's learned about the intersesction between farming and health 00:51:35 Dr Max plugs the Nguni cattle breed00:53:35 Charlie plus his upcoming field dayLinksResource Consulting Services Australia - https://www.rcsaustralia.com.au/Dr Max's Nguni interviews - https://www.youtube.com/playlist?list=PLrv4qp8WwfQG8lBXPL2BFx0sBAwA-jFboFollow CHARLIERegenerative Journey PodcastCharlie's website - https://charliearnott.com.au/Instagram - https://www.instagram.com/charliearnott1/YouTube - https://www.youtube.com/channel/UCOrTT5-QjNTyhp4X9voByAQ#regenerativeagriculture #regenerativefarming #lowcarb #carnivore #biodynamicfarming
The Plant Free MD with Dr Anthony Chaffee: A Carnivore Podcast
Live event in Albury, NSW - REGENERATE Albury! Join us on August 6th in Albury, NSW for a holistic health summit combining carnivore, regenerative farming and quantum health. In this video Dr. Anthony Chaffee, Dr. Max Gulhane, Dr. Jalal Khan and farmer Jacob Wolki give you a teaser into what they will be speaking about at REGENERATE Albury. From around the 10 minute mark the guys riff on the causes of modern disease and dig into the root causes of most people's disastrous health today. What's happening at REGENERATE Albury: Four leading voices in the fight against modern disease will be presenting followed by a Q&A session. We will be feasting together on local grass finished beef raised by Jacob at Wolki Farm. We will be making new connections and strengthening our ties in the health community. You will shake a farmer's hand! Bonus: Your ticket includes a free guided tour of Wolki Farm with farmer Jacob Wolki on the morning of Saturday 5th of August. Plus, there's an optional communal dinner happening on the Saturday evening at a local restaurant. So make a weekend of it! Why is the event held in Albury? The root of modern disease lies in our disconnection from the origins of our food. We're getting back to nature where the air is crisp and there's time and space to reconnect with the land and each other. If health, regenerative agriculture and forming strong connections are important to you then you will love REGENERATE. Grab a ticket now. See you there! Purchase your tickets here: https://regeneratealbury.iwannaticket.com.au/event/regenerate-albury-2023-MjkyMzI Learn more about the speakers: Dr Anthony Chaffee – practicing Neurosurgical registrar, Plant Free MD Podcast, former professional rugby player and longtime adherent and advocate of the Carnivore diet. Dr Max Gulhane – practicing GP registrar, host of the Regenerative Health Podcast, advocate of holistic approaches to optimizing health and reversing metabolic diseases. Dr Jalal Khan – practicing dentist, Quantum health clinician with an interest in root-cause solutions to modern health challenges and optimizing pediatric facial development. Jake Wolki – regenerative farmer, entrepreneur, operator of Wolki Farm. Jake has pioneered regenerative farming in the Albury area and the highly exotic, highly functional Nguni cow. The MC of the event will be Simon Lewis, of the How To Carnivore Podcast. Contact and Follow Dr Chaffee: ✅PATREON for early releases, bonus content, and weekly Zoom meetings https://www.patreon.com/AnthonyChaffeeMD ✅Sign up for our 30-day carnivore challenge and group here! https://www.howtocarnivore.com/ ✅INSTAGRAM: @anthonychaffeemd www.instagram.com/anthonychaffeemd/ ✅TWITTER: @Anthony_Chaffee ✅TIKTOK: @AnthonyChaffeeMD ✅Apple Podcast: The Plant Free MD https://podcasts.apple.com/au/podcast/the-plant-free-md-podcast/id1614546790 ✅Spotify: The Plant Free MD https://open.spotify.com/show/0WQtoPLuPMWWm3ZT3DYXzp?si=PPc2rXZzQXuzjIRK__SEZQ ✅To Sign up for a personal consultation with me, you can use my Calendly link below to schedule an appointment: ✅60 minute consultation https://calendly.com/anthonychaffeemd/60-minute-consultation ✅For collaborations, please email me at the below address. Please understand that I cannot give advice over email, but only in a consultation setting: AnthonyChaffee@gmail.com For more of my interviews and discussions, as well as other resources, go to my Linktree at: ✅ https://linktr.ee/DrChaffeeMD OR my website at: ✅ www.TheCarnivoreLife.com And please like and subscribe to my podcast here and Apple/Google podcasts, as well as my YouTube Channel to get updates on all new content, and please consider giving a 5-star rating as it really helps! Music track: Acoustic Breeze from Bensound.com This podcast is for general informational purposes only and does not constitute the practice of medicine, nursing or other professional health care services, including the giving of medical advice, and no doctor/patient relationship is formed. The use of information on this podcast or materials linked from this podcast is at the user's own risk. The content of this podcast is not intended to be a substitute for professional medical advice, diagnosis, or treatment. Users should not disregard or delay in obtaining medical advice for any medical condition they may have and should seek the assistance of their health care professionals for any such conditions. #nutrition #keto #carnivore #fyp #motivation
Join us on August 6th in Albury, NSW for a holistic health summit combining CARNIVORE, REGENERATIVE FARMING and QUANTUM HEALTH.In this video @anthonychaffeemd , Dr. Max Gulhane, Dr. Jalal Khan and farmer Jacob Wolki give you a teaser into what they will be speaking about at REGENERATE Albury.From around the 10 minute mark we riff on the causes of modern disease and dig into the root causes of most people's disastrous health today.What's happening at REGENERATE Albury:1. Four leading voices in the fight against modern disease will be presenting followed by a Q&A session.2. We will be feasting together on local grass finished beef raised by Jacob at Wolki Farm.3. We will be making new connections and strengthening our ties in the health community. You will shake a farmer's hand!Bonus: Your ticket includes a free guided tour of Wolki Farm with farmer Jacob Wolki on the morning of Saturday 5th of August. Plus, there's an optional communal dinner happening on the Saturday evening at a local restaurant. So make a weekend of it!TICKETS - https://regeneratealbury.iwannaticket.com.au/event/regenerate-albury-2023-MjkyMzILearn more about the speakers:Dr Anthony Chaffee – practicing Neurosurgical registrar, PlantFreeMD, former professional rugby player and longtime adherent and advocate of the Carnivore diet.Dr Max Gulhane – practicing GP registrar, host of the Regenerative Health Podcast, advocate of holisitic approaches to optimising health and reversing metabolic diseases.Dr Jalal Khan – practicing dentist, Quantum health clinician with an interest in root-cause solutions to modern health challenges and optimising paediatric facial development. Jake Wolki – regenerative farmer, entrepreneur, operator of Wolki Farm. Jake has pioneered regenerative farming in the Albury area and the highly exotic, highly functional Nguni cow.The MC of the event will be Simon Lewis, of How to Carnivore Podcast.#carnivore #circadianhealth #keto #ketodiet #lowcarb #lowcardiet
Join Simon and Dr. Chaffee on August 6th in Albury, NSW for a holistic health summit combining carnivore, regenerative farming and quantum health. In this podcast Dr. Anthony Chaffee, Dr. Max Gulhane, Dr. Jalal Khan and farmer Jacob Wolki give you a teaser into what they will be speaking about at REGENERATE Albury. From around the 10 minute mark the guys riff on the causes of modern disease and dig into the root causes of most people's disastrous health today. What's happening at REGENERATE Albury: Four leading voices in the fight against modern disease will be presenting followed by a Q&A session. We will be feasting together on local grass finished beef raised by Jacob at Wolki Farm. We will be making new connections and strengthening our ties in the health community. You will shake a farmer's hand! Bonus: Your ticket includes a free guided tour of Wolki Farm with farmer Jacob Wolki on the morning of Saturday 5th of August. Plus, there's an optional communal dinner happening on the Saturday evening at a local restaurant. So make a weekend of it! Why is the event held in Albury? The root of modern disease lies in our disconnection from the origins of our food. We're getting back to nature where the air is crisp and there's time and space to reconnect with the land and each other. If health, regenerative agriculture and forming strong connections are important to you then you will love REGENERATE. Grab a ticket now. See you there! Purchase your tickets here: https://regeneratealbury.iwannaticket.com.au/event/regenerate-albury-2023-MjkyMzI Learn more about the speakers: Dr. Anthony Chaffee – practicing Neurosurgical registrar, PlantFreeMD, former professional rugby player and longtime adherent and advocate of the Carnivore diet. Dr. Max Gulhane – practicing GP registrar, host of the Regenerative Health Podcast, advocate of holisitic approaches to optimising health and reversing metabolic diseases. Dr. Jalal Khan – practicing dentist, Quantum health clinician with an interest in root-cause solutions to modern health challenges and optimising paediatric facial development. Jacob Wolki – regenerative farmer, entrepreneur, operator of Wolki Farm. Jake has pioneered regenerative farming in the Albury area and the highly exotic, highly functional Nguni cow. The MC of the event will be Simon Lewis, of How to Carnivore Podcast.
Glen du Preez – Founder, The Nguni Guy SAfm Market Update - Podcasts and live stream
Edwin Rous is a regenerative farmer and expert breeder of Nguni cattle. He migrated from South Africa in the late 2000s bringing his Nguni cattle in embryo form. He is one of the pioneers in establishing the breed in Australia, and operates Henham Ngunis, his Nguni stud near Gundaroo, NSW.Edwin and I discuss his journey out of Africa, the amazing attributes of Nguni including exceptional fertility, parasite resistance, mothering ability, easy calving as well regenerative farming techniques, the economic advantages of running Nguni, and more. TIMESTAMPS00:00:00 Dr Max's intro & background on Nguni00:02:38 Edwin's farming backstory 00:06:10 The history of Nguni in Africa00:12:15 How Edwin brought Nguni embryos to Australia00:17:20 Other Nguni breeders in Australia00:18:00 Attributes of Nguni – exceptional fertility & easy calving00:23:40 Parasite & tick resistance00:28:20 Mothering ability00:32:15 Edwin's regnerative grazing practices & economic advantages of Nguni 00:37:55 What does Nguni taste like?00:39:40 Nguni can thrive on marginal, sub-optimal grasses and shrubs00:45:21 Ed's hope & vision for Nguni 00:47:55: Where to learn more about Nguni00:49:10 Ed's parting thoughtsCONTACT EDEdwin's Nguni Stud, Henham Ngunis - https://www.henhamngunis.com.au/FURTHER LISTENINGBryant Ussher, Nguni chemical to regenerative farmer RHP #3 https://youtu.be/ulpsOpUea6wJake Wolki: Farming Nguni Cattle RHP #13 https://youtu.be/R7GV_3ZH93YJake Wolki: Regenerative Grazing at Wolki Farm RHP #2 https://youtu.be/ktzejS0r4s8FURTHER READINGNguni, a Case Study https://www.fao.org/3/Y3970E/y3970e04.htmHistory of Nguni in Australia - https://www.nguni.co.za/Publications/Journals/2022/Nguni_farming_in_Australia.pdfNguni, Rare Breeds of Australia - https://rarebreedstrustofaustralia.tidyhq.com/public/pages/sc-nguniThe Nguni of the Makatini Flats by Ed Schroeder, hardcover book - https://makhathinibook.co.za/Nguni in the Northern Territory of Australia - https://www.abc.net.au/news/rural/2012-01-30/african-cattle-doing-well-in-the-territory/6171154NGUNI MEATEastwell Farms, QLD - https://eastwellfarms.com.au/Wolki Farm, NSW - https://www.wolkifarm.com.au/NGUNI BREEDERSDr Gabriël Roux, Genesis Nguni - http://www.genesisnguni.com/GT Ferreira, NSWHenry Townsed, Toowoomba, QLDMount Pleasant Grazing, QLD - http://www.mtpleasantgrazing.com/cattleNGUNI COMMUNITYNguni Association of South Africa - https://nguni.co.za/Nguni Facebook Group - https://www.facebook.com/groups/ngunicattle/Nguni Australia Facebook Group - https://www.facebook.com/groups/ngunicattle/
The story of south Africa is incomplete without scrutinising the kingdom of Lesotho, not only because geographic location means the mountains are part of our tale, but also because the entire region is intertwined like lovers, or wrestlers, or snakes that are hell bent on eating each other. Sorry about the graphic description there, but by the time you've finished listening to this episode, I'm sure you'll agree with the somewhat over the top analogy. We must step back in time, from where we left off last episode, 1835, beginning of 1836 just to understand who King Moshoeshoe was, and what he means today. During his dramatic youth, events among the northern Nguni people who lived below the mountain escarpment, were going to impact the people who we now called the Basotho. Before these sudden surges of people and the destruction caused by the Ndebele and the Ngwane, the people of the Caledon valley and into the hills above lived in small segmentary chiefdoms - where the chiefs made political decisions after consulting councillors and headmen. The wars of Zwide, Dingiswayo, Senzangakhona and Shaka, then Dingane after him, had profound repercussions throughout the entire region as you've heard. For some on the high veld, the effects were catastrophic, Matiwane of the Ngwane had fled north as Shaka expanded his control, leaving his home along the Umfolozi River and attacking the Hlubi, who lived at the source of the Tugela River on the highlands. Some of these defeated Hlubi made it to Hintsa as you've heard, and by 1835 had marched into the Albany District seeking refuge, and being used as labourers. Small world they say. It was into this fractured society that Moshoeshoe had been born. Isolated and conservative, their culture had been utterly disrupted. Fields were not being cultivated and entire ruling family lines had been destroyed, vanished into the African air. Virtually every MoSotho had been driven from their homes, subjected to suffering and deprivation, human remains littered the landscape - and would be found for another decade. Crunch Crunch went the oxwagons in 1836.
"The Guardian of the Pool" retold by Diana Pitcher and pictures by Tamsin Hinrichsen from Nelson Mandela's Favorite African Folktales A cause for celebration, and a landmark work that gathers in one volume many of Africa's most cherished folktales. In these beloved stories we meet a Kenyan lion named Simba, a snake with seven heads, and tricksters from Zulu folklore; we hear the voices of the scheming hyena, and we learn from a Khoi fable how animals acquired their tails and horns. Creation myths tell us how the land, its animals, and its people all came into existence under a punishing sun or against the backdrop of a spectacularly beautiful mountain landscape. Whether warning children about the dangers of disobedience or demonstrating that the underdog can, and often does, win, these stories, through their depiction of wise animals as well as evil monsters, are universal in their portrayal of humanity, beasts, and the mystical. Translated from their original languages--Karanga, Nguni, Xhosa, and many others--these folktales are a testament to the craft of storytelling and the power of myth. --- Send in a voice message: https://podcasters.spotify.com/pod/show/avant-garde-books/message Support this podcast: https://podcasters.spotify.com/pod/show/avant-garde-books/support
The Plant Free MD with Dr Anthony Chaffee: A Carnivore Podcast
How To Carnivore Ep 36! In this episode Dr. Chaffee and Simon chat with Jacob Wolki from Wolki Farm, a regenerative farm and paddock to plate butcher in NSW, Australia. Jacob is an inspiring guy who discovered the link between what we eat and our health is out there at the grassroots making a difference. He also created a 24/7 butcher with no staff where people select their meat and pay by themselves. This trust-based system keeps his costs low and frees up his time to focus on his farm and butchery. Jacob is an awesome guy and after this chat we know we have to get him on again! Topics discussed: - Regen ag - increasing the commons like soil - Allan Savoury rotational grazing - Pregnancy and conceiving on carnivore - Nutrition studies - plant based vs meat based - Eating older animals including dairy cows - Grass fed vs grain fed - Is fatty meat food for you? - 5 pillars of production - Animal welfare - Nguni cattle Want to go strict carnivore (meat, salt and water only) for 30 days? It sounds challenging and maybe you've tried and failed before but with a proven system for success including group accountability, you can do it! You're invited to join Dr. Chaffee's 30 Day Carnivore Challenge, find out more here: https://30daychallenge.howtocarnivore.com Thank you to our sponsors: ✅THE CARNIVORE BAR: Discount Code "Anthony" for 10% off all orders! https://the-carnivore-bar.myshopify.com/?sca_ref=1743809.v3IrTuyDIi ✅ iRestore Laser Hair Therapy: $400 off with discount code AnthonyChaffee https://glnk.io/wyrl/anthonychaffee ✅X3 bar system with discount code "DRCHAFFEE" https://www.kqzyfj.com/click-100676052-13511487 ✅CARNIVORE CRISPS: Discount Code "DRCHAFFEEMD" for 10% off all orders! www.carnivorecrisps.com ✅Shop Amazon https://www.amazon.com/shop/anthonychaffeemd?ref=ac_inf_hm_vp Contact and Follow Dr Chaffee: ✅PATREON for early releases, bonus content, and weekly Zoom meetings https://www.patreon.com/AnthonyChaffeeMD ✅Sign up for our 30-day carnivore challenge and group here! https://www.howtocarnivore.com/ ✅INSTAGRAM: @anthonychaffeemd www.instagram.com/anthonychaffeemd/ ✅TWITTER: @Anthony_Chaffee ✅TIKTOK: @AnthonyChaffeeMD ✅Apple Podcast: The Plant Free MD https://podcasts.apple.com/au/podcast/the-plant-free-md-podcast/id1614546790 ✅Spotify: The Plant Free MD https://open.spotify.com/show/0WQtoPLuPMWWm3ZT3DYXzp?si=PPc2rXZzQXuzjIRK__SEZQ ✅To Sign up for a personal consultation with me, you can use my Calendly link below to schedule an appointment: ✅60 minute consultation https://calendly.com/anthonychaffeemd/60-minute-consultation ✅For collaborations, please email me at the below address. Please understand that I cannot give advice over email, but only in a consultation setting: AnthonyChaffee@gmail.com For more of my interviews and discussions, as well as other resources, go to my Linktree at: ✅ https://linktr.ee/DrChaffeeMD OR my website at: ✅ www.TheCarnivoreLife.com And please like and subscribe to my podcast here and Apple/Google podcasts, as well as my YouTube Channel to get updates on all new content, and please consider giving a 5-star rating as it really helps! Music track: Acoustic Breeze from Bensound.com This podcast is for general informational purposes only and does not constitute the practice of medicine, nursing or other professional health care services, including the giving of medical advice, and no doctor/patient relationship is formed. The use of information on this podcast or materials linked from this podcast is at the user's own risk. The content of this podcast is not intended to be a substitute for professional medical advice, diagnosis, or treatment. Users should not disregard or delay in obtaining medical advice for any medical condition they may have and should seek the assistance of their health care professionals for any such conditions. #nutrition #keto #bodybuilding #carnivore #fyp #motivation #carnivore #carnivorediet #weightloss #thecarnivorelife #weightsandsteaks #teamcarnivore #meatheals #yestomeat #nutrition #diet #autoimmune #rugby #rugbyunion #rugbyplayer #weightlossjourney #weightlifting #steak #bodybuilding #strength #strengthtraining #weighttraining #zerocarb #keto #ketovore #ribeye #liondiet #ketodiet #carnivoreketo #ketotransformation #carnivore75hard #vegan #sowell #thomassowell #dairy #milk #cheese #nsng #lchf #lcif
In this episode Dr. Chaffee and Simon chat with Jacob Wolki from Wolki Farm, a regenerative farm and paddock to plate butcher in NSW, Australia. Jacob is an inspiring guy who discovered the link between what we eat and our health is out there at the grassroots making a difference. He also created a 24/7 butcher with no staff where people select their meat and pay by themselves. This trust-based system keeps his costs low and frees up his time to focus on his farm and butchery. Jacob is an awesome guy and after this chat we know we have to get him on again! Topics discussed: Regen ag - increasing the commons like soil Allan Savoury rotational grazing Pregnancy and conceiving on carnivore Nutrition studies - plant based vs meat based Eating older animals including dairy cows Grass fed vs grain fed Is fatty meat food for you? 5 pillars of production Animal welfare Nguni cattle Want to go strict carnivore (meat, salt and water only) for 30 days? It sounds challenging and maybe you've tried and failed before but with a proven system for success including group accountability, you can do it! You're invited to join Dr. Chaffee's 30 Day Carnivore Challenge, find out more here: https://30daychallenge.howtocarnivore.com/home
In this episode Rebecca Grollemund (Missouri) and David Schoenbrun (Northwestern) join editor Marissa Moorman (Wisconsin) to discuss recent insights and the continuing complexity of classifying five millennia of Bantu language expansions using statistics, computational methods, and other tools. In the wide-ranging conversation, the authors make a powerful case for the utility of collaborative, multidisciplinary, and multigenerational scholarship, talk about the need to bring an eye for contingency to the big questions still surrounding the so-called Bantu-migration, and recount the joy and passion which the late Jan Vansina brought to this project and his scholarship in general. Grollemund, Schoenbrun, and Vansina's open access article, entitled ‘Moving Histories: Bantu Language Expansions, Eclectic Economies, and Mobilities', features in the March 2023 issue of the JAH. *For a sampling of further works on Bantu language expansions and related social histories, see: C. Ehret, Southern Nilotic History: Linguistic Approaches to the Study of the Past (Evanston, 1971); J. Vansina, The Children of Woot: A History of the Kuba Peoples (Madison, 1978); D. Nurse and T. Spear, The Swahili: Reconstructing the History and Language of an African Society, 800-1500 (Philadelphia, 1985); J. Vansina, Paths in the Rainforest: Toward a History of Political Tradition in Equatorial Africa (Madison, 1990); C. Ehret, An African Classical Age: Eastern and Southern Africa in World History, 1000 BC to AD 400 (Charlottesville, 1998); D. L. Schoenbrun, A Green Place, A Good Place: Agrarian Change, Gender, and Social Identity in the Great Lakes Region to the 15th century (Portsmouth, NH, 1998); K. Klieman, ‘The Pygmies Were Our Compass': Bantu and Batwa in the History of West Central Africa, Early Times to C 1900 CE (Portsmouth, NH, 2003); J. Vansina, How Societies Are Born: Governance in West Central Africa to 1600 (Charlottesville, 2004); R. Gonzales, Societies, Religion, and History: Central-East Tanzanians and the World they Created, c. 200 BCE to 1800 CE (New York, 2009); C. Saidi, Women's Authority and Society in Early East-Central Africa (Rochester, NY, 2010); R. Stephens, A History of African Motherhood: The Case of Uganda, 700-1900 (Cambridge, 2013); K. M. de Luna, Collecting Food, Cultivating People: Subsistence and Society in Central Africa (New Haven, 2016); R. Jimenez, ‘“Slow revolution” in Southern Africa: household biosocial reproduction and regional entanglements in the history of cattle-keeping among Nguni-speakers, ninth to thirteenth century CE', The Journal of African History, 61/2 (2020).
I sat down with Texas Slim of the Beef Initiative and Farmer Jake Wolki for a hard hitting discussion on the societal causes of metabolic disease, commodity crops, the industrial food complex, decentralizing agriculture, curating your lifestyle inputs and much more.This episode was filmed on the occasion of the first Australian Beef Initiative event which was held on Wolki Farms on 12th Feb 2023.TIMESTAMPS 00:00:00 Intro00:02:36 Podcast begins00:03:40 What is the Beef Initiative? And Slim's backstory00:08:22 Food intelligence and the Industrial Food Complex00:11:18 Seed oils and the rise of ‘False commodities'00:16:11 Jake's start with the Beef Initiative00:19:03 Debasement of the money debases food and agriculture 00:22:50 Vision of the Beef Initiative00:26:35 Jake on decentralizing meat processing in Australia00:33:14 The rise of regulation in animal agriculture00:46:12 Your consumption model matters00:49:15 Jake on Nguni breed of cattle 00:55:23 Closing thoughts -------------------------------------------------------------------------------Follow TEXAS SLIM Twitter: @modernTmanI Am Texas Slim podcast: https://www.youtube.com/c/OvadiaHeartHealthBeef Initiative website - https://beefinitiative.com/-------------------------------------------------------------------------------Follow JAKETwitter: @JakeWolkiWolki Farm - https://www.wolkifarm.com.au/-------------------------------------------------------------------------------Follow DR MAXTwitter: @mgulhaneMDInstagram: @mgulhanemdApple Podcasts: Regenerative Health PodcastSpotify: Regenerative Health PodcastLinktree: https://linktr.ee/maxgulhanemd
In these beloved stories we meet a Kenyan lion named Simba, a snake with seven heads, and tricksters from Zulu folklore; we hear the voices of the scheming hyena, and we learn from a Khoi fable how animals acquired their tails and horns. Creation myths tell us how the land, its animals, and its people all came into existence under a punishing sun or against the backdrop of a spectacularly beautiful mountain landscape. Whether warning children about the dangers of disobedience or demonstrating that the underdog can, and often does, win, these stories, through their depiction of wise animals as well as evil monsters, are universal in their portrayal of humanity, beasts, and the mystical. Translated from their original languages―Karanga, Nguni, Xhosa, and many others―these folktales are a testament to the craft of storytelling and the power of myth. --- Send in a voice message: https://podcasters.spotify.com/pod/show/avant-garde-books/message Support this podcast: https://podcasters.spotify.com/pod/show/avant-garde-books/support
A cause for celebration, and a landmark work that gathers in one volume many of Africa's most cherished folktales. In these beloved stories we meet a Kenyan lion named Simba, a snake with seven heads, and tricksters from Zulu folklore; we hear the voices of the scheming hyena, and we learn from a Khoi fable how animals acquired their tails and horns. Creation myths tell us how the land, its animals, and its people all came into existence under a punishing sun or against the backdrop of a spectacularly beautiful mountain landscape. Whether warning children about the dangers of disobedience or demonstrating that the underdog can, and often does, win, these stories, through their depiction of wise animals as well as evil monsters, are universal in their portrayal of humanity, beasts, and the mystical. Translated from their original languages―Karanga, Nguni, Xhosa, and many others―these folktales are a testament to the craft of storytelling and the power of myth. --- Send in a voice message: https://podcasters.spotify.com/pod/show/avant-garde-books/message Support this podcast: https://podcasters.spotify.com/pod/show/avant-garde-books/support
It's time to delve deeply into the other Ndebele, then what happened when Mzilikazi arrived in the area known as the Trans Vaal - across the Vaal, with his hungry wolves. The development of the highveld to the late 1820s is quite a tale, with the first Tswana people made their way here by the 1100s, although much of the high ground was avoided. However, by the late 1600s, people had moved onto hilltop defensive locations through the region. Rooikrans for example, a small stone-walled Sotho, Tswana and Pedi site on the Waterberg plateau north west of the Witwatersrand. There was also a similar development at Bruma on the Linksfield Ridge right in the heart of Johannesburg. I used to walk up that slope from the back of my house and the original stone settlements had been frittered away by Boer and British defenders during the Anglo Boer war who used the 500 year-old Tswana stone to build Sangars and trenches. So over hundreds of years, the original peoples of the highveld moved about a great deal, sometimes living on hilltops, sometimes in the valleys depending on how politically stable it was. Oral tradition points out the Hurutshe founded the hill-top village of Chuenyane - also called Witkoppies, which is near Zeerust by the early 1500s. By the 17th Century, there was significant Tswana state growth in the west where it is warmer than around Johannesburg, with the rise of the Kwena and Kgatla dynasties, but these shattered in the 18th Century as trading power shifted north. If you've followed the series to this point, you'll remember the descriptions of the trading routes from Delagoa Bay and how they criss-crossed central southern Africa. There were even traders who arrived here from the West Coast, modern day Angola. By the end of the 17th Century, the transvaal Ndebele began to emerge - and by the 18th Century they were regarded as a separate people by the Sotho, Tswana and Pedi speakers. They became known as the Matabele, and they lived on the steepest hills where they built fortifications around the Waterberg plateau. The southern Trans Vaal Ndebele were spread over the Witwatersrand high veld adjoining the Drakensberg, up to where Pretoria is today and they were in this region by the end of the 17th Century. They all trace their history to a man known as Busi, and the dating of this man is around 1630-1670. Busi's son was called Tshwane, and that's why we know Pretoria area today as Tshwane - because that was its first name. Oral stories are a bit more murky when it comes to the northern trans vaal Ndebele, who settled west of the Waterberg Plateau in the 1500s. Some headed further west across the Limpopo to the Tswapong hills in eastern Botswana. While they were migrating north west, the other transvaal Ndebele called the LAka aka, Langa, and the Hwaduba, remained behind in the WAterberg plateau. These people clung onto their linguistic identity, they spoke an Nguni language, whereas the others to the west became Tswana, Sotho, and Pedi speakers. One man by the name of Mogale refused to dilute his language, and it is his name that morphed into the Magaliesberg - that wonderful and imposing steep and craggy range of mountains the west of Johannesburg. The very phrase sounds Afrikaans - Magalies, but it is actually an early Ndebele word from the 1500s. By Mzilikazi's time in the mid-1820s, there was significant jostling for territory and ascendancy around inland southern Africa. A series of small wars amongst the Tswana which have become known as the ivory and cattle and fur wars, and some known as the Wives wars, were on the go around this time.
It's time to delve deeply into the other Ndebele, then what happened when Mzilikazi arrived in the area known as the Trans Vaal - across the Vaal, with his hungry wolves. The development of the highveld to the late 1820s is quite a tale, with the first Tswana people made their way here by the 1100s, although much of the high ground was avoided. However, by the late 1600s, people had moved onto hilltop defensive locations through the region. Rooikrans for example, a small stone-walled Sotho, Tswana and Pedi site on the Waterberg plateau north west of the Witwatersrand. There was also a similar development at Bruma on the Linksfield Ridge right in the heart of Johannesburg. I used to walk up that slope from the back of my house and the original stone settlements had been frittered away by Boer and British defenders during the Anglo Boer war who used the 500 year-old Tswana stone to build Sangars and trenches. So over hundreds of years, the original peoples of the highveld moved about a great deal, sometimes living on hilltops, sometimes in the valleys depending on how politically stable it was. Oral tradition points out the Hurutshe founded the hill-top village of Chuenyane - also called Witkoppies, which is near Zeerust by the early 1500s. By the 17th Century, there was significant Tswana state growth in the west where it is warmer than around Johannesburg, with the rise of the Kwena and Kgatla dynasties, but these shattered in the 18th Century as trading power shifted north. If you've followed the series to this point, you'll remember the descriptions of the trading routes from Delagoa Bay and how they criss-crossed central southern Africa. There were even traders who arrived here from the West Coast, modern day Angola. By the end of the 17th Century, the transvaal Ndebele began to emerge - and by the 18th Century they were regarded as a separate people by the Sotho, Tswana and Pedi speakers. They became known as the Matabele, and they lived on the steepest hills where they built fortifications around the Waterberg plateau. The southern Trans Vaal Ndebele were spread over the Witwatersrand high veld adjoining the Drakensberg, up to where Pretoria is today and they were in this region by the end of the 17th Century. They all trace their history to a man known as Busi, and the dating of this man is around 1630-1670. Busi's son was called Tshwane, and that's why we know Pretoria area today as Tshwane - because that was its first name. Oral stories are a bit more murky when it comes to the northern trans vaal Ndebele, who settled west of the Waterberg Plateau in the 1500s. Some headed further west across the Limpopo to the Tswapong hills in eastern Botswana. While they were migrating north west, the other transvaal Ndebele called the LAka aka, Langa, and the Hwaduba, remained behind in the WAterberg plateau. These people clung onto their linguistic identity, they spoke an Nguni language, whereas the others to the west became Tswana, Sotho, and Pedi speakers. One man by the name of Mogale refused to dilute his language, and it is his name that morphed into the Magaliesberg - that wonderful and imposing steep and craggy range of mountains the west of Johannesburg. The very phrase sounds Afrikaans - Magalies, but it is actually an early Ndebele word from the 1500s. By Mzilikazi's time in the mid-1820s, there was significant jostling for territory and ascendancy around inland southern Africa. A series of small wars amongst the Tswana which have become known as the ivory and cattle and fur wars, and some known as the Wives wars, were on the go around this time.
Jake joins me to discuss the African cattle breed Nguni, their evolution in the African bush, their hardiness, tick resistance, legendary fertility and amazing eating quality. We also preview the upcoming inaugural Australian Beef Initiative to be held on Wolki Farm on 12th February 2022. Jake Wolki is a regenerative farmer from Albury, NSW, Australia. He raises beef cattle, pastured pork, laying hens and meat chickens using holistic and regenerative techniques. He sells direct to his community via a self-owned butchery.TIMESTAMPS00:00:00 Podcast begins00:03:11 Nguni cattle compared to other breeds00:05:50 How Jake found the Nguni breed00:08:18 Tribal origins of Nguni00:18:20 Nguni are highly tick resistant00:26:03 The history of Nguni in Australia00:30:45 Rebutting detractors of Nguni00:42:00 Nguni are extremely fertile00:50:46 How Jake is expanding his Nguni herd01:01:44 Jake's future grazing plans01:07:20 The Australian Beef Initiative inaugural summit 01:14:40 Closing thoughts -------------------------------------------------------------------------------Follow JAKEWebsite (produce ordering) - https://www.wolkifarm.com.au/Twitter @JakeWolki https://twitter.com/JakeWolkiInstagram @WolkiFarm https://www.instagram.com/wolkifarm/YouTube @Wolki Farm https://www.youtube.com/@wolkifarm7687-------------------------------------------------------------------------------LINKSAustralian Beef Initiative Summit on Wolki Farm Feb 12th 2023 - https://www.eventbrite.com.au/e/australian-beef-initiative-sunday-12th-tickets-501050313977?aff=ebdsoporgprofileHenham Nguni Stud – http://www.henhamngunis.com.au/Eastwell Farms – https://eastwellfarms.com.au/RHP #5 Bryant Ussher – https://www.youtube.com/watch?v=ulpsOpUea6w-------------------------------------------------------------------------------Follow Dr MAXTwitter – @MaxGulhaneMD https://twitter.com/MaxGulhaneMDInstagram – @mgulhanemd https://www.instagram.com/mgulhanemd/Spotify – Regenerative Health Podcast https://open.spotify.com/show/6edRmG3IFafTYnwQiJjhwR?si=722aea04769c4d96https://linktr.ee/maxgulhanemd
In this conversation Bryant and Dr Max discuss Bryant's journey from conventional chemical farmer, the benefits of rotational grazing, toxicity of herbicide glyphosate, health benefits of regenerative meat, the incredible Nguni cattle breed, selling direct-to-consumer and much more.Bryant Ussher is a regenerative farmer and owner of Eastwell Farms in Kin Kin, QLD, Australia. He operates a holistic grazing operation that uses regenerative principles in raising beef cattle and growing gourmet mushrooms. TIMESTAMPS00:00:30 Bryant's backstory00:02:10 Chemical farmer to regenerative farmer00:05:05 Finding the right cattle for the region – Nguni00:07:10 The failings of the conventional agriculture approach00:09:15 Importance of green growing plants to soil health00:11:29 Bryant's previous use of RoundUp/glyphosate 00:13:00 Infiltration of RoundUp into the food supply00:15:20 The ubiquitous use of chemical herbicides in conventional agriculture00:17:08 Profitability is key to expanding regenerative agriculture00:17:40 Holistic agriculture paradigm shift00:22:20 Bryant's personal health issues and healthy eating00:25:50 The inertia of conventional chemical agriculture00:29:25 Nguni cattle are evolved highly parasite resistant00:30:25 Nguni can thrive on low protein grasses00:31:25 Nguni are highly fertile 00:32:30 Nguni produce high quality meat00:37:20 Nguni calve very easily00:39:40 Benefits of rotational grazing to prevent disease in cattle00:41:40 Eastwell Farm's paddock setup00:46:35 Analogies to human health00:48:00 Bryant's direct-to-consumer online sale model00:49:50 Supplying beef to local gourmet restaurants00:51:00 Listening and responding to consumer feedback00:53:45 How Eastwell cattle are processed and butchered00:55:10 Eating the cow from nose-to-tail00:57:34 Bryant's parting advice for conventional farmersBRYANTEastwell Farms – https://eastwellfarms.com.au/Eastwell Farms Facebook – https://www.facebook.com/people/Eastwell-Farms/100068591891394/Eastwell Farms Instagram – https://www.instagram.com/eastwellfarms/ DR MAXhttps://www.twitter.com/maxgulhaneMDLINKSResource Consulting Services Grazing for Profit –https://www.rcsaustralia.com.au/Impact of Glyphosate on Our Health - with Dr. Stefanie Seneff – https://www.youtube.com/watch?v=i6j0wIhUr1MJake Wolki: Regenerative grazing, healing foods and Wolki Farm | RHP #2 – https://www.youtube.com/watch?v=ktzejS0r4s8&t=60s
This is episode 30 and we're covering the mid-18th Century, including tales of shipwrecked sailors, the art of making amasi and dealing with the amatakati or witches. We've heard much about the developments in the north of the Cape, the bokkeveld and the Roodezand up to 1740. Now we'll swing our gaze to observe what was going on at the same time in the Eastern Cape frontier. It's vaguely defined at least at this time as the area lying east of the Gamtoos River. This is important because its here that black South Africans speaking a Bantu language first encountered white settlers as distinct from traders or even missionaries. The Nguni people however had a much longer connection with Europeans. Survivors of shipwrecks starting around 1554 lived amongst the Xhosa until they met survivors from other wrecks or from expeditions sent to find them. Many of these former sailors refused to return home. They were living as Thembu or Xhosa and had found the lifestyle to their liking. For example in 1705 an expedition sent to Natal to look for timber found an Englishman living with African wives there who was so well satisfied that two of the crew actually deserted to join him instead of the other way around. Two other men who survived from an early 18th Century wreck on the Mpondo Coast became progenitors of the clan still known as the Lungu – short for Abelungu in other words, the white clan. A girl wrecked with them later married Mpondo chief Xwabiso. Her daughter in turn was met by explorer Jacob van Reenen in 1790. By then she was an old woman. But she wasn't the only European woman who'd been saved by locals as we'll hear. And if you consider the statistics regarding shipwrecks off the South African coast as a whole you'll begin to understand how these first contacts between Nguni and European developed.
This is episode 30 and we're covering the mid-18th Century, including tales of shipwrecked sailors, the art of making amasi and dealing with the amatakati or witches. We've heard much about the developments in the north of the Cape, the bokkeveld and the Roodezand up to 1740. Now we'll swing our gaze to observe what was going on at the same time in the Eastern Cape frontier. It's vaguely defined at least at this time as the area lying east of the Gamtoos River. This is important because its here that black South Africans speaking a Bantu language first encountered white settlers as distinct from traders or even missionaries. The Nguni people however had a much longer connection with Europeans. Survivors of shipwrecks starting around 1554 lived amongst the Xhosa until they met survivors from other wrecks or from expeditions sent to find them. Many of these former sailors refused to return home. They were living as Thembu or Xhosa and had found the lifestyle to their liking. For example in 1705 an expedition sent to Natal to look for timber found an Englishman living with African wives there who was so well satisfied that two of the crew actually deserted to join him instead of the other way around. Two other men who survived from an early 18th Century wreck on the Mpondo Coast became progenitors of the clan still known as the Lungu – short for Abelungu in other words, the white clan. A girl wrecked with them later married Mpondo chief Xwabiso. Her daughter in turn was met by explorer Jacob van Reenen in 1790. By then she was an old woman. But she wasn't the only European woman who'd been saved by locals as we'll hear. And if you consider the statistics regarding shipwrecks off the South African coast as a whole you'll begin to understand how these first contacts between Nguni and European developed.
This is episode 24, the Foundation of the Xhosa Kingdom, the heroes Tshawe and Phalo. I've made use of a number of books and documents in the series so far, but Jeff Perez's House of Phalo is probably my favourite source material mainly because he lectured me at Rhodes University in the mid-1980s. His book on the Xhosa is still the go-to research document and I'm leaning quite heavily on the work for this episode. Let's take ourselves back to Xhosa pre-history, that time in early oral tradition where myths and legends are difficult to separate from reality. The Xhosa people of today think of themselves as being the common descendents of a great hero named Xhosa who lived many hundreds of years ago. Some believe he was the son of Mnguni who gave the name to the Nguni language – and brothers of other kingdoms such as the pre-Zulu Ndwandwe or Mthethwa, as well as the Swazi, or the Zulu themselves. The word Xhosa is a Khoi word meaning ‘Angry Men' and Vete who is the main historian of the nearby Mpondomise people believes they were named by the amaThembu. Remember we met the amaThembu last episode, the people who lived on the boundaries of the Xhosa and were regarded as poorer because their land was less fertile. The earliest historical occurrance specific to the Xhosa was the installation of the amaTshawe as the royal family – and the story of Tshawe is probably the best-known of all Xhosa traditions. John Soga wrote about this in his work South Eastern Bantu which is a highly respected original document outlining the people of Xhosaland.
This is episode 24, the Foundation of the Xhosa Kingdom, the heroes Tshawe and Phalo. I've made use of a number of books and documents in the series so far, but Jeff Perez's House of Phalo is probably my favourite source material mainly because he lectured me at Rhodes University in the mid-1980s. His book on the Xhosa is still the go-to research document and I'm leaning quite heavily on the work for this episode. Let's take ourselves back to Xhosa pre-history, that time in early oral tradition where myths and legends are difficult to separate from reality. The Xhosa people of today think of themselves as being the common descendents of a great hero named Xhosa who lived many hundreds of years ago. Some believe he was the son of Mnguni who gave the name to the Nguni language – and brothers of other kingdoms such as the pre-Zulu Ndwandwe or Mthethwa, as well as the Swazi, or the Zulu themselves. The word Xhosa is a Khoi word meaning ‘Angry Men' and Vete who is the main historian of the nearby Mpondomise people believes they were named by the amaThembu. Remember we met the amaThembu last episode, the people who lived on the boundaries of the Xhosa and were regarded as poorer because their land was less fertile. The earliest historical occurrance specific to the Xhosa was the installation of the amaTshawe as the royal family – and the story of Tshawe is probably the best-known of all Xhosa traditions. John Soga wrote about this in his work South Eastern Bantu which is a highly respected original document outlining the people of Xhosaland.
This is episode 21 and we're probing the growth of Nguni societies – as well as the terrible smallpox epidemic of 1713. First a note about historical records. As I've mentioned the use of archaeological surveys and oral history along with specific tools used such as pottery and metal artifacts provides quite a bit of detail about the history of the Nguni and Sotho as well as the Tswana in South Africa. However, the oral history comes with an obvious warning. And nowhere is that more important than along the Eastern seaboard – the future home of the Zulu. After the development of Zulu power in early 1800, oral historians were pressurized to tell the story from the point of view of what had been a tiny clan before Shaka came along in the early 19th Century. This narrative cleansing if you like expunged a great deal of the knowledge traditional societies had developed over hundreds of years. I'm mentioning this now because that's unlike other parts of South Africa – the Xhosa for example, the Sotho, Tswana and Venda whose individual clan narratives are still largely intact. Compounding this truth decay Nguni archaeology in KwaZulu Natal is also less well known that Tswana and Sotho. This is the result of difficulty in locating early Nguni settlements as well as the Zulu state's revisionist oral history. Then a terrible disease made its way ashore in 1713 borne by a visiting fleet of VOC ships that anchored in Table Bay. It sent its linen ashore to be washed by company slaves in Cape Town. The laundry bore a smallpox virus which was to rage throughout that year, killing hundreds of Europeans and slaves. It's impact on the Khoe was catastrophic.
This is episode 21 and we're probing the growth of Nguni societies – as well as the terrible smallpox epidemic of 1713. First a note about historical records. As I've mentioned the use of archaeological surveys and oral history along with specific tools used such as pottery and metal artifacts provides quite a bit of detail about the history of the Nguni and Sotho as well as the Tswana in South Africa. However, the oral history comes with an obvious warning. And nowhere is that more important than along the Eastern seaboard – the future home of the Zulu. After the development of Zulu power in early 1800, oral historians were pressurized to tell the story from the point of view of what had been a tiny clan before Shaka came along in the early 19th Century. This narrative cleansing if you like expunged a great deal of the knowledge traditional societies had developed over hundreds of years. I'm mentioning this now because that's unlike other parts of South Africa – the Xhosa for example, the Sotho, Tswana and Venda whose individual clan narratives are still largely intact. Compounding this truth decay Nguni archaeology in KwaZulu Natal is also less well known that Tswana and Sotho. This is the result of difficulty in locating early Nguni settlements as well as the Zulu state's revisionist oral history. Then a terrible disease made its way ashore in 1713 borne by a visiting fleet of VOC ships that anchored in Table Bay. It sent its linen ashore to be washed by company slaves in Cape Town. The laundry bore a smallpox virus which was to rage throughout that year, killing hundreds of Europeans and slaves. It's impact on the Khoe was catastrophic.
This is episode 20 and the expansion of settlers from the Cape is gaining pace. At the same time, the Xhosa to the north are experiencing political upheavals, while further north, the Nguni speaking farmers have spread into the Free State and Transvaal highlands – now known as Gauteng. The decline of the Khoekhoe chiefs and the increasingly coercive nature of the trade took place at the same time as another major development in the Cape. This was the intensification of labour relations between the Khoe and the Colony. Ever since van Riebeeck's time, some Khoekhoe had worked in the colony as cook's assistants, domestics, building labourers and dispatch runners amongst other jobs. Europeans did not hire Khoekhoe as herders or shepherds before 1670 because they feared the theft of their livestock – and then only under close supervision. However the rapid expansion into Stellenbosch and Drakenstein we heard last episode meant the Dutch and Huguenot farmers needed more labour. There weren't enough slaves so naturally as the Khoe lost their land and grazing rights, they took up more of these positions as workers. According to the census of 1690, there was one slave in the Bay area of the Cape for every nine cattle tended and for every bushel of seed sown. Compare that to Drakenstein and Stellenbosch where there was one slave for every 63 cattle and twenty bushels of seed sown. The Khoekhoe were now experiencing a rapid decline in their wealth and security and responded in large numbers to the new farms and their requirements. The Dutch official Van Rheede whom we met last episode wrote a scathing note to the colonists about the children of slaves – and by 1700 three quarters of these children had white fathers. He said the children of slaves – dusky skinned, blonde haired and even blue eyed – should receive the same education as other children. The Freeburgers were shocked and disagreed.
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