EbuNguni Kingdom, eMcakwini, Hluhluwe (2026)

09/06/2026

ROYAL OUTLOOK
TUESDAY, 09 JUNE 2026

THE SACRED MYSTERY OF USELWA: The Role of the iNcwala Fruit in the Relationship Between the King, the Ancestors, the People and the Divine Order

Written By: iNkosi Phumlani kaMfeka

EBANGAZI PALACE, ST LUCIA ESTUARY - Amongst the many calamities that have befallen the nations of the earth during the present age, none has been more grievous than the gradual severance of mankind from the sacred sciences of antiquity. Modern man, intoxicated by the vanity of material progress, has come to imagine that reality is exhausted by that which may be weighed, measured, dissected, and observed through the instruments of the laboratory. In so doing, he has rendered himself blind to dimensions of existence that were once known to our forefathers with an intimacy and certainty that no microscope or telescope could ever confer.

The ancient nations of abeNguni were not exempt from this assault upon sacred knowledge. Much of what constituted the inner sciences of kingship has either been forgotten, suppressed, ridiculed, or reduced to mere folklore by those who neither understood its purpose nor possessed the spiritual authority required to speak upon it.
Perhaps no institution has suffered this fate more than iNcwala.

Today, the uninformed frequently describe iNcwala as a festival. Others regard it as a cultural celebration. Some have gone so far as to reduce it to a ceremony of first fruits. Such descriptions, though not entirely false, remain woefully inadequate, for they concern themselves only with the outer garments of the institution whilst remaining oblivious to its beating heart.The true nucleus of iNcwala has never been the festivities.
The true nucleus of iNcwala is the renewal of kingship itself.

The King as the Living Axis of the Nation
In the ancient understanding of abeNguni, the King is not merely a political ruler. He is the living axis around which the spiritual, social and cosmic order of the nation revolves.

The prosperity of the harvest, the fertility of the land, the harmony of the people, the strength of the armies, and the stability of governance are all believed to be influenced by the King's relationship with the unseen world.

This principle was understood by our forefathers long before the emergence of modern states and constitutions. For the King is not simply entrusted with governing the people.

He is entrusted with maintaining communion between:
• The living and the departed.
• The visible and the invisible.
• The earthly kingdom and the divine order from which all kingdoms derive their legitimacy.
•
It is for this reason that kingship cannot be sustained merely through inheritance.
It must be renewed.
It must be regenerated.
It must be re-consecrated.
And it is this sacred work that lies at the centre of iNcwala.

uSelwa: The Divine Fruit of Renewal
At the heart of this ancient mystery stands uSelwa, known to science as the Wild Calabash. Yet to describe uSelwa merely as a botanical specimen is akin to describing a cathedral as a collection of stones.

For the significance of uSelwa does not reside merely in its physical composition. Its significance resides in its divine appointment.
Throughout antiquity, our forefathers regarded uSelwa as a sacred fruit possessing extraordinary properties known only to those entrusted with the custodianship of royal mysteries.

These properties are not activated through casual consumption.
Nor are they available to the curious observer. They become manifest only when the fruit is prepared in exact accordance with ancient oral instructions transmitted through successive generations of legitimate custodians.The fruit itself is therefore not the mystery. The mystery lies in the sacred science governing its preparation and administration.

The Preparation of uBhudlu
The renewal of kingship requires the preparation of a sacred compound known as uBhudlu. This preparation incorporates uSelwa together with specific roots and herbs gathered from locations of profound spiritual significance.

These include:
• Coastal dunes where land and ocean meet.
• Rivers through which the life-force of the earth perpetually flows.
• Lakes and sacred waters associated with ancestral presence.
• Mountains with waterfalls or elevated hidden lakes.

Each ingredient occupies a precise role within a larger spiritual architecture. The composition cannot be altered according to human preference. Neither innovation nor experimentation is permitted. The process must be undertaken exactly as prescribed by oral tradition. For it is not mankind who devised the rite. Rather, the rite was received from those who came before us.

The Seven Days of Sacred Seclusion
Once ubhudlu has been prepared, the King enters a period of absolute seclusion. For several days or more, the King withdraws entirely from public life.
No audience is granted.
No visitor is admitted.
No exception is entertained.
This period constitutes the most sacred phase of the entire iNcwala institution. The King consumes ubhudlu.
He undergoes ritual steaming.
He undergoes ritual bathing.
He subjects himself to purification according to the ancient prescriptions of the royal science.
To the uninformed observer, this may appear to be isolation.
In reality, it is communion.
For the purpose of seclusion is not separation from the world.
It is entrance into a higher order of relationship.

Communion with the Ancestors and the Divine
During this sacred interval, the barriers separating the visible and invisible worlds become diminished.
The King enters into communion with the spirits of departed kings who continue to exercise guardianship over the nation from beyond the veil.
The ancestors reveal matters concerning the kingdom.
Warnings are conveyed.
Counsel is offered.
Guidance is bestowed.
Yet the ancestors themselves are not the highest source.
Beyond them stands the Supreme Origin of all things seen and unseen.
The Source from which existence itself proceeds. The Source whom our forefathers revered long before foreign creeds reached the shores of Africa. The Source whose sovereignty precedes all earthly thrones. It is from this divine order that kingship ultimately derives its legitimacy.

The King therefore emerges from seclusion not merely informed by ancestral wisdom, but realigned with the very cosmic order upon which the welfare of the nation depends.

The Return of the Renewed King
When the seclusion period has concluded, the King returns to the people. Yet he does not return as the same man who entered seclusion.
He returns renewed.
He returns re-consecrated.
He returns bearing the weight of revelations received during communion with the unseen world.
The public festivities that follow are therefore not the essence of iNcwala, they are the manifestation of a reality that has already occurred. The celebrations announce to the nation that the sacred work has been completed.
That the King has fulfilled his obligation and that the covenant between the kingdom, the ancestors and the divine order has been renewed for another cycle.
The people rejoice because harmony has been restored.

The King's Duty to the Nation
The culmination of iNcwala is not celebration.
It is instruction.
Having received guidance concerning the coming year, the King must address his people.
He must communicate direction.
He must prepare the nation for challenges yet unseen.
He must warn where warning is required.
He must encourage where encouragement is needed.
He must govern according to the wisdom entrusted to him.
For revelation without responsibility is vanity.
The purpose of sacred knowledge is service.
The King receives not for himself but for the nation.

The Fourfold Covenant
Thus, uSelwa occupies a unique position within the sacred architecture of kingship.
Through it, and through the mysteries associated with it, a fourfold covenant is renewed.
The King is renewed in his sovereignty.
The Ancestors renew their guardianship over the nation.
The People receive guidance and protection for the year ahead.
The Divine Order is acknowledged as the ultimate source from which all legitimate authority proceeds.
This is the true significance of uSelwa.
It is not merely a fruit.
It is not merely a symbol.
It is a sacred instrument through which the ancient covenant binding heaven, earth, ancestors, king and people is renewed.

To understand uSelwa merely as a plant is therefore to misunderstand it entirely. For within the ancient wisdom of abeNguni, uSelwa belongs not solely to the kingdom of nature.
It belongs equally to the kingdom of spirit.
And it is there, beyond the reach of ordinary perception, that its greatest mysteries remain concealed.

May the nations of abeNguni remember who they are!

INyokayezwe yabeNguni
INkosi Phumlani kaMfeka
Bukhōsi bawo Mfekaye
eBuNguni Royal Authority
eBangazi Palace
St Lucia Estuary
Dukuduku
3936

• Royal Patriarch of Mfekaye Royal Houses
• Ndunankulu of INJEJE yabeNGUNI Council
• Chairperson of Bukhōsi Development Agency
• Former President of the Young Business Society of Africa (YBSAFRICA)
• Former Member of the KwaZulu-Natal Legislature
• Served on Finance Portfolio Committee KwaZulu-Natal
• Served on Cooperative Governance and Traditional Affairs (COGTA) Portfolio Committee KwaZulu-Natal
• Former Interim Chair of Monarchs and Royal Leadership Council NPC (MONROYAL)

31/05/2026

"Today, the Abangoni Kingdom and the Jele Royal Family mourn the loss of a great pillar.

Rest in eternal peace,
His Majesty King Mphezeni IV ka Khuzwayo.

A visionary leader, a proud custodian of heritage, and a shining symbol of unity and strength.

Your reign and legacy will continue to inspire generations.

May the ancestors welcome you with open arms, and may your soul find eternal peace.

🕊️ Honouring a Legacy. Cherishing a Reign. Remembering a King."

Issued By: eBuNguni Royal Family

17/05/2026

🌟 THE FLAG OF EBUNGUNI KINGDOM FLIES HIGH! 🌟

UMBUSO WASEBUNGUNI
~ Umbuso Wesintu ~

With the strength of our ancestors, the wisdom of our traditions, and the fire of our future — we stand united under one banner.

The silver and golden dragons symbolise balance, power, and resilience. The shield protects our heritage, while the spear and staff remind us of our duty to lead and defend our people.

Bukhosi bawo Mfekane! EmaNcwangeni!

This is more than a flag — it is our identity, our pride, and our promise to the next generation.

🇿🇦 🤴🏾🐉

10/05/2026

ROYAL OUTLOOK
SUNDAY, 10 MAY 2026

UBUKHOSI MUST IMPROVE THE STANDARD OF LIVING OF IT'S PEOPLE
Written by: iNkosi Phumlani kaMfeka

EBANGAZI PALACE, ST LUCIA ESTUARY - In the timeless wisdom of our ancestors, ubuKhosi ~ the sacred institution of divine indigenous leadership has never been a mere ceremonial relic but it is a living covenant of civilization development between the royal forefathers, iNkosi and the living people of his forefathers. Inkosi is not only a custodian of land, culture, and customs but also a shepherd entrusted with the prosperity and dignity of their nation and future generations. Today, more than ever, ubuKhosi is called to rise to the urgent imperative of improving the standard of living of its people. Failure to prioritize this by iNkosi and ubukhosi they lead would be a surrender to the forces of poverty and dependency that continue to afflict many of their communities.

The standard of living is not an abstract economic term but it speaks to the daily lived reality of our forefathers people: whether they have access to fertile land for productive agriculture, quality education that equips the youth for the future, reliable healthcare, clean water, decent shelter, and meaningful economic activity. It is measured in the smiles of children attending well-resourced schools, in families harvesting enough to feed themselves and generate surplus, and in young men and women finding employment or creating enterprises within their own communities rather than migrating to overcrowded cities.

Historically, ubukhosi was the nucleus of the welfare of it's nation, it allocated land equitably, resolved disputes fairly, mobilized communities for collective projects, and protected resources. In the face of colonialism and apartheid, some of amakhosi preserved the social fabric when formal systems failed. In democratic South Africa, the Constitution recognizes the institution of ubukhosi, yet recognition alone is insufficient, we must transform this legitimacy into tangible executive roles that will spearhead development outcomes.

Rural areas under ubuKhosi often lag in key indicators: higher unemployment, lower life expectancy, and limited infrastructure. This is something every royal council should be discussing and developing intelligent solutions for their respective realms of authority. Ubukhosi sits at the coalface of community life, it understands the aspirations, challenges, and potential of its people better than distant bureaucrats and it is this proximity that is ubukhosi's greatest strength.

Firstly, commercial land usage and agriculture must become engines of prosperity in our communities. Communal land under structures like Trusts should not be a source of contention but a foundation for food security and commercial farming. Ubukhosi must partner with agricultural experts to introduce modern techniques, irrigation, and value-adding enterprises such as agro-processing. The development of community cooperatives can turn subsistence farming into viable businesses, forging sustainable employment and reducing poor households.

Secondly, education and skills development are non-negotiable, as ignoring this would be to condemn the next generation to perpetual poverty. Ubukhosi must advocate for better-resourced schools, promote STEM education, and establish vocational training centers aligned with local opportunities — tourism, renewable energy, manufacturing, and the digital economy. Cultural education must complement this, ensuring our children are rooted in ubuNguni values while competing globally.

Thirdly, infrastructure and service delivery demand active collaboration through iimbizo (community assemblies) held in collaboration with the government, amakhosi can identify priorities and hold stakeholders accountable. We must lobby aggressively for roads, electricity, water, sanitation, and clinics even partnering with the private sector and international organizations. Progressive leaders are already forging partnerships with the private sector for tourism lodges, wetlands restoration projects, and eco-developments that generate an economy that is owned, controlled and managed by the communities while preserving heritage.

Economic diversification is equally vital and thus ubuKhosi should champion small, medium, and micro-enterprises (SMMEs), facilitate access to finance, and negotiate benefit-sharing agreements in mining, renewable energy, or commercial agriculture within their royal realms. Initiatives like the Inkosi Mfekaye Wetlands City development that is currently being pursued by my own family with private partners and government, demonstrate what is possible when ubukhosi drives visionary, community-centered development.

None of this can succeed without good governance within ubuKhosi as an institution itself, as transparency in land allocation, accountability in resource use, and eradicating corruption are essential for our forefathers people to trust in institution of their ancestors. Unity amongst amakhosi is long overdue, ubukhosi working together to amplify its voice at provincial, national and international levels, embracing innovation while safeguarding our customs — culture is not an obstacle to progress; it is the soul that sustains it.

The standard of living improves when productivity rises - meaning when human capital is developed, institutions are sound, and communities are stable and united. UbuKhosi is uniquely positioned to foster all three as we are not bound to five-year terms like politicians; our bond with the people spans generations of which this permanence imposes a heavier duty.

To amakhosi that are progressive thought leaders, vibrant royal councils, and the youth of abeNguni: the time for the development, empowerment and rise in the standard of living of your communities has come. There is no longer any need to be passive, now is the era of being active, where our forefathers people reclaim the economic activities of their communities. UbuKhosi that fails to prioritize the upliftment of its people loses its moral authority and majesty as only iNkosi that embraces development, partnerships, and accountable leadership will endure as a beacon for the coning generations and cement their name in the Hall of Fame of past Great kings.

INyokayezwe yabeNguni
INkosi Phumlani kaMfeka
Bukhōsi bawo Mfekaye
eBuNguni Royal Authority
eBangazi Palace
St Lucia Estuary
Dukuduku
3936

• Royal Patriarch of Mfekaye Royal Houses
• Ndunankulu of INJEJE yabeNGUNI Council
• Chairperson of Bukhōsi Development Agency
• Former President of the Young Business Society of Africa (YBSAFRICA)
• Former Member of the KwaZulu-Natal Legislature
• Served on Finance Portfolio Committee KwaZulu-Natal
• Served on Cooperative Governance and Traditional Affairs (COGTA) Portfolio Committee KwaZulu-Natal
• Former Interim Chair of Monarchs and Royal Leadership Council NPC (MONROYAL)

02/05/2026

SHORT HISTORY OF THE RENOWNED KING ZWANGENDABA kaHLATSHWAYO JELE
(A Senior Royal House within the Mfekane/emaNcwangeni–eBuNguni Tradition)

King Zwangendaba kaHlatshwayo stands as one of the most consequential figures of the early nineteenth century, whose life and legacy reflect the expansive reach, resilience, and enduring identity of the Mfekane–eBuNguni world. His name is inseparable from the great northward movement that culminated in the establishment of the aNgoni polities across East and Central Africa.

Zwangendaba emerged from the Jele (Gumbi/Jere) house that trace to Prince Jele kaMfekaye which, within Mfekane oral tradition, was the Senior Prince of the ikhohlo palace of King Mfekaye kaMncwanga, thus firmly situated as a senior constituent branch of the broader Mfekane–emaNcwangeni royal lineage, rather than a derivative formation of the Ndwandwe.
While certain colonial-era accounts have placed Zwangendaba within the orbit of Zwide kaLanga, the preserved oral record of the Mfekane maintains a different position: that the Jele house was not subordinate to the Ndwandwe, but rather operated as an autonomous formation aligned with the Ndwandwe through circumstance of mutually beneficial war campaigns.

Oral history maintains that the Jele Royal House were adorned with the sacred responsibility of coronating Mfekane Kings as Prince Jele being the second prince of the apical ancestor Mfekaye, by custom made the Jele house the second most senior royal house after the great house, thus affording them great influence in the broader eBuNguni family politics. Tradition further recalls that Zwangendaba himself underwent processes of royal initiation under the authority of Mzingeli kaFunjwa, thereby situating his leadership within the broader ritual and political framework of Mfekane kingship.

Within Mfekane oral history, the relationship between Zwangendaba and Zwide is understood not as one of subordination, but of military parity and negotiated alliance. It is recounted that Zwangendaba, leading forces of the Jele house, captured Zwide kaLanga in conflict, and that his subsequent release was secured through the diplomatic intervention of King Mzingeli kaFunjwa. This episode is preserved as evidence of:
• The military capability of the Mfekane-associated houses
• The mediating authority of King Mzingeli
• The formation of alliances among equals, rather than hierarchies of domination

Such accounts reinforce the position that Zwangendaba’s authority did not derive from Ndwandwe structures, but from an independent lineage embedded within the Mfekane–eBuNguni tradition.

During the period of widespread upheaval in southern Africa, often referred to as the Mfecane, Zwangendaba distinguished himself by choosing strategic withdrawal and reconstitution of power, rather than incorporation into expanding hegemonies such as that of Shaka kaSenzangakhona. Leading a composite following, he embarked upon a far-reaching migration that extended beyond the Zambezi and into the regions of present-day Zambia, Malawi, Tanzania, and Mozambique. This movement represents not merely displacement, but a deliberate projection of authority across new territories.

A defining feature of Zwangendaba’s legacy lies in his naming of the polity he established: Angoni (abaNguni).
Within Mfekane tradition, this naming is of profound significance. It is understood as a deliberate affirmation of origin, reflecting Zwangendaba’s continued identification with the eBuNguni kingdom and its ancestral lineage.

Even in distant lands, the name served to:
• Preserve historical memory of origin
• Assert continuity of identity
• Reinforce the legitimacy of leadership rooted in eBuNguni sovereignty

Thus, the Angoni polity was not a new invention, but an extension of an older civilizational identity carried across geography.

As Zwangendaba’s following moved northward, they established enduring Ngoni formations that retained key elements of their origin:
• Regimental military organization reflecting Nguni systems
• Centralized leadership under the Jele house
• Cultural continuity through izibongo, oral tradition, and ingoma practices
While linguistic and regional adaptations occurred over time, these elements ensured the persistence of a recognisable Nguni–eBuNguni identity across generations.

Following Zwangendaba’s passing, his polity diversified into multiple successor formations across Central and East Africa. Yet the Jele (Jere) name endured as a marker of royal authority, particularly in regions in Malawi, Tanzania, Zambia, Burundi and Kenya. His legacy differs from territorially bounded kingships in that it represents the creation of a transregional political and cultural identity, unified not by fixed borders, but by lineage, memory, and shared origin.

King Zwangendaba kaHlatshwayo stands as:
• A sovereign who maintained allegiance to his eBuNguni origins across vast distances
• A military leader who demonstrated parity with the great powers of his time
• A royal figure whose authority was ritually and politically linked to the Mfekane kingship under Mzingeli kaFunjwa

Within the broader Mfekane–eBuNguni tradition, his life affirms the enduring principle that sovereignty is not confined to territory alone, but is carried through lineage, identity, and continuity of tradition.

■ References
1) Olden Times in Zululand and Natal — Bryant, A.T. (1929). Olden Times in Zululand and Natal. London: Longmans, Green and Co.

2) The Zulu People — Bryant, A.T. (1949). The Zulu People as They Were Before the White Man Came. Pietermaritzburg: Shuter & Shooter.

3) The James Stuart Archive — Webb, C. de B., & Wright, J. B. (Eds.). (1976–2001). The James Stuart Archive of Recorded Oral Evidence Relating to the History of the Zulu and Neighbouring Peoples (Vols. 1–6). Pietermaritzburg: University of Natal Press.

4) The Mfecane Aftermath — Hamilton, C. (Ed.). (1995). The Mfecane Aftermath: Reconstructive Debates in Southern African History. Johannesburg: Witwatersrand University Press.
Central Africa to 1870 — Birmingham, D. (1981). Central Africa to 1870: Zambezia, Zaire, and the South Atlantic. Cambridge: Cambridge University Press.

5) Transformations in Slavery — Lovejoy, P. E. (1983). Transformations in Slavery: A History of Slavery in Africa. Cambridge: Cambridge University Press.

6) Mfekane Royal Oral Tradition (eMcakwini Royal House; emaNcwangeni–eBuNguni lineage accounts, as preserved by the Mfekane Royal Family).

Issued By: eBuNguni Royal Archives

02/05/2026

Short History of the Legendary King Mzingeli kaFunjwa

King Mzingeli kaFunjwa, son of Funjwa kaNdaba, emerged from the apical lineage of the emaNcwangeni people—an ancient and distinguished polity whose historical prominence in the St Lucia and surrounding regions is attested in both oral tradition and early written records.

As head of the abakwaMfekane (or Mfekaye) royal house, King Mzingeli presided over what is widely regarded as the senior branch of the emaNcwangeni and eBuNguni royal lineage, entrusted with the custodianship of the primordial royal identity, regalia, and sacred traditions of the people. By approximately 1810, he is described in the work of A.T. Bryant as “an independent king on his own,” ruling from the illustrious eMcakwini Royal Palace, a seat of power likened in early accounts to a “local Windsor Castle,” signifying its exceptional stature.

King Mzingeli’s reign was marked by high diplomacy among regional powers, notably the Mthethwa and the Ndwandwe. Tradition recounts that Jobe kaKhayi, father of Dingiswayo kaJobe, once sought refuge and healing at eMcakwini after his own royal physicians failed to cure him. Renowned for his mastery of medicinal knowledge, King Mzingeli restored Jobe’s health, whereupon a bond of enduring alliance was forged, sealed through the marriage of Princess Dingiwe to Mzingeli.
This alliance continued into the reign of Dingiswayo, who maintained cordial and fraternal relations with Mzingeli. During one such diplomatic visit, a young Shaka kaSenzangakhona accompanied Dingiswayo. Oral tradition preserves a notable episode in which Mfekane women insisted that the young prince be accorded proper dignity and hospitality. This act is remembered as having left a lasting impression, shaping Shaka’s later disposition toward the Mfekane.

The stature of King Mzingeli is further immortalized in the izibongo of Senzangakhona kaJama, wherein he is invoked as a benchmark of royal prestige and generosity:

“The Buffalo that goes over looking for the fords,
He is like Mzingeli of the Mfekana people, whose eating mats are beautiful Mjokwana, they are loved by emissaries.”

Such a comparison signifies recognition of Mzingeli as a sovereign of equal, if not superior, standing among his contemporaries. Militarily, the Mfekane house demonstrated formidable capability. Accounts record that Zwangendaba of the Jele (Gumbi) section captured Zwide kaLanga, later releasing him following Mzingeli’s intervention—an act reflecting both military parity and diplomatic authority. Mzingeli also presided over the sacred uNomkhubulwane ceremony, attended by distinguished rulers including Dingiswayo and Ngwane III, underscoring his status within a network of sovereign peers.

King Mzingeli is also the father of Mncumbatha, who is the father of Mpangazitha. Both men played a integral role in the internal dismantling of the Ndwandwe alliance led by Zwide kaLanga, and are the progenitors of the amaNcwango Royal House whose domain is situated within lands stretching from present day kwaNongoma to umPhongolo area northern KZN. Mncumbatha went on to become the Prime Minister of the Mthwakazi Kingdom under King Mzilikazi, son of Mashobane of the Khumalo. Another herion of the emaNcwangeni is Khalishwayo who was the son of Mzingeli, he too developed the abakwa Phakathi and abakwaMjaji polities.

From King Mzingeli’s union with the Mthethwa princess was born Prince Ntsingizi, who died without issue. Succession thereafter passed to Prince Ntlekele of the Great House, ensuring continuity of the royal line in accordance with customary law. Notwithstanding the rise of the Zulu kingdom, the Mfekane Royal House maintains that King Mzingeli and his successors embodied an unbroken line of eBuNguni sovereignty predating the Mfecane upheavals. Subsequent conflicts during the reign of Mpande kaSenzangakhona are remembered in tradition as a period during which rival factions—among them elements of the Mkhwanazi, Mdletshe, and Hlabisa—contested Mfekane authority, leading to the fragmentation of territories historically associated with the Mfekane crown.

In the later colonial period, the reorganization of Zululand under Garnet Wolseley further entrenched altered structures of authority, with figures such as Somkhele kaMayanda of the Mkhwanazi elevated within the imposed system of “kinglets.” The Mfekane tradition maintains that such arrangements reflected colonial administrative expediency rather than customary legitimacy, thereby obscuring earlier hierarchies of sovereignty.

■ References;

1) Portuguese Asia Volume III by Manuel de Faria y Sousa (1675),

2) Olden Times in Zululand and Natal by A.T. Bryant (1929)

3) The Zulu People by A.T. Bryant (1949)

4) UBaxoxele: Incwadi yezindaba zabantu bakwaZulu, na baseNatal by James Stuart (1924)

Issued by: EbuNguni Royal Archives

27/04/2026

MFEKAYE, PHUMA OLWANDLE — uphakame okweMsebeyeYanga.

Thina bantwana bamaKhosi uMfekaye noMncwanga, uMzingeyi noNdaba masikhumbuye imveyaphi yethu, sibuyisane ngezinhliziyo ezihlanzekiye, siqinise izibopho zobuzwe nobunye.

Akekho omkhuyu kunesizwe, akekho omncane ngaphansi komthunzi wabokhokho. Igazi yiyakhuyuma, yisibiza ukuthi sihlangane, sakhe ikusasa eyiqhakaziye, siphakamise igama phakathi kwezizwe.

Masibumbaneni boNdaba — Ngoba amandla ethu akubunye bethu baZingeyi basebuNguni!

17/04/2026

FROM THE EBUNGUNI ROYAL FAMILY AND THE MFEKANE ROYAL HOUSE

With deepest sorrow we extend our heartfelt condolences to the Zulu Royal Family on the untimely passing of HRH Prince Gibizizwe kaQadulana kaSolomon — a true leader and visionary whose light shone brightly.

Our thoughts and prayers are with the entire Zulu nation in this time of grief.

May his soul rest in eternal peace.

Issued from eMcakweni Royal Palace, Mfekayi

16/04/2026

EARLIEST EUROPEAN RECORD OF THE EBUNGUNI KINGDOM:

In Portuguese Asia (originally Asia Portuguesa), Volume III, Manuel de Faria y Sousa provides a detailed description of the kingdom of Virangune (often identified by scholars as eBuNguni) while recounting the travels and shipwrecks of the Portuguese along the coast of South East Africa.

According to Faria y Sousa's account (translated and curated in works such as George McCall Theal's Records of South-Eastern Africa):

Territorial Extent: He states that the "land of the Fumos" (the Smoke People) belongs to the King of Virangune. He describes this territory as running "thirty leagues up the inland."

Relationship to the Bay: He specifies that the kingdom is situated south of the Bay of Lourenço Marques (modern-day Maputo Bay). Specifically, he notes that "next the kingdom of Virangune is that of Inhaca," which lies toward the northeast, extending to the point of the Bay of Lourenço Marques at approximately 25 degrees 45 minutes south latitude.

Southern Borders: To the south, the kingdom of Virangune bordered the country of Mocalapata, whose dominion reached the upper part of the St. Lucia River.

Historians like A.T. Bryant have frequently referenced this specific passage from Faria y Sousa to argue that the term "Virangune" is an early Portuguese corruption of eBuNguni (the land of the Nguni). This text is considered one of the earliest written records confirming a consolidated Nguni presence and political structure in the region between Lake St. Lucia and Maputo Bay during the late 16th and early 17th centuries.

EbuNguni Kingdom

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