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Gomani Ngonis and their odd terms

Language is a marker of cultural identity and the two are intrinsically intertwined.

It is a fact that terminologies used by a culture reflect its values, concerns and interests and most times the cultural conditions a people grows up and lives in greatly affect their interpretation of the world around them.

Maseko Ngonis take part in the ceremonial Ingoma dance during last year’s Umhlangano wa Maseko
Maseko Ngonis take part in the ceremonial Ingoma dance during last year’s Umhlangano wa Masekon

Interestingly, these aspects are distinct across cultures and this explains why some terminologies are synonymous with particular tribal groupings and not manifested in others.

In the country, the Gomani-Maseko Ngoni tribe do not cease to amaze many especially in terms of their language expressions. Some terms which they consider normal and are nonchalantly used can cause offense to an unsuspecting person.

It is quite normal for the Ngonis of Ntcheu and Dedza to use what could be regarded as vulgar or indecent language on each other or when describing certain things without causing the slightest provocation or discomfort.

Ngonis in the two Central Region districts can greet or thank each other using rather odd words and this also means extends to names they give to people, places and objects.

But, if you spent a reasonably enough time in their company you soon realise that this is embedded in their cultural and thought process and one can easily conclude that it shapes their perception of reality.

Traditional Authority (T/A) Champiti, a Ngoni Chief from Ntcheu, shares this percept.

“Ngoni names have meanings and they are not given anyhow; there’s always a story behind most of our names. I will give you an example of my own name ‘Champiti’, which can loosely be translated as ‘I was there before you’, or you can say ‘mkhala kale’ [somebody who was born many rains ago],” he says.

Champiti also explains the curious background behind such Ngoni names as Tenga-tenga or Phanga-phanga.

“Names like ‘Tenga-tenga’ connoted someone who was fond of marrying many women [wotengatenga akazi] which is typical of true Ngoni tribesmen. In the same vein, ‘Phanga-phanga’ meant a miser who didn’t want to share what he got with other or who would want everything to belong to him only,” he says.

Charles Govati, an impi in the royal kraal of Gomani, states that there is nothing special about how Ngoni names and other descriptions are given because they have well documented origins and history.

He explains, for instance, the intriguing stories behind the Kwataine and Kachindamoto titles.

“The first Kwataine was working as a messenger of the legendary Chikuse, father to Gomani 1. He was a very popular man and a darling to many women, especially because of his outgoing character. As a result, women used to clamour for him. So, the name ‘Kwataine’ is short for ‘kwatira ine’ [marry me] as the ladies at that time could call upon him.

“The story of Kachindamoto is more fascinating. The first Kachindamoto was the first born son to Chidyaonga, who was very brave in his fight against European colonialists. Kachindamoto was a great magician, used to terrorise colonialists and it was reported he could make love with dry fire. His father, Chidyaonga, was another brave warrior who could eat gunpowder [onga].”

As for the combination of names like Tenga-tenga, Govati says this originates from certain clans especially those who trace their roots among the Karanka tribe in the Zululand.

“Most Ngoni names of today are just a blend of Chinyanja and Zulu languages which is called ‘Mtumbarisation’, a term derived from the Mtumba tribe of the Nyanja people. The name Gomani itself is a corruption of the name ‘Ngamane’ because the Gomanis originated from the Ngamane tribe in the Zulu kingdom.

In the same vein, Govati, who is also a historian, attributes the demise of the original Ngoni language to ‘hybridisation’.

He explains: “Why Ngonis of today don’t speak the Ngoni language is because it’s been done incorporated and absorbed by major local languages. But the bottom line is that this was a Bantu language and not so different from those spoken in southern Africa. You can liken that to the Catholics in Malawi used to celebrate the holy mass in Latin in the beginning. They later switched to English but now do it in vernacular, but you can’t conclude that Catholicism has died.

“The only problem is that Gomani Ngonis have lost their culture and you will notice this by simply looking at how we are shamelessly flouting our own traditional practices. Today, Ngonis of Gomani can chase away a widow who was married under lobola (dowry) from her deceased husband’s household.”

T/A Champiti emphasises that the demise of the Ngoni language was due to the practice of assimilation which they used to follow on their trek from the Zulu land during the Mfecane.

“We incorporated into our system so many foreigners who also spoke different languages with varying cultures. By and by, this compromised the continuity of the Ngoni language and culture,” he says.

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