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< Back The African savanna elephant is the largest land mammal in the world and can reach up to 3 meters in height and can weigh up to 7 tons. The African forest elephant is 3 feet shorter. Elephants communicate across a large distance at a very low frequency through their feet and the soil that cannot be heard by humans. Elephants live in a herd that is led by the 'matriarch' female. The elephant is threatened by ivory poachers for their tusks. Previous Next BACK TO THE TOP OF THE PAGE

< Back The African buffalo is very territorial and protective and is probably the most dangerous animal of the big five to humans. If this cow-like animal feels threatened it can become very aggressive and charge with astonishing speed. Buffaloes are mostly found in groups and large herds and spend a lot of their time grazing. Both male and female buffaloes have horns, but the males' horns curve and come together in the center, forming a big bony plate called a boss. The primary predator of the buffalo is the lion. A buffalo will try to protect and rescue another member of the herd and they have even been seen killing a lion after the lion had killed a member of the group. Although the African buffalo and water buffalo resemble each other, they are not closely related. Previous Next BACK TO THE TOP OF THE PAGE

< Back The Rhinoceros is the most endangered species of the Big Five due to rhino poaching and illegal trade in rhino horns. There are two species of rhino in Africa: the White Rhino and the Black Rhino and five subspecies. The names of the rhino don't have anything to do with color as both species are grey. The name of the 'white' rhino is a corruption of the Dutch word 'wijd' (wide), which refers to the wide mouth or square lip of the white rhino. A rhino can weigh up to 5000 pounds and its horns can grow up to 5 feet long. Rhinos have poor eyesight but excellent hearing and sense of smell. Previous Next BACK TO THE TOP OF THE PAGE

< Back The African leopard is the most solitary and elusive animal of the big 5, staying hidden during the day. They are the least seen of the Big 5 and on most occasions found alone. The leopard is nocturnal and mainly hunts at night. Their kills include zebra and antelopes like Thompson Gazelle. The elusive leopards hide their prey in a tree to prevent lions and hyenas from stealing it. A lion and a leopard both belong to the African big cats, but they can't get along. A lion will kill a leopard if it has the chance. A leopard is also a good swimmer and occasionally eats fish. Previous Next BACK TO THE TOP OF THE PAGE

< Back An African lion is the largest predator on land. Preys of the lion include zebra, impala, giraffes, and other herbivores like wildebeest. A group of lions is called a pride and males are easily distinguished from females because of their large manes. The darker the lion's manes, the older he is. A male lion is sometimes referred to as the king, but in reality, lions don't have a permanent social hierarchy. The dominant male in a lion pride can change at any time. The females hold the territory and stay with the pride in which they were born. They also do most of the hunting and take care of the cubs. Lions use their roar as a form of communication and can be heard up to 5 miles away. Previous Next BACK TO THE TOP OF THE PAGE

< Back giraffe , (genus Giraffa ), any of four species in the genus Giraffa of long-necked cud-chewing hoofed mammals of Africa, with long legs and a coat pattern of irregular brown patches on a light background. Giraffes are the tallest of all land animals; males (bulls) may exceed 5.5 metres (18 feet) in height, and the tallest females (cows) are about 4.5 metres. Using prehensile tongues almost half a metre long, they are able to browse foliage almost six metres from the ground. Giraffes are a common sight in grasslands and open woodlands in East Africa , where they can be seen in reserves such as Tanzania’s Serengeti National Park and Kenya’s Amboseli National Park . The genus Giraffa is made up of the northern giraffe ( G. camelopardalis ), the southern giraffe ( G. giraffa ), the Masai giraffe ( G. tippelskirchi ), and the reticulated giraffe ( G. reticulata ). Previous Next BACK TO THE TOP OF THE PAGE

South African Tribes The Indigenous tribes of South Africa have rich traditions, customs, and heritage, reflecting their diverse cultural practices and beliefs. South Africa is home to various indigenous tribes including the Zulu, Xhosa, Sotho, and San people, each with unique customs, traditions, and heritage that are deeply rooted in their history and way of life. These tribes have preserved their cultural practices through storytelling, dance, music, art, and spiritual rituals, contributing to the rich tapestry of South Africa’s cultural heritage. Understanding and respecting these traditions is essential for preserving the cultural diversity and identity of South Africa’s indigenous tribes. Everywhere you go in South Africa, you will find the incredible influence of these indigenous tribes, shaping the country’s cultural landscape and reinforcing the significance of their traditions and customs. List of Tribes in South Africa South Africa is a diverse country with a rich cultural heritage. One of the fascinating aspects of this heritage is the presence of numerous tribes across the nation. These tribes have played a significant role in shaping the country’s history, culture, and social fabric. Let’s explore some of the notable tribes in South Africa: San People The San, also known as the Bushmen, are the indigenous people of South Africa. They have a rich history that spans thousands of years, with their rock art being a testament to their ancestral presence. The San people have a deep knowledge of the land and a profound spiritual connection to nature. Analysis: The struggle for the recognition and preservation of San heritage is an ongoing battle. As South Africa progresses, it is essential to ensure that the voices and rights of the San people are respected and protected. The San peoples (also Saan), or Bushmen, are the members of any of the indigenous hunter-gatherer cultures of southern Africa, and the oldest surviving cultures of the region.[2] They are thought to have diverged from other humans 100,000 to 200,000 years ago. Their recent ancestral territories span Botswana , Namibia , Angola , Zambia , Zimbabwe , Lesotho , and South Africa . The San speak, or their ancestors spoke, languages of the Khoe , Tuu , and Kxʼa language families, and can be defined as a people only in contrast to neighboring pastoralists such as the Khoekhoe and descendants of more recent waves of immigration such as the Bantu , Europeans , and Asians . In 2017, Botswana was home to approximately 63,500 San, making it the country with the highest proportion of San people at 2.8%. San people were enumerated in Namibia in 2023, making it the country with the second highest proportion of San people at 2.4%. Definition In Khoekhoegowab , the term "San" has a long vowel and is spelled Sān. It is an exonym meaning "foragers" and is used in a derogatory manner to describe people too poor to have cattle. Based on observation of lifestyle, this term has been applied to speakers of three distinct language families living between the Okavango River in Botswana and Etosha National Park in northwestern Namibia , extending up into southern Angola ; central peoples of most of Namibia and Botswana, extending into Zambia and Zimbabwe ; and the southern people in the central Kalahari towards the Molopo River , who are the last remnant of the previously extensive indigenous peoples of southern Africa. Names Portrait of a bushman. Alfred Duggan-Cronin. South Africa, early 20th century. The Wellcome Collection, London. The designations "Bushmen" and "San" are both exonyms . The San have no collective word for themselves in their own languages. "San" comes from a derogatory Khoekhoe word used to refer to foragers without cattle or other wealth, from a root saa "picking up from the ground" + plural -n in the Haiǁom dialect . "Bushmen" is the older cover term, but "San" was widely adopted in the West by the late 1990s. The term Bushmen, from 17th-century Dutch Bosjesmans, is still used by others and to self-identify, but is now considered pejorative or derogatory by many South Africans. In 2008, the use of boesman (the modern Afrikaans equivalent of "Bushman") in the Die Burger newspaper was brought before the Equality Court . The San Council testified that it had no objection to its use in a positive context, and the court ruled that the use of the term was not derogatory. The San refer to themselves as their individual nations, such as ǃKung (also spelled ǃXuun, including the Juǀʼhoansi ), ǀXam , Nǁnǂe (part of the Khomani), Kxoe (Khwe and ǁAni), Haiǁom , Ncoakhoe , Tshuwau , Gǁana and Gǀui (ǀGwi) , etc.Representatives of San peoples in 2003 stated their preference for the use of such individual group names, where possible, over the use of the collective term San. Adoption of the Khoekhoe term San in Western anthropology dates to the 1970s, and this remains the standard term in English-language ethnographic literature, although some authors later switched back to using the name Bushmen. The compound Khoisan is used to refer to the pastoralist Khoi and the foraging San collectively. It was coined by Leonhard Schulze in the 1920s and popularized by Isaac Schapera in 1930. Anthropological use of San was detached from the compound Khoisan, as it has been reported that the exonym San is perceived as a pejorative in parts of the central Kalahari. By the late 1990s, the term San was used generally by the people themselves. The adoption of the term was preceded by a number of meetings held in the 1990s where delegates debated on the adoption of a collective term. These meetings included the Common Access to Development Conference organized by the Government of Botswana held in Gaborone in 1993, the 1996 inaugural Annual General Meeting of the Working Group of Indigenous Minorities in Southern Africa (WIMSA) held in Namibia, and a 1997 conference in Cape Town on "Khoisan Identities and Cultural Heritage" organized by the University of the Western Cape . The term San is now standard in South African, and used officially in the blazon of the national coat-of-arms . The "South African San Council" representing San communities in South Africa was established as art of WIMSA in 2001. The term Basarwa (singular Mosarwa) is used for the San collectively in Botswana. The term is a Bantu (Tswana ) word meaning "those who do not rear cattle", that is, equivalent to Khoekhoe Saan. The mo-/ba- noun class prefixes are used for people; the older variant Masarwa, with the le-/ma- prefixes used for disreputable people and animals, is offensive and was changed at independence. In Angola, they are sometimes referred to as mucancalas, or bosquímanos (a Portuguese adaptation of the Dutch term for "Bushmen"). The terms Amasili and Batwa are sometimes used for them in Zimbabwe . The San are also referred to as Batwa by Xhosa people and as Baroa by Sotho people . The Bantu term Batwa refers to any foraging tribesmen and as such overlaps with the terminology used for the "Pygmoid" Southern Twa of South-Central Africa. History Bush-Men Hottentots armed for an Expedition, 1804 The hunter-gatherer San are among the oldest cultures on Earth, and are thought to be descended from the first inhabitants of what is now Botswana and South Africa. The historical presence of the San in Botswana is particularly evident in northern Botswana's Tsodilo Hills region. San were traditionally semi-nomadic , moving seasonally within certain defined areas based on the availability of resources such as water, game animals , and edible plants. Peoples related to or similar to the San occupied the southern shores throughout the eastern shrubland and may have formed a Sangoan continuum from the Red Sea to the Cape of Good Hope . Early San society left a rich legacy of cave paintings across Southern Africa.  In the Bantu expansion (2000 BC - 1000 AD), San were driven off their ancestral lands or incorporated by Bantu speaking groups .  The San were believed to have closer connections to the old spirits of the land, and were often turned to by other societies for rainmaking, as was the case at Mapungubwe . San shamans would enter a trance and go into the spirit world themselves to capture the animals associated with rain. By the end of the 18th century after the arrival of the Dutch, thousands of San had been killed and forced to work for the colonists. The British tried to "civilize" the San and make them adopt a more agricultural lifestyle, but were not successful. By the 1870s, the last San of the Cape were hunted to extinction, while other San were able to survive. The South African government used to issue licenses for people to hunt the San, with the last one being reportedly issued in Namibia in 1936. From the 1950s through to the 1990s, San communities switched to farming because of government-mandated modernization programs. Despite the lifestyle changes, they have provided a wealth of information in anthropology and genetics . One broad study of African genetic diversity , completed in 2009, found that the genetic diversity of the San was among the top five of all 121 sampled populations. Certain San groups are one of 14 known extant "ancestral population clusters"; that is, "groups of populations with common genetic ancestry, who share ethnicity and similarities in both their culture and the properties of their languages". Despite some positive aspects of government development programs reported by members of San and Bakgalagadi communities in Botswana, many have spoken of a consistent sense of exclusion from government decision-making processes, and many San and Bakgalagadi have alleged experiencing ethnic discrimination on the part of the government.The United States Department of State described ongoing discrimination against San, or Basarwa, people in Botswana in 2013 as the "principal human rights concern" of that country. Society Further information: San healing practices , San rock art , and San religion Drinking water from the bi bulb plant Starting a fire by hand Preparing poison arrows San man The San kinship system reflects their history as traditionally small mobile foraging bands. San kinship is similar to Inuit kinship , which uses the same set of terms as in European cultures but adds a name rule and an age rule for determining what terms to use. The age rule resolves any confusion arising from kinship terms, as the older of two people always decides what to call the younger. Relatively few names circulate (approximately 35 names per sex), and each child is named after a grandparent or another relative, but never their parents. Children have no social duties besides playing, and leisure is very important to San of all ages. Large amounts of time are spent in conversation, joking, music, and sacred dances. Women may be leaders of their own family groups. They may also make important family and group decisions and claim ownership of water holes and foraging areas. Women are mainly involved in the gathering of food, but sometimes also partake in hunting. Water is important in San life. During long droughts, they make use of sip wells in order to collect water. To make a sip well, a San scrapes a deep hole where the sand is damp, and inserts a long hollow grass stem into the hole. An empty ostrich egg is used to collect the water. Water is sucked into the straw from the sand, into the mouth, and then travels down another straw into the ostrich egg. Traditionally, the San were an egalitarian society. Although they had hereditary chiefs , their authority was limited. The San made decisions among themselves by consensus , with women treated as relative equals in decision making. San economy was a gift economy , based on giving each other gifts regularly rather than on trading or purchasing goods and services. Most San are monogamous , but if a hunter is able to obtain enough food, he can afford to have a second wife as well. Subsistence Villages range in sturdiness from nightly rain shelters in the warm spring (when people move constantly in search of budding greens), to formalized rings, wherein people congregate in the dry season around permanent waterholes. Early spring is the hardest season: a hot dry period following the cool, dry winter. Most plants still are dead or dormant, and supplies of autumn nuts are exhausted. Meat is particularly important in the dry months when wildlife cannot range far from the receding waters. Women gather fruit, berries, tubers, bush onions, and other plant materials for the band's consumption. Ostrich eggs are gathered, and the empty shells are used as water containers. Insects provide perhaps 10% of animal proteins consumed, most often during the dry season. Depending on location, the San consume 18 to 104 species, including grasshoppers, beetles, caterpillars, moths, butterflies, and termites. Women's traditional gathering gear is simple and effective: a hide sling, a blanket, a cloak called a kaross to carry foodstuffs, firewood, smaller bags, a digging stick, and perhaps, a smaller version of the kaross to carry a baby. Men, and presumably women when they accompany them, hunt in long, laborious tracking excursions. They kill their game using bow and arrows and spears tipped in diamphotoxin , a slow-acting arrow poison produced by beetle larvae of the genus Diamphidia . Early history Wandering hunters (Masarwa Bushmen), North Kalahari desert, published in 1892 (from H. A. Bryden photogr.) A set of tools almost identical to that used by the modern San and dating to 42,000 BC was discovered at Border Cave in KwaZulu-Natal in 2012. In 2006, what is thought to be the world's oldest ritual is interpreted as evidence which would make the San culture the oldest still practiced culture today. Historical evidence shows that certain San communities have always lived in the desert regions of the Kalahari; however, eventually nearly all other San communities in southern Africa were forced into this region. The Kalahari San remained in poverty where their richer neighbours denied them rights to the land. Before long, in both Botswana and Namibia, they found their territory drastically reduced. Genetics Various Y chromosome studies show that the San carry some of the most divergent (earliest branching) human Y-chromosome haplogroups . These haplogroups are specific sub-groups of haplogroups A and B , the two earliest branches on the human Y-chromosome tree . Mitochondrial DNA studies also provide evidence that the San carry high frequencies of the earliest haplogroup branches in the human mitochondrial DNA tree. This DNA is inherited only from one's mother. The most divergent (earliest branching) mitochondrial haplogroup, L0d , has been identified at its highest frequencies in the southern African San groups. In a study published in March 2011, Brenna Henn and colleagues found that the ǂKhomani San, as well as the Sandawe and Hadza peoples of Tanzania , were the most genetically diverse of any living humans studied. This high degree of genetic diversity hints at the origin of anatomically modern humans . A 2008 study suggested that the San may have been isolated from other original ancestral groups for as much as 50,000 to 100,000 years and later rejoined, re-integrating into the rest of the human gene pool. A DNA study of fully sequenced genomes, published in September 2016, showed that the ancestors of today's San hunter-gatherers began to diverge from other human populations in Africa about 200,000 years ago and were fully isolated by 100,000 years ago. Ancestral land conflict in Botswana Main article: Ancestral land conflict in Botswana San family in Botswana According to professors Robert K. Hitchcock, Wayne A. Babchuk, "In 1652, when Europeans established a full-time presence in Southern Africa, there were some 300,000 San and 600,000 Khoekhoe in Southern Africa. During the early phases of European colonization, tens of thousands of Khoekhoe and San peoples lost their lives as a result of genocide, murder, physical mistreatment, and disease. There were cases of “Bushman hunting” in which commandos (mobile paramilitary units or posses) sought to dispatch San and Khoekhoe in various parts of Southern Africa." Much aboriginal people 's land in Botswana, including land occupied by the San people (or Basarwa), was conquered during colonization. Loss of land and access to natural resources continued after Botswana's independence.  The San have been particularly affected by encroachment by majority peoples and non-indigenous farmers onto their traditional land. Government policies from the 1970s transferred a significant area of traditionally San land to majority agro-pastoralist tribes and white settlers much of the government's policy regarding land tended to favor the dominant Tswana peoples over the minority San and Bakgalagadi .  Loss of land is a major contributor to the problems facing Botswana's indigenous people, including especially the San's eviction from the Central Kalahari Game Reserve .  The government of Botswana decided to relocate all of those living within the reserve to settlements outside it. Harassment of residents, dismantling of infrastructure, and bans on hunting appear to have been used to induce residents to leave. The government has denied that any of the relocation was forced. A legal battle followed. The relocation policy may have been intended to facilitate diamond mining by Gem Diamonds within the reserve. Hoodia traditional knowledge agreement Hoodia gordonii , used by the San, was patented by the South African Council for Scientific and Industrial Research (CSIR) in 1998, for its presumed appetite suppressing quality, although, according to a 2006 review, no published scientific evidence supported hoodia as an appetite suppressant in humans. A licence was granted to Phytopharm , for development of the active ingredient in the Hoodia plant, p57 (glycoside), to be used as a pharmaceutical drug for dieting. Once this patent was brought to the attention of the San, a benefit-sharing agreement was reached between them and the CSIR in 2003. This would award royalties to the San for the benefits of their indigenous knowledge. During the case, the San people were represented and assisted by the Working Group of Indigenous Minorities in Southern Africa (WIMSA), the South African San Council and the South African San Institute. This benefit-sharing agreement is one of the first to give royalties to the holders of traditional knowledge used for drug sales. The terms of the agreement are contentious, because of their apparent lack of adherence to the Bonn Guidelines on Access to Genetic Resources and Benefit Sharing, as outlined in the Convention on Biological Diversity (CBD). The San have yet to profit from this agreement, as P57 has still not yet been legally developed and marketed. Representation in mass media Rock paintings in the Cederberg , Western Cape San paintings near Murewa , Zimbabwe San paintings near Murewa Early representations The San of the Kalahari were first brought to the globalized world's attention in the 1950s by South African author Laurens van der Post . Van der Post grew up in South Africa, and had a respectful lifelong fascination with native African cultures. In 1955, he was commissioned by the BBC to go to the Kalahari desert with a film crew in search of the San. The filmed material was turned into a very popular six-part television documentary a year later. Driven by a lifelong fascination with this "vanished tribe," Van der Post published a 1958 book about this expedition, entitled The Lost World of the Kalahari. It was to be his most famous book. In 1961, he published The Heart of the Hunter, a narrative which he admits in the introduction uses two previous works of stories and mythology as "a sort of Stone Age Bible," namely Specimens of Bushman Folklore ' (1911), collected by Wilhelm H. I. Bleek and Lucy C. Lloyd , and Dorothea Bleek 's Mantis and His Friend. Van der Post's work brought indigenous African cultures to millions of people around the world for the first time, but some people disparaged it as part of the subjective view of a European in the 1950s and 1960s, stating that he branded the San as simple "children of Nature" or even "mystical ecologists." In 1992 by John Perrot and team published the book "Bush for the Bushman" – a "desperate plea" on behalf of the aboriginal San addressing the international community and calling on the governments throughout Southern Africa to respect and reconstitute the ancestral land-rights of all San. Documentaries and non-fiction This section contains promotional content . Please help improve it by removing promotional language and inappropriate external links , and by adding encyclopedic text written from a neutral point of view . (July 2019) (Learn how and when to remove this message ) John Marshall, the son of Harvard anthropologist Lorna Marshall , documented the lives of San in the Nyae Nyae region of Namibia over a period spanning more than 50-years. His early film The Hunters, shows a giraffe hunt. A Kalahari Family (2002) is a series documenting 50 years in the lives of the Juǀʼhoansi of Southern Africa, from 1951 to 2000. Marshall was a vocal proponent of the San cause throughout his life. His sister Elizabeth Marshall Thomas wrote several books and numerous articles about the San, based in part on her experiences living with these people when their culture was still intact. The Harmless People, published in 1959, and The Old Way: A Story of the First People, published in 2006, are two of them. John Marshall and Adrienne Miesmer documented the lives of the ǃKung San people between the 1950s and 1978 in Nǃai, the Story of a ǃKung Woman. This film, the account of a woman who grew up while the San lived as autonomous hunter-gatherers, but who later was forced into a dependent life in the government-created community at Tsumkwe, shows how the lives of the ǃKung people , who lived for millennia as hunter gatherers, were forever changed when they were forced onto a reservation too small to support them. South African film-maker Richard Wicksteed has produced a number of documentaries on San culture, history and present situation; these include In God's Places / Iindawo ZikaThixo (1995) on the San cultural legacy in the southern Drakensberg; Death of a Bushman (2002) on the murder of San tracker Optel Rooi by South African police; The Will To Survive (2009), which covers the history and situation of San communities in southern Africa today; and My Land is My Dignity (2009) on the San's epic land rights struggle in Botswana's Central Kalahari Game Reserve . A documentary on San hunting entitled, The Great Dance: A Hunter's Story (2000), directed by Damon and Craig Foster . This was reviewed by Lawrence Van Gelder for the New York Times , who said that the film "constitutes an act of preservation and a requiem." Spencer Wells 's 2003 book The Journey of Man —in connection with National Geographic 's Genographic Project —discusses a genetic analysis of the San and asserts their genetic markers were the first ones to split from those of the ancestors of the bulk of other Homo sapiens sapiens. The PBS documentary based on the book follows these markers throughout the world, demonstrating that all of humankind can be traced back to the African continent (see Recent African origin of modern humans , the so-called "out of Africa" hypothesis). The BBC's The Life of Mammals (2003) series includes video footage of an indigenous San of the Kalahari desert undertaking a persistence hunt of a kudu through harsh desert conditions. It provides an illustration of how early man may have pursued and captured prey with minimal weaponry. The BBC series How Art Made the World (2005) compares San cave paintings from 200 years ago to Paleolithic European paintings that are 14,000 years old. Because of their similarities, the San works may illustrate the reasons for ancient cave paintings. The presenter Nigel Spivey draws largely on the work of Professor David Lewis-Williams ,[83] whose PhD was entitled "Believing and Seeing: Symbolic meanings in southern San rock paintings". Lewis-Williams draws parallels with prehistoric art around the world, linking in shamanic ritual and trance states. Films and music Rock painting of a man in Twyfelfontein valley A 1969 film, Lost in the Desert , features a small boy, stranded in the desert, who encounters a group of wandering San. They help him and then abandon him as a result of a misunderstanding created by the lack of a common language and culture. The film was directed by Jamie Uys , who returned to the San a decade later with The Gods Must Be Crazy , which proved to be an international hit. This comedy portrays a Kalahari San group's first encounter with an artifact from the outside world (a Coca-Cola bottle). By the time this movie was made, the ǃKung had recently been forced into sedentary villages, and the San hired as actors were confused by the instructions to act out inaccurate exaggerations of their almost abandoned hunting and gathering life.[84] "Eh Hee " by Dave Matthews Band was written as an evocation of the music and culture of the San. In a story told to the Radio City audience (an edited version of which appears on the DVD version of Live at Radio City ), Matthews recalls hearing the music of the San and, upon asking his guide what the words to their songs were, being told that "there are no words to these songs, because these songs, we've been singing since before people had words." He goes on to describe the song as his "homage to meeting... the most advanced people on the planet." Rock engraving of a giraffe in Twyfelfontein valley Memoirs In Peter Godwin 's biography When A Crocodile Eats the Sun, he mentions his time spent with the San for an assignment. His title comes from the San's belief that a solar eclipse occurs when a crocodile eats the sun. Novels Laurens van der Post 's two novels, A Story Like The Wind (1972) and its sequel, A Far Off Place (1974), made into a 1993 film , are about a white boy encountering a wandering San and his wife, and how the San's life and survival skills save the white teenagers' lives in a journey across the desert. James A. Michener 's The Covenant (1980), is a work of historical fiction centered on South Africa. The first section of the book concerns a San community's journey set roughly in 13,000 BC. In Wilbur Smith 's novel The Burning Shore (an instalment in the Courtneys of Africa book series ), the San people are portrayed through two major characters, O'wa and H'ani; Smith describes the San's struggles, history, and beliefs in great detail. Norman Rush 's 1991 novel Mating features an encampment of Basarwa near the (imaginary) Botswana town where the main action is set. Tad Williams 's epic Otherland series of novels features a South African San named ǃXabbu, whom Williams confesses to be highly fictionalized, and not necessarily an accurate representation. In the novel, Williams invokes aspects of San mythology and culture. In 2007, David Gilman published The Devil's Breath. One of the main characters, a small San boy named ǃKoga, uses traditional methods to help the character Max Gordon travel across Namibia. Alexander McCall Smith has written a series of episodic novels set in Gaborone , the capital of Botswana. The fiancé of the protagonist of The No. 1 Ladies' Detective Agency series, Mr. J. L. B. Matekoni, adopts two orphaned San children, sister and brother Motholeli and Puso. The San feature in several of the novels by Michael Stanley (the nom de plume of Michael Sears and Stanley Trollip), particularly in Death of the Mantis. In Christopher Hope 's book Darkest England, the San hero, David Mungo Booi, is tasked by his fellow tribesmen with asking the Queen for the protection once promised, and to evaluate the possibility of creating a colony on the island. He discovered England in the manner of 19th century Western explorers. SOUTHERN SOTHO PEOPLE NORTHERN SOTHO PEOPLE Sotho The Sotho tribe is divided into three main sub-groups: the Southern Sotho, the Northern Sotho, and the Tswana. These tribes share a common language but have distinct cultural practices. Known for their vibrant traditional clothing and music, the Sotho people have a rich cultural heritage that is expressed through rituals, dance, and music. The Sotho (/ˈsuːtuː/ ), also known as the Basotho (/bæˈsuːtuː/ ), are a Sotho-Tswana ethnic group who have long inhabited Southern Africa . They primarily inhabit the regions of Lesotho , South Africa , Botswana and Namibia The ancestors of the Sotho people are believed to have originated from Northeast Africa, and migrated south in the fifth century CE. The Sotho people have split into different clans over time as a result of the Mfecane (a series of wars and migrations that took place in the 19th century) and colonialism . There are 3 types of Basotho, Northern Sotho , Southern Sotho , Tswana people The British and the Boers (Dutch descendants ) divided Sotho land amongst themselves in the late 19th century. Lesotho was created by the settlers in the 1869 Convention of Aliwal North following the conflict over land with Moshoeshoe I , the king of the Southern Sothos. The Southern Sotho of Lesotho's identity emerged from the creation of Lesotho by the British after the Boers defeated Moshoeshoe I in the Third Basotho War in 1868 and he asked the British for protection. Some of the Southern Sotho speakers who were not part of Moshoeshoe's kingdom when he united some of their tribesmen are living in Gauteng , while some are found in the west of KwaZulu-Natal , the north of the Eastern Cape and most of the Free State province. In modern times, the Sotho continue to make significant contributions to South African and Lesotho societies. History Early history Further information: Bantu expansion and Sotho-Tswana peoples The Basotho nation is a mixture of Bantu-speaking clans that mixed with San people who already lived in Southern Africa when they arrived there. Bantu -speaking people had settled in what is now South Africa by about 1500 AD . Separation from the Batswana is assumed to have taken place by the 14th century. Some Basotho people split from the Nguni while others got assimilated into building the Nguni nation. By the 16th century, Iron-working was well established in Basotho communities alongside their Nguni neighbours. Basotho were mostly independent and relatively isolated up until this point in which they occasionally traded with the regions north of their homeland with external links that are described as "Sporadic and Marginal". By at least the 17th century a series of Basotho kingdoms covered the southern portion of the African plateau (nowadays Free State Province and parts of Gauteng ), North West . Basotho society was highly decentralized, and organized on the basis of kraals , or extended clans, each of which was ruled by its own chief. Chiefdoms were united into loose confederations . 19th century 19th century Sotho warrior (top) and King Moshoeshoe (bottom) In the 1820s, refugees from the Zulu expansion under Shaka came into contact with the Basotho people residing on the highveld . In 1823, pressure caused one group of Basotho, the Kololo , to migrate north. They moved past the Okavango Swamp and across the Zambezi into Barotseland , (which is now part of Zambia , Angola , Zimbabwe , Botswana , and Namibia ). In 1845, the Kololo conquered Barotseland. At about the same time, the Boers began to encroach upon Basotho territory. After the Cape Colony was ceded to Britain at the conclusion of the Napoleonic Wars , many farmers opted to leave the former Dutch colony in the Great Trek . They moved inland, where they eventually established independent polities. At the time of these developments, Moshoeshoe I gained control of the Basotho kingdoms of the southern highveld. Universally praised as a skilled diplomat and strategist, he molded the disparate refugee groups escaping the Difaqane into a cohesive nation. His leadership allowed his small nation to survive the obstacles that destroyed other indigenous South African kingdoms during the 19th century, such as the Zulu Mfecane , the inward expansion of the voortrekkers and the plans of the Colonial Office . In 1822, Moshoeshoe established the capital at Butha-Buthe , an easily defensible mountain in the northern Drakensberg mountain range, thus laying the foundations of the eventual Kingdom of Lesotho. His capital was later moved to Thaba Bosiu . To deal with the encroaching voortrekker groups, Moshoeshoe encouraged French missionary activity in his kingdom. Missionaries sent by the Paris Evangelical Missionary Society provided the King with foreign affairs counsel and helped to facilitate the purchase of modern weapons. Aside from acting as state ministers, missionaries (primarily Casalis and Arbousset) played a vital role in delineating Sesotho orthography and printing Sesotho language materials between 1837 and 1855. The first Sesotho translation of the Bible appeared in 1878. In 1868, after losing the western lowlands to the Boers during the Free State–Basotho Wars , Moshoeshoe successfully appealed to Queen Victoria to proclaim Basutoland (modern Lesotho ) a protectorate of Britain. Accordingly, the British administration was established in Maseru , the site of Lesotho's current capital. Local chieftains retained power over internal affairs, while Britain was responsible for foreign affairs and the defense of the protectorate. In 1869, the British sponsored a process to demarcate the borders of Basutoland. While many clans had territory within Basutoland, large numbers of Sesotho speakers resided in areas allocated to the Orange Free State , the sovereign voortrekker republic that bordered the Basotho kingdom. King Moshoeshoe died two years later in 1870, after the end of war, and was buried at the summit of Thaba Bosiu. 20th century A Mosotho man wearing a modianywe Britain's protection ensured that repeated attempts by the Orange Free State , and later the Republic of South Africa , to absorb part or all of Basutoland were unsuccessful. In 1966, Basutoland gained its independence from Britain, becoming the Kingdom of Lesotho . Sesotho is widely spoken throughout the subcontinent due to internal migration . To enter the cash economy, Lesotho men often migrated to large cities in South Africa to find employment in the mining industry . Migrant workers from the Free State and Lesotho thus helped spread Sesotho to the urban areas of South Africa. It is generally agreed that migrant work harmed the family life of most Sesotho speakers because adults (primarily men) were required to leave their families behind in impoverished communities while they were employed in distant cities. Attempts by the apartheid government to force Sesotho speakers to relocate to designated homelands had little effect on their settlement patterns. Large numbers of workers continued to leave the traditional areas of Black settlement. Women gravitated towards employment as agricultural or domestic workers while men typically found employment in the mining sector. In terms of religion, the central role that Christian missionaries played in helping Moshoeshoe I secure his kingdom helped to ensure widespread Basotho conversion to Christianity. Today, the bulk of Sesotho speakers practice a form of Christianity that blends elements of traditional Christian dogma with local, pre-Western beliefs. Modimo ("God") is viewed as a supreme being who cannot be approached by mortals. Ancestors are seen as intercessors between Modimo and the living, and their favor must be cultivated through worship and reverence. Officially, the majority of Lesotho's population is Catholic. The Southern Basotho's heartland is the Free State province in South Africa and neighboring Lesotho. Both of these largely rural areas have widespread poverty and underdevelopment. Many Sesotho speakers live in conditions of economic hardship, but people with access to land and steady employment may enjoy a higher standard of living. Landowners often participate in subsistence or small-scale commercial farming ventures. However, overgrazing and land mismanagement are growing problems. Demographics The allure of urban areas has not diminished, and internal migration continues today for many black people born in Lesotho and other Basotho heartlands. Generally, employment patterns among the Basotho follow the same patterns as broader South African society. Historical factors cause unemployment among the Basotho and other Black South Africans to remain high. Basotho on Horses Percent of Sesotho speakers across South Africa: Gauteng Province: 13.1% Atteridgeville : 12.3% City of Johannesburg Metropolitan Municipality : 9.6% Soweto : 15.5% Ekurhuleni Metropolitan Municipality : 10.0% Katlehong : 22.4% Sedibeng District Municipality : 46.7% West Rand District Municipality : 10.8% Midvaal Local Municipality : 27.9% Free State Province : 64.2% Bloemfontein : 33.4% Language The Uhadi musical bow or thomo musical bow used by the Sotho people, circa 1897. The language of the Basotho is referred to as Sesotho, less commonly known as Sesotho sa borwa. Some texts may refer to Sesotho as "Southern Sotho" to differentiate it from Northern Sotho , also called Sepedi. Sesotho is the first language of 1.5 million people in Lesotho , or 85% of the population. It is one of the two official languages in Lesotho, the other being English.[19] Lesotho enjoys one of Africa's highest literacy rates, with 59% of the adult population being literate, chiefly in Sesotho. Sesotho is one of the eleven official languages of South Africa .[24] According to the 2011 South African National Census of 2011 , almost 4 million people speak Sesotho as their first language , including 62% of Free State inhabitants. Approximately 13.1% of the residents of Gauteng speak Sesotho as their first language. In the North West Province , 5% of the population speaks Sesotho as a first language, with a concentration of speakers in the Maboloka region. Three percent of Mpumalanga 's people speak Sesotho as their first language, with many speakers living in the Standerton area. Two percent of the residents of the Eastern Cape speak Sesotho as a first language, though they are located mostly in the northern part of the province. Aside from Lesotho and South Africa, 60,000 people speak Silozi (a close relative of Sesotho) in Zambia . Additionally, a few Sesotho speakers reside in Botswana , Eswatini and the Caprivi Strip of Namibia . No official statistics on second language usage are available, but one conservative estimate of the number of people who speak Sesotho as a second (or later) language is 5 million. Sesotho is used in a range of educational settings, both as a subject of study and as a medium of instruction. It is used in its spoken and written forms in all spheres of education, from preschool to doctoral studies. However, the number of technical materials (e.g., in the fields of commerce, information technology, law, science, and math) in the language is still relatively small. Sesotho has developed a sizable media presence since the end of apartheid . Lesedi FM is a 24-hour Sesotho radio station run by the South African Broadcasting Corporation (SABC), broadcasting solely in Sesotho. There are other regional radio stations throughout Lesotho and the Free State. Half-hour Sesotho news bulletins are broadcast daily on the SABC free-to-air channel SABC 2 . Independent TV broadcaster eTV also features a daily half-hour Sesotho bulletin. Both SABC and the eTV group produce a range of programs that feature some Sesotho dialogue. In Lesotho, the Lesotho National Broadcasting Service broadcasts to South Africa via satellite pay-TV provider, DStv . Most newspapers in Lesotho are written in Sesotho or both Sesotho and English. There are no fully fledged South African newspapers in Sesotho except for regional newsletters in QwaQwa , Fouriesburg , Ficksburg , and possibly other Free State towns. Currently, the mainstream South African magazine Bona[29] includes Sesotho content.[26] Since the codification of Sesotho orthography, literary works have been produced in Sesotho. Notable Sesotho-language literature includes Thomas Mofolo 's epic Chaka , which has been translated into several languages, including English and German. Clothing Basotho in their traditional wear The Basotho have a unique traditional attire. This includes the mokorotlo , a conical hat with a decorated knob at the top that is worn differently for men and women. The Basotho blanket is often worn over the shoulders or waist and protects the wearer against the cold. Although many Sotho people wear westernized clothing, often traditional garments are worn over them. Basotho herders Many Basotho who live in rural areas wear clothing that suits their lifestyles. For instance, boys who herd cattle in the rural Free State and Lesotho wear the Basotho blanket and large rain boots (gumboots ) as protection from the wet mountain terrain. Herd boys also often wear woolen balaclavas or caps year-round to protect their faces from cold temperatures and dusty winds. Basotho women Basotho women usually wear skirts and long dresses in bright colors and patterns, as well as the traditional blankets around the waist. On special occasions like wedding celebrations, they wear the seshweshwe , a traditional Basotho dress. The local traditional dresses are made using colored cloth and ribbon accents bordering each layer. Sotho women often purchase this material and have it designed in a style similar to West and East African dresses. Women often wrap a long print cloth or a small blanket around their waist, either as a skirt or as a second garment over it. This is commonly known as a wrap, and it can be used to carry infants on their backs. Special clothing items Special clothing is worn for special events like initiation rites and traditional healing ceremonies. For a Lebollo la basadi , or girl's initiation ceremony, girls wear a beaded waist wrap called a thethana that covers the waist, particularly the crotch area and part of the buttocks. They also wear gray blankets and goatskin skirts. These garments are worn by young girls and women, particularly virgins. For a Lebollo la banna , or a boy's initiation ceremony, boys wear a loincloth called a tshea as well as colorful blankets. These traditional outfits are often combined with more modern items, like sunglasses. Traditional Sotho healers wear the bandolier, which consists of strips and strings made of leather, sinew, or beads that form a cross on the chest. The bandolier often has pouches of potions attached to it for specific rituals or physical/spiritual protection. It is believed that the San people adopted this bandolier attire for healers during times when the Basotho and the San traded and developed ties through trade, marriage, and friendship. The San people's use of the bandolier can be seen in their rock paintings that date to the 1700s. Sotho Cultural Clothing Seana Marena woollen tribal blanket traditionally Basotho women during Mokhibo Notable Sotho people Literature Thomas Mofolo Lesotho born author Politics Queen 'Masenate Mohato Seeiso Moshoeshoe I , founder of the Basotho nation Moshoeshoe II , Paramount Chief of Lesotho Letsie III , King of Lesotho Queen 'Masenate Mohato Seeiso , Queen Consort of Lesotho Pakalitha Mosisili former prime minister of Lesotho Epainette Mbeki anti-apartheid activist and mother of former South African president Thabo Mbeki Ntsu Mokhehle former prime minister of Lesotho Leabua Jonathan former prime minister of Lesotho Mosiuoa Lekota South African anti-apartheid activist Hlaudi Motsoeneng South African radio personality, broadcast executive, and politician Limpho Hani Lesotho born activist and wife of Chris Hani Phumulo Masualle South African politician and former premier of Eastern Cape province Tsietsi Mashinini South African student activist, known for leading the 1976 Soweto Uprising against Afrikaans education Angie Motshekga South African politician Lechesa Tsenoli South African politician and former deputy Speaker of National Assembly Business Phuti Mahanyele , business executive; CEO of Naspers Kaizer Motaung , business person; chairman of Kaizer Chiefs David Tlale , business person and prominent fashion designer Sam Motsuenyane Entrepreneur and founding chairman of African Bank James Motlatsi former trade unionist and businessman Entertainment Nana Coyote , Lesotho born singer Joshua Pulumo Mohapeloa , music composer Lira , South African singer Yvonne Chaka Chaka , South African singer Michael Mosoeu Moerane , choral music composer Mpho Koaho is a Canadian-born actor of Sotho ancestry Terry Pheto , South African actress Sankomota , Lesotho jazz band Fana Mokoena , South African actor Prince Kaybee , South African disc jockey Kabelo Mabalane , South African musician and one third of the Kwaito group Tkzee Tsepo Tshola , former lead singer of Sankomota jazz band, gospel artist Jerry Mofokeng South African actor David Kau South African comedian Faith Nketsi South African model and media personality Natasha Thahane South African actress Maglera Doe Boy South African rapper Sports Khotso Mokoena athlete (Long jump) Steve Lekoelea South African football player for Orlando Pirates Aaron Mokoena former football player for Jomo Cosmos , Blackburn Rovers , and Portsmouth FC Thabo Mooki South African football player who played for Kaizer Chiefs and Bafana Bafana Abia Nale former football player for Kaizer Chiefs Teboho Mokoena South African football player Lehlohonolo Seema Lesotho born footballer and coach Kamohelo Mokotjo South African football player Relebohile Mofokeng South African football player Lebohang Maboe South African football player for Mamelodi Sundowns See also Sotho–Tswana peoples Sotho-Tswana languages Tswana people Pedi people Barotseland Lozi people Liphofung Historical Site Sotho calendar Battle of Berea VENDA PEOPLE Venda The Venda tribe, located in the northern part of South Africa, has a rich cultural heritage that dates back centuries. Their traditional homesteads, known as “tshikwama,” are an architectural marvel. The Venda people are known for their pottery, wood carving, and intricate beadwork, which are highly regarded forms of artistic expression. Expert Perspective: Art historian, Dr. Phumla Maluleke, explains, “The Venda people have a unique artistic style that is deeply connected to their spiritual beliefs. Their art serves as a means of communication with the spiritual realm.” The Venḓa (VhaVenḓa or Vhangona) are a Bantu people native to Southern Africa living mostly near the South African -Zimbabwean border. The Venda language arose from interactions with Sotho-Tswana and Kalanga groups from 1400. The Venda are closely associated with the 13th century Kingdom of Mapungubwe where oral tradition holds King Shiriyadenga as the first king of Venda and Mapungubwe. The Mapungubwe Kingdom stretched from the Soutpansberg in the south, across the Limpopo River to the Matopos in the north. The Kingdom rapidly declined around 1300 due to climatic change and the population scattered, as power moved north to the Great Zimbabwe Kingdom. The first Venda settlement in the Soutpansberg was that of the legendary chief Thoho-ya-Ndou (Head of the Elephant). His royal kraal was called D’zata; its remains have been declared a National Monument. The Mapungubwe Collection is a museum collection of artefacts found at the archaeological site and is housed in the Mapungubwe Museum in Pretoria. Venda people share ancestry with Lobedu people and Kalanga people . They are also related to Sotho-Tswana peoples and Shona groups. History The Venda of today are Vhangona, Takalani (Ungani), Masingo and others. Vhangona are the original inhabitants of Venda, they are also referred as Vhongwani wapo; while Masingo and others are originally from central Africa and the East African Rift , migrating across the Limpopo river during the Bantu expansion , Venda people originated from central and east Africa, just like the other South African tribes. Clans The Venda of today are descendants of many heterogeneous groupings and clans such as: Dzindou dza Hakhomunala Mutangwe / Dzatshamanyatsha Dzindou Dza Manenzhe Vhafamadi; Vhadau vhatshiheni Vhadau Madamani Rambuda; Vha Ha-Ramavhulela (Vhubvo Dzimauli) Vhakwevho; Vha Ha-Maďavha (Great Warthogs of Luonde who immigrated from Zimbabwe) Vhambedzi; Vhania; Vhagoni; Vhalea; Gebebe; Ndou; Maďou; Vhasekwa; Vhaluvhu; Vhatavhatsindi; Vhalovhedzi VhaMese Vha Ha-Nemutudi Vhatwanamba; Vhanzhelele/Vhalembethu; VhaDzanani Vhanyai; Vhalaudzi; Masingo; and Rambau Runganani (marungadzi nndevhelaho) Ragwala (Vhathu vha thavhani) Takalani(Ungani) Vhadau, Vhakwevho, Vhafamadi, Vhania, Vhalea, and Vhaluvhu were collectively known as Vhangona. The Vhangona and Vhambedzi are considered to be the original inhabitants of Venda and the first people to live there. The land of Vhangona was later settled by Karanga-Rodzvi clans from Zimbabwe: Vhatwanamba, Vhanyai, Vhatavhatsindi, and Vhalembethu. Masingo and Vhalaudzi are late arrivals in Venda. Duration: 10 seconds.0:10 Venda woman singing about a successful trip to collect stinkbugs. Mapungubwe Mapungubwe was the center of a kingdom with about 5,000 people living at its center. Mapungubwe as a trade center lasted between 1220 and 1300 AD. The people of Mapungubwe mined and smelted copper, iron and gold, spun cotton, made glass and ceramics, grew millet and sorghum, and tended cattle, goats and sheep. The people of Mapungubwe had a sophisticated knowledge of the stars, and astronomy played a major role not only in their tradition and culture, but also in their day-to-day lives. Mapungubwe predates the settlements at Great Zimbabwe , Thulamela and Dzata . Venda Royal House The Venda were recognised as a traditional royal house in 2010 and Toni Mphephu Ramabulana was the acting king from 2012-2019. In September 2016 Princess Masindi Mphephu, daughter of Tshimangadzi Mphephu (Venda Chief during 1993–1997), challenged her uncle Ramabulana for the throne. She claimed that she wasn't considered a candidate because of her sex. On 14 December 2016 she initially lost this battle in court when the Thohoyandou High Court dismissed the case. In May 2019, however, the Supreme Court of Appeal overturned the Thohoyandou High Court decision and declared that Toni Mphephu-Ramabulana's appointment as king of the Venda nation was deemed ''unlawful''. Ramubulana has since appealed this ruling, and as of July 2020 the matter was before the Constitutional Court of South Africa.[ The Vhavenda people have since started Notable Venda people Venda homes. The following is a list of notable Venda people who have their own Wikipedia articles. D Benedict Daswa , South African school teacher beatified by the Roman Catholic Church Mulalo Doyoyo , South African engineer, inventor, and professor G Thomas Gumbu , South African politician K Mmbara Hulisani Kevin , South African politician L Mavhungu Lerule-Ramakhanya , South African politician Ma-Mp Noria Mabasa , Venda artist who works in ceramic and wood sculpture E. S. Madima , South African writer Tenda Madima , South African writer Joe Mafela , South African actor, film director and singer Makhado , 19th century King of the Venda people Milicent Makhado , South African actress Rudzani Maphwanya , South African Army officer Tshilidzi Marwala , Vice-Chancellor of the University of Johannesburg , South African engineer and computer scientist Florence Masebe , South African actress Michael Masutha , South African politician Rendani Masutha , South African naval officer and former military judge Shaun Maswanganyi , South African athlete Mark Mathabane , South African tennis player and author of Kaffir Boy Eric Mathoho , South African footballer Kembo Mohadi , Vice President of Zimbabwe. Patrick Mphephu , first president of the bantustan of Venda Mu Daniel Mudau , South African footballer Khuliso Mudau , South African footballer Sydney Mufamadi , South African politician Fulu Mugovhani , South African actress Mukhethwa Mukhadi , South African singer, rapper, producer and director Elaine Mukheli , South African singer and songwriter Colbert Mukwevho , South African reggae singer Gumani Mukwevho , South African politician Collen Mulaudzi , South African long-distance runner Mbulaeni Mulaudzi , South African middle-distance runner Rhoda Mulaudzi , South African footballer Rotshidzwa Muleka , South African footballer Luvhengo Mungomeni , South African footballer Clarence Munyai , South African sprinter Marks Munyai , South African footballer Tshifhiwa Munyai , South African boxer Azwinndini Muronga , South African physicist Shudufhadzo Musida , Miss South Africa 2020 winner Faith Muthambi , South African politician N Phathutshedzo Nange , South African footballer Phillip Ndou , South African boxer Lovemore Ndou , South African boxer Prince Neluonde , South African lawn bowler Fulufhelo Nelwamondo , South African engineer and computer scientist Tshilidzi Nephawe , South African basketball player Joel Netshitenzhe , South African politician Khumbudzo Ntshavheni , South African politician P George Phadagi , South African politician Fred Phaswana , South African businessman R Kagiso Rabada , South African cricketer Vhambelani Ramabulana , South African politician Rodney Ramagalela , South African footballer Cyril Ramaphosa , 5th President of the Republic of South Africa Richard Ramudzuli , South African Events Organizer Gabriel Ramushwana , former head of state of the bantustan of Venda Phophi Ramathuba , South African politician and medical doctor Rudzani Ramudzuli , South African footballer Khume Ramulifho , South African politician Ndivhudzannyi Ralivhona , South African musician Rasta Rasivhenge , South African rugby union referee Frank Ravele , second president of the bantustan of Venda Riky Rick , South African rapper, songwriter and actor T Gabriel Temudzani , South African actor Dan Tshanda , South African musician Mashudu Tshifularo , South African educator and medical specialist Jacob Tshisevhe , South African footballer Mpho Tshivhase , South African philosopher W Ernst Oswald Johannes Westphal , Professor of African Languages, b. Khalavha 1919 Musangwe Musangwe is a Venda tradition of bare-knuckle fist fighting. Musangwe is a sport which was developed not only for entertainment but also for gaining respect among your peers. Vhavenda never allowed violence and fighting, but with this sport you could challenge a person you deemed disrespectful towards you, and the rule is if you are challenged to fight you are to fight or there will be consequences such as a fine or even been beaten up by the elders. The winners of this sport were often compensated with whatever the Khosi (chief) or Vhamusanda (headman) deemed right. The fights have no set time limit and only end when one fighter concedes defeat. No medical staff are on standby to help those injured in the flurry of blows that boxers trade, only village elders watching to guard against indiscretions such as biting or kicking. Importantly, gambling on the outcome of the fights is banned and the winners take nothing away other than a sense of pride in representing their village or family. ZULU PEOPLE The Zulu Tribe Of Southern Africa The Zulu tribe is unequivocally one of the most famous tribes in Africa—for a number of good reasons. First, we have the Shakaland, which is acknowledged worldwide as the birthplace of the Legendary chief, Shaka Zulu. Secondly, Zulu is also acknowledged for being the largest ethnic group in South Africa; with an estimated population of 11 million people. Zulu people (/ˈzuːluː/ ; Zulu : amaZulu) are a native people of Southern Africa of the Nguni . The Zulu people are the largest ethnic group and nation in South Africa , living mainly in the province of KwaZulu-Natal . They originated from Nguni communities who took part in the Bantu migrations over millennia. As the clans integrated, the rulership of Shaka brought success to the Zulu nation due to his improved military tactics and organization.[citation needed ] Zulus take pride in their ceremonies such as the Umhlanga , or Reed Dance, and their various forms of beadwork. The art and skill of beadwork take part in the identification of Zulu people and act as a form of communication and dedication to the nation and specific traditions. Today, the Zulu people are predominantly Christian , but have created a syncretic religion that is combined with the Zulu's prior belief systems. History of the people of Zulu Origins The Zulu were originally a minor clan in what is today Northern KwaZulu-Natal , founded c. 1574 by Zulu kaMalandela . In the Nguni languages , iZulu means heaven or weather. At that time, the area was occupied by many large Nguni communities and clans (also called the isizwe people or nation, or called isibongo, referring to their clan or family name). Nguni communities had migrated down Africa's east coast over millennia, as part of the Bantu migrations . As the nation began to develop, the rulership of Shaka brought the clans together to build a cohesive identity for the Zulu. Strength of the Zulu nation Utimuni , nephew of King Shaka , strikes a warrior's pose The Zulu nation's growth and strength were based on its military organization and skills during Shaka's reign and those of his successors. The military was organized around the ukubuthwa ("to be enrolled") system, which did away with initiation ceremonies for the most part. Each age set, or group of young men of the same age, was assigned to the same regiment (ibutho, singular; amabutho, plural), according to the system. Girls were also subject to ukubuthwa, but they were usually assigned to an age group rather than to a regiment. The amabutho were housed in military barracks (singular, ikhanda; plural, amakhanda) located throughout the kingdom and under the command of a close relative to (or someone else appointed by) the king. The barracks were designed and laid out similarly to an umuzi, but on a much larger scale. Aside from military duties, the izinsizwa ("young men") were also responsible for the repair and maintenance of their barracks Kingdom Main article: Zulu Kingdom King Shaka The Zulu formed a powerful state in 1816 under the leader Shaka . Shaka, as the Zulu commander of the Mthethwa Empire and successor to Dingiswayo , united what was once a confederation of lordships into an imposing empire under Zulu hegemony . Shaka built a militarized system known as Impi featuring conscription, a standing army, new weaponry, regimentation, and encirclement battle tactics. Zulu expansion was a major factor of the Mfecane ("Crushing") that depopulated large areas of southern Africa It was during this period when Shaka deployed an army regiment for raiding nations in the North. The regiment which was under Mzilikazi disobeyed Shaka and crafted a plan to continue raiding up-North forming another dialect of Zulu language referred to as Northern Ndebele (now in Zimbabwe). Another group under Zwangendaba who was Shakas relative from the Gumbi Clan from Pongola and military commander trekked northwards crossing the Zambezi River at Chirundu in 1835 into Zambia setting up the Ngoni nation that extended to Malawi, Mozambique and Southern Tanzania. Conflict with the British Main article: Anglo-Zulu War In mid-December 1878, envoys of the British crown delivered an ultimatum to 11 chiefs representing the then-current king of the Zulu empire, Cetshwayo . Under the British terms delivered to the Zulu, Cetshwayo would have been required to disband his army and accept British sovereignty. Cetshwayo refused, and war between the Zulus and African contingents of the British crown began on January 12, 1879. Despite an early victory for the Zulus at the Battle of Isandlwana on 22 January, the British fought back and won the Battle at Rorke's Drift , and decisively defeated the Zulu army by July at the Battle of Ulundi .[citation needed ] Absorption into Natal Zulu warriors in the late nineteenth century, with Europeans in the background After Cetshwayo's capture a month following his defeat, the British divided the Zulu Empire into 13 "kinglets". The sub-kingdoms fought amongst each other until 1883 when Cetshwayo was reinstated as king over Zululand . This still did not stop the fighting and the Zulu monarch was forced to flee his realm by Zibhebhu , one of the 13 kinglets, supported by Boer mercenaries. Cetshwayo died of a heart attack in February 1884, leaving his son, the 15-year-old Dinuzulu , to inherit the throne. In-fighting between the Zulu continued for years until in 1897 Zululand was absorbed fully into the British colony of Natal Apartheid years KwaZulu homeland Main article: KwaZulu Zulu man performing traditional warrior dance Under apartheid , the homeland of KwaZulu (Kwa meaning place of) was created for the Zulu people. In 1970, the Bantu Homeland Citizenship Act provided that all Zulus would become citizens of KwaZulu, losing their South African citizenship. KwaZulu consisted of many disconnected pieces of land, in what is now KwaZulu-Natal . Hundreds of thousands of Zulu people living on privately owned "black spots" outside of KwaZulu were dispossessed and forcibly moved to bantustans – worse land previously reserved for whites contiguous to existing areas of KwaZulu. By 1993, approximately 5.2 million Zulu people lived in KwaZulu, and approximately 2 million lived in the rest of South Africa. The Chief Minister of KwaZulu, from its creation in 1970 (as Zululand) was Chief Mangosuthu Buthelezi . In 1994, KwaZulu was joined with the province of Natal, to form the modern KwaZulu-Natal. Inkatha YeSizwe Main article: Inkatha Freedom Party Inkatha YeSizwe means "the crown of the nation". In 1975, Buthelezi revived the Inkatha YaKwaZulu, the predecessor of the Inkatha Freedom Party . This organisation was nominally a protest movement against Apartheid but held more conservative views than the ANC . For example, Inkatha was opposed to the armed struggle, and sanctions against South Africa. Inkatha was initially on good terms with the ANC, but the two organisations came into increasing conflict beginning in 1976 in the aftermath of the Soweto Uprising . Language Map of South Africa showing the primary Zulu language speech area in shades of darker green Main article: Zulu language The language of the Zulu people is "isiZulu", a Bantu language ; more specifically, part of the Nguni subgroup. Zulu is the most widely spoken language in South Africa, where it is an official language . More than half of the South African population can understand it, with over 13.78 million first-language and over 15 million second-language speakers. Many Zulu people also speak Xitsonga , Sesotho and others from among South Africa's 12 official languages . Ceremony Zulu people gather at Reed Dance ceremony. See also: Zulu calendar Umhlanga The Zulu people celebrate an annual event that was established in 1984 called the Umhlanga or Reed Dance. This event takes place at the royal capital near Nongoma . This traditional ceremony is performed by young women from all parts of the kingdom to perform in front of the monarch and his guests. The purpose of this event is to promote pride in virginity and to restrain sexual relationships. Beadwork is a prominent attire that is worn at the Umhlanga. The beadwork is not only worn by the dancers but by the guests as well. The Umhlanga is not purely for a time of dance. The King also uses this time to speak to the young men and women of the nation. The King discusses current political issues. Married Zulu women wearing headdresses at annual Reed Dance ceremony. Beadwork History of beadwork The creation of beadwork dates back to the times of war for the Zulu people. This particular form of beadwork was known as iziqu, medallions of war. Often worn as a necklace, the beads were displayed in a criss-cross formation across the shoulders. This assemblage of beads by the warriors represented a symbol of bravery Before the use of glass was apparent to the Zulu, beadwork was derived from wood, seeds and berries. It was not until the arrival of Europeans that glass became a trade material with the Portuguese, which soon became abundantly available to the Zulu. Purpose of beadwork Beadwork is a form of communication for the Zulu people. Typically when one is wearing multiple beads, it is a sign of wealth. The more beads one is wearing, the wealthier they are perceived.The beads have te potential to convey information about a person's age, gender and marital status. The design of the beads often conveys a particular message. However, one must know the context of their use to read the message correctly.[9] Depending on the area in which the beadwork was made, some designs can depict different messages compared to other areas. A message could be embedded into the colours and structure of the beads or could be strictly for decorative purposes.[9] Beadwork can be worn in everyday use but is often worn during important occasions such as weddings, or ceremonies. For example, beadwork is featured during the coming of age for a young girl or worn during dances. The beaded elements complement the costumes worn by the Zulu people to bring out a sense of finery or prestige. Appared Zulu beadwork necklace Beadwork is worn by all men, women, and children at any age. Depending on which stage of life an individual is in, the beadwork indicates different meanings. Beadwork is predominantly worn when young Zulu people are courting or in search of love affairs.[9] The wearing of decorative beadwork can act as an attempt to grab the attention of someone of the opposite sex.[9] Also, the gifting of beadwork is a way of communicating interest with lovers. During the transition from single to married women, beadwork is shown through a beaded cloth apron worn over a pleated leather skirt. As for older or mature women, beadwork is displayed in detailed headdresses and cowhide skirts that extend past the knee. These long skirts are also seen on unmarried women and young marriageable-age girls.[9] Men are more conservative when wearing beadwork However, when a young boy is seen wearing multiple necklaces, it is a sign that he is highly interested in these gifts from various girls. The more gifts he wears, the higher the prestige he obtains. Zulu beadwork necklace. Colours of beads Various forms of beadwork are found in different colour schemes. Typically, there are four different types of colour schemes: Isisshunka – white, light blue, dark green, pale yellow, pink, red, black. This colour scheme is believed to have no specific meaning.[9] Isithembu – light blue, grass green, bright yellow, red, black. This colour scheme derives from clans or clan areas. Umzansi – white, dark blue, grass green, red. This colour scheme also derives from clans or clan areas. Isinyolovane – a combination of any colours not consistent with other colour schemes. This colour scheme is often related to connotations of perfection and charm. The colours of beads might hold different meanings based on the area that they originated from. It is often that this can lead to misrepresentation or confusion when attempting to understand what the beadwork is communicating. One cannot assume that the colour system is standard across South Africa . In some areas, the colour green symbolises jealousy in a certain area, but in other areas it symbolises grass.[10] One must know the origin of the beadwork to interpret the message correctly. Clothing See also: Swenkas Interior space of a traditional beehive hut or iQhugwane Zulus wear a variety of attire, both traditional for ceremonial or culturally celebratory occasions, and modern Westernised clothing for everyday use. The women dress differently depending on whether they are single, engaged, or married. The men wore a leather belt with two strips of hide hanging down front and back. In South Africa, the miniskirt has existed since pre-colonial times. In African cultures, such as the Basotho, the Batswana, the Bapedi, the Amaswati and the AmaZulu, women wore traditional miniskirts as cultural attire. These skirts are not seen as shameless, but are used to cover the women's genitals. The skirts are called isigcebhezana and are essential in Zulu ceremonies. For example, Umemulo is a ceremony for women who turn 21 years of age. It represents a huge transition in the woman's life because it is a symbol of her being ready to accept a boyfriend and even get married. Additionally, each stage of a Zulu's life is determined by a specific type of clothing. An unmarried woman wears a skirt and nothing on top, but as she grows up, the woman starts to cover up her body because a time will come when she will be a married woman and an old woman. Nonetheless, a special type of clothing is reserved for pregnant women. When a woman is pregnant she wears an "isibamba ", a thick belt made from dried grass, covered with glass or plastic beadwork, to support her swelling stomach and its additional weight. Societal roles Men The Zulu people govern under a patriarchal society. Men are perceived as the head of the household and seen as authoritative figures. Zulu men identify themselves with great pride and dignity. They also compare themselves to qualities of powerful wild animals such as bulls, lions and elephants.[10] The men contribute to society by acting as defenders, hunters, and lovers, The Zulu men are also in charge of herding the cattle, educating themselves on the lives of disciplined warriors, creating weapons, and learning the art of stick fighting.[10] Stick fighting The art of stick fighting is a celebration of manhood for Zulu men. These men can begin to learn this fighting art form as young as the age of five years old. There are multiple reasons why men learn how to stick fight. For example, men may want to learn so that they can set right any wrongs or insults made towards them. Other reasons some men choose to learn are for sporting purposes, proving skills or manliness, and self-defence. The goal of stick fighting is to injure the opponent and sometimes even kill. There are rules of etiquette that must be abided by when stick fighting. The men can only fight a man the same age as them. One cannot hit the opponent when they lose their stick. Only sticks are allowed when fighting. Women The women in Zulu society often perform domestic chores such as cleaning, raising children, collecting water and firewood, laundry, tending to crops, cooking, and making clothes.[10] Women can be considered as the sole income earners of the household. A woman's stages of life lead up to the goal of marriage. As a woman approaches puberty, she is known as a tshitshi. A tshitshi reveals her singleness by wearing less clothing. Single women typically do not wear clothing to cover their head, breasts, legs and shoulders. Engaged women wear hairnets to show their marital status to society and married women cover themselves in clothing and headdresses Also, women are taught to defer to men and treat them with great respect. The women are always bound by a male figure. Religion and beliefs Main articles: Zulu traditional religion and Zulu Christianity Zulu worshippers at a United African Apostolic Church , near Oribi Gorge Most Zulu people state their beliefs to be Christian . Some of the most common churches to which they belong are African Initiated Churches , especially the Zion Christian Church , Nazareth Baptist Church and United African Apostolic Church , although membership of major European Churches, such as the Dutch Reformed , Anglican and Catholic Churches are also common. Nevertheless, many Zulus retain their traditional pre-Christian belief system of ancestor worship in parallel with their Christianity. Traditional Zulu religion includes belief in a creator God (uNkulunkulu) who is above interacting in day-to-day human life, although this belief appears to have originated from efforts by early Christian missionaries to frame the idea of the Christian God in Zulu terms.[14] Traditionally, the more strongly held Zulu belief was in ancestor spirits (amaThongo or amaDlozi), who had the power to intervene in people's lives, for good or ill. This belief continues to be widespread among the modern Zulu population. Traditionally, the Zulu recognize several elements to be present in a human being: the physical body (inyama yomzimba or umzimba); the breath or life force (umoya womphefumulo or umoya); and the "shadow" prestige or personality (isithunzi). Once the umoya leaves the body, the isithunzi may live on as an ancestral spirit (idlozi) only if certain conditions were met in life. Behaving with ubuntu , or showing respect and generosity towards others, enhances one's moral standing or prestige in the community, one's isithunzi. By contrast, acting in a negative way towards others can reduce the isithunzi, and the isithunzi can fade away completel Zulu sangomas (diviners) To appeal to the spirit world, a diviner (sangoma ) must invoke the ancestors through divination processes to determine the problem. Then, a herbalist (inyanga ) prepares a mixture (muthi ) to be consumed to influence the ancestors. As such, diviners and herbalists play an important part in the daily lives of the Zulu people. However, a distinction is made between white muthi (umuthi omhlope), which has positive effects, such as healing or the prevention or reversal of misfortune, and black muthi (umuthi omnyama), which can bring illness or death to others, or ill-gotten wealth to the user.[16] Users of black muthi are considered witches, and shunned by society. Christianity had difficulty gaining a foothold among the Zulu people, and when it did it was in a syncretic fashion. Isaiah Shembe , considered the Zulu Messiah , presented a form of Christianity (the Nazareth Baptist Church ) which incorporated traditional customs. Furthermore, the Zulu people also practice a ceremony called Ukweshwama . The killing of the bull is part of Ukweshwama, an annual ceremony that celebrates a new harvest. It is a day of prayer when Zulus thank their creator and their ancestors. By tradition, a new regiment of young warriors is asked to confront a bull to prove its courage, inheriting the beast's strength as it expires. It is believed this power was then transferred to the Zulu king . Bride wealth Main article: Lobolo Zulu people have a system called ilobolo. This term is particularly used by Zulu people when it comes to bride wealth. Every African ethnic group has different requirements when it comes to bride wealth . In pre-capitalist Zulu society, ilobolo was inextricably linked to the ownership of cattle. During that time, there was not a fixed number of cattle required for the wedding to happen; it could be paid before the marriage or during the marriage. The groom takes the cattle from his father's herd to perpetuate the family heritage. Nonetheless, this ritual changed during colonisation because in 1869, Theophilus Shepstone , then Natal Secretary for Native Affairs , formalized the ilobolo payment to 10 cattle for commoners (plus the ingquthu cow for the mother), 15 for hereditary chief siblings and 20-plus for the daughters of a chief. They found it too lenient to let the groom give whatever amount he wanted, so they decided to establish a specific number of cattle that would be needed before or at the start of the marriage. This has been accepted by Zulu men who were educated in mission schools, but according to more ritual people this became “untraditional”. Additionally, with the instauration of the Natal Code, some Zulu men decided to settle another way in which they could decrease the ilobo: offer a token payment or bring a present for the father of the prospective bride to decrease the ilobolo amount to be paid. The payment of ilobolo can be difficult for some families, but as it is often considered a symbol of pride and respect, many are willing to maintain this tradition as long as possible. XHOSA PEOPLE Xhosa The Xhosa tribe, with over 8 million people, is another significant tribe in South Africa. They are famous for their unique click language and their role in the struggle against apartheid. The Xhosa people have a deep connection to the land and are known for their intricate beadwork and traditional ceremonies such as the coming-of-age ritual, Ulwaluko. Relevant Data: Xhosa historian, Prof. Thandiwe Moeti, states, “The Xhosa culture is deeply rooted in storytelling and oral traditions. This has been a powerful tool for preserving our heritage and passing down wisdom from generation to generation.” he Xhosa people(/ˈkɔːsə/ KAW-sə , /ˈkoʊsə/ KOH-sə ; Xhosa pronunciation: [kǁʰɔ́ːsa] ⓘ ) are a Bantu ethnic group and nation native to South Africa . They are the second largest ethnic group in South Africa and are native speakers of the isiXhosa language . The Xhosa people are descendants of Nguni clans who settled in the Southeastern part in Southern Africa. Archaeological evidence suggests that the Xhosa people have inhabited the Eastern Cape region from as early as the 14th-century AD. Their language, IsiXhosa is over a thousand-year old. Presently, over ten million Xhosa-speaking people are distributed across Southern Africa, although their traditional homeland is primarily the Cape Province . In 1994 the self-governing countries of Transkei and Ciskei were incorporated into South Africa, becoming the Eastern Cape province. As of 2003, the majority of Xhosa speakers, approximately 5.3 million, lived in the Eastern Cape, followed by the Western Cape (approximately 1 million), Gauteng (971,045), the Free State (546,192), KwaZulu-Natal (219,826), North West (214,461), Mpumalanga (46,553), the Northern Cape (51,228), and Limpopo (14,225). There is a small but significant Xhosa-speaking (Mfengu ) community in Zimbabwe, and their language, isiXhosa, is recognised as an official national language . This community was brought by Cecil John Rhodes for cheap labour in Rhodesian mines in early 20th century.[clarification needed ] History Xhosa village in Eastern Cape. Some archaeological evidence has been discovered that suggests that Xhosa-speaking people have lived in the Eastern Cape area since at least the 7th century . The modern Xhosa are Nguni people, a stock of Bantu Origins An illustration of a group of Xhosa people by Thomas Baines (illustrated in 1848). The Xhosa people are descendants of the ancestors of Ngunis. Xhosa oral history also mentions a historical settlement called 'Eluhlangeni' believed to have been in East Africa in which the Ngunis lived in for some time before continuing with their migration. Upon crossing mountains and rivers in South Africa, these farm-working agro-pastoralists brought their cattle and goats with them and absorbed the weaker San groups in the region. They also brought weapons, notably their assegais and their shields and would form groups or chiefdoms and kingdoms mainly in what is now the Eastern Cape . Xhosa shield Kingdom Xhosa spearman According to oral tradition, the modern Xhosa Kingdom was founded somewhere before the 15th century by Tshawe (whom the royal clan of the Xhosas is named after) who overthrew his brother Cirha (assisted by his brother Jwarha) with the help of the amaNgwevu clan of the amaMpondomise Kingdom. Tshawe and his army then incorporated formerly independent Nguni clans into the Xhosa Kingdom. Khoekhoe tribes were incorporated, including the Inqua, the Giqwa, and the amaNgqosini (both Khoi and Sotho origin). Formerly independent clans (many of Khoekhoe origin) and chiefdoms in the region became tributary to the amaTshawe and spoke isiXhosa as their primary language. The Xhosa polity achieved political ascendancy over most of the Cape Khoe extending to the very fringes of the Cape Peninsula.[8] With the settlement of the Cape by Europeans in 1652, the native populations were gradually pushed eastwards until, in the 1700s, the borders of the Cape Colony had pushed populations far enough east (with relations between colonist and native significantly broken down) to create a critical mass of hostile population to resist the colonists in the Eastern Cape. This sparked off the Cape frontier wars , which represent some of the longest military resistance to colonialism. The historical end result would be the containment of large portions of the Cape native population into native reserves in the Easternmost part of the Cape. However, these populations would also continually serve as labour inside the Cape Colony. These native reserves would be re-branded "homelands" in the 20th century and would only be fully dismantled in 1994, with populations moving back into the wider Cape. Skirmish during the Xhosa Wars In the 19th century, the Xhosas fought and repulsed many tribes that were escaping the Zulus in the Colony of Natal , this was during the historical mfecane . Those who were accepted were assimilated into the Xhosa cultural way of life and followed Xhosa traditions.[citation needed ] The Xhosas called these various tribes AmaMfengu , meaning wanderers, and were made up of clans such as the amaBhaca , amaBhele , amaHlubi , amaZizi and Rhadebe. To this day, the descendants of the amaMfengu are part of the Xhosa people and they speak isiXhosa and practice the Xhosa culture.[citation needed ] Xhosa unity and ability to fight off colonial encroachment was to be weakened by the famines and political divisions that followed the cattle-killing movement of 1856–1858 . Historians now view this movement as a millennialist response, both directly to a lung disease spreading among Xhosa cattle at the time, and less directly to the stress to Xhosa society caused by the continuing loss of their territory and autonomy. Some historians argue that this early absorption into the wage economy is the ultimate origin of the long history of trade union membership and political leadership among Xhosa people.[citation needed ] That history manifests itself today in high degrees of Xhosa representation in the leadership of the African National Congress (ANC), South Africa's ruling political party in the government . Language Main article: Xhosa language Map of South Africa showing the primary Xhosa language speech area in green Xhosa is an agglutinative tonal language categorized under Bantu linguistic classification. While the Xhosas call their language "isiXhosa", it is usually referred to as "Xhosa" in English. Written Xhosa uses a Latin alphabet –based system. Xhosa is spoken by about 18% of the South African population, and has some mutual intelligibility with Zulu, especially Zulu spoken in urban areas. Many Xhosa speakers, particularly those living in urban areas, also speak Zulu and/or Afrikaans and/or English. Rites of passage Further information: Xhosa clan names The Xhosa are a South African cultural group who emphasise traditional practices and customs inherited from their forefathers. Each person within the Xhosa culture has their place which is recognised by the entire community. Starting from birth, a Xhosa person goes through graduation stages which recognise their growth and assign them a recognised place in the community. Each stage is marked by a specific ritual aimed at introducing the individual to their counterparts and also to their ancestors. Starting from imbeleko, a ritual performed to introduce a new born to the ancestors, to umphumo (the homecoming), from inkwenkwe (a boy) to indoda (a man). These rituals and ceremonies are sacrosanct to the identity and heritage of the Xhosa and other African descendants. Though some western scholars question the relevance of these practices today, even urbanised Xhosa people do still follow them. The ulwaluko and intonjane are also traditions which separated this tribe from the rest of the Nguni tribes. These are performed to mark the transition from child to adulthood. Zulus once performed the ritual but King Shaka stopped it because of war in the 1810s. In 2009, it was reintroduced by King Goodwill Zwelithini Zulu, not as a custom, but as a medical procedure to curb HIV infections. All these rituals are symbolic of one's development. Before each is performed, the individual spends time with community elders to prepare for the next stage. The elders' teachings are not written, but transmitted from generation to generation by oral tradition. The iziduko (clan) for instance—which matters most to the Xhosa identity (even more than names and surnames) are transferred from one to the other through oral tradition. Knowing your isiduko is vital to the Xhosas and it is considered a shame and uburhanuka (lack-of-identity) if one doesn't know one's clan. This is considered so important that when two strangers meet for the first time, the first identity that gets shared is isiduko. It is so important that two people with the same surname but different clan names are considered total strangers, but two people from the same clan but with different surnames are regarded as close relatives. This forms the roots of ubuntu (human kindness) – a behaviour synonymous to this tribe as extending a helping hand to a complete stranger when in need. Ubuntu goes further than just helping one another – it is so deep that it even extends to looking after and reprimanding your neighbour's child when in the wrong. Hence the saying "it takes a village to raise a child". One traditional ritual that is still regularly practiced is the manhood ritual, a secret rite that marks the transition from boyhood to manhood, ulwaluko . After ritual circumcision , the initiates (abakwetha) live in isolation for up to several weeks, often in the mountains. During the process of healing they smear white clay on their bodies and observe numerous customs. In modern times the practice has caused controversy, with over 825 circumcision- and initiation-related deaths since 1994, and the spread of sexually transmitted infections , including HIV , via the practice of circumcising initiates with the same blade. In March 2007, a controversial mini-series dealing with Xhosa circumcision and initiation rites debuted on South African Broadcasting Corporation . Titled Umthunzi Wentaba, the series was taken off the air after complaints by traditional leaders that the rites are secret and not to be revealed to non-initiates and women. In January 2014 the website ulwaluko.co.za was released by a Dutch medical doctor. It features a gallery of photographs of injured penises, which sparked outrage amongst traditional leaders in the Eastern Cape. The South African Film and Publication Board ruled that the website was "scientific with great educative value", addressing a "societal problem needing urgent intervention". Girls are also initiated into womanhood (Intonjane). They too are secluded, though for a shorter period. Female initiates are not circumcised . Other rites include the seclusion of mothers for ten days after giving birth, and the burial of the afterbirth and umbilical cord near the village. This is reflected in the traditional greeting Inkaba yakho iphi?, literally "where is your navel?" The answer "tells someone where you live, what your clan affiliation is, and what your social status is and contains a wealth of undisclosed cultural information. Most importantly, it determines where you belong". Rituals surrounding umtshato (Xhosa marriage) Xhosa marriage, umtshato, is one that is filled with a number of customs and rituals which relate to the upkeep of Xhosa traditional practices. These rituals have been practiced for decades by the Xhosa people and have been incorporated into modern day Xhosa marriages as well. The purpose of the practices is to bring together two different families and to give guidance to the newly wed couple throughout. Ukuthwalwa To start off the procedures the male intending to marry goes through Ukuthwalwa which entails him choosing his future bride and making his intentions of marriage known, however this practice was not done by all the tribes within the Xhosa people. In modern day, the man and woman would most likely have been in courtship or a relationship prior to Ukuthwalwa. Decades before Ukuthwalwa would entail legal bridal abduction, where the man could choose a woman of his liking to be his bride and go into negotiations with the family of the bride without her knowledge or consent. She would have to abide to the marriage as per tradition. Isiduko Following Ukuthwala, the man will then be in discussion with his parents or relatives to inform them of his choice in bride. During this discussion the clan name, isiduko, of the woman would be revealed and researched. If it were found that the woman and the man share the same clan name they would not be allowed to proceed with the marriage as it is said that people with the same clan name are of the same relation and cannot be wed. Once discussions with the family are complete and satisfactory information about the woman is acquired then the family of the man will proceed to appoint marriage negotiators. It is these very negotiators that will travel to the family of the woman to make known the man and his intentions. Once the negotiators reach the family of the woman they will be kept in the kraal, inkundla, of the woman's family. If the family does not possess a kraal they will simply be kept outside the household as they will not be allowed to enter the household without the acknowledgment and acceptance of the woman's family. It is here where the lobola (dowry ) negotiations will begin. The family of the woman will give them a bride-price and a date for which they must return to pay that price. The bride-price is dependent on numerous things such as her level of education, the wealth status of her family in comparison to that of the man's family, what the man stands to gain in the marriage and the overall desirability of the woman. The payment of the bride-price could be in either cattle or money depending on the family of the woman. The modern Xhosa families would rather prefer money as most are situated in the urban cities where there would be no space nor permits for livestock. Upon return of the man's family on the given date, they will pay the bride-price and bring along gifts of offering such as livestock and alcoholic beverages, iswazi, to be drunk by the family of the bride. Once the lobola from the man's negotiators is accepted then they will be considered married by the Xhosa tradition and the celebrations would commence. These include slaughtering of the livestock as a grateful gesture to their ancestors as well as pouring a considerable amount of the alcoholic beverages on the ground of the bride's household to give thanks to their ancestors. The groom's family is then welcomed into the family and traditional beer, Umqombothi , will be prepared for the groom's family as a token of appreciation from the bride's family. Ukuyalwa To solidify their unity the family of the bride will head to the groom's household where the elders will address her with regards to how to carry herself and dress appropriately at her newly found household, this is called Ukuyalwa. Furthermore, a new name will also be given to her by the women of the groom's family and this name signifies the bond of the two families. Xhosa burial practices Burial practices and customs include a specific sequence of events and rituals which need to be performed in order to regard a funeral as dignified. Once the family has been notified that a member has died, the extended family comes together in preparation for the burial of the deceased. The "umkhapho" (to accompany) ritual is performed in order to accompany the spirit of the deceased to the land of the ancestors. The local male clan leader or his proxy is the one who facilitates the process. The purpose of umkhapho is to keep the bonds between the deceased person and the bereaved alive so that the deceased may be able to return later and communicate as an ancestor. During this ritual, an animal such as a goat is slaughtered. A larger animal like a cow may also be slaughtered for an important person like a head of the family whilst a goat without a blemish may be slaughtered for others. Further customs include the emptying the main bedroom of the bereaving family, known as 'indlu enkulu'. This room is where most of the last respects will be paid by family and friends. The emptying of the room is done in order to create space for extended family members to be able to mourn in the main room. The first family members and/or neighbours to arrive arrange the main bedroom to accommodate this seating arrangement by placing a traditional grass mat (ukhukho) or mattress on the floor. Mourners do not require an invitation to attend a funeral and everyone who can and would like to attend is welcome. This means that the bereaved family has to cater for an unknown number of mourners. Traditionally, mourners were fed with 'inkobe', which is boiled dried corn and water, and the corn was taken from the family food reserves as well as donated by family members and neighbours. In the 21st century, it is regarded as taboo to feed mourners with 'inkobe' and, as a result of shame, funeral catering has become a lucrative business for the industry during burial events. Xhosa woman preparing food for large groups of people On the day of burial, before extended family members disperse to their homes, the ukuxukuxa (cleansing) ritual occurs and a goat or sheep or even a fowl is slaughtered. A cleansing ritual is done the day after the burial, in which the bereaved women of the family go to the nearest river to wash all the materials and blankets that were used by the deceased before death. Furthermore, the clothes of the deceased are removed from the house and the family members shave their hair. The shaving of hair is an indication that life continues to spring up even after death.[25] Traditional diet The Xhosa settled on mountain slopes of the Amatola and the Winterberg Mountains. Many streams drain into great rivers of this Xhosa territory, including the Kei and Fish Rivers. Rich soils and plentiful rainfall make the river basins good for farming and grazing making cattle important and the basis of wealth. Traditional foods include beef (Inyama yenkomo), mutton (Inyama yegusha), and goat meat (Inyama yebhokwe), sorghum , milk (often fermented , called "amasi "), pumpkins (amathanga), Mielie-meal (maize meal), samp (umngqusho), beans (iimbotyi), vegetables , like "rhabe", wild spinach reminiscent of sorrel , "imvomvo", the sweet sap of an aloe , or "ikhowa", a mushroom that grows after summer rains. Xhosa cuisine See also: Typical South African foods and dishes Xhosa beer Umqombothi in Langa Amaceba , slices of unpeeled pumpkins that are cooked in plenty of water. Amarhewu or mageu , soft and sour porridge Iinkobe , peeled off fresh maize grains, and boiled until cooked. It is eaten as a snack, preferably with salt. Isidudu , a soft porridge made mealie meal. It is usually served for breakfast, with sugar and milk. Intyabontyi , a citron melon with white insides, eaten either raw or cooked. Isophi , corn with beans or peas soup Umcuku , fermented porridge [amarhewu], sour, slightly soft than porridge itself, mixed with dry pap [umphokoqo]; was popular in the 1900s. Umleqwa , a dish made with free-range chicken . Umngqusho , a dish made from white maize and sugar beans, a staple food for the Xhosa people. Umphokoqo , crumble pap Umqombothi , a type of beer made from fermented maize and sorghum. Umvubo , (Amasi)sour milk mixed with umphokoqo, commonly eaten by the Xhosa. Umbhako , a loaf of bread, commonly made with homemade dough. Normally round, from baking pots Umfino , Wild Spinach/Cabbage called imifino, spinach mixed with mealie meal. Umqa , a dish made of pumpkin and mielie meal (maize meal) Umxoxozi , a pumpkin that is cooked before it is fully ripened. Art Xhosa women's outfit, made from cotton blanket fabric coloured with red ochre and decorated with glass beads, mother of pearl buttons and black felt trim Traditional crafts include bead-work, weaving, woodwork and pottery. Traditional music features drums, rattles, whistles, flutes, mouth harps, and stringed-instruments and especially group singing accompanied by hand clapping. There are songs for various ritual occasions; one of the best-known Xhosa songs is a wedding song called "Qongqothwane ", performed by Miriam Makeba as "Click Song #1". Besides Makeba, several modern groups record and perform in Xhosa. Missionaries introduced the Xhosa to Western choral singing.[citation needed ] "Nkosi Sikelel' iAfrika ", part of the National anthem of South Africa is a Xhosa hymn written in 1897 by Enoch Sontonga . The first newspapers , novels, and plays in Xhosa appeared in the 19th century, and Xhosa poetry is also gaining renown. Xhosa village in Eastern Cape. Several films have been shot in the Xhosa language. U-Carmen eKhayelitsha is a modern remake of Bizet 's 1875 opera Carmen . It is shot entirely in Xhosa, and combines music from the original opera with traditional African music. It takes place in the Cape Town township of Khayelitsha . The movie Black Panther also features the Xhosa language. Xhosa beadwork Beads are small round objects made of glass, wood, metal, nutshell, bone seed and the likes, which are then pierced for stringing.[28] Before glass beads were introduced, people used natural materials to make beads. Xhosa people relied on the San to sell beads to them through trade or barter exchange. Xhosa people would give hemp to the San in exchange for beads. The beads made by the San were made out of ostrich egg shells which were chipped to small size, bored and polished and strung into sinews. Producing them took a long time, so they were scarce, highly priced, valued and in demand. It is recorded that it was only in the 1930s that the Portuguese introduced glass beads through trade. Xhosa beadwork and its symbolism Adornments serve a particular purpose across different cultures as social markers . They are used to ascertain where one belongs to with regards to identity, history and geographical location. They reveal personal information with regards to age and gender and social class as some beads were meant to be worn by royalty. Beadwork creates a sense of belonging and cultural identity and traditions hence people draw their cultural ways of living and meanings, as Xhosa people use them as social markers. Xhosa people believe that the beads also create a link between the living and the ancestors as diviners use them during rituals. Thus beads have some spiritual significance.[29] Social identities/markers with regards to age, gender, grade, marital status, social rank or role and the spiritual state can be ascertained through Xhosa beadwork. Symbolic references are drawn from the beads through the colour, pattern, formation and motifs. However, it ought to be taken into cognisance that some of these messages are limited to a certain group or between two people. In Xhosa culture beads represent the organisational framework of the people and the rites of passage that people have gone through as the beads are representative of the stages of one's life. Motifs on the beads often used include trees, diamonds, quadrangles, chevrons, triangles, circles, parallel lines that form a pattern that is exclusive to certain age groups. Although the beadwork has some cultural significance with certain motifs having exclusive meanings, the creator of the beadwork has creative control and can create and draw meaning from individual preference. Thus the meanings drawn from the beadwork are not rigidly set. Among the Thembu (a tribe in the Eastern Cape often erroneously referred to be a Xhosa tribe), after circumcision, the men wore, and still wear, skirts, turbans and a wide bead collar. A waistcoat, long necklaces, throat bands, armbands, leggings and belts are part of his regalia. The dominant colours in the beadwork are white and navy blue, with some yellow and green beads symbolising fertility and a new life, respectively.[29] Xhosa people regard white as the colour of purity and mediation; white beads are still used as offerings to spirits or to the creator. Amagqirha/diviners use white beads when communicating with the ancestors . These diviners also carry with them beaded spears, which are associated with the ancestors that inspire the diviner; beaded horns; and calabashes, to hold medicinal products or snuff. "Amageza", a veil made of beads, is also part of their regalia, they use these beads by swaying them in someone's eyes so as to induce a trance-like state. Inkciyo is a beaded skirt that serves as a garment covering the pubic area. Among the Pondo people (Xhosa clan) the beads are turquoise and white in colour. This skirt is worn during a virginity testing ceremony among Xhosa people undergoing their rites of passage into womanhood. Impempe is a whistle that has a necklace on it. The whistle symbolises one's introduction to adolescence. Xhosa beadwork and other cultural beadworks have cultural ties, but nowadays beads are also worn as fashion pieces, too, either as cultural appreciation or appropriation. The use of cultural beadworks as fashion pieces means that anyone can wear these pieces without having to belong to that cultural group. Clothing The Xhosa culture has a traditional dress code informed by the individuals social standing portraying different stages of life. The 'red blanket people' (Xhosa people) have a custom of wearing red blankets dyed with red ochre, the intensity of the colour varying from tribe to tribe. Other clothing includes beadwork and printed fabrics. Although in general, Xhosa lifestyle has been adapted to Western traditions, the Xhosa people still wear traditional attire for special cultural activities. The various tribes have their own variations of traditional dress which includes the colour of their garments and beadwork. This allows for different Xhosa groups to be able to be distinguishable from one another due to their different styles of dress. The Gcaleka women, for instance, encase their arms and legs in beads and brass bangles and some also wear neck beads. Women Unmarried women often wear wraps tied around their shoulders, leaving their breasts exposed. Engaged women redden their plaited hair and let it screen their eyes, this was done as a sign of respect for their fiancés. Xhosa women wear some form of headdress to cover their heads as a sign of respect to the head of the family which is either their father or husband. Elderly Xhosa women are allowed to wear more elaborate headpieces because of their seniority. Description Incebetha is a small blanket that is used as a bra. It is pinned or adorned with beads. The process of making 'incebetha' is called 'uRhaswa'. 'Ifulu' is a garment that is worn underneath, below the belt. 'Ifulu' is covered by the 'isikhakha' or 'umbhaco' and is made of a blanket. It is also adorned with beads through 'urhaswa'. 'Iqhiya' is a cloth that is fitted to the head and covered with beads. Women then wear a small and light weight blanket on the waist called 'uxakatha'. Women make bracelets with beads, called 'intsimbi' or 'amaso', which they wear on their feet. 'Intsimbi' or 'amaso' is also worn around the waist. 'Intsimbi' or 'amaso' is made with small wires or flexible material. 'Imitsheke' is worn on the wrist. A small hand bag is worn called 'ingxowa'. Men Xhosa men resting during a hunt. Xhosa men traditionally filled the roles as hunters, warriors and stockman, therefore animal skin forms an important part of their traditional wear. Men often wear goatskin bags in which to carry essentials such as tobacco and a knife. The bag is usually made from skin that had been removed in one piece, cured without removing the hair, and turned inside out. On special occasions such as weddings or initiation ceremonies, Xhosa men wear embroidered skirts with a rectangular cloth over the left shoulder alternatively, a tunic and strands of beaded necklaces can be worn. Description Men wear 'ingcawa' a white and black blanket, adorned with 'ukurhaswa'. Men wear beads around their neck. 'Isichebe' is a short bead while 'Isidanga' is a long bead necklace with different colors. Men wear beads around their wrists and foot called 'amaso'. Beads that are worn on the head are called 'unngqa' or 'igwala'. Men smoke pipes that are decorated by 'ukurhaswa'. The traditional smoking pipes are called 'umbheka phesheya'. Xhosas in modern society This section needs additional citations for verification . Please help improve this article by adding citations to reliable sources in this section. Unsourced material may be challenged and removed. (November 2011) Modern Xhosa attire. Xhosa man, Eastern Cape. Xhosa girl. Xhosa people as of 2011 made up approximately 18% of the South African population. The Xhosa are the second largest cultural group in South Africa, after the Zulu people . Under apartheid , adult literacy rates were as low as 30%,[citation needed ] and in 1996 studies estimated the literacy level of first-language Xhosa speakers at approximately 50%. There have been advances since then, however.[citation needed ] Education in primary-schools serving Xhosa-speaking communities is conducted in Xhosa , but this is replaced by English after the early primary grades. Xhosa is still considered as a studied subject, however, and it is possible to major in Xhosa at university level. Most of the students at Walter Sisulu University and University of Fort Hare speak Xhosa. Rhodes University in Grahamstown, additionally, offers courses in Xhosa for both mother-tongue and non-mother-tongue speakers. These courses both include a cultural studies component. Professor Russel H. Kaschula, Head of the School of Languages at Rhodes, has published multiple papers on Xhosa culture and oral literature. The effects of government policies during the years of apartheid can still be seen in the poverty of the Xhosa who still reside in the Eastern Cape. During this time, Xhosa males could only seek employment in the mining industry as so-called migrant labourers. Since the collapse of apartheid, individuals can move freely. After the breakdown of apartheid, migration to Gauteng and Cape Town has become increasingly common, especially amongst rural Xhosa people SWAZI PEOPLE Swazi The Swazi tribe, also known as the Eswatini, is one of the smallest tribes in South Africa. They have a monarchy system of government and hold their king, the Ngwenyama, in high regard. The Swazi people are known for their beautiful traditional dances and colorful festivals. Expert Perspective: Dr. Nomkhosi Dlamini, cultural anthropologist, states, “The Swazi people have managed to preserve their cultural practices despite external influences. This resilience is a testament to the importance of cultural identity in the face of adversity.” The Swazi or Swati (Swati : Emaswati, singular Liswati) are a Bantu ethnic group native to Southern Africa , inhabiting Eswatini , a sovereign kingdom in Southern Africa, and South Africa 's Mpumalanga province . AmaSwati are part of the Nguni-language speaking peoples whose origins can be traced through archaeology to East Africa where similar traditions, beliefs and cultural practices are found. The Swati people and the Kingdom of Eswatini today are named after Mswati II , who became king in 1839 after the death of his father King Sobhuza. Eswatini was a region first occupied by the San people and the current Swazis migrated from north East Africa through to Mozambique and eventually settled in Eswatini in the 15th century. Their royal lineage can be traced to a chief named Dlamini I; this is still the royal clan name. About three-quarters of the clan groups are Nguni ; the remainder are Sotho , Tsonga , others North East African and San descendants. These groups have intermarried freely. Swazi identity extends to all those with allegiance to the twin monarchs Ingwenyama "the Lion" (the king) and Indlovukati "the She-Elephant" (the queen mother). The dominant Swati language and culture are factors that unify Swatis as a nation. History amaSwati are native to Southern Africa. The term bakaNgwane ("Ngwane's people") is still used as an alternative to emaSwati, to refer to the Swati people. EmaSwati are people who are predominantly descended from Nguni-language speakers. However some of the Swati people originate from Sotho clans who were also inhabitants of Eswatini. Under the leadership of Dlamini III who took over from the Maseko and settlement took place in 1750, along the Pongola River where it cuts through the Lubombo mountains . Later on, they moved into a region on the Pongola River , which was in close proximity to the Ndwandwe people . Dlamini III's successor was Ngwane III , who is considered the first King of modern Eswatini. He ruled from around 1745 until 1780 at the Shiselweni region of Eswatini. In 1815, Sobhuza I became the king of Eswatini and was responsible for the establishment of Swati power in central Eswatini. Here the Swati people continued the process of expansion by conquering numerous small Sotho and Nguni-speaking tribes to build up a large composite state today called Eswatini. Sobhuza I 's rule occurred during the Mfecane . Under Sobhuza's leadership, the Nguni and Sotho peoples as well as remnant San groups were integrated into the Swati nation. It was during his rule that the present boundaries of Eswatini were fully under the rule of the Dlamini kings. In the late 1830s, initial contact occurred with the Boers , who were settling in the territory that would become the South African Republic . A substantial portion of Swati territory was ceded to the Transvaal Boers who settled around the Lydenburg area in the 1840s. The territory of Eswatini, and their king, Mswati II , were recognized by both the Transvaal and Britain. It was during the rule of Mswati II that the Swati nation was unified. Thereafter, the label "Swati" eventually was applied to all the peoples who gave allegiance to the Ingwenyama . Later under Mbandzeni , many commercial, land, and mining concessions were granted to British and Boer settlers. This move led to further loss of land to the South African Republic. The result was that a substantial Swati population ended up residing outside Eswatini in South Africa. The Pretoria Convention for the Settlement of the Transvaal in 1881 recognized the independence of Eswatini and defined its boundaries. The Ngwenyama was not a signatory, and the Swazi claim that their territory extends in all directions from the present state. Britain claimed authority over Eswatini in 1903, and independence was regained in 1968. Today, Swati people reside in both Eswatini and South Africa. People of Swati descent in South Africa are typically identifiable by speaking siSwati , or a dialect of that language. There are also many Swati migrants in South Africa and the United Kingdom. The number of emaSwati in South Africa is slightly larger than that of emaSwati in Eswatini, which is approximately 1.2 million people. In modern-day Eswatini, Swati people include all Eswatini citizens regardless of their ethnicity. Identity The Kings of Eswatini date back to some considerable time to when the royal line of Dlamini lived in the vicinity of Delagoa Bay . The Swazi people as a nation were originally formed by 17 clans known as bemdzabuko ("true Swazi") who accompanied the Dlamini kings in the early days. The 17 founding clans were Dlamini, Nhlabathi, Hlophe, Kunene, Mabuza, Madvonsela, Mamba, Matsebula, Mdluli, Motsa, Ngwenya, Shongwe, Sukati, Tsabedze, Tfwala, Mbokane and Zwane. Other Swazi clans are the Emakhandzambili clans ("those found ahead", e.g. the Gamedze, Fakudze, Ngcamphalala and Magagula), meaning that they were on the land prior to Dlamini immigration and conquest. The Emafikemuva ("those who came behind") who joined the kingdom later. Culture Main article: Culture of Eswatini Princess Sikhanyiso dancing at umhlanga A Swazi woman dancing Dancing and singing, including praise-singing, are prominent in Swazi culture. Pottery and carving were minor arts. Swazi traditional marriage is called umtsimba ; it is usually on a weekend in the dry season (June to August). The bride and her relatives go to the groom's homestead on Friday evening. On Saturday morning, the bridal party sit by a nearby river and eat goat or cow meat offered by the groom's family; in the afternoon, they dance in the groom's homestead. On Sunday morning, the bride, with her female relatives, stabs the ground with a spear at the groom's cattle kraal ; later she is smeared with red ochre . The smearing is the high point of marriage: no woman can be smeared twice. The bride presents gifts to her husband and his relatives. Umhlanga is one of the most well-known cultural events in Eswatini held in August/September for young unmarried girls to pay homage to the Ndlovukati . Incwala is another Swazi cultural event held in December/January, depending on the phases of the moon. This ceremony, also known as the "First Fruits" ceremony, marks the King's tasting of the new harvest.[4] Religion The traditional Swazi religion recognizes a supreme God/creator in its pure form while the ancestors are recognized. The Swazi religion is based on a creator known as Mvelincanti (he who was there from the beginning). Most Swazis intertwine this belief with modern day Christianity that was brought by the missionaries. Many continue to practice their traditional spiritual beliefs. Spiritual rituals are performed at the level of family associated with birth, death and marriage. NDEBELE PEOPLE Ndebele The Ndebele tribe is known for its vibrant and colorful traditional attire. Their distinctive geometric patterns and beadwork are a visual representation of their cultural identity. The Ndebele people have a close-knit community and value their traditions and customs. Insight: Ndebele artist, Sipho Mabena, shares, “Our art is not just decorative; it tells a story of our history and struggles. It is a way for us to express ourselves and keep our culture alive.” AmaNdebele are an ethnic group native to South Africa who speak isiNdebele . The group is separate from the Northern Ndebele who broke away from the Zulu during Tshaka 's time. They mainly inhabit the provinces of Mpumalanga , Gauteng and Limpopo , all of which are in the northeast of the country. In academia this ethnic group is referred to as the Southern Ndebele to differentiate it from their relatives the Northern Ndebele people of Limpopo and Northwest . History Prehistory The history of the Ndebele people begin with the Bantu Migrations southwards from the Great Lakes region of East Africa. Bantu speaking peoples moved across the Limpopo river into modern day South Africa and over time assimilated and conquered the indigenous San people in the North Eastern regions of South Africa. At the time of the collapse of the Kingdom of Zimbabwe in 1450, Two main groups had emerged south of the Limpopo River : the Nguni , who occupied the eastern coastal plains, and the Sotho–Tswana , who lived on the interior plateau. Between the 1400s and early 1800s saw these two groups split into smaller distinct cultures and people. The Ndebele were just such a people. Among the Hlubi Chief Ndebele was living with his people in the territory of the Bhaca and Hlubi south of the Drakensberg Mountains which they called "uKhahlamba". The capital settlement in this territory was called eLundini. Chief Ndebele had broken away from the larger Mbo group and established his own rule over his own people who would take his name as the name of their nation. Jonono, the great-grandson of Ndebele moved north with his people and settled in the area just north east of modern-day Ladysmith in the mountains surrounding the mouth of the Cwembe River . Jononoskop which is approximately 30 km (19 mi) north east of Ladysmith is said to be the burial place of Jonono. Jonono was succeeded as "INgwenyama" which is the title of the King of the Ndebele, by his eldest son Nanasi who legend holds, was resistant to all poisons. One tale tells of how Nanasi feasted on the top of a nearby hill on poisonous fruit only to discover that he remained unharmed by the fruit. Today the alleged site is called "Butiswini" from ubuthi esiswini which roughly means 'a poisoned stomach'. Oral tradition does not tell us why Nanasi was eating poisonous fruit in the first place. Migration to north of the Vaal river Nanasi died without issue and so Mafana his brother succeeded him as Ngwenyama. Mafana is said to have lived in the mid-1500s. Mafana moved his people from their lands near Ladysmith moving in a north westward direction crossing first the Drakensberg Mountains and then made an attempt to cross the Vaal River . He was unsuccessful and drowned in the river along with a few others. After the death of his father Mafana, Mhlanga assumed the throne and took his people over the Vaal River travelling in a north westward direction finally settling in an area around modern day Randfontein . Mhlanga established a new capitol that was later called eMhlangeni(now known as Mehlakeng), which means Mhlanga's place, and there he stayed with the Ndebele until his death. Musi, the son of Mhlanga succeeded his father as Ngwenyama of the Ndebele people. While at eMhlangeni, Musi found the area becoming increasingly hostile from the Sotho-Tswana tribes to the west that had not taken kindly to the Nguni Ndebele settling so close to their borders. Ultimately due the competing of resources, Musi uprooted the Ndebele once again and moved his people northwards crossing first the Jukskei River then the Hennops River . After discovering the source of the Apies River , Musi's Ndebele moved north along its banks through Wonderboompoort and settled in the hills north of Wonderboomkop on both side of the Apies River. Here Musi established two settlements. The first of which "KwaMnyamana" (The Place of Black Rocks) served as a new capitol for the Ndebele and was situated on the eastern side of the Apies river. The second settlement was that of "eMaruleni" (Named for the abundance of Marula fruit trees), which was situated on the western side of the Apies river. Here at KwaMnyamana, Musi's Ndebele would establish a thriving homeland for themselves trading with BaKwena and BaKgatla tribes in the west. Musi's people also encountered the indigenous nomadic San people living along the Apies River whom they called "AbaTshwa" which is said to mean "The People who we ignore". Manala-Ndzundza conflict Musi was a polygamist and as such fathered many children with many wives. The following are some of Musi's known progeny: Masombuka, also called Sikhosana whose name means "to begin". First born son of Musi's third wife. Ndzundza, also called Hlungwana was the first born son of his second wife. Manala, also called Mbuduma was the first born son of his 'Great Wife'. There was also Thombeni, also called Gheghana, Sibasa, Mrhwaduba, Mphafuli, Dlomu, and Tshwane, whose historicity is hotly debated with many suggesting he was not the son of Musi but the son of Musi's brother Sekhubatane or even Musi's grandson. There are others who even suggest that he may have never existed at all. According to Ndebele tradition, it is custom for the first born son of the 'Great Wife' to succeed his father as ruler over the Ndebele people. The first born of Musi's great wife was Manala. Thus Manala was the rightful heir to the ruling seat of the Ndebele. This did not sit well with Musi's second wife whose son Ndzundza was born first before Manala. Oral tradition on the many details of the following vary from community to community however what is mostly agreed upon is that when Musi was old, he was blind and quite senile. After the death of his great wife he was being nursed and cared for by his second wife. This second wife, sensing the passing of Musi was near, instructed Manala to go out and hunt an 'imbuduma' (Wildebeest ) to honour his father in his last days. While Manala was out, Musi's second wife came to him and presented her son Ndzundza as Manala and asked Musi to bestow to Ndzundza the "iNamrhali" which it is said, are magical beads or a magical staff that produce a sound that mimics the cries of a child. This mysterious gift was passed from incumbent rulers to their successors at their death to fortify their rule as the new ruler. Alternate oral tradition holds that Musi himself sent Manala to hunt the imbuduma and knowingly bestowed iNamrhali to Ndzundza and instructed him to call an "Imbizo" (Royal counsel) and inform the elders and the people of what had transpired between him and his father. Ndzundza was further instructed to not leave KwaMnyamana at any cost. That if he should leave the seat of power, even having iNamrhali would not be enough to consolidate his power as the new ruler over the people and that his brother Manala would surely uses the forces of KwaMnyamana to seek retribution. While it is debated how Ndzundza had obtained iNamrhali, the one consistent fact remained in almost all stories that Ndzundza was indeed in possession of iNamrhali at this point. Ndzundza did not head the warning of his father and fled eastwards with many followers including his brothers Mthombeni and Masombuka . Manala arrived with his hunt to find his father had died and Ndzundza with iNamrhali along with many followers had fled. Manala himself called an Imbizo declaring that Ndzundza had stolen iNamrhali and thus his birthright. He vowed to bring Ndzundza back to KwaMnyamana or kill him. Manala with his army pursued Ndzundza and caught up with him at MaSongololo (Zonkolol) Between modern day Cullinan and Rayton . There they fought a battle between two branches of the Elands River . Ndzundza had narrowly claimed victory in this first battle and rather than staying in the area he fled with his forces further eastward. Manala pursued again and again lost to Ndzundza's forces in a battle at the Wilge River . It is said that at this battle, Ndzundza used iNamrhali to cast a magical spell over the river causing it to wash away some of Manala's forces. After this second defeat, Manala retreated back to KwaMnyamana to replenish their provisions and numbers. Manala and his army then continued to chase Ndzundza until they met at the Olifants River were a third battle ensued. Ndzundza allegedly cast the first blow, throwing a spear over the river towards Manala which landed at his feet. It was then that oral tradition holds that at the moment Manala had the upper hand to kill his brother Ndzundza, a "long breasted" old woman named Noqoli from the Mnguni family stepped in and scolded the brothers for fighting. She proceeded to call a meeting to mediate peace between the two brothers. The outcome of this meeting was that henceforth there would be two kings of the Ndebele people. Ndzundza would hold Musi's iNamrhali and be recognised as his own king within the Ndebele kingdom, and Manala would continue to rule as the senior king from Musi's capital of KwaMnyamana (Wonderboom) and the Olifants River would be the border separating the two powers within the greater Ndebele Kingdom. The agreement further stated that the brothers may never again fight. That great misfortune would follow the Ndebele people should they transgress the agreement which came to be known as "isiVumelano sakoNoQoli" (Noqoli's agreement). To show their commitment to honour Noqoli's agreement, it was decided that Manala's daughters and descendants would marry the daughters and descendants of Ndzundza and vice versa. This practice would later die out. Noqoli and her descendants were honoured with the title Msiza. This story bears great resemblance to the biblical story of Jacob and Esau which features in The Book of Genesis from Chapters 27 through to 33 telling of Esau 's loss of his birthright to Jacob and the conflict that ensued between their descendants nations because of Jacob's deception of their aged and blind father, Isaac , in order to receive Esau's birthright/blessing from Isaac. There has been much debate over the past few centuries about the exact details of isiVumelwano sakoNoQoli. This debate boiled over into a legal feud between Enoch Mabhena Makhosoke II of the Manala and Mbusi Mahlangu Mabhoko III of the Ndzundza over who holds the most senior position in the Ndebele kingdom. The matter was settled with the Nhlapo Commission onto Traditional leadership and claims which in 2010 declared Mabhena as the senior king of the Ndebele. In November 2010, former President of South Africa Jacob Zuma caused controversy when he overturned the Nhlapo Commissions finding and declared Mahlangu to be the senior king of the Ndebele. This was later rectified in 2017, High Court and Makhosonke II was legally entrenched as the senior king of the Ndebele People of South Africa. Post Ndebele Schism The remaining sons of Musi all went their separate ways after the Manala-Ndzundza conflict. Thombeni and Masombuka relocated with their brother Ndzundza to east of the Olifants River . Thombeni (Gheghana) continued on with his people north and settled at the confluence of the Mgoto and Nkumpi rivers in what is today Moletlane. Thombeni's grandson named Kgabe took a large portion of the descendants of Tqahombeni north westward crossing the mountains and settling near the Waterberg Mountains along the Nyl river where their descendants were gradually assimilated into the surrounding Sotho-Tswana groups. By the middle of the 18th century, the Gheghana had further divided into smaller splinter groups, which spread out across the hills, valleys and plains surrounding present-day Mghumbhani(Mokopane) , Zebediela and Bhulungwani (Polokwane) .These groups were progressively absorbed into the numerically superior and more dominant surrounding Sotho groups, undergoing considerable cultural and social change. By contrast, the descendants of Manala and Ndzundza maintained a more recognisably distinctive cultural identity, and retained a language which was closer to the Mbo spoken by their coastal forebears (and to present-day isiHlubi). Sibasa and his brother Mphafuli moved north into the territory of the VhaVenda and were met with resistance from the Venda.After a considerable conflict the forces of Mphafuli and Sibasa established chieftainships at Tshivhase and Sibasa . Some of Mphafuli's descendents trekked southwards and joined the Ndzundza. Dlomu had decided to leave the territories north of the Vaal and go back to the ancestral homeland of the Ndebele in Hlubi territory. Here the descendants of Dlomu established the amaNdebele Clan among the Hlubi . The descendants of Mhwaduba stayed with Manala at KwaMnyamana for almost seven generations until the onset of a drought in the late 1700s caused one of his descendants, known to the Voortrekkers as "Pete" uprooted his people and settled near Schuinsdraai in Limpopo . After the arrival of Mzilikazi north of the Vaal, the remanents of Pete's people settled among the Masetla BaKgatla and were gradually assimilated as BaKgatla. As for Tshwane. It is said by some that he was one of the descendants of Mhwaduba who did not leave with Pete but instead moved south and settled on the northern banks of the Hennops river . Thaba Tshwane nearby bears his name. Tshwane Metropolitan Municipality was named in honour of Tshwane as well as a 3m statue erected in-front of Pretoria City Hall . This has caused great controversy. Manala returned from the Olifants River back to KwaMnyamana with two of his brothers daughters, Mathisi and Ganuganu as consolation for the loss of iNamrhali. Upon Manala's return he buried the body of Musi under the Wonderboom at the base of Wonderboomkop . Following Ndebele tradition would have led the funeral ceremony with his clothes inside out in a practice called "ukuhlanukela". After the burial the new Ngwenyama is announced to the people by the royal praise singer after-which there is a great feast. In the years leading up to Manala's death his people saw relative prosperity at KwaMnyamana. Manala was succeeded by his son Ntjhele, who succeeded by his son Magutjhona who was succeeded by his son Mrhawu, who was succeeded by his brother Ncagu who served as regent until Buyambo, the son of Mrawu was of age to assume the Manala throne. Buyambo's son Mabhena I who succeeded him as Ngwenyama of the Manala throne expanded the territory of to as far south as the confluence of the Hennops River and the Sesmylspruit and as far north as Marblehall in Limpopo . Mabhena I did however struggle with expansion to the west. Never moving past the Sand River which becomes the Tolwane River . He met respectable resistance from the Sotho-Tswana groups to the west. When the son of Mabhena I, Mdibane, ascended to the throne the Manala had controlled a territory spanning the length of northern Gauteng. This included many large settlements such as KwaMnyamana (The Place of Black Rocks) which served as the Manala Capital, eMaruleni (The Place of Marula Trees), eZotjaneni (The Place in The Grass), KoNonduna (The Place of The Chiefs) and eMbilaneni (The Holy Place). Ndzundza and his followers now free to establish their own rule moved to the source of the Steelpoort river and built the first Ndzundza capital called KwaSimkulu "The Great Place" situated approximately 20 km (12 mi) west of modern-day Belfast at the foot of Kwaggaskop . Ndzundza's Ndebele claimed all the lands from the Olifants River in the east to the western banks of the Elands River in Mpumalanga as their new territory. Ndzundza was succeeded by his son Mrhetjha who in turn was succeeded by his son Magobholi. Bongwe, the son of Magobholi and great-grandson of Ndzundza, ruled in a time where the territory of the Ndzundza became increasingly threatened by raids from the Nguni tribes in the south east and more worry-some the growing Sotho-Tswana peoples in the north. Bongwe thus left KwaSimkulu and established a new capital for the Ndzundza at the base of the Bothasberg which was called "KwaMaza" (The Place of Ash). This new capital proved to be in a more solid position with which to push back the expansion of baKgatla tribes in the north. Bongwe died without issue and was succeeded by his brother Sindeni. Sindeni continued his brothers campaigns in the north and defeated both the baKgatla under Moloi and the bakwaNkadimeng. Sindeni was succeeded by his grandson Mahlangu. It is not clear how power was transferred from Sindeni to Mahlangu and what happened to Mahlangu's father who should have ruled before him. Mahlangu attempted to expand the Ndzundza territory both to the north and south but had limited success. Despite this Mahlangu gained significant notoriety from his enemies as a skilled military leader. Mahlangu was succeeded by his son Phaswana who was killed in war. Phaswana was succeeded by his brother Maridili who had greater success in war defeating Makuwa baPedi and Makwetla baPedi at eDikeni. Maridili died without issue and so the Ndzundza throne passed onto the next brother Mdalanyana who was killed in war. The throne passed to Mgwezana, son of Mahlangu, who too was killed in battle. After this Mgwezana's brother Dzela. Dzela engaged in an ambitious war to claim more territory for the Ndzundza eastwards and attacked the BoKoni around Lydenburg which they called "eMatjhitjhini" (The Place of The Long Grass). This campaign was not successful and Dzela was killed. The throne then passed to Mrhabuli who was the son of Mgwezana but served as regent for the young Gembe who was the rightful heir of Mgwezana's throne. To avenge the death Dzela, Mrhabuli split the Ndzundza force into three armies with his brother Magodongo in command of one force, his young brother and heir Gembe in command of the second and himself in command of the last. The plan was to surround the BoKoni capital and attack from three sides. Gembe and his forces had gotten scared and abandoned his brothers on the eve of battle and fled. Mrhabuli and Magodongo inflicted massive loses on the BoKoni but sustained great losses without the support of Gembe. Mrhabuli was killed in this battle and ultimately it was decided among the "Induna" or Chiefs of the Ndzundza, that Gembe's actions were unforgivable and that instead Magodongo would be named the Ngwenyama of the Ndzundza founding a new dynasty. Mzilikazi and The Mfecane Sibindi, the son of Mdibane of the Manala had heard of the arrival of a large Khumalo army headed by Mzilikazi north of the Vaal sometime in early 1820s. Sibindi at first made an attempt to avoid conflict by offering one of his daughters to Mzilikazi as a peace offering. The exact details of the breakdown of diplomacy between Sibindi and Mzilikazi is not clear but oral tradition tells how Mzilikazi asked Sibindi to lend him a few of his best soldiers to go hunting with. Mzilikazi's men then set upon Sibindis loaned warriors and killed them. Sibindi subsequently called for all Ndebele, including the forces of Ndzundza to unite as one and meet Mzilikazi in battle. But Magodongo of the Ndzundza had limited forces to spare, due to his own struggling war against Thulare I of the BaPedi. Thus Sibindi with his uncle Chief Mavula as his second instead of Magodongo, marched towards Mzilikazi's advancing horde and met him as Klipkop, west of Pretoria winning a few initial skirmishes with the traditional praise song of Sibindi singing "Ngushlangu sidabula udaka mhlana abantungwa bawa ubusolokohlo KoSomazabanye". "They drove Mzilikazi's troupes passed 'KoSomazabanye'" Which is modern day Cullinan . Unfortunately Sibindi's luck had run out. Sibindi was killed and the Manala capital of KwaMnyamana was sacked. This first set of skirmishes against Sibindi proved to be only a test run for Mzilikazi's conquest of the central Transvaal. His forces had already moved to the area of modern-day Middelburg and established a fortress called "EkuPhumuleni" which means "Place of Rest". By 1826, Mzilikazi's forces began assaulting Magodongo's capital of KwaMaza. This, coupled with the death of Sibindi, caused Magodongo to retreat from KwaMaza to a new Ndzundza capital called "eSikhunjini" which means "Hiden by the Animal Skin". Despite Magodongo's best efforts eSikhunjini was racked and Magodongo and his sons were taken captive by Mzilikazi. Tales tell of how Mzilikazi had the still living Magadongo partially impaled on wooden poles to torture him but not kill him. Mzilikazi then killed some of Magodongo's sons one by one by throwing them off a cliff after which he tied Magodongo to a large rock and threw him in a river to drown. In December 1826, Mzilikazi had shattered both the Manala and Ndzundza Ndebele and established a new capital for his Mthwakazi empire on the banks of the Apies River near Wonderboompoort and called it "Kungwini" which means "Place of Mist". Mzilikazi would rule from Kungwini for more that 10 years sending raiding forces as far north as the northern banks of the Olifants River and as far south as Heilbron in the Free State . The Khumalo suppressed any attempts by the Ndebele to re assert dominance in the region killing both Silamba's successor Mavula who was his brother, and Mgibe another brother. Among the Ndzundza the throne passed to Sibhoko who was one of the surviving sons of Magodongo. Sibhoko was allegedly killed after a dispute with a Sotho-Tswana Chief named Matlala north of Marblehall . He was succeeded by another of Magodongo's surviving sons named Somdeyi. Somdeyi ruled as regent for Tjambowe who was allegedly next in line to be king of the Ndzundza. Somdeyi was killed by one of Mzilikazi's raiding parties. Mzilikazi's occupation of the central Transvaal region would become threatened with the arrival of the Voortrekkers north of the Vaal River in 1836. The resulting confrontations over the next two years caused Mzilikazi to suffer heavy losses. By early 1838, Mzilikazi and his people were forced northwards out of Transvaal altogether and across the Limpopo River . Further attacks caused him to move again, at first westwards into present-day Botswana and then later northwards towards what is now Zambia . He was unable to settle the land there because of the prevalence of tsetse fly which carried diseases fatal to oxen. Mzilikazi therefore travelled again, this time southeastwards into what became known as Matabeleland (situated in the southwest of present-day Zimbabwe) and settled there in 1840. Transvaal Republic Directly after the defeat of Mzilikazi , the lands between the Vaal River and Limpopo were left in tatters and some Voortrekkers settled on lands that had previously belonged to African groups like the Ndzundza and Manala Ndebele. They claimed that upon their arrival the region was almost devoid of any African inhabitants because the thinking went, they had all fled in the face of the Mfecane . The Boers believed that the land was deserted and abandoned and therefore theirs for the taking. This caused great conflict between Boers and African kingdoms of the region who were attempting to reclaim the lands stolen from them by Mzilikazi's Mthwakazi Empire. The Manala were hardest hit by Mzilikazi's occupation. After the death of Sibindi the throne went to his brother Mvula who ruled only a year before being assassinated by Mzilikazi's forces. after Mvula the leadership of the Manala passed on to the next brother Mgibe. Mgibe ruled much longer than Mvula and had the foresight to send his brothers and their families to scatter and live far and wide so that if he should die, that there would always be another Manala of Mdibane to take over leadership. Mgibe like many before him was assassinated by Mzilikazi raiding parties after ruling in exile for only 5 years. The throne of the Manala would then pass to Silamba who was another son of Mdibane. Silamba attempted to re-establish control over the lands previously owned by the Manala but was met with staunch resistance by Voortrekker settlers. The territories south of KwaMnyamana where occupied, Silamba discovered, by two brothers named Lucas Cornelius Bronkhorst and Johannes Gerhardus Stephanus Bronkhorst who had arrived north of the Vaal with the Trek Party of Andries Hendrik Potgieter . The Bronkhorsts had settled near Fountains Valley along the Apies River . The ruins of their first homestead can be found in Groenkloof Nature Reserve . By 1842 Silamba had clashed with the Bronkhorsts a good deal and ultimately lost all the Manala lands south of KwaMnyamana. Silamba lived for sometime in KoNonduna near modernday Tierpoort . In 1873, After the establishment of The Transvaal Republic , Silamba moved from KoNonduna and settled in Wallmansthal and established a new capital for the Manala called "KoMjekejeke". Among the Ndzundza after the death of Somdeyi, The throne should have passed to Tjambowe who was the grandson of Magodongo but he had gone from being fully sighted to being completely blind in a span of 6 years and this disqualified him from his claim to the throne. An Imbizo was called and the chiefs and elders of the Ndzundza consulted and the decision was made to make Mabhoko, one of Magodono's youngest sons king. He was chosen for his youth and intelligence and for his bravery in battle despite how young he was. Mabhoko became known for his internal diplomacy skills offering Tjambowe a place of honour at all special events and invited him to live with him in the royal dwelling. Mabhoko had further decided to move the Ndzundza capital from eSikhunjini to a new settlement which he heavily fortified and called "eMrholeni". This new capital was near a series of caves called "KoNomtjarhelo". Mabhoko began immediate plans to restore the Ndzundza kingdom. Through diplomacy he entered into an alliance with one of the BaPedi Chiefs of the Marota Empire named Malewa. This alliance with Chief Malewa would ensure the Ndzundza's northernmost border would be protected. With Silamba's loss of the lands to the west let many settler enter into Ndzundza territory. With the establishment of Ohrigstad in 1845 just 120 km (75 mi) north east of the Ndzundza capital, Mabhokho moved the capital from eMrholeni into the caves of KoNomtjarhelo and established a virtually impenetrable fortress. Almost from the onset sporadic skirmishes began to take place between these new immigrants, and the Ndebele-Pedi alliance, who actively resisted the incursions which they were beginning to make upon their ancestral lands. Mabhoko had through the used of trade and raids secured large amounts of fire arms and won many of the initial skirmishes against the Boer forces. A malaria outbreak in Ohrigstad caused the Boers to move to deeper into Ndzundza territory and they established a settlement at Laersdrif . The settlement of Boers at Laersdrif which was less than 40 km (25 mi) south of the Ndzundza fortress of KoNomtjarhelo aggravated the Ndzundza into full out war with the Boers. This all came to a head in 1847 when Ndzundza won a decisive battle against the Boers. Many Boers left the area to settle lands in the west and those who stayed were required to recognise Mabhoko's authority and pay a tax in the form of cattle or supplies. Tensions between African kingdoms of the Transvaal and White settlers would only worsen with the signing of the Sand River Convention 17 January 1852. This document was signed between the British Empire and the Boers. In this document The British formally recognised the independence of the Boers north of the Vaal River. With this treaty in hand, the Boers established The Transvaal Republic as all the lands between the Vaal River in the south and Limpopo River in the north. The problem with the Sand River Convention was that no mention of or regard was given to the African people already living between the Vaal and Limpopo Rivers. In reality the Boers had only established a handful of settlements by 1852 and the majority of occupied land in the Transvaal was occupied by African kingdoms. In 1861, The throne of the Marota Empire fell to Sekhukhune who greatly expanded the lands of the BaPedi and this caused tensions with Mabhoko who resisted. After winning a few key battle against Sekhukhune. Mabhoko ultimately submitted to the rule of Sekhukhune and the Marota Empire. This drove a wedge between the Ndzundza and the BaPedi in the years to come. In 1863, tensions between the Boers and the Ndzundza Ndebele rose to boiling point again and The Boers, seeing Mabhoko with his arsenal of firearms as threat to the safety of the Republic, attacked KoNomtjarhelo with the aid of Swazi forces. This attack failed and the Swazi having sustained most of the casualties, deserted the Boers. In 1864 a second assault was made at KoNomtjarhelo and this too failed. Despite Mabhoko's continuous victory, the Ndundza territory, like the Manala was becoming smaller and smaller. A year later in 1865 Mabhoko died and was succeeded by his son Mkhephuli who was also called Soqaleni. Mkhephuli ruled for only 10 years and then passing the throne to his son Rhobongo/Xobongo. Rhobongo was not well loved and was described as somewhat of a tyrant. Rhobongo was succeeded by his brother Nyabela in 1879. Mapoch War (1882–83) In 1876, The Transvaal Republic under the controversial presidency of Thomas François Burgers , lost an expensive war against Sekhukhune north of the Steelpoort River . This led Theophilus Shepstone to annex the Transvaal on 12 April 1877 on behalf of the British Empire under the pretence of bringing stability to the region. This annexation by the British led to The Transvaal War of Independence (1880–81), more famously called The "First Anglo-Boer War". This war resulted in Boer victory. In the time of Nyabela's rule, The Ndzundza kingdom comprised approximately 84 km (52 mi) and had a population of about 15,000. It was after the Transvaal regained its independence in 1881 that the relationship between the Boers and Ndzundza began to deteriorate more rapidly than ever before. The Transvaal was becoming annoyed with Nyabela for asserting his independence (by, for example, declining to pay taxes, refusing to hold a census when instructed to do so and preventing a boundary commission from beaconing off his lands). What eventually became the casus belli was Nyabela's decision to harbour the Pedi Chief Mampuru , after he had assassinated his brother Sekhukhune on 13 August 1882.On two previous occasions, the Transvaal authorities had attempted to arrest Mampuru for fomenting disorder, and this latest outrage was the last straw. Mampuru and his supporters sought refuge with Makwani, one of Nyabela's subordinate chiefs. When ordered to extradite the fugitive, Nyabela made the decision not to do so. On 12 October 1882, the Volksraad authorised General Piet Joubert to raise a commando. At first, only Mampuru was the target of the expedition, but, at the end of the month, General Joubert was also instructed to bring to heel any African peoples who had harboured or assisted him. General Joubert had allegedly little enthusiasm for his latest brief, but this would not prevent him from pursuing it to its conclusion with relentless thoroughness. Raising enough able-bodied burghers for the expedition was not an altogether easy task. Few relished having to leave their farms for months on end to take part in a dull and prolonged campaign against rebellious Africans, even under a leader as respected and popular as General Joubert. Nevertheless, an expeditionary force was duly raised. The white citizens of the Transvaal Republic had few civic obligations, but serving on commando was one of them, and most of those called out reported for duty. By the end of October, the vanguard of General Joubert's commando, which was about ~2 000 strong, began arriving in Ndzundza territory. An ultimatum was sent to Nyabela, giving him one last chance to surrender Mampuru and to undertake to cooperate with the Transvaal authorities in future or war would ensue. General Joubert was anxious that he comply as a military campaign was not likely to be an easy one. For one, the Ndzundza Ndebele had in their possession a considerable arsenal of firearms that the Ndzundza had been trained to use in war since the rule of Mabhoko. Secondly, the fortress of KoNomtjarhelo was situated between precipitous cliffs and sheer rock faces on the eastern extremity of a range of heavily forested, boulder-strewn hills. A complex network of caves, grottos and tunnels pockmarked these heights, providing both places of refuge and space for storage to help withstand a long siege. The caves were a remarkable phenomenon, some being so extensive as to enable fighters to disappear into one entrance and reappear from a different one more than a kilometre away. Moreover, to capture the main stronghold, the attacking force would first have to overcome a series of well-fortified hills, most notably KwaPondo and KwaMrhali (called 'Vlugkraal' and 'Boskop' respectively by the Boers; KoNomtjarhelo was simply 'Spitskop') which guarded its approaches to the west. Any hopes he might have had for compliance were soon disappointed. Nyabela famously answered that he had swallowed Mampuru, and if the Boers wanted him they would have to kill him and take him out of his belly. General Joubert would ultimately eschew direct attacks against these strong points. The Boers were past masters when it came to storming hills (as they had demonstrated at Battle of Majuba Hill and Battle of Schuinshoogte the previous year). In this particular war, they could not be relied upon to take too many risks. Already half-hearted about the coming fight, they were liable to desert or simply refuse to cooperate. General Joubert complained after the war to the Transvaal Volksraad that the burghers "seemed to prefer looting cattle on their own account to fighting." Instead, therefore, Joubert's chosen strategy was to wear the chiefs down, confining them and their people to their mountain fortresses and allowing starvation to do the rest. This would at least minimise losses among the Boers. On the other hand, it would inevitably prolong the war. It was already known that the Ndzundza were stockpiling their food supplies in anticipation of a long siege. On 5 November, a last-ditch attempt to conclude the dispute peacefully came to nothing and, two days later, the first clash of the war took place. Without warning, a Ndzundza raiding party swooped down from the surrounding heights and began driving the commando's oxen, nearly a thousand head, towards a cave in the mountainside. About 150 Boers galloped after the raiders, running them to ground before they reached their destination and reclaiming their cattle. About twenty Ndzundza were killed in the skirmish; the Boers suffered just one, casualty. Within two weeks of the commencement of hostilities, the KwaPondo bastion was already being menaced. Three cannons as well as a considerable amount of dynamite had since arrived from Pretoria to help reduce the defences. On 17 November, the Ndzundza attempted to drive back the besieging force, but were themselves beaten off after two and a half hours of fierce fighting. The Boers brought two of their guns into the firing line during the engagement. Soon after this repulse, Nyabela sent out emissaries to discuss peace terms, but General Joubert was only prepared to deal with the chief in person and sent them back. Nyabela declined to present himself, no doubt suspecting that it was a ploy to capture him. KwaPondo, a semi-circular plateau surrounded by cliffs and strewn with boulders, was subjected to a heavy bombardment on 21 November, but to little effect. The Ndzundza forces merely jeered at and taunted the burghers from the safety of their breastworks. General Joubert's dynamiting operations were also unsuccessful, since the warriors of the Ndzundza had taken refuge in caves that were in most cases too deep for the blasts to have much effect. Laying the charges was also a dangerous business. The commando was substantially reinforced in the last week of November, many of the new arrivals being drawn from friendly African tribes in the northern and eastern parts of the Republic. In early December, part of the force was deployed against Mampuru. Accompanying the Boers were a large number of Pedi , who had been loyal to the late Sekhukhune and were eager to avenge his murder. On 7 December, this combined force launched a determined assault, only to retreat in some confusion in the face of an unexpected, well coordinated counter-attack by over 600 of the Ndzundza. Two days later in an early morning raid, dozens of Ndzundza were driven into a cave and all but six of them were shot or asphyxiated in the course of being smoked out. Two days into the new year, the commandos attacked KwaMrhali (Boskop) and eventually took it after a fierce firefight. On 5 February, General Joubert mustered his forces for a determined second assault on KwaPondo, which had withstood the besiegers for three months. The battle began just before daybreak and raged all morning. The burghers and their African auxiliaries, in the teeth of a stubborn resistance, were forced to clear the stronghold ledge by ledge and cave by cave. Many lay dead and wounded before the fortress fell. The hill's fortifications were dynamited that same day to prevent the Ndzundza from reoccupying the position. Now only KoNomtjarhelo was left. General Joubert and his war council ruled out storming the position and decided instead to use dynamite against it. This would entail digging a trench up to the base of the mountain, tunnelling deeply under it and laying sufficient charge to bring it all crashing down. It was indeed a bizarre and tortuous strategy, certainly amongst the most curious ever to have been devised in modern warfare. Digging commenced on 2 March. Unusually heavy rains that season had softened the ground, and after only a week the trench had been brought to within 400 metres of its objective. The diggers were harassed constantly by snipers. The real threat to the Ndzundza by then was imminent starvation. Four months of relentless attrition had seen their once plentiful food stocks steadily dwindled. By early April, all the chiefs of the Ndzundza had submitted to the invaders. Nyabela was promised that his own life would be spared and his people allowed to remain on their lands if he did likewise. He chose to fight on instead, perhaps still hoping, even at that late stage, to emulate his father's achievement of withstanding the Boers. Fighting petered out in the closing months of the war. Joubert was content to maintain his stranglehold until the inevitable surrender, receiving constant reports that the besieged Ndzundza were close to starvation. Most of the Boers merely lounged around in their forts, kicking their heels and waiting to be relieved. Some worked on the trench, which at least provided something to do. The Ndzundza harried the diggers as much as possible. In the middle of April, they staged a successful night attack, doing considerable damage and delaying operations by at least two weeks. In the meantime, one member of the commando, evidently a Scotsman by the name of Donald MacDonald, had defected to Nyabela. MacDonald proved to be of some use to his new comrades-in-arms. Amongst other things, he suggested to Nyabela to catapult large boulders down onto those working below. This tactic was one of the reasons that the Boers introduced a mobile iron fort to assist them with the digging. About two metres long, with two wheels inside and eight loopholes for firing, clumsy and unwieldy, it at least ensured that work on the trench could continue in relative safety. Shielded by the iron fort, the diggers managed to reach the base of the hill without further mishap. They commenced tunnelling underneath it, but had not progressed very far when they were held up by a bed of rock. Operations were suspended, permanently, as it turned out. Even then, the Ndzundza continued to fight back. Early in June, they launched a daring raid on the Boer kraals and netted themselves some 200 oxen, enabling them to hold out a little longer. At the end of the month, they also proved equal to the first and only attempt to take the stronghold by storm. About seventy of the bolder Boers, frustrated by the tedium of the siege, volunteered to rush KoNomtjharhelo and get it all over with. They had climbed to within fifteen metres of the crest when an Ndzundza counter-attacked, hurling down a continuous hail of stones and bullets pitching the attackers headlong down the way they had come. On 8 July, Nyabela belatedly decided to sacrifice Mampuru in the slender hope that this would end the siege. The Pedi fugitive was seized, trussed up and delivered to General Joubert, but the offering came too late. The prolonged campaign had cost the Transvaal Republic a small fortune (the Transvaal Volksraad later estimated the war costs to be £40 766) in addition to many burgher lives lost, and General Joubert was now bent on forcing an unconditional surrender. This came two days later. Nyabela gave himself up, along with about 8 000 of his warriors who had stayed by him to the end. As reparations, the entire Ndebele country was usurped. Nyabela and Mampuru were tried in Pretoria and sentenced to death. Mampuru was hanged for his part in the murder of Sekhukhune. Fortunately, Nyabela was had his sentenced to reduced to life imprisonment, he spent fifteen years in captivity before being released. He died on 19 December 1902 at eMlalaganye (The Place Where One Will Sleep Only Once), Hartebeestfontein, near Pretoria . The post-war settlement imposed by the ZAR was harsh. The amaNdebele social, economic and political structures were abolished and a proclamation on 31 August 1883 divided 36 000 hectares of land among the white burghers who had fought in the campaign against Nyabela, each man receiving seven hectares. Followers of the defeated chiefs were scattered around the republic and indentured to white farmers as virtual slave labourers for renewable five-year periods. In 1895, this whole country, now called Mapoch's Gronden, was incorporated as the fourth ward of the Middelburg District. KwaNdebele Bantustan In the Manala capital of KoMjekejeke, Silamba had died in 1892 and the Manala throne moved to his son Mdedlangeni. Like his father, Mdedlangeni made great attempts to resist the expansion of The Transvaal Republic. Mdedlangeni died under mysterious circumstances. Mdedlangeni was succeeded by his brother Libangeni who ruled as regent for Mdedlangeni's son Mabhena II. It is not known when Mabhena II ascended to the leadership of the Manala Ndebele. Mabhena II died in 1906 and was succeeded by his son Mbhongo I. Mbhongo I moved from KoMjekejeke to Jakkelsdans and in 1926 bought a farm near Klipkoppies along the Klipruit and established a new settlement called LoDini. After Nyabela, The throne passed to Nyabela's nephew Mfene who was the son of Mkhephuli also called Soqaleni. In approximately 1904, Mfene moved from eMlalaganye and bought the farm 'Welgelegen' 60 km (37 mi) north east of Pretoria and established what would become modern day KwaMhlanga . This site of eMlalaganye, which was on property owned by the Wolmarans family would become a Ndebele settlement called KwaMsiza and was ultimately sold in 1952 to build the Wonderboom Airport . The community of Msiza moved to the Winterveld region north of Mabopane and built new community appearing on road signs and various maps as either KwaMapoch, Speelman's Kraal, or simply as The Ndebele Village. Its residents however, prefer the term KwaMsiza. In 1921, Mfene died at KwaMhlanga, and his son Mayitjha I succeeded him, buying his own ground at Weltevreden near Dennilton in the South Central Transvaal, where he constructed KwaSimuyembiwa (eMthambothini). This settlement would later On the 3rd of March 1970, The Bantu Homelands Citizenship Act, 1970 (Act No. 26 of 1970; subsequently renamed the Black States Citizenship Act, 1970 and the National States Citizenship Act, 1970) was passed into Law by the Apartheid government. This law was a Self Determination or denaturalization law passed that allocated various tribes/nations of black South Africans as citizens of their traditional black tribal "homelands," or Bantustans . This led to the establishment of the KwaNdebele 'Homeland' in 1977 with Mfene's KwaSimuyembiwa forming part of the new capital Siyabuswa . The majority of Ndebele living in this Bantustan were Ndzundza and many attempts were made to have more Manala move into the KwaNdebele homeland. Tensions however would rise when the issue of KwaNdebele independence emerged in the early 1980s came up, as members of the cabinet promised to make the present numerically smaller Manala supreme paramount of amaNdebele on the basis that the land where KwaNdebele was created originally belonged to the Manala kingdom. In 1977, three tribal authorities in the Hammanskraal district in Bophuthatswana , the Litho under Lazarus Mahlangu , the Pungutsha under Isaac Mahlangu and the Manala under Alfred Mabena - seceded from Bophuthatswana with the land and people under their jurisdiction, and joined KwaNdebele . These three tribal authorities combined to form Mnyamana Regional Authority, and the Ndzundza Regional Authority formed the South Ndebele Territorial Authority. With the establishment of a legislative assembly in 1979, tensions in the agendas of some of the Ndzundza-Mabhoko traditional leaders and their councillors began to emerge. The legislative assembly involved a 46-member body with a six-member cabinet appointed by the Chief minister . All 46 members were nominated by the four tribal authorities. However, once nominated, a tribal authority could not recall a Member of Parliament. Only the assembly itself could remove a Member of Parliament. The Chief Minister also had the right to appoint or remove traditional leaders. The creation of the legislative assembly resulted in a shift in the balance of power from the traditional authorities to the legislative authorities made up of appointees. By early 1985, the split between 'traditionalist' chiefs and the legislature became apparent when Lazarus Mahlangu of the Litho Tribal Authority wrote a letter in which the tribal authority stated that it wished to excise itself from KwaNdebele and rejoin Bophuthatswana. Mahlangu was a Ndzundza traditionalist who had seceded from Bophuthatswana in 1977. The reasons given were that the administration of Simon Skosana interfered in 'traditional affairs' and dictated to, rather than consulted with, the tribal authority. A symptom of this subordinate relationship was the desire of the tribal authority to replace its nominated member of parliament with other nominees, as the present Member of Parliament was not carrying out the instructions of the tribal authority. However, once nominated, Members of Parliament could only be removed by the assembly. The tribal authority also complained that it was being ignored by the magistrate and the Commissioner General. In July 1985, Skosana withdrew recognition of Mahlangu as chief. In 1994 The African National Congress won the 1994 General election and The Bantu Homelands Citizenship Act was repealed on 27 April 1994 by the Interim Constitution of South Africa . Thus KwaNdebele and its subjects were incorporated into the Republic of South Africa Social and cultural life Internal political and social structures The authority over a tribe was vested in the tribal head (iKosi), assisted by an inner or family council (iimphakathi). Wards (izilindi) were administered by ward heads and the family groups within the wards were governed by the heads of the families. The residential unit of each family was called an umuzi . The umuzi usually consisted of a family head (unnumzana) with his wife and unmarried children. If he had more than one wife, the umuzi was divided into two halves, a right and a left half, to accommodate the different wives. An umuzi sometimes grew into a more complex dwelling unit when the head's married sons and younger brothers joined the household. Every tribe consisted of a number of patrilineal clans or izibongo. This meant that every clan consisted of a group of individuals who shared the same ancestor in the paternal line. Personal adornment Ndebele women traditionally adorned themselves with a variety of ornaments, each symbolising her status in society. After marriage, dresses became increasingly elaborate and spectacular. In earlier times, the Ndebele wife would wear copper and brass rings around her arms, legs and neck, symbolising her bond and faithfulness to her husband, once her home was built. She would only remove the rings after his death. The rings (called idzila) were believed to have strong ritual powers. Husbands used to provide their wives with rings; the richer the husband, the more rings the wife would wear. Today, it is no longer common practice to wear these rings permanently. In addition to the rings, married women also wore neck hoops made of grass (called isirholwani) twisted into a coil and covered in beads, particularly for ceremonial occasions. Linrholwani are sometimes worn as neckpieces and as leg and arm bands by newly wed women whose husbands have not yet provided them with a home, or by girls of marriageable age after the completion of their initiation ceremony (ukuthomba). Married women also wore a five-fingered apron (called an itjhorholo) to mark the culmination of the marriage, which only takes place after the birth of the first child. The marriage blanket (untsurhwana) worn by married women was decorated with beadwork to record significant events throughout the woman's lifetime. For example, long beaded strips signified that the woman's son was undergoing the initiation ceremony and indicated that the woman had now attained a higher status in Ndebele society. It symbolised joy because her son had achieved manhood as well as the sorrow at losing him to the adult world. A married woman always wore some form of head covering as a sign of respect for her husband. These ranged from a simple beaded headband or a knitted cap to elaborate beaded headdresses (amacubi). Boys usually went naked or wore a small front apron of goatskin. However, girls wore beaded aprons or beaded wraparound skirts from an early age. For rituals and ceremonies, Ndebele men adorned themselves with ornaments made for them by their wives. Art Traditional Ndebele architecture at Lesedi Cultural Village . See also: Ndebele house painting Ndebele art has always been an important identifying characteristic of the Ndebele. Apart from its aesthetic appeal it has a cultural significance that serves to reinforce the distinctive Ndebele identity. The Ndebele's essential artistic skill has always been understood to be the ability to combine exterior sources of stimulation with traditional design concepts borrowed from their ancestors. Ndebele artists also demonstrated a fascination with the linear quality of elements in their environment and this is depicted in their artwork. Painting was done freehand, without prior layouts, although the designs were planned beforehand. The characteristic symmetry, proportion and straight edges of Ndebele decorations were done by hand without the help of rulers and squares. Ndebele women were responsible for painting the colourful and intricate patterns on the walls of their houses. This presented the traditionally subordinate wife with an opportunity to express her individuality and sense of self-worth. Her innovativeness in the choice of colours and designs set her apart from her peer group. In some instances, the women also created sculptures to express themselves. The back and side walls of the house were often painted in earth colours and decorated with simple geometric shapes that were shaped with the fingers and outlined in black. The most innovative and complex designs were painted, in the brightest colours, on the front walls of the house. The front wall that enclosed the courtyard in front of the house formed the gateway (izimpunjwana) and was given special care. Windows provided a focal point for mural designs and their designs were not always symmetrical. Sometimes, makebelieve windows are painted on the walls to create a focal point and also as a mechanism to relieve the geometric rigidity of the wall design. Simple borders painted in a dark colour, lined with white, accentuated less important windows in the inner courtyard and in outside walls. Contemporary Ndebele artists make use of a wider variety of colours (blues, reds, greens and yellows) than traditional artists were able to, mainly because of their commercial availability. Traditionally, muted earth colours, made from ground ochre, and different natural-coloured clays, in white, browns, pinks and yellows, were used. Black was derived from charcoal. Today, bright colours are the order of the day. As Ndebele society became more westernised, the artists started reflecting this change of their society in their paintings. Another change is the addition of stylised representational forms to the typical traditional abstract geometric designs. Many Ndebele artists have now also extended their artwork to the interior of houses. Ndebele artists also produce other crafts such as sleeping mats and isingolwani. Iinrholwani (colourful neck, arms, hips and legs hoops) are made by winding grass into a hoop, binding it tightly with cotton and decorating it with beads. In order to preserve the grass and to enable the hoop to retain its shape and hardness, the hoop is boiled in sugar water and left in the hot sun for a few days. A further outstanding characteristic of the Ndebele is their beadwork. Beadwork is intricate and time-consuming and requires a deft hand and good eyesight. This pastime has long been a social practice in which the women engaged after their chores were finished but today, many projects involve the production of these items for sale to the public. Special occasions Initiation In Ndebele culture, the initiation rite, symbolising the transition from childhood to adulthood, plays an important role. Initiation schools for boys are held every four years and for girls, as soon as they get into puberty stage. During the period of initiation, relatives and friends come from far and wide to join in the ceremonies and activities associated with initiation. Boys are initiated as a group when they are about 18 years of age when a special regiment (iintanga) is set up and led by a boy of high social rank. Each regiment has a distinguishing name. Among the Ndzundza tribe there is a cycle of 15 such regimental names, allocated successively, and among the Manala there is a cycle of 13 such names. During initiation girls wear an array of colourful beaded hoops (called iinrholwani) around their legs, arms, waist and neck. The girls are kept in isolation and are prepared and trained to become homemakers and matriarchs. The coming-out ceremony marks the conclusion of the initiation school and the girls then wear stiff rectangular aprons (called iphephetu), beaded in geometric and often three-dimensional patterns, to celebrate the event. After initiation, these aprons are replaced by stiff, square ones, made from hardened leather and adorned with beadwork. Courtship and marriage Marriages were only concluded between members of different clans, that is, between individuals who did not have the same clan name. However, a man could marry a woman from the same family as his paternal grandmother. The prospective bride was kept secluded for two weeks before the wedding in a specially made structure in her parents' house, to shield her from men's eyes. When the bride emerged from her seclusion, she was wrapped in a blanket and covered by an umbrella that was held for her by a younger girl (called Ipelesi) who also attended to her other needs. On her marriage, the bride was given a marriage blanket, which she would, in time, adorn with beadwork, either added to the blanket's outer surface or woven into the fabric. After the wedding, the couple lived in the area belonging to the husband's clan. Women retained the clan name of their fathers but children born of the marriage took their father's clan name. PEDI PEOPLE The Pedi People /pɛdi/ or Bapedi /bæˈpɛdi/ - also known as the Northern Sotho,[2] Basotho ba Lebowa, bakgatla ba dithebe, Transvaal Sotho, Marota, or Dikgoshi - are a Sotho-Tswana ethnic group native to South Africa, Botswana, and Lesotho that speak Pedi or Sepedi, which is one of the 12 official languages in South Africa . They are primarily situated in Limpopo , Gauteng and northern Mpumalanga . The Pedi people are part of the Bantu ethnic group . Their common ancestors, along with the Sotho and Tswana , migrated from East Africa to South Africa no later than the 7th century CE. Over time, they emerged as a distinct people between the 15th and 18th centuries, with some settling in the northern region of the Transvaal. The Pedi maintained close ties with their relatives and neighboring tribes. Towards the end of the 18th century, the primary Pedi state was established, led by supreme leaders from the Maroteng clan. In the early 19th century, the Pedi state faced significant challenges from the Nguni , particularly the Northern Ndebele under Mzilikazi [10] and the Swati . A pivotal figure in preserving the Pedi state was Sekwati (1827–1861), the paramount leader who introduced reforms in the military and internal administration and welcomed Christian missionaries . After Sekwati I's passing, his son Sekhukhune took control but reversed some reforms, including Christianization. From 1876 to 1879, the Pedi engaged in wars with the Boers and the British , resulting in defeat and the Pedi state falling under Boer influence. In 1882, Sekhukhune was assassinated by conspirators, leading to the dismantling of the monarchy and statehood. In 1885, the Transvaal government only allocated a small territory to the Pedi, with the majority of the people living outside of it. In the 1950s, the Sotho language committee recognized the Pedi language as distinct from Sesotho. Throughout history, the Pedi actively participated in the struggle against colonization and apartheid in South Africa, joining the broader movement of African peoples fighting for their rights and freedom. Name and Terminology Rev. Alexander Merensky , a German missionary, had an extensive understanding of the Bapedi tribe, surpassing that of any other European of his time. According to Merensky, Sekhukhune's people were a fusion of various tribes, with the most significant group identifying as the "Bapedi" or "Baperi," meaning the "Family of the King." This tribe had settled along the Steelpoort River nearly two centuries prior, and Merensky found the name of their kingdom, 'Biri,' on antique Portuguese maps. The origin of the Bapedi name is uncertain, but it may have come from an ancestral figure or the land they inhabited. What is significant is that the tribe founded by Thobela and its various divisions revered the porcupine as their totem and identified as Bapedi. History South Africa in 1885. A Pedi woman breastfeeding. Alfred Duggan-Cronin. South Africa, early 20th century. The Wellcome Collection, London Early history Proto-Sotho people are thought to have migrated south from eastern Africa (around the African Great Lakes ) in successive waves spanning five centuries. They made their way along with modern-day western Zimbabwe , with the last group of Sotho speakers, the Hurutse, settling in the region west of Gauteng around the 16th century. The Pedi people originated from the Kgatla offshoot, a group of Tswana speakers . In about 1650, they settled in the area to the south of the Steelpoort River . Over several generations, linguistic and cultural homogeneity developed to a certain degree. Only in the last half of the 18th century did they broaden their influence over the region, establishing the Pedi paramountcy by bringing smaller neighboring chiefdoms under their control. During migrations in and around this area, groups of people from diverse origins began to concentrate around dikgoro, or ruling nuclear groups. They identified themselves through symbolic allegiances to totemic animals such as tau (lion), kolobe (pig), and kwena (crocodile). The Pedi people show a considerable amount of Khoisan admixture. The Marota Empire/ Pedi Kingdom The Pedi polity under King Thulare (c. 1780–1820) was made up of land that stretched from present-day Rustenburg to the lowveld in the west and as far south as the Vaal River . Pedi power was undermined during the Mfecane by Ndwandwe invaders from the south-east. A period of dislocation followed, after which the polity was re-stabilized under Thulare's son, Sekwati. Sekwati succeeded Thulare as paramount chief of the Pedi in the northern Transvaal (Limpopo ) and was frequently in conflict with the Matabele under Mzilikazi and plundered by the Zulu and the Swazi . Sekwati has also engaged in numerous negotiations and struggles for control over land and labor with the Afrikaans -speaking farmers (Boers) who have since settled in the region. These disputes over land occurred after the founding of Ohrigstad in 1845, but after the town was incorporated into the Transvaal Republic in 1857 and the Republic of Lydenburg was formed, an agreement was reached that the Steelpoort River was the border between the Pedi and the Republic. The Pedi were well equipped to defend themselves, though, as Sekwati and his heir, Sekhukhune I were able to procure firearms, mostly through migrant labor to the Kimberley diamond fields and as far as Port Elizabeth . The Pedi paramountcy's power was also cemented by the fact that chiefs of subordinate villages, or kgoro, took their principal wives from the ruling house. This system of cousin marriage resulted in the perpetuation of marriage links between the ruling house and the subordinate groups and involved the payment of an inflated magadi, or brideprice mostly in the form of cattle, to the Maroteng house. Swazi Campaigns The Campaigns against the Pedi refer to a sequence of military operations undertaken by the Swazi in their endeavors to subjugate the Pedi people. Despite their persistent efforts, the Swazi forces faced significant challenges in conquering the Pedi's formidable mountain fortresses, which served as robust strongholds for the Pedi people. As a consequence of the Swazi's inability to completely overpower the Pedi, some Pedi fugitives successfully reassembled, allowing them to sustain their resistance against the Swazi forces. Sekhukhune Wars King Sekhukhune 1881 Sekhukhune I succeeded his father in 1861 and repelled an attack against the Swazi . At the time, there were also border disputes with the Transvaal , which led to the formation of Burgersfort , which was manned by volunteers from Lydenburg . By the 1870s, the Pedi were one of three alternative sources of regional authority, alongside the Swazi and the ZAR (Zuid-Afrikaansche Republiek ). Over time, tensions increased after Sekhukhune refused to pay taxes to the Transvaal government, and the Transvaal declared war in May 1876. It became known as the Sekhukhune War, the outcome of which was that the Transvaal commando's attack failed. After this, volunteers nevertheless continued to devastate Sekhukhune's land and provoke unrest, to the point where peace terms were met in 1877. Unrest continued, and this became a justification for the British annexing the Transvaal in April 1877 under Sir Theophilus Shepstone . Following the annexation, the British also declared war on Sekhukhune I under Sir Garnet Wolseley , and defeated him in 1879. Sekhukhune was then imprisoned in Pretoria , but later released after the first South African War , when the Transvaal regained independence. However, soon after his release, Sekhukhune was murdered by his half-brother Mampuru ,[18] and because his heir had been killed in the war and his grandson, Sekhukhune II was too young to rule, one of his other half-brothers, Kgoloko, assumed power as regent. Apartheid In 1885, an area of 1,000 square kilometres (390 sq mi) was set aside for the Pedi, known as Geluk Location created by the Transvaal Republic's Native Location Commission. Later, according to apartheid segregation policy , the Pedi would be assigned the homeland of Lebowa . Culture This section possibly contains original research . Please improve it by verifying the claims made and adding inline citations . Statements consisting only of original research should be removed. (March 2024) (Learn how and when to remove this message ) Use of Totems Like the other Sotho-Tswana groups, the Bapedi people use totems to identify sister clans and kinship. The most widely used totems in Sepedi are as follows: EnglishPedi WarthogKolobe LionTau CrocodileKwena PorcupineNoko MonkeyKgabo BuckPhuthi PangolinKgaka BuffaloNare ElephantTlou Settlements In pre-conquest times, people settled on elevated sites in relatively large villages, divided into kgoro (pl. dikgoro, groups centered on agnatic family clusters). Each consisted of a group of households in huts built around a central area that served as a meeting place, cattle byre, graveyard, and ancestral shrine. Households' huts were ranked in order of seniority. Each wife of a polygynous marriage had her own round thatched hut, joined to other huts by a series of open-air enclosures (lapa) encircled by mud walls. Older boys and girls, respectively, would be housed in separate huts. Aspirations to live in a more modern style, along with practicality, have led most families to abandon the round hut style for rectangular, flat-tin-roofed houses. Processes of forced and semi-voluntary relocation and an apartheid government planning scheme implemented in the name of "betterment", have meant that many newer settlements and the outskirts of many older ones consist of houses built in grid formation, occupied by individual families unrelated to their neighbors. Politics Kgoshi – a loose collection of kinsmen with related males at its core, was as much a jural unit as a kinship one, since membership was defined by acceptance of the kgoro-head's authority rather than primarily by descent. Royal or chiefly kgoros sometimes underwent rapid subdivision as sons contended for positions of authority. Marriage Marriage was patrilocal. Polygamy was practiced mostly by people of higher, especially chiefly, status. Marriage was preferred with a close or classificatory cousin, especially a mother's brother's daughter, but this preference was most often realized in the case of ruling or chiefly families. Practiced by the ruling dynasty, during its period of dominance, it represented a system of political integration and control over the recycling of bridewealth (dikgomo di boela shakeng; returning of bride cattle). Cousin marriage meant that the two sets of prospective in-laws were closely connected even before the event of a marriage, and went along with an ideology of sibling-linkage, through which the Magadi (bridewealth) procured for a daughter's marriage would, in turn, be used to get a bride for her brother, and he would repay his sister by offering a daughter to her son in marriage. Cousin marriage is still practiced, but less frequently. Polygyny too is now rare, many marriages end in divorce or separation, and a large number of young women remain single and raise their children in small (and often very poor) female-headed households. But new forms of domestic cooperation have come into being, often between brothers and sisters, or matrilineally linked relatives.[original research? ] Inheritance Previously, the oldest son of a household within a polygynous family would inherit the house-property of his mother, including its cattle, and was supposed to act as custodian of these goods for the benefit of the household's other children. With the decline of cattle-keeping and the sharp increase in land shortages, this has switched to a system of last-born inheritance, primarily of land. Initiation The life cycle for both sexes was differentiated by important rituals. Both girls and boys underwent initiation . Boys (bašemane, later mašoboro) spent their youth looking after cattle at remote outposts in the company of peers and older youths. Circumcision and initiation at koma (initiation school), held about once every five years, socialized youths into groups of cohorts or regiments (mephato) bearing the leader's name, whose members then maintained lifelong loyalty to each other, and often traveled together to find work on the farms or in the mines. Girls attended their own koma and were initiated into their own regiments (ditswa-bothuku), usually two years after the boys. Initiation is still practiced, and provides a considerable income to the chiefs who license it for a fee or, in recent years, to private entrepreneurs who have established initiation schools beyond the chiefs' jurisdiction. Music and Arts See also: Music of South Africa § Pedi-traditional Traditional Dancers Performing at a wedding Important crafts included metalsmithing, beadwork , pottery , house building and painting, and woodworking (especially the making of drums). The arts of the Pedi are known for metal forging, beading, pottery, woodworking, much more in drum making, and also painting.[20] Mmino wa Setšo Pedi music consists of a single six-note scale traditionally played on reeds, but currently it is played more on a jaw harp or autoharp. Migrants influenced by Kibala music play aluminum pipes of different heights to reproduce vocal harmonies. In traditional dances, women dance on their knees, usually accompanied by drums, backing vocals, and a lead singer. These dances involve vigorous topless shaking from the upper torso while the women kneel on the floor. Songs are also part of Pedi culture. While working, the Pedi sang together to finish the job faster. They had A song about killing a Lion to become a man; it was a bit peculiar. The act of killing a Lion is very unusual and is no longer practiced. In fact, it was so unusual that if a boy was successful, he would get high status and the ultimate prize - marrying the chief's daughter. The Bapedi also have different types of cultural music: Mpepetlwane: played by young girls; Mmatšhidi: played by older men and women; Kiba / Dinaka: played by men and boys and now joined by women; Dipela: played by everyone Makgakgasa is also played by older women. Pedi music (mmino wa setso: traditional music, lit. music of origin) has a six-note scale . The same applies to variants of Mmino wa Setšo as practiced by Basotho ba Leboa (Northern Sotho) tribes in the Capricorn, Blouberg , Waterberg districts, as well as BaVhenda in the Vhembe district. Mmino wa Setšo (indigenous African music) can also be construed as African musicology, a concept that is often used to distinguish the study of indigenous African music from the dominant ethnomusicology discipline in academia. Ethnomusicology has a strong footprint in academia spanning several decades. Such a presence is evident in ethnomusicology journals that can be traced back to the 1950s. Ethnomusicologists who study indigenous African music have been criticized for studying the subject from a subjective Western point of view, especially given the dominance of the Western musical canon in South Africa] In South Africa, authors such as Mapaya indicate that for many years, African Musicology has been studied from a multi-cultural perspective without success. Scholars of African Musicology such as Agawu, Mapaya, Nketia, and Nzewi emphasize the study of indigenous African music from the perspective, and language of the practitioners (baletši). These scholars argue for the study of African Musicology from an angle that elevates the practitioners, their actions, and their interactions. Categories of Mmino wa Setšo Mmino wa Setšo in Limpopo province has a number of categories. Categories of Mmino wa Setšo are distinguished according to the function they serve in the community. Dinaka/Kiba The peak of Pedi (and northern Sotho) musical expression is arguably the kiba genre, which has transcended its rural roots to become a migrant style. In its men's version, it features an ensemble of players, each playing an aluminum end-blown pipe of a different pitch (naka, pl. dinaka) and together producing a descending melody that mimics traditional vocal songs with richly harmonized qualities. Mapaya provides a detailed descriptive analysis of Dinaka/Kiba music and dance, from a Northern Sotho perspective. Alternatives to Dinaka or Kiba In the women's version, a development of earlier female genres that has recently been included within the definition of kiba, a group of women sing songs (koša ya dikhuru, loosely translated: knee-dance music). This translation has its roots in the traditional kneeling dance that involves salacious shaking movements of the breasts accompanied by chants. These dances are still very common among Tswana, Sotho, and Nguni women. This genre comprises sets of traditional songs steered by a lead singer accompanied by a chorus and an ensemble of drums (meropa), previously wooden but now made of oil drums and milk urns. These are generally sung at drinking parties and/or during celebrations such as weddings. Mmino wa bana Children occupy a special place in the broader category of Mmino wa Setšo. Research shows that mmino wa bana can be examined for its musical elements, educational validity, and general social functions Pedi Heartland The present-day Pedi area, Sekhukhuneland , is situated between the Olifants River (Lepelle) and its tributary, the Steelpoort River (Tubatse); bordered on the east by the Drakensberg range, and crossed by the Leolo mountains. But at the height of its power, the Pedi polity under Thulare (about 1780–1820) included an area stretching from the site of present-day Rustenburg in the west to the Lowveld in the east, and ranging as far south as the Vaal River . Reliable historians and sources also credit the Pedi kingdom as the first and dominant monarchy established in the region. The kingdom, which boasted numerous victories over the Boers and the British armies, was one of the strongest and largest in Southern Africa in the mid- to late 1800s under the warrior king Sekhukhune I, whose kingdom stretched from the Vaal River in the south to the Limpopo River in the north. Apartheid The area under Pedi's control was severely limited when the polity was defeated by British troops in 1879. Reserves were created for this and for other Northern Sotho groups by the Transvaal Republic 's Native Location Commission. Over the next hundred years or so, these reserves were then variously combined and separated by a succession of government planners. By 1972, this planning had culminated in the creation of an allegedly independent national unit, or homeland, named Lebowa . In terms of the government's plans to accommodate ethnic groups separated from each other, this was designed to act as a place of residence for all Northern Sotho speakers. But many Pedi had never resided here: since the polity's defeat, they had become involved in a series of labor-tenancy or sharecropping arrangements with white farmers, lived as tenants on crown land, purchased farms communally as freeholders, or moved to live in the townships adjoining Pretoria and Johannesburg on a permanent or semi-permanent basis. In total, however, the population of the Lebowa homeland increased rapidly after the mid-1950s, due to the forced relocations from rural areas and cities in common South Africa undertaken by apartheid's planners, and to voluntary relocations by which former labor tenants sought independence from the restrictive and deprived conditions under which they had lived on the white farms. Subsistence and economy Overgrazed Bapedi reserve near Pietersburg, Drakensberg The pre-conquest economy combined cattle-keeping with hoe cultivation. The principal crops were sorghum, pumpkins, and legumes, which were grown by women on fields allocated to them when they married. Women hoed and weeded, did pottery, built and decorated huts with mud; made sleeping mats and baskets, ground grain, cooked, brewed, and collected water and wood. Men did some work in fields at peak times; they hunted and herded; they did woodwork, prepared hides, and were metal workers and smiths. Most major tasks were done communally by matsema (work parties). The chief was depended upon to perform rainmaking for his subjects. The introduction of the animal-drawn plow, and of maize, later transformed the labor division significantly, especially when combined with the effects of labor migration. Men's leaving home to work for wages was initially undertaken by regimental groups of youths to satisfy the paramount's firepower requirements but later became increasingly necessary to individual households as population increase within the reserve and land degradation made it impossible to subsist from cultivation alone. Despite increasingly long absences, male migrants nonetheless remained committed to the maintenance of their fields; plowing had now to be carried out during periods of leave or entrusted to professional plowmen or tractor owners. Women were left to manage and carry out all other agricultural tasks. Men, although subjected to increased controls in their lives as wage-laborers, fiercely resisted all direct attempts to interfere with the spheres of cattle-keeping and agriculture. Their resistance erupted in open rebellion, ultimately subdued, during the 1950s. In later decades, some families have continued to practice cultivation and keep stock. In the early 1960s, about 48% of the male population was absent as wage-earners at any given time. Between the 1930s and the 1960s, most Pedi men would spend a short period working on nearby white farms, followed by a move to employment in the mines or domestic service, and later, especially in more recent times, to factories or industry. Female wage employment began more recently and is rarer and more sporadic. Some women work for short periods on farms; others have begun, since the 1960s, to work in domestic service in the towns of the Witwatersrand. But in recent years, there have been rising levels of education and expectations, combined with a sharp drop in employment rates. Land tenure The pre-colonial system of communal or tribal tenure, which was broadly similar to that practiced throughout the southern African region, was crystallized but subtly altered, by the colonial administration. A man was granted land by the chief for each of his wives; unused land was reallocated by the chief rather than being inherited within families. Overpopulation resulting from the government's relocation policies resulted in this system being modified; a household's fields, together with its residential plot, are now inherited, ideally by the youngest married son. Christian Pedi communities that owned freehold farms were removed to the reserve without compensation, but since 1994, many have now reoccupied their land or are preparing to do so, under restitution legislation. Religion Ancestors are viewed as intermediaries between humans and The Creator or God (Modimo/Mmopi) and are communicated to by calling on them using a process of burning incense, making an offering, and speaking to them (go phasa). If necessary, animal sacrifice may be done or beer presented to the children on both the mother's and father's sides. A key figure in the family ritual was the kgadi (who was usually the father's elder sister). The position of ngaka (diviner) was formerly inherited patrilineally but is now commonly inherited by a woman from her paternal grandfather or great-grandfather. This is often manifested through illness and through violent possession by spirits (malopo) of the body, the only cure for which is to train as a diviner. There has been a proliferation of diviners in recent times, with many said to be motivated mainly by a desire for material gain. African Art - Masks - Paintings of Many African Tribes The Rich Diversity Of Indigenous Tribes Experience the rich tapestry of South Africa’s indigenous tribes, each steeped in vibrant traditions, customs, and a unique cultural heritage that has been preserved for generations. Journey through the diverse landscapes of the region to uncover the fascinating stories and practices of these ancient communities. The indigenous tribes of South Africa have a rich history and diverse cultural heritage. The country is home to various tribes, each with distinctive customs and traditions. These tribes are spread across different regions of South Africa. They vary in both population size and linguistic diversity. Some tribes have large populations while others are smaller in number. Each tribe also has its unique language and dialect, adding to the country’s cultural tapestry. Traditional Beliefs And Spiritual Practices The indigenous tribes of South Africa uphold traditional beliefs and spiritual practices, deeply rooted in their customs and heritage. These traditions are passed down through generations, shaping their cultural identity and connection to the land. Their spiritual rituals and ceremonies are integral to their way of life, reflecting a profound respect for nature and ancestral wisdom. Indigenous Tribes of South Africa: Traditional Beliefs and Spiritual Practices Ancestral worship includes honoring ancestors for guidance and protection. Connection to nature is central, viewing it as a living entity. Rituals and ceremonies mark important life events and seasons. Traditional healers play key roles in spiritual and physical well-being. Traditional Art And Crafts Traditional art and crafts play a significant role in showcasing the unique artistic expressions of indigenous tribes in South Africa. These tribes meticulously create stunning artwork using natural materials, which not only reflects their deep connection with nature but also has symbolic meanings. The use of natural materials such as wood, clay, beads, and feathers not only adds authenticity to their creations but also signifies their respect and reverence towards the environment. Indigenous tribes in South Africa often incorporate symbolism in their artwork to communicate powerful messages and preserve their cultural heritage. Each piece of art holds a deeper meaning, narrating stories of ancestors, spirituality, and traditional beliefs. These symbolic representations provide a glimpse into their rich history, customs, and traditions. From intricate wood carvings and beautifully beaded jewelry to vibrant paintings and pottery, the traditional art and crafts of indigenous tribes in South Africa captivate and mesmerize onlookers, showcasing their creativity, talent, and deep-rooted cultural values. Oral Tradition And Storytelling Oral tradition and storytelling are integral to the indigenous tribes of South Africa. The importance of oral history lies in preserving cultural heritage and passing down knowledge through generations. Myths, legends, and folktales are woven into the fabric of their storytelling, conveying morals and values. Additionally, rituals play a crucial role in ensuring the continuation of these traditions, creating a sense of communal identity and pride. Land And Natural Resources Indigenous tribes of South Africa have a deep connection to the land, which is integral to their traditions, customs, and heritage. They have a profound respect for their traditional land rights and prioritize conservation efforts to protect their natural resources. However, they face numerous challenges and threats to their territories, including land encroachment and unsustainable resource exploitation. Despite these obstacles, indigenous communities are steadfast in their commitment to safeguarding their land and natural resources for future generations. Cultural Tourism And Preservation Cultural tourism is crucial in promoting sustainable tourism, preserving the rich traditions, customs, and heritage of indigenous tribes in South Africa. By embracing cultural tourism, indigenous communities can preserve their unique way of life, ensuring that their traditions are not lost to modernization. Cultural exchange and understanding are integral in fostering mutual respect and appreciation. Through cultural tourism, visitors can engage with indigenous tribes, promoting a deeper understanding of their customs and heritage. By participating in activities such as traditional dances, storytelling, and handicrafts, tourists can immerse themselves in the authentic experiences offered by indigenous tribes. This exchange of knowledge and appreciation can help break stereotypes and misconceptions, fostering greater cultural tolerance and respect. The Importance Of Indigenous Rights Indigenous rights play a crucial role in preserving the rich traditions, customs, and heritage of South Africa’s Indigenous tribes. By protecting their rights, we ensure the continuity and appreciation of their valuable cultural heritage. The Importance of Indigenous Rights Recognition and protection of indigenous rights is crucial for their well-being. Addressing historical injustices ensures a fair treatment for indigenous communities. Advocacy and empowerment are vital for indigenous tribes to thrive and preserve their culture. Frequently Asked Questions For Indigenous Tribes Of South Africa: Traditions, Customs, And Heritage What Are The Indigenous Tribes Of South Africa? The indigenous tribes of South Africa include the Zulu, Xhosa, Basotho, and many others. Each tribe has its own unique customs, traditions, and languages, contributing to the rich cultural heritage of the country. What Are The Traditional Customs Of South African Tribes? Traditional customs of South African tribes often include rites of passage, ceremonies, and practices that are passed down through generations. These customs play a significant role in preserving the cultural identity and heritage of the indigenous tribes. How Do South African Tribes Preserve Their Heritage? South African tribes preserve their heritage through oral storytelling, traditional music and dance, and the passing down of cultural practices from one generation to the next. These methods help to ensure that their rich traditions and customs endure over time. Conclusion The Indigenous tribes of South Africa embody a rich tapestry of traditions, customs, and heritage that have been passed down through generations. Through their vibrant rituals, art forms, and oral storytelling, these tribes have managed to preserve their unique identity and ancestral knowledge. Exploring their ways of life and appreciation for nature is not only culturally enlightening but also allows a deeper understanding of our shared humanity. Immerse yourself in the wonders of South Africa’s indigenous tribes and embrace the beauty of their diverse heritage. MAASAI PEOPLE The Maasai Tribe Of East Africa Maasai is the second most popular African tribe after Zulu; and it’s mainly because of its deeply rooted traditions and culture. Even when a great majority of African tribes are adopting a modern lifestyle; Maasais still live in Bomas and nomadically move around with large herds of cattle for a living. They mainly feed on meat, drink raw animal blood, and can be spotted anywhere in East Africa; especially Kenya, wearing Shukas and exceptionally beaded jewels. The Maasai (/ˈmɑːsaɪ, mɑːˈsaɪ/ ; Swahili : Wamasai) are a Nilotic ethnic group inhabiting northern, central and southern Kenya and northern Tanzania , near the African Great Lakes region. Their native language is the Maasai language , a Nilotic language related to Dinka , Kalenjin and Nuer . Except for some elders living in rural areas, most Maasai people speak the official languages of Kenya and Tanzania—Swahili and English . The Maasai population has been reported as numbering 1,189,522 in Kenya in the 2019 census. compared to 377,089 in the 1989 census, though many Maasai view the census as government meddling and therefore either refuse to participate or actively provide false information. History The Maasai inhabit the African Great Lakes region and arrived via South Sudan . Most Nilotic speakers in the area, including the Maasai, the Turkana and the Kalenjin , are pastoralists and have a reputation as fearsome warriors and cattle rustlers. The Maasai and other groups in East Africa have adopted customs and practices from neighbouring Cushitic-speaking groups, including the age-set system of social organisation, circumcision , and vocabulary terms. Origin, migration and assimilation Maasai man Many ethnic groups that had already formed settlements in the region were forcibly displaced[when? ] by the incoming Maasai. Other, mainly Southern Cushitic groups, were assimilated into Maasai society. The Nilotic ancestors of the Kalenjin likewise absorbed some early Cushitic populations. Settlement in East Africa The Maasai territory reached its largest size in the mid-19th century and covered almost all of the Great Rift Valley and adjacent lands from Mount Marsabit in the north to Dodoma in the south. At this time the Maasai, as well as the larger Nilotic group they were part of, raised cattle as far east as the Tanga coast in Tanganyika (now mainland Tanzania). Raiders used spears and shields but were most feared for throwing clubs (orinka) which could be accurately thrown from up to 70 paces (approx. 100 metres). In 1852, there was a report of a concentration of 800 Maasai warriors on the move in what is now Kenya. In 1857, after having depopulated the "Wakuafi wilderness" in what is now southeastern Kenya, Maasai warriors threatened Mombasa on the Kenyan coast. Maasai warriors in German East Africa , c. 1906–1918 Because of this migration, the Maasai are the southernmost Nilotic speakers. The period of expansion was followed by the Maasai "Emutai" of 1883–1902. This period was marked by epidemics of contagious bovine pleuropneumonia , rinderpest (see 1890s African rinderpest epizootic ), and smallpox . The estimate first put forward by a German lieutenant in what was then northwest Tanganyika , was that 90% of cattle and half of wild animals perished from rinderpest. German doctors in the same area claimed that "every second" African had a pock-marked face as the result of smallpox. This period coincided with drought. Rains failed in 1897 and 1898. The Austrian explorer Oscar Baumann travelled in Maasai lands between 1891 and 1893 and described the old Maasai settlement in the Ngorongoro Crater in the 1894 book Durch Massailand zur Nilquelle ("Through the lands of the Maasai to the source of the Nile"). By one estimate two-thirds of the Maasai died during this period. Maasai in Tanganyika (now mainland Tanzania) were displaced from the fertile lands between Mount Meru and Mount Kilimanjaro , and most of the fertile highlands near Ngorongoro in the 1940s. More land was taken to create wildlife reserves and national parks: Amboseli National Park , Nairobi National Park , Maasai Mara , Samburu National Reserve , Lake Nakuru National Park and Tsavo in Kenya; and Lake Manyara , Ngorongoro Conservation Area, Tarangire[22] and Serengeti National Park in what is now Tanzania. Maasai are pastoralists and have resisted the urging of the Tanzanian and Kenyan governments to adopt a more sedentary lifestyle. They have demanded grazing rights to many of the national parks in both countries. The Maasai people stood against slavery and never condoned the traffic of human beings, and outsiders looking for people to enslave avoided the Maasai. Essentially there are twenty-two geographic sectors or sub-tribes of the Maasai community, each one having its customs, appearance, leadership and dialects. These subdivisions are known as 'nations' or 'iloshon' in the Maa language : the Keekonyokie , Ildamat, Purko, Wuasinkishu, Siria, Laitayiok, Loitai, Ilkisonko, Matapato, Dalalekutuk, Ilooldokilani, Ilkaputiei, Moitanik, Ilkirasha, Samburu , Ilchamus, Laikipiak , Loitokitoki, Larusa, Salei, Sirinket and Parakuyo . Genetics Recent advances in genetic analyses have helped shed some light on the ethnogenesis of the Maasai people. Genetic genealogy , a tool that uses the genes of modern populations to trace their ethnic and geographic origins, has also helped clarify the possible background of modern Maasai. Autosomal DNA The Maasai's autosomal DNA has been examined in a comprehensive study by Tishkoff et al. (2009) on the genetic affiliations of various populations in Africa. According to the study's authors, the Maasai "have maintained their culture in the face of extensive genetic introgression". Tishkoff et al. also indicate that: "Many Nilo-Saharan-speaking populations in East Africa, such as the Maasai, show multiple cluster assignments from the Nilo-Saharan [...] and Cushitic [...] AACs, in accord with linguistic evidence of repeated Nilotic assimilation of Cushites over the past 3000 years and with the high frequency of a shared East African–specific mutation associated with lactose tolerance." Maasai display significant West-Eurasian admixture at roughly ~20%. This type of West-Eurasian ancestry reaches up to 40-50% among specific populations of the Horn of Africa , specifically among Amharas . Genetic data and archeologic evidence suggest that East African pastoralists received West Eurasian ancestry (~25%) through Afroasiatic-speaking groups from Northern Africa or the Arabian Peninsula , and later spread this ancestry component southwards into certain Khoisan groups roughly 2,000 years ago, resulting in ~5% West-Eurasian ancestry among Southern African hunter-gatherers. A 2019 archaeogenetic study sampled ancient remains from Neolithic inhabitants of Tanzania and Kenya, and found them to have strongest affinities with modern Horn of Africa groups. They modelled the Maasai community as having ancestry that is ~47% Pastoral Neolithic Cushitic-related and ~53% Sudanese Dinka-related. Y-DNA A Y chromosome study by Wood et al. (2005) tested various Sub-Saharan populations, including 26 Maasai men from Kenya, for paternal lineages. The authors observed haplogroup E1b1b -M35 (not M78) in 35% of the studied Maasai. E1b1b-M35-M78 in 15%, their ancestor with the more northerly Cushitic men, who possess the haplogroup at high frequencies lived more than 13,000 years ago. The second most frequent paternal lineage among the Maasai was Haplogroup A3b2 , which is commonly found in Nilotic populations, such as the Alur ; it was observed in 27% of Maasai men. The third most frequently observed paternal DNA marker in the Maasai was E1b1a1-M2 (E-P1), which is very common in the Sub-Saharan region; it was found in 12% of the Maasai samples. Haplogroup B-M60 was also observed in 8% of the studied Maasai, which is also found in 30% (16/53) of Southern Sudanese Nilotes. Mitochondrial DNA According to an mtDNA study by Castri et al. (2008), which tested Maasai individuals in Kenya, the maternal lineages found among the Maasai are quite diverse but similar in overall frequency to that observed in other Nilo-Hamitic populations from the region, such as the Samburu . Most of the tested Maasai belonged to various macro-haplogroup L sub-clades, including L0 , L2 , L3 , L4 and L5 . Some maternal gene flow from North and Northeast Africa was also reported, particularly via the presence of mtDNA haplogroup M lineages in about 12.5% of the Maasai samples. Culture Maasai warriors confronting a spotted hyena , a common livestock predator, as photographed in In Wildest Africa (1907) The monotheistic Maasai worship a single deity called Enkai, Nkai, or Engai. Engai has a dual nature, represented by two colours: Engai Narok (Black God) is benevolent, and Engai Na-nyokie (Red God) is vengeful. There are also two pillars or totems of Maasai society: Oodo Mongi, the Red Cow and Orok Kiteng, the Black Cow with a subdivision of five clans or family trees . The Maasai also have a totemic animal, which is the lion. The killing of a lion is used by the Maasai in the rite of passage ceremony. The "Mountain of God", Ol Doinyo Lengai , is located in northernmost Tanzania and can be seen from Lake Natron in southernmost Kenya. The central human figure in the Maasai religious system is the laibon whose roles include shamanistic healing , divination and prophecy , and ensuring success in war or adequate rainfall. Today, they have a political role as well due to the elevation of leaders. Whatever power an individual laibon had was a function of personality rather than position. Many Maasai have also adopted Christianity or Islam . The Maasai produce intricate jewellery and sell these items to tourists. Maasai people and huts with enkang barrier in foreground –eastern Serengeti , 2006 Educating Maasai women to use clinics and hospitals during pregnancy has enabled more infants to survive. The exception is found in extremely remote areas. A corpse rejected by scavengers is seen as having something wrong with it, and liable to cause social disgrace; therefore, it is not uncommon for bodies to be covered in fat and blood from a slaughtered ox . Traditional Maasai lifestyle centres around their cattle , which constitute their primary source of food. In a patriarchal culture that views women as property, a man's wealth is measured in cattle, wives and children. A herd of 50 cattle is respectable, and the more wives and children the better. A man who has plenty of one but not the other is considered to be poor. All of the Maasai's needs for food are met by their cattle. They eat their meat, drink their milk daily, and drink their blood on occasion. Bulls, goats, and lambs are slaughtered for meat on special occasions and ceremonies. Though the Maasai's entire way of life has historically depended on their cattle, more recently with their cattle dwindling, the Maasai have grown dependent on food such as sorghum , rice, potatoes and cabbage (known to the Maasai as goat leaves). One common misconception about the Maasai is that each young man is supposed to kill a lion before he can be circumcised and enter adulthood. Lion hunting was an activity of the past, but it has been banned in East Africa – yet lions are still hunted when they maul Maasai livestock. Nevertheless, killing a lion gives one great value and celebrity status in the community. Maasai school in Tanzania Body modification Maasai woman with stretched earlobes The piercing and stretching of earlobes are common among the Maasai as with other tribes, and both men and women wear metal hoops on their stretched earlobes. Various materials have been used to both pierce and stretch the lobes, including thorns for piercing, twigs, bundles of twigs, stones, the cross-section of elephant tusks and empty film canisters. Women wear various forms of beaded ornaments in both the ear lobe and smaller piercings at the top of the ear. Among Maasai males, circumcision is practised as a ritual of transition from boyhood to manhood. Women are also circumcised (as described below in social organisation ). This belief and practice are not unique to the Maasai. In rural Kenya, a group of 95 children aged between six months and two years were examined in 1991/92. 87% were found to have undergone the removal of one or more deciduous canine tooth buds. In an older age group (3–7 years of age), 72% of the 111 children examined exhibited missing mandibular or maxillary deciduous canines. Genital cutting Young Maasai warrior (a junior Moran) with headdress and markings Traditionally, the Maasai conduct elaborate rite of passage rituals which include surgical genital mutilation to initiate children into adulthood. The Maa word for circumcision , "emorata," is applied to this ritual for both males and females. This ritual is typically performed by the elders, who use a sharpened knife and makeshift cattle hide bandages for the procedure. The male ceremony refers to the excision of the prepuce (foreskin). In the male ceremony, the boy is expected to endure the operation in silence. Expressions of pain bring dishonour upon him, albeit only temporarily. Importantly, any exclamations or unexpected movements on the part of the boy can cause the elder to make a mistake in the delicate and tedious process, which can result in severe lifelong scarring, dysfunction, and pain. Young women also undergo female genital mutilation as part of an elaborate rite of passage ritual called "Emuatare," the ceremony that initiates young Maasai girls into adulthood through ritual mutilation and then into early arranged marriages. The Maasai believe that female genital mutilation is necessary and Maasai men may reject any woman who has not undergone it as either not marriageable or worthy of a much-reduced bride price. In Eastern Africa, uncircumcised women, even highly educated members of parliament like Linah Kilimo , can be accused of not being mature enough to be taken seriously. The Maasai activist Agnes Pareyio campaigns against the practice. The female rite of passage ritual has recently seen excision replaced in rare instances with a "cutting with words" ceremony involving singing and dancing in its place. However, despite changes to the law and education drives, the practice remains deeply ingrained, highly valued, and nearly universally practised by members of the culture. Hair Maasai woman with short hair Upon reaching the age of 3 "moons", the child is named and the head is shaved clean apart from a tuft of hair, which resembles a cockade , from the nape of the neck to the forehead. Among the men, warriors are the only members of the Maasai community to wear long hair, which they weave in thinly braided strands. Graduation from warrior to junior elder takes place at a large gathering known as Eunoto. The long hair of the former warriors is shaved off ; elders must wear their hair short. Warriors who do not have sexual relations with women who have not undergone the "Emuatare" ceremony are especially honoured at the Eunoto gathering. This would symbolise the healing of the woman. Two days before boys are circumcised, their heads are shaved. When warriors go through the Eunoto and become elders, their long plaited hair is shaved off. Music and dance Traditional jumping dance Maasai music traditionally consists of rhythms provided by a chorus of vocalists singing harmonies while a song leader, or olaranyani, sings the melody. Unlike most other African tribes, Maasai widely use drone polyphony . Women chant lullabies, humming songs, and songs praising their sons. Nambas, the call-and-response pattern, repetition of nonsensical phrases, monophonic melodies, repeated phrases following each verse being sung on a descending scale, and singers responding to their verses are characteristic of singing by women. When many Maasai women gather together, they sing and dance among themselves. Eunoto, the coming-of-age ceremony of the warrior, can involve ten or more days of singing, dancing and ritual. The warriors of the Il-Oodokilani perform a kind of march-past as well as the Adumu , or aigus, sometimes referred to as "the jumping dance" by non-Maasai. (Both adumu and aigus are Maa verbs meaning "to jump" with adumu meaning "To jump up and down in a dance". Diet A Maasai herdsman grazing his cattle inside the Ngorongoro crater , Tanzania Traditionally, the Maasai diet consisted of raw meat, raw milk, honey and raw blood from cattle —note that the Maasai cattle are of the Zebu variety Most of the milk is consumed as fermented milk or buttermilk (a by-product of butter making). Milk consumption figures are very high by any standards. The Maasai herd goats and sheep, including the Red Maasai sheep , as well as the more prized cattle. Although consumed as snacks, fruits constitute a major part of the food ingested by children and women looking after cattle as well as morans in the bush. A tradition Medicines And Herbs Hawker From Maasai Medicine The Maasai people traditionally used the environment when making their medicines, and many still do, due to the high cost of Western treatments. These medicines are derived from trees, shrubs, stems, roots, etc. These can then be used in a multitude of ways including being boiled in soups and ingested to improve digestion and cleanse the blood. Some of these remedies can also be used in the treatment or prevention of diseases. The Maasai people also add herbs to different foods to avoid stomach upsets and give digestive aid. The use of plant-based medicine remains an important part of Maasai life. Shelter Shelter covered in cattle dung for waterproofing Panoramic view of Maasai Enkang, seen from the inside Panoramic view of Maasai Enkang, seen from the outside Clothing A Maasai woman wearing her finest clothes Maasai clothing symbolises ethnic group membership, a pastoralist lifestyle, as well as an individual's social position. From this they can decide the roles they undertake for the tribe. Jewellery also can show an individual's gender, relationship status, and age. Maasai traditional clothing is both a means of tribal identification and symbolism: young men, for example, wear black for several months following their circumcision. The Maasai began to replace animal skin, calf hides and sheep skin with commercial cotton cloth in the 1960s. Shúkà is the Maa word for sheets traditionally worn and wrapped around the body. These are typically red , sometimes integrated with other colours and patterns.[100] One-piece garments known as kanga , a Swahili term, are common. Maasai near the coast may wear kikoi , a sarong -like garment that comes in many different colours and textiles Influences from the outside world Maasai women repairing a house in Maasai Mara (1996) A traditional pastoral lifestyle has become increasingly difficult due to modern outside influences. Garrett Hardin 's article outlining the "tragedy of the commons", as well as Melville Herskovits ' "cattle complex" influenced ecologists and policymakers about the harm Maasai pastoralists were causing to savannah rangelands. This was later contested by some anthropologists . British colonial policymakers in 1951 removed all Maasai from the Serengeti National Park and relegated them to areas in and around the Ngorongoro Conservation Area (NCA). Maasai wearing protective masks during COVID-19 pandemic . Maasai riding a motorcycle (2014) Due to an increasing population, loss of cattle due to disease, and lack of available rangelands because of new park boundaries and competition from other tribes, the Maasai were forced to develop new ways of sustaining themselves. Many Maasai began to cultivate maize and other crops to get by, a practice that was culturally viewed negatively. Cultivation was first introduced to the Maasai by displaced WaArusha and WaMeru women who married Maasai men. In 1975 the Ngorongoro Conservation Area banned cultivation, forcing the tribe to participate in Tanzania's economy. They have to sell animals and traditional medicines to buy food. The ban on cultivation was lifted in 1992 and cultivation became an important part of Maasai livelihood once more. Park boundaries and land privatisation has continued to limit the Maasai livestock's grazing area. Throughout the years, various projects have attempted to help the Maasai people. These projects help find ways to preserve Maasai traditions while also encouraging modern education for their children. Emerging employment among the Maasai people include farming, business, and wage employment in both the public and private sectors. Many Maasai have also moved away from the nomadic life to positions in commerce and government. Eviction from ancestral land The Maasai community was reportedly being targeted with live ammunition and tear gas in June 2022 in Tanzania , in a government plan to seize a piece of Maasai land for elite private luxury development. Lawyers, human rights groups, and activists who brought the matter to light claimed that Tanzanian security forces tried to forcefully evict the indigenous Maasai people from their ancestral land for the establishment of a luxury game reserve by Otterlo Business Corporation (OBC) for the royals ruling the United Arab Emirates . As of 18 June 2022, approximately 30 Maasai people had been injured and at least one killed, at the hands of the Tanzanian government Field Force Unit (FFU) while protesting the government’s plans of what it claims are delimiting a 1500 sq km of land as a game reserve, an act which violates a 2018 East African Court of Justice (EACJ) injunction on the land dispute, per local activists. By reclassifying the area as a game reserve, the authorities aimed to systematically expropriate Maasai settlements and grazing in the area, experts warned. This was not the first time Maasai territory was encroached upon. Big-game hunting firms along with the government have long attacked the groups. The 2022 attacks are the latest escalation, which has left more than 150,000 Maasai displaced from the Loliondo and Ngorongoro areas as per the United Nations . A hunting concession already situated in Loliondo is owned by OBC, a company that has been allegedly linked to the significantly wealthy Emirati royal family as per Tanzanian lawyers, environmentalists as well as human rights activists. Anuradha Mittal, the executive director of the environmental think-tank, Oakland Institute cited that OBC was not a "safari company for just everyone, it has operations for the royal family". A 2019 United Nations report described OBC as a luxury-game hunting company "based in the United Arab Emirates" that was granted a hunting license by the Tanzanian government in 1992 permitting "the UAE royal family to organise private hunting trips" in addition to denying the Maasai people access to their ancestral land and water for herding cattle. When approached, the UAE government refrained from giving any statements. Meanwhile, the OBC commented on the matter without addressing alleged links with Emirati royals, stating that "there is no eviction in Loliondo" and calling it a "reserve land protected area" owned by the government. Notable Maasai Linus Kaikai - Kenyan journalist and Chair of the Kenya Editors Guild Francis Ole Kaparo – Former Speaker of the National Assembly of Kenya James Ole Kiyiapi – associate professor at Moi University and permanent secretary in the Ministries of Education and Local Government Olekina Ledama – Founder, Maasai Education Discovery Stanley Shapashina Oloitiptip - Former Kenya politician and cabinet minister Josephine Lemoyan – social scientist, Tanzanian member of the 2017-2022 East African Legislative Assembly [113] Nice Nailantei Lengete – First woman to address the Maasai elders council at Mount Kilimanjaro , and persuaded the council to ban female genital mutilation among the Maasai across Kenya and Tanzania Joseph Ole Lenku – Cabinet Secretary of Kenya for Interior and Coordination of National Government from 2012 to 2014 Edward Lowassa – Prime Minister of Tanzania from 2005 to 2008. 2nd runner up to president John Pombe Magufuli in the 2015 Tanzania General Elections. Mbatian - Prophet after whom Batian Peak, the highest peak of Mount Kenya , is named Katoo Ole Metito – Member of Parliament for Kajiado South sub county Joseph Nkaissery – Former Cabinet Secretary of Kenya for Interior and Coordination of National Government from 2014 to his death in 2017 William Ole Ntimama – Former Kenyan politician and leader of the Maa community Damaris Parsitau – gender equality advocate, feminist, and scholar David Rudisha – Middle-distance runner and 800-meter world record holder George Saitoti - former Vice-president of Kenya Moses ole Sakuda - Kenyan politician Jackson Ole Sapit - Sixth Archbishop and Primate of the Anglican Church of Kenya Edward Sokoine – Prime Minister of Tanzania from 1977 to 1980 and again from 1983 to 1984 Sanaipei Tande - Kenyan musical artist SAN BUSHMAN PEOPLE The San Bushmen Of Southern Africa If you thought everything in “The gods must be crazy” film was all acted up, then wait until you observe the daily lives of the San Bushmen. To begin with, this is the tribe that consists of people who have inhabited Western Botswana and Makgadikgadi pans for centuries. That’s to say they’ve literally survived living in an arid area, which has no drop of water to be spotted anywhere. And not only do they depend on setting animal traps for feeding, but also feed on tubers and roots. Dressed in loincloths, the tribesmen swing bows and arrows on their shoulders, as they lead the way and factually make tobacco from zebras’ dung. The San peoples (also Saan), or Bushmen, are the members of any of the indigenous hunter-gatherer cultures of southern Africa, and the oldest surviving cultures of the region. They are thought to have diverged from other humans 100,000 to 200,000 years ago.[a] [4] Their recent ancestral territories span Botswana , Namibia , Angola , Zambia , Zimbabwe , Lesotho , and South Africa . The San speak, or their ancestors spoke, languages of the Khoe , Tuu , and Kxʼa language families, and can be defined as a people only in contrast to neighboring pastoralists such as the Khoekhoe and descendants of more recent waves of immigration such as the Bantu , Europeans , and Asians . In 2017, Botswana was home to approximately 63,500 San, making it the country with the highest proportion of San people at 2.8%. 71,201 San people were enumerated in Namibia in 2023, making it the country with the second highest proportion of San people at 2.4%. Definition In Khoekhoegowab , the term "San" has a long vowel and is spelled Sān. It is an exonym meaning "foragers" and is used in a derogatory manner to describe people too poor to have cattle. Based on observation of lifestyle, this term has been applied to speakers of three distinct language families living between the Okavango River in Botswana and Etosha National Park in northwestern Namibia , extending up into southern Angola ; central peoples of most of Namibia and Botswana, extending into Zambia and Zimbabwe ; and the southern people in the central Kalahari towards the Molopo River , who are the last remnant of the previously extensive indigenous peoples of southern Africa. Names Portrait of a bushman. Alfred Duggan-Cronin. South Africa, early 20th century. The Wellcome Collection, London. The designations "Bushmen" and "San" are both exonyms . The San have no collective word for themselves in their own languages. "San" comes from a derogatory Khoekhoe word used to refer to foragers without cattle or other wealth, from a root saa "picking up from the ground" + plural -n in the Haiǁom dialect . "Bushmen" is the older cover term, but "San" was widely adopted in the West by the late 1990s. The term Bushmen, from 17th-century Dutch Bosjesmans, is still used by others and to self-identify, but is now considered pejorative or derogatory by many South Africans.[10 In 2008, the use of boesman (the modern Afrikaans equivalent of "Bushman") in the Die Burger newspaper was brought before the Equality Court . The San Council testified that it had no objection to its use in a positive context, and the court ruled that the use of the term was not derogatory. The San refer to themselves as their individual nations, such as ǃKung (also spelled ǃXuun, including the Juǀʼhoansi ), ǀXam , Nǁnǂe (part of the ǂKhomani), Kxoe (Khwe and ǁAni), Haiǁom , Ncoakhoe , Tshuwau , Gǁana and Gǀui (ǀGwi) , etc. Representatives of San peoples in 2003 stated their preference for the use of such individual group names, where possible, over the use of the collective term San. Adoption of the Khoekhoe term San in Western anthropology dates to the 1970s, and this remains the standard term in English-language ethnographic literature, although some authors later switched back to using the name Bushmen. The compound Khoisan is used to refer to the pastoralist Khoi and the foraging San collectively. It was coined by Leonhard Schulze in the 1920s and popularized by Isaac Schapera in 1930. Anthropological use of San was detached from the compound Khoisan, as it has been reported that the exonym San is perceived as a pejorative in parts of the central Kalahari. By the late 1990s, the term San was used generally by the people themselves. The adoption of the term was preceded by a number of meetings held in the 1990s where delegates debated on the adoption of a collective term. These meetings included the Common Access to Development Conference organized by the Government of Botswana held in Gaborone in 1993, the 1996 inaugural Annual General Meeting of the Working Group of Indigenous Minorities in Southern Africa (WIMSA) held in Namibia, and a 1997 conference in Cape Town on "Khoisan Identities and Cultural Heritage" organized by the University of the Western Cape . The term San is now standard in South African, and used officially in the blazon of the national coat-of-arms . The "South African San Council" representing San communities in South Africa was established as part of WIMSA in 2001. The term Basarwa (singular Mosarwa) is used for the San collectively in Botswana. The term is a Bantu (Tswana ) word meaning "those who do not rear cattle", that is, equivalent to Khoekhoe Saan. The mo-/ba- noun class prefixes are used for people; the older variant Masarwa, with the le-/ma- prefixes used for disreputable people and animals, is offensive and was changed at independence. In Angola, they are sometimes referred to as mucancalas, or bosquímanos (a Portuguese adaptation of the Dutch term for "Bushmen"). The terms Amasili and Batwa are sometimes used for them in Zimbabwe . The San are also referred to as Batwa by Xhosa people and as Baroa by Sotho people . The Bantu term Batwa refers to any foraging tribesmen and as such overlaps with the terminology used for the "Pygmoid" Southern Twa of South-Central Africa. History Bush-Men Hottentots armed for an Expedition, 1804 The hunter-gatherer San are among the oldest cultures on Earth, and are thought to be descended from the first inhabitants of what is now Botswana and South Africa. The historical presence of the San in Botswana is particularly evident in northern Botswana's Tsodilo Hills region. San were traditionally semi-nomadic , moving seasonally within certain defined areas based on the availability of resources such as water, game animals , and edible plants. Peoples related to or similar to the San occupied the southern shores throughout the eastern shrubland and may have formed a Sangoan continuum from the Red Sea to the Cape of Good Hope . Early San society left a rich legacy of cave paintings across Southern Africa. In the Bantu expansion (2000 BC - 1000 AD), San were driven off their ancestral lands or incorporated by Bantu speaking groups .  The San were believed to have closer connections to the old spirits of the land, and were often turned to by other societies for rainmaking, as was the case at Mapungubwe . San shamans would enter a trance and go into the spirit world themselves to capture the animals associated with rain. By the end of the 18th century after the arrival of the Dutch, thousands of San had been killed and forced to work for the colonists. The British tried to "civilize" the San and make them adopt a more agricultural lifestyle, but were not successful. By the 1870s, the last San of the Cape were hunted to extinction, while other San were able to survive. The South African government used to issue licenses for people to hunt the San, with the last one being reportedly issued in Namibia in 1936. From the 1950s through to the 1990s, San communities switched to farming because of government-mandated modernization programs. Despite the lifestyle changes, they have provided a wealth of information in anthropology and genetics . One broad study of African genetic diversity , completed in 2009, found that the genetic diversity of the San was among the top five of all 121 sampled populations. Certain San groups are one of 14 known extant "ancestral population clusters"; that is, "groups of with common genetic ancestry, who share ethnicity and similarities in both their culture and the properties of their languages". Despite some positive aspects of government development programs reported by members of San and Bakgalagadi communities in Botswana, many have spoken of a consistent sense of exclusion from government decision-making processes, and many San and Bakgalagadi have alleged experiencing ethnic discrimination on the part of the government.: 8–9  The United States Department of State described ongoing discrimination against San, or Basarwa, people in Botswana in 2013 as the "principal human rights concern" of that country. Society Further information: San healing practices , San rock art , and San religion Drinking water from the bi bulb plant Starting a fire by hand Preparing poison arrows San man The San kinship system reflects their history as traditionally small mobile foraging bands. San kinship is similar to Inuit kinship , which uses the same set of terms as in European cultures but adds a name rule and an age rule for determining what terms to use. The age rule resolves any confusion arising from kinship terms, as the older of two people always decides what to call the younger. Relatively few names circulate (approximately 35 names per sex), and each child is named after a grandparent or another relative, but never their parents. Children have no social duties besides playing, and leisure is very important to San of all ages. Large amounts of time are spent in conversation, joking, music, and sacred dances. Women may be leaders of their own family groups. They may also make important family and group decisions and claim ownership of water holes and foraging areas. Women are mainly involved in the gathering of food, but sometimes also partake in hunting. Water is important in San life. During long droughts, they make use of sip wells in order to collect water. To make a sip well, a San scrapes a deep hole where the sand is damp, and inserts a long hollow grass stem into the hole. An empty ostrich egg is used to collect the water. Water is sucked into the straw from the sand, into the mouth, and then travels down another straw into the ostrich egg. Traditionally, the San were an egalitarian society. Although they had hereditary chiefs , their authority was limited. The San made decisions among themselves by consensus , with women treated as relative equals in decision making. San economy was a gift economy , based on giving each other gifts regularly rather than on trading or purchasing goods and services. Most San are monogamous , but if a hunter is able to obtain enough food, he can afford to have a second wife as well. Subsistence Villages range in sturdiness from nightly rain shelters in the warm spring (when people move constantly in search of budding greens), to formalized rings, wherein people congregate in the dry season around permanent waterholes. Early spring is the hardest season: a hot dry period following the cool, dry winter. Most plants still are dead or dormant, and supplies of autumn nuts are exhausted. Meat is particularly important in the dry months when wildlife cannot range far from the receding waters. Women gather fruit, berries, tubers, bush onions, and other plant materials for the band's consumption. Ostrich eggs are gathered, and the empty shells are used as water containers. Insects provide perhaps 10% of animal proteins consumed, most often during the dry season.[51] Depending on location, the San consume 18 to 104 species, including grasshoppers, beetles, caterpillars, moths, butterflies, and termites. Women's traditional gathering gear is simple and effective: a hide sling, a blanket, a cloak called a kaross to carry foodstuffs, firewood, smaller bags, a digging stick, and perhaps, a smaller version of the kaross to carry a baby. Men, and presumably women when they accompany them, hunt in long, laborious tracking excursions. They kill their game using bow and arrows and spears tipped in diamphotoxin , a slow-acting arrow poison produced by beetle larvae of the genus Diamphidia . Early history Wandering hunters (Masarwa Bushmen), North Kalahari desert, published in 1892 (from H. A. Bryden photogr.) A set of tools almost identical to that used by the modern San and dating to 42,000 BC was discovered at Border Cave in KwaZulu-Natal in 2012. In 2006, what is thought to be the world's oldest ritual is interpreted as evidence which would make the San culture the oldest still practiced culture today. Historical evidence shows that certain San communities have always lived in the desert regions of the Kalahari; however, eventually nearly all other San communities in southern Africa were forced into this region. The Kalahari San remained in poverty where their richer neighbours denied them rights to the land. Before long, in both Botswana and Namibia, they found their territory drastically reduced.[59] Genetics Various Y chromosome studies show that the San carry some of the most divergent (earliest branching) human Y-chromosome haplogroups . These haplogroups are specific sub-groups of haplogroups A and B , the two earliest branches on the human Y-chromosome tree . Mitochondrial DNA studies also provide evidence that the San carry high frequencies of the earliest haplogroup branches in the human mitochondrial DNA tree. This DNA is inherited only from one's mother. The most divergent (earliest branching) mitochondrial haplogroup, L0d , has been identified at its highest frequencies in the southern African San groups. In a study published in March 2011, Brenna Henn and colleagues found that the ǂKhomani San, as ell as the Sandawe and Hadza peoples of Tanzania , were the most genetically diverse of any living humans studied. This high degree of genetic diversity hints at the origin of anatomically modern humans . A 2008 study suggested that the San may have been isolated from other original ancestral groups for as much as 50,000 to 100,000 years and later rejoined, re-integrating into the rest of the human gene pool. A DNA study of fully sequenced genomes, published in September 2016, showed that the ancestors of today's San hunter-gatherers began to diverge from other human populations in Africa about 200,000 years ago and were fully isolated by 100,000 years ago. Ancestral land conflict in Botswana Main article: Ancestral land conflict in Botswana San family in Botswana According to professors Robert K. Hitchcock, Wayne A. Babchuk, "In 1652, when Europeans established a full-time presence in Southern Africa, there were some 300,000 San and 600,000 Khoekhoe in Southern Africa. During the early phases of European colonization, tens of thousands of Khoekhoe and San peoples lost their lives as a result of genocide, murder, physical mistreatment, and disease. There were cases of “Bushman hunting” in which commandos (mobile paramilitary units or posses) sought to dispatch San and Khoekhoe in various parts of Southern Africa." Much aboriginal people 's land in Botswana, including land occupied by the San people (or Basarwa), was conquered during colonization. Loss of land and access to natural resources continued after Botswana's independence.  The San have been particularly affected by encroachment by majority peoples and non-indigenous farmers onto their traditional land. Government policies from the 1970s transferred a significant area of traditionally San land to majority agro-pastoralist tribes and white settlers  Much of the government's policy regarding land tended to favor the dominant Tswana peoples over the minority San and Bakgalagadi .  Loss of land is a major contributor to the problems facing Botswana's indigenous people, including especially the San's eviction from the Central Kalahari Game Reserve .  The government of Botswana decided to relocate all of those living within the reserve to settlements outside it. Harassment of residents, dismantling of infrastructure, and bans on hunting appear to have been used to induce residents to leave.  The government has denied that any of the relocation was forced.A legal battle followed. The relocation policy may have been intended to facilitate diamond mining by Gem Diamonds within the reserve. Hoodia traditional knowledge agreement Hoodia gordonii , used by the San, was patented by the South African Council for Scientific and Industrial Research (CSIR) in 1998, for its presumed appetite suppressing quality, although, according to a 2006 review, no published scientific evidence supported hoodia as an appetite suppressant in humans. A licence was granted to Phytopharm , for development of the active ingredient in the Hoodia plant, p57 (glycoside), to be used as a pharmaceutical drug for dieting. Once this patent was brought to the attention of the San, a benefit-sharing agreement was reached between them and the CSIR in 2003. This would award royalties to the San for the benefits of their indigenous knowledge. During the case, the San people were represented and assisted by the Working Group of Indigenous Minorities in Southern Africa (WIMSA), the South African San Council and the South African San Institute. This benefit-sharing agreement is one of the first to give royalties to the holders of traditional knowledge used for drug sales. The terms of the agreement are contentious, because of their apparent lack of adherence to the Bonn Guidelines on Access to Genetic Resources and Benefit Sharing, as outlined in the Convention on Biological Diversity (CBD). The San have yet to profit from this agreement, as P57 has still not yet been legally developed and marketed. Representation in mass media Rock paintings in the Cederberg , Western Cape San paintings near Murewa , Zimbabwe San paintings near Murewa Early representations The San of the Kalahari were first brought to the globalized world's attention in the 1950s by South African author Laurens van der Post . Van der Post grew up in South Africa, and had a respectful lifelong fascination with native African cultures. In 1955, he was commissioned by the BBC to go to the Kalahari desert with a film crew in search of the San. The filmed material was turned into a very popular six-part television documentary a year later. Driven by a lifelong fascination with this "vanished tribe," Van der Post published a 1958 book about this expedition, entitled The Lost World of the Kalahari. It was to be his most famous book. In 1961, he published The Heart of the Hunter, a narrative which he admits in the introduction uses two previous works of stories and mythology as "a sort of Stone Age Bible," namely Specimens of Bushman Folklore ' (1911), collected by Wilhelm H. I. Bleek and Lucy C. Lloyd , and Dorothea Bleek 's Mantis and His Friend. Van der Post's work brought indigenous African cultures to millions of people around the world for the first time, but some people disparaged it as part of the subjective view of a European in the 1950s and 1960s, stating that he branded the San as simple "children of Nature" or even "mystical ecologists." In 1992 by John Perrot and team published the book "Bush for the Bushman" – a "desperate plea" on behalf of the aboriginal San addressing the international community and calling on the governments throughout Southern Africa to respect and reconstitute the ancestral land-rights of all San. Documentaries and non-fiction This section contains promotional content . Please help improve it by removing promotional language and inappropriate external links , and by adding encyclopedic text written from a neutral point of view . (July 2019) (Learn how and when to remove this message ) John Marshall, the son of Harvard anthropologist Lorna Marshall , documented the lives of San in the Nyae Nyae region of Namibia over a period spanning more than 50-years. His early film The Hunters, shows a giraffe hunt. A Kalahari Family (2002) is a series documenting 50 years in the lives of the Juǀʼhoansi of Southern Africa, from 1951 to 2000. Marshall was a vocal proponent of the San cause throughout his life.[76] His sister Elizabeth Marshall Thomas wrote several books and numerous articles about the San, based in part on her experiences living with these people when their culture was still intact. The Harmless People, published in 1959, and The Old Way: A Story of the First People, published in 2006, are two of them. John Marshall and Adrienne Miesmer documented the lives of the ǃKung San people between the 1950s and 1978 in Nǃai, the Story of a ǃKung Woman. This film, the account of a woman who grew up while the San lived as autonomous hunter-gatherers, but who later was forced into a dependent life in the government-created community at Tsumkwe, shows how the lives of the ǃKung people , who lived for millennia as hunter gatherers, were forever changed when they were forced onto a reservation too small to support them. South African film-maker Richard Wicksteed has produced a number of documentaries on San culture, history and present situation; these include In God's Places / Iindawo ZikaThixo (1995) on the San cultural legacy in the southern Drakensberg; Death of a Bushman (2002) on the murder of San tracker Optel Rooi by South African police; The Will To Survive (2009), which covers the history and situation of San communities in southern Africa today; and My Land is My Dignity (2009) on the San's epic land rights struggle in Botswana's Central Kalahari Game Reserve . A documentary on San hunting entitled, The Great Dance: A Hunter's Story (2000), directed by Damon and Craig Foster . This was reviesed by Lawrence Van Gelder for the New York Times , who said that the film "constitutes an act of preservation and a requiem." Spencer Wells 's 2003 book The Journey of Man —in connection with National Geographic 's Genographic Project —discusses a genetic analysis of the San and asserts their genetic markers were the first ones to split from those of the ancestors of the bulk of other Homo sapiens sapiens. The PBS documentary based on the book follows these markers throughout the world, demonstrating that all of humankind can be traced back to the African continent (see Recent African origin of modern humans , the so-called "out of Africa" hypothesis). The BBC's The Life of Mammals (2003) series includes video footage of an indigenous San of the Kalahari desert undertaking a persistence hunt of a kudu through harsh desert conditions. It provides an illustration of how early man may have pursued and captured prey with minimal weaponry. The BBC series How Art Made the World (2005) compares San cave paintings from 200 years ago to Paleolithic European paintings that are 14,000 years old. Because of their similarities, the San works may illustrate the reasons for ancient cave paintings. The presenter Nigel Spivey draws largely on the work of Professor David Lewis-Williams , whose PhD was entitled "Believing and Seeing: Symbolic meanings in southern San rock paintings". Lewis-Williams draws parallels with prehistoric art around the world, linking in shamanic ritual and trance states. Films and music Rock painting of a man in Twyfelfontein valley A 1969 film, Lost in the Desert , features a small boy, stranded in the desert, who encounters a group of wandering San. They help him and then abandon him as a result of a misunderstanding created by the lack of a common language and culture. The film was directed by Jamie Uys , who returned to the San a decade later with The Gods Must Be Crazy , which proved to be an international hit. This comedy portrays a Kalahari San group's first encounter with an artifact from the outside world (a Coca-Cola bottle). By the time this movie was made, the ǃKung had recently been forced into sedentary villages, and the San hired as actors were confused by the instructions to act out inaccurate exaggerations of their almost abandoned hunting and gathering life. "Eh Hee " by Dave Matthews Band was written as an evocation of the music and culture of the San. In a story told to the Radio City audience (an edited version of which appears on the DVD version of Live at Radio City ), Matthews recalls hearing the music of the San and, upon asking his guide what the words to their songs were, being told that "there are no words to these songs, because these songs, we've been singing since before people had words." He goes on to describe the song as his "homage to meeting... the most advanced people on the planet." Rock engraving of a giraffe in Twyfelfontein valley Memoirs In Peter Godwin 's biography When A Crocodile Eats the Sun, he mentions his time spent with the San for an assignment. His title comes from the San's belief that a solar eclipse occurs when a crocodile eats the sun. Novels Laurens van der Post 's two novels, A Story Like The Wind (1972) and its sequel, A Far Off Place (1974), made into a 1993 film , are about a white boy encountering a wandering San and his wife, and how the San's life and survival skills save the white teenagers' lives in a journey across the desert. James A. Michener 's The Covenant (1980), is a work of historical fiction centered on South Africa. The first section of the book concerns a San community's journey set roughly in 13,000 BC. In Wilbur Smith 's novel The Burning Shore (an instalment in the Courtneys of Africa book series ), the San people are portrayed through two major characters, O'wa and H'ani; Smith describes the San's struggles, history, and beliefs in great detail. Norman Rush 's 1991 novel Mating features an encampment of Basarwa near the (imaginary) Botswana town where the main action is set. Tad Williams 's epic Otherland series of novels features a South African San named ǃXabbu, whom Williams confesses to be highly fictionalized, and not necessarily an accurate representation. In the novel, Williams invokes aspects of San mythology and culture. In 2007, David Gilman published The Devil's Breath. One of the main characters, a small San boy named ǃKoga, uses traditional methods to help the character Max Gordon travel across Namibia. Alexander McCall Smith has written a series of episodic novels set in Gaborone , the capital of Botswana. The fiancé of the protagonist of The No. 1 Ladies' Detective Agency series, Mr. J. L. B. Matekoni, adopts two orphaned San children, sister and brother Motholeli and Puso. The San feature in several of the novels by Michael Stanley (the nom de plume of Michael Sears and Stanley Trollip), particularly in Death of the Mantis. In Christopher Hope 's book Darkest England, the San hero, David Mungo Booi, is tasked by his fellow tribesmen with asking the Queen for the protection once promised, and to evaluate the possibility of creating a colony on the island. He discovered England in the manner of 19th century Western explorers. The Top Most Famous Tribes in Africa Each of the four regions of Africa all have atleast one of the most famous tribes in Africa. Africa has an estimated total of 3,000 tribes, all of which incredibly vary in terms of language and culture. The continent itself might have evolved greatly in the past two millennia; but tribal influences continue to be a dominant force in most parts. And even though the split-up between tribes has lessened over the years; tribal affiliations still stand as a prevailing source of pride among the natives. With that in mind, let’s briefly look at the 20 most famous African tribes. In no particular order, here at the Top 20 most famous tribes in the Continent of Africa. The Yoruba Tribe Of West Africa Yoruba is undeniably one of the largest ethnic groups in Africa, with a population estimated at about 35 million people in total; the Yoruba tribe is one of the most famous tribes in Africa. They mainly occupy the South Western sides of Nigeria, as well as Southern Benin, with a great majority coming from Nigeria. The Hausa Tribe Of West Africa The Hausa are one of the largest ethnic groups in Africa, as well as the largest in West Africa. In fact, it’s not only a racially diverse ethnic group in Africa, but culturally homogenous as well, encircling the people in the Sudanian and Sahelian areas of South-eastern Niger and Northern Nigeria, with a significant number living in Chad, Togo, Cote d’Ivoire, Sudan and Ghana. They have a restricted dress code: elaborate dresses for men with striking embroideries around the neck, and colorful caps commonly referred to as file. For Hausa women, there’s the abaya wrapper, which consists of a colorful wrap cloth, matching blouse, a shawl and a head tie. The Karo Tribe of East Africa The Karo or Karaethnic group reside along the east banks of the Omo River Located in Southern Ethiopia. With an estimated population of about 2,000 people, the Karo people form one of the most famous tribes in Africa; and they have a fascinating culture known for body painting. Karo tribe members are known to paint their bodies with a combination of white chalk, yellow, mineral rock, iron ore, and charcoal. In addition, they often practice ritual scarification, choosing scars as an easy way to identify themselves. The scarification of the man’s chest indicates that he has killed enemies from other tribes; and he is highly respected within his community, according to Atlas of humanity. The Karo women are considered particularly sensual and attractive if cuts are made deep into their chests and torsos and ash is rubbed in; creating a raised effect over time and thereby enhancing sexual beauty. The Himba Tribe of Southern Africa Himba tribe, found in Northern Namibia—Kunene region, is basically made up of semi-nomadic pastoralists that comprise of approximately 20, 000 to 50, 000 aboriginals. They are famously known as the “Red People of Africa,” since they use red paste called otjize—a mixture of butter and red clay to paint themselves red. Also noted in their village is the holy fire (Okuruwo), which is continuously kept alive to represent the ancestors who help them mediate with their God, Mukuru. The Igbo Tribe of West Africa The Igbo people also known as Ndigbo, are found in southeastern part of Nigeria as well as some remote parts of west Africa. They are also recognized in Jamaica as the Red Eboes. The Igbo people are one of the most famous tribes in Africa and have many interesting customs and traditions. With a population of around 40 million throughout Nigeria, they are one of the biggest and most influential tribes. Igbos are well-known for their entrepreneurial endeavors, doggedness, well traveled nature and sadly the Biafran war; both within Nigeria and around the world. The Dogon Tribe of West Africa The Dogon people are a branch of the Niger-Congo language group, a tribe of anything between 400,000 and 800,000. They live in villages in good defensive locations on the Central Plateau of Mali and into Burkina Faso. They originally believed to have headed from the north of Africa to avoid Islamisation; because their lives revolve around their traditional religion though some are now Muslims and others, Christians. As one of the most famous tribes in Africa, the Dogon people are recognized globally for their art and their astronomical knowledge. The Dogon people survive by growing crops and keeping livestock. The Oromo Tribe Of East Africa The Oromo tribe is made up of people who inhabit the Southern part of Ethiopia, Northern Kenya and some parts of Somalia. It’s considered the largest ethnic group in Ethiopia, which accounts for about 35% of Ethiopia’s population. Basically, the Oromos speak the Oromo Language—which is considered a Cushitic version of the Afro-Asiatic lingo. The Kalenjin Tribe of East Africa If you’re a serious fan of athletics, then you definitely know a word or two about this African tribe from the Western Highlands of Kenya. Originally, Kalenjins were referred to as the “Nandi speaking tribe”; until the early 1950s when they officially adopted the name Kalenjin. Since then, the tribe has consistently been giving birth to elite Marathon runners; making it one of the most popular tribes worldwide as far as athletics is concerned. The Tuareg Tribe of Northern Africa The Tuaregs are a large tribe of Berber ethnicity occupying huge areas of the Sahara Desert. As nomadic pastoralists, they travel to seek food and water, making them one of the most famous tribes in Africa; As a result of their nomadic movements, they are found in the Mediterranean countries such as; Libya and Algeria, as well as countries in the region known as the Sahel; on the Sahara’s southern boundary, such as the country, Niger. The Ashanti Tribe of West Africa The Ashanti people live in central Ghana in the Rain forests of West Africa approximately 150 miles away from the coast. They are a major ethnic group of the Akans (Ashanti and Fanti) in Ghana, and are one of the most famous tribes in Africa. Much of the modern nation of Ghana was dominated from the late 17th through the late 19th century by a state known as Asante. Asante was the largest and most powerful of a series of states formed in the forest region of southern Ghana by people known as the Akan. Among the factors leading the Akan to form states, perhaps the most important was that they were rich in gold. The Ashanti are popular for Gold. It is now politically separated into four main parts. Ashanti is in the center and Kumasi is the capital. The Ashanti are the largest tribe in Ghana and one of the few matrilineal societies in West Africa. The area of Ashanti is 9400 square miles with a population of about one million. The Mbenga Tribe of West Central Africa The Mbenga people are known as the Pygmy Ethnic Group who are found in the West Congo Basin. There are a dozen different pygmy groups with the Mbenga one that speaks Bantu and Ubangian. They are hunter-gatherers largely dependent on what the forests can provide. They trade with neighbors for other things they need. Accurate numbers are difficult to ascertain but educated guesses suggest around half a million live in the Congo rainforest. The Mbenga people are part of the most famous tribes in Africa. The Hutu Tribe of East Africa The Hutu Tribe has a population of around 20-25 million people, settled primarily in two countries. Although the Hutu people are considered as a small tribe, they are one of the most famous tribes in Africa. In Rwanda and Burundi, around 85% of the people are Hutu and a combined 21 million Hutu live in these two countries. The origins of the Hutu lie in the great Bantu expansion which was when they emigrated to the Great Lakes Region in Africa around the first century. The Hutus speak Rwanda-Rundi which is a Bantu language they also share with the Tutsi and the Twa. The Hutu and the Tutsi tribes lived together in relative peace until the colonial invasion by Europeans which then soured the relations between the two tribes, leading eventually to the Rwandan genocide. The Hutus are famous for their pottery and craftsmanship; while music and dancing remain a key cultural component of the Hutu tribe. The Fula Tribe of West Africa The Fulani/fula/fulbe tribe are one of the largest ethnic groups and most famous tribes in Africa; with over 40 million people. They live mainly in Western African nations such as Nigeria, Mali, Guinea, Cameroon, Senegal and Chad. They have their own language known as Fula. Due to their Nomadic nature, their origins are unclear but there are many theories as to where they originated. The oral traditions of the Fulani states that they started from what is now present day Jordan. They are one of the few Africa tribes to adopt Islam, with 98% of the Fulani being Muslim. Prominent Fulani include the first President of Cameroon, Ahmadou Ahidjo, and Major General Mohammadu Buhari, the current President of Nigeria. The Amazigh Tribe of Northern Africa The Amazigh tribe consists of around 40 million people. Also called the Berbers, they are mostly found in Morocco and Algeria, but are also found in Tunisia, Libya, Egypt, Mali, Mauritiana and Niger. Most Amazigh speak the Amazigh language, though they also speak Arabic. As one of the most famous tribes in Africa, they have inhabited the Maghreb region in North Western Africa for over 12,000 years now. There are cave paintings from around 10,000 BC which can be attributed to the Amazigh. Numidia was an ancient Amazigh Kingdom which was very prosperous at the height of its success. The Somali Tribe of East Africa The Somali Tribe have a population of around 20 million people and can be found majorly in the country of Somalia, and then Djibouti, Ethiopia and Kenya. The origins of the Somali tribe can be traced back to about 7,000 years ago. New archaeological and linguistic studies have confirmed the Somali tribe to be the indigenous people of the Horn of Africa. They have lived there for over 7,000 years. The majority of the people speak the Somali language which is a Cushitic language. There are around 12.5 million Somali speakers worldwide. The Chaga Tribe of East Africa Closing the list is the Chaga tribe from Tanzania. Traditionally, this tribe inhabit the Eastern slopes of Mount Meru and Mount Kilimanjaro; and are mainly concentrated around Moshi in Tanzania. In Tanzania, they are regarded as the first tribe to embrace Christianity during the colonial times; which in turn gave them a better access to advanced health care and education in Tanzania. It’s fun to visit these tribes in these countries and enjoy their culture and hospitality with their food. Many more Africa People & Tribes WODAABI TSONGA TRIBO BOTSWANA SHANGAAN SETSWANA NGUNI CAPE PEOPLE TSWANA BACK TO THE TOP OF THE PAGE BACK TO THE TOP OF THE PAGE

FAMILY ATTRACTIONS IN SOUTH AFRICA Looking for the most epic things to do in South Africa with kids? I’ve got you covered! South Africa was my 1-year-old son’s 10th country he visited, and one my partner and I have both been to multiple times. I love it so much, I’ve spent nearly 4 months there over the course of my life, and while I loved it as a solo traveler, I wondered how visiting South Africa would be with kids. We found that, from penguin encounters to some of the continent’s best wildlife, this destination truly has it all for the little ones. Get ready to embark on a family journey filled with excitement, wonder, and loads of sunshine as we explore the best kid-friendly activities in South Africa, starting in Cape Town. Quick Picks for Your Stay If you are here only to find the most amazing adventures for families in South Africa, here are the main tours to book in advance: Have a penguin encounter at Boulders Beach Go on a snorkeling adventure at Hout Bay Join a full-day safari adventure at Addo Elephant National Park 1. Meet African penguins at Boulders Beach Opening its sandy shores from 8 AM to 6:30 PM, Boulders Beach is not your average beach day. Get up close and personal with adorable African penguins, as your kids splash in the calm, shallow waters under the watchful gaze of these tuxedo-clad friends. The Boulders Beach penguin colony is one of the most famous things to see in the area, and for good reason. You don’t get to combine penguins and a beach day all that often! Entrance for adults is around 176 South African Rand or ZAR (US$10) and kids cost 88 ZAR (US$5). If you want to explore Boulders Beach and the surrounding area, then you should take this half-day tour which leaves from Cape Town, so you don’t have to plan anything! NOTE: Check the tide charts before you go and try to go at low tide, or the beach won’t be a beach! TOUR PRICE: US$36 per adult, and US$27 for children (3-11) Save your spot 2. Experience the amazing views from Table Mountain Table Mountain, the iconic backdrop to Cape Town, offers more than just a stunning view. Take the little ones on a cable car ride from 8 AM to sunset for breathtaking vistas of the city and the sea. Much of the area is travel stroller and wheelchair friendly if you’re traveling with a little guy like we were. Kids under 4 ride free, while children aged 4-17 can join in on the fun for 300 ZAR (US$17). But keep in mind that there are usually long lines, so if you don’t want to have to wait, then you grab these fast track + skip the line tickets . Or if you are feeling more adventurous, then you can climb up the mountain by going on a summit walk for the whole family. PRICE: US$106 per person aged 12+ Check availability Subscribe here to get up to 35% off your accommodation for your next trip! 3. Explore the Kirstenbosch National Botanical Garden Open from 8 AM to 7 PM, Kirstenbosch is a paradise for nature-loving families. Let the kids roam freely in the magical treetop canopy walkway or attend a Sunday concert on the lawns. If you’re a plant lover like me, you’ll see plenty of flowers and trees that are unique to the area and that you may have never seen before! PRICE: 80 ZAR (US$5) for adults, and kids under 6 enter for free. Related article: 14 South African Safari Lodges for Every Mood You HAVE to See! 4. See the Animals at the The Two Oceans Aquarium Dive into the wonders of the ocean at the Two Oceans Aquarium from 9:30 AM to 6 PM (hours change seasonally). With interactive exhibits, feeding shows, and a touch-and-learn area, your little marine biologists will be in their element. Tickets start at 200 ZAR for adults, and kids under 4 enter free. You can visit the aquarium as part of this amazing full-day private family tour with all kinds of kid-friendly activities in Cape Town, plus a little wine-tasting bonus for the adults! TOUR PRICE: US$100 for adults, US$50 for children aged 3 to 11 Book your spot 5. Get a taste of seaside village life at Hout Bay For a taste of the seaside village life, head to Hout Bay. Explore the harbor, visit the bustling market, or take a boat trip to Seal Island. The cost varies depending on your chosen activities, but many are family-friendly and budget-friendly. For instance, you can go on an incredible snorkeling experience and have the opportunity to swim with local cape fur seals at Hout Bay’s Duiker Island. PRICE: $52 per person (children 9 and under aren’t permitted) Go on a snorkeling adventure 6. Have some family fun time at Imhoff Farm in Kommetjie Just a hop, skip, and a jump away from Hout Bay, Imhoff Farm opens its doors from 9 AM to 5 PM and is a great combo to do with Hout Bay. Kids will love the farmyard, pony rides, and snake park, making it an ideal family day out with farm animals. PRICE: free entrance, activity prices range from 50 ZAR (US$3) to 150 ZAR (US$9). Related article: 25 Local Tips for Things to Do in Johannesburg (+Hidden Gems!) 7. Relax for the day at Llandudno Beach Sink your toes into the golden sands of Llandudno Beach, open 24/7. Known for its gentle waves and stunning sunsets, it’s the perfect spot for a family beach day while in Cape Town. If your kids are anything like mine, playing in the sand is one of the top things to do! Pack a picnic and enjoy the natural beauty at no cost. 8. Learn more about history at Robben Island Uncover the rich history of South Africa by taking a ferry to Robben Island. Tours include a visit to the former prison where Nelson Mandela was held. While this might not be the best activity for every kid out there, the tour includes a boat ride out to the island and an understanding of South Africa’s Apartheid era. For older kids who are into history, this is important to understand how South Africa’s history shaped the country you see today. PRICE: US$54 for adults, US$27 for kids Book your island tour Now that we’ve explored the wonders of Cape Town, let’s venture westward to discover more family-friendly wildlife escapes. Though many visitors just explore Cape Town, there’s honestly so much more to see well beyond it, including some of my favorite parts of the country. 9. Hike in nature at Tsitsikamma National Park (Eastern Cape) For a perfect blend of nature and adventure, head to Tsitsikamma National Park , located in the Eastern Cape. This province is one of the most breathtaking in the country, and worth spending several days visiting. Open from 7 AM to 6 PM, the park offers family-friendly hikes along the Storms River Mouth on the Garden Route. Encounter the iconic suspension bridge and marvel at the stunning coastal scenery. Entrance is 296 ZAR (US$17) for adults, and kids under 12 enter for free. If you are looking for a more adventurous activity in the beautiful surroundings of the National Park, then you can go on a guided quad bike tour through the wild landscape of Tsitsikamma on this excursion in your Garden Route trip. TOUR PRICE: US$42 for adults, and US$21 for children 3 to 15 Join a quad bike tour 10. Visit Monkeyland Primate Sanctuary (Plettenberg Bay) Continue your adventure at Monkeyland Primate Sanctuary , open from 8 AM to 5 PM. Stroll through the lush forest as monkeys roam freely in the world’s first multi-species, free-roaming monkey sanctuary. Educational and entertaining, it’s an amazing experience the kids will talk about for days, and the guides are clearly so passionate about the monkeys. Just be sure to wear lots of mosquito repellent. They even provide it at the park! Tickets are 350 ZAR (US$20) for adults, 175 (US$10) for kids, and babies under 3 enter for free. If you want to learn more about the monkey population from a guide, you can take this tour and discover cool facts about the 11 different species living in Monkeyland. PRICE: from US$39 per adult, and US$19 per child between 3 and 12 Join a guided tour of Monkeyland 11. Go bird watching at Birds of Eden (Plettenberg Bay) Adjacent to Monkeyland, Birds of Eden provides a spectacular experience for bird enthusiasts. Open from 8 AM to 5 PM, this free-flight bird sanctuary showcases a variety of feathered friends in a vast, natural environment. You can get a combo ticket with Monkeyland for 590 ZAR (US$32) per adult and 295 (US$16) per child. If you are visiting during the high season (November to March), then you can also get a skip-the-line ticket that allows you to book in advance, and you can also get a complimentary guide! PRICE: US$20 for adults and US$10 for kids Get your skip the line ticket 12. Elephant encounter at Knysna Elephant Park Have a gentle encounter with these magnificent creatures at Knysna Elephant Park , open from 8 AM to 4:30 PM. Kids can touch and feed the elephants, creating lasting memories. Of course, you want your elephant experience to be ethical! Knysna Elephant Park over the last 25 years has cared for and raised more than 40 elephants. These animals include relocated animals, orphaned calves, elephants rescued from culls, and ex-circus animals. Most importantly, there is no elephant riding. Another awesome thing about this activity is that you can stay overnight at the lodge to watch them peacefully sleeping from the viewing balcony. Such a cool experience! PRICE: Tickets start at 950 ZAR (US$52) for adults and kids over 5, while those under 5 enter for free. 13. Go on a safari at Addo Elephant National Park After seeing domesticated elephants, you’ve got to see wild African elephants as well! It’s the perfect way to get the best of both worlds. Spot elephants, big cats, and other wildlife at Addo Elephant National Park (Easter Cape) open from 7 AM to 6:30 PM. Entrance is 397 (US$22) for adults and 119 (US$7) for kids. However, the best way to see and learn more about all the animals you will encounter is to go on a half-day guided safari of the park. And if time permits, you can also take a full-day safari tour with Braai lunch! PRICE: full-day US$155 per person, half-day US$75 Go on a full-day safari adventure 14. Spot majestic birds at Oudtshoorn Safari Ostrich Farm Delve into the world of these large flightless birds at the Oudtshoorn Safari Ostrich Farm, open from 8 AM to 4 PM. Kids can interact with ostriches, and the whole family can enjoy an informative tractor tour. In the tour , the whole family can feed the birds and hear stories about them from the guide. TOUR PRICE: US$10 per adult, and free for children under 18 Book a spot on the tour 15. Discover the animals at Cango Wildlife Ranch For a hands-on wildlife experience, visit the Cango Wildlife Ranch in Oudtshoorn from 8 AM to 5 PM. Cango Wildlife Ranch is a multi-accredited conservation destination, open year-round with over 90 species of beloved animals. Enjoy their fun and educational guided tours, unique encounter programs, and even the World’s 1st Croc-Cage Dive! Encounter cheetahs, crocodiles, and lemurs, and learn about conservation efforts. PRICE: 210 ZAR (US$12) for adults, 130 ZAR (US$7) for kids under 12, free for kids under 4 16. Swim and surf at Durban Beaches Hop over to Durban for some sun, sea, and surf! The beaches in Durban, including Umhlanga and Ballito , offer warm waters and expansive shores. You can also go whale watching along the coastline, so check that out while you’re here! Enjoy a family day out with sandcastle building and beach games. The cost? Totally free! Related article: 14 Luxurious Hotels to Splash Your Cash in Cape Town → from Oceanfront to City Break! 17. Hike at Golden Gate Highlands National Park Journey to the Free State for a nature escape at Golden Gate Highlands National Park . Hike through golden sandstone cliffs, and keep an eye out for wildlife. The park gets its name from the way that the sun hits the cliffs as it sets, creating a golden color! Hiking is pretty easy here, though you’ll want a hiking backpack carrier for the littlest in your crew. NOTE: Be sure to get out of the park before it’s completely dark, as wildlife frequently crosses the road. That’s great advice for anywhere in South Africa. PRICE: 266 ZAR (US$15) for adults, 133 ZAR (US$7) for kids. 18. Discover fossils at Cradle of Humankind Embark on a historical journey at the Cradle of Humankind in Gauteng, a UNESCO World Heritage site open from 9 AM to 5 PM. Explore the Maropeng Visitor Centre and Sterkfontein Caves for an immersive experience in human evolution. This is said to be the exact place where humanity originated, plus the area is gorgeous! It’s an easy drive from Johannesburg, should you be starting or ending your trip there. Tickets to the exhibition center are 190 ZAR (US$11) for adults, and kids under 4 enter for free. If you want to get a whole other experience of the site then you should take a guided tour to explore one of the world’s richest concentrations of hominid fossils. TOUR PRICE: US$85 per person Join a guided tour 19. Go on a thrilling Magaliesberg Canopy Tour Better for older kids, thrill-seekers in the family will love the Magaliesberg Canopy Tour , open from 7 AM to 3 PM. Soar through the treetops on a zip-line adventure with stunning mountain views. The kids will love it! Don’t forget to wear comfortable clothing and closed-toe shoes! PRICE: 695 ZAR (US$38) per person Related article: 3 TOP Areas to Stay in Zanzibar + Hotels for a Party Vacay! 20. Explore Kruger National Park (Limpopo and Mpumalanga) You can’t go to South Africa without spending a few days in what is possibly the best safari destination in Africa! For a chance to see the big 5 – elephants, rhinos, cape buffalos, lions, and leopards – Kruger delivers, all with paved roads that you can drive in a Ford Fiesta. I should know, I’ve done it many times! Plus, this makes safari with a baby, if you have one in tow, much easier since babies are often not allowed in open-air safari vehicles. Being able to self-drive with younger kids is a game changer! This is a huge park, so stay at some of the camps within the park and give it at least a few days of your trip. I recommend Sleepover Orpen Gate , just a few mins drive from the park, for family rooms and a relaxed vibe! Adults cost 486 ZAR (US$27) per day and children are 243 ZAR (US$13). If you don’t want to drive by yourself, then you can book a full-day private safari where you’ll explore 7,523 square miles (19,485 square kilometers) with a safari guide who’ll share his knowledge of the animals with you. South Africa for Kids Here are some interesting facts about South Africa for kids which were chosen and researched by kids especially for kids. South Africa's famous Blyde River Canyon South Africa Facts | Country Facts Population: 63 million people live in South Africa (2024) Capital city: Pretoria with 3 million inhabitants Pretoria's nickname is "The Jacaranda City" due to the many jacaranda trees. In South Africa, the city is referred to as 'Tshwane' as the municipality changed its name in 2007. However, South Africa has three capital cities: Pretoria, Cape Town and Bloemfontein Name: Republic of South Africa Nelson Mandela 1918-2013 Government: Democracy Languages: 12 official languages: isiZulu, Afrikaans, English, isiXhosa, siSwati, Sesotho, Xitsonga, Sepedi, isiNdebele, Setswana, Tshivenda, sign language Religion: mainly Christians (86%) and Muslims (2%), but also Jews and other faiths. Currency: 1 South African rand (ZAR) = 100 cents Economy: South Africa is the world's largest producer of platinum group metals, gold and chromium. South Africa is part of the African Union and the BRICS countries. Listen to the Anthem National Symbols: Protea (flower), Springbok (antelope) and others. Read more here. National Day: 27 April (Freedom Day) History: South Africa was colonised by the British and Dutch and the people suffered massively during Apartheid which came to an end when Nelson Mandela was releases from prison in 1990 and became the first democratically elected leader in South Africa in 1994. President: Cyril Ramaphosa South Africa for Kids South Africa Geography South Africa is the southernmost country on the African continent. South Africa shares borders with six countries: Namibia, Botswana and Zimbabwe in the North, and Mozambique in the East, as well as with Eswatini and Lesotho. South Africa encloses two landlocked African countries which are Lesotho and Eswatini (formerly called Swaziland) which borders also Mozambique. Both these African countries are kingdoms. South Africa is about as big as the land area of France and Spain combined or twice the size of the state of Texas / USA. It takes a 12-hour flight from London/England to fly to reach Johannesburg or a 12-hour flight from Singapore and a flight from New York/ USA to Johannesburg is longer than 17 hours. Cape Point/South Africa In South Africa, the Atlantic Ocean and the Indian Ocean meet off the Southern Cape coast. The southernmost point in South Africa is at Cape Agulhas which is roughly 120 km/ 75 miles to the east of Cape Town. In the image to the right, however, you see Cape Point, the southernmost point of the Cape Peninsula. South Africa for Kids Geography South Africa has various mountain ranges such as the uKhahlamba-Drakensberg, the Magaliesberg or the Cederberg mountains. There is a narrow coastal stretch and in the interior of the country, you will find a high plateau. The highest mountain in South Africa is Mafadi Peak, which is on the border to Lesotho. Mafadi Peak is 3,450 m/ 11,319 ft high. Mafadi Peak In the north of the country, you will find the Kalahari Desert which borders neighbouring countries Namibia and Botswana. The Kalahari is part of the 'highveld', the highlands of the country. Johannesburg is the largest city of South Africa and lies on this plateau at 1,700 m/ 5,577 ft above sea level. However, most of the bigger cities such as Cape Town and Durban are located near the coast in low-lying areas. The longest river in South Africa is the Orange River with 2,432 km/ 1,511 miles. The river runs through the northern parts of the country and passes through an 18 km/ 11 miles long gorge at Augrabies Falls in the Northern Cape. Augrabies Falls in the 2022 floods of the Orange River The Orange River also forms part of the border between Namibia and South Africa. The river rises in Lesotho and reaches the Atlantic Ocean in Oranjemund (Namibia). The river is also referred to as Oranje or Gariep by the Afrikaans people or !Garib by the local Nama people. There are various climatic regions in South Africa which has mild to hot days in summer and very cold nights and rain (and snowfall in some regions) in winter. Read more. Especially in the mountain ranges of the Drakensberg region, there is snow in winter and you even can go skiing in South Africa. Tiffindell is the most popular winter resort town. Sometimes also the higher mountain tops in the Western Cape near Cape Town receive some snow in winter. But there is no snow in the city or in the towns along the coastline. Although the snow might be enough for a snowball fight, it certainly is not enough to go skiing. Did you know, that the Tugela Falls in the Drakensberg are the second-highest waterfalls in the world? There are five falls with a combined total drop of 948 m/ 3,110 ft! Famous "Amphitheatre" mountains in the Drakensberg with Tugela river The country name is displayed as ZA which stands for Zuid Africa. The word zuid is Afrikaans and means "south". South Africa for Kids: South Africa Attractions Muizenberg beach huts Cape Town: Table Mountain, V&A Waterfront, Atlantic and Indian Ocean beaches such as the stunning surf beach in Muizenberg. More about Cape Town attractions here Garden Route and the Eastern Cape for amazing pristine beaches and traditional lifestyle Kruger National Park for safaris and great wildlife viewing Sun City near Pretoria for fun and games galore with amazing wave pool and lots of things to do for the whole family Elephants Addo National Park near Gqeberha (formerly Port Elizabeth) for animal and especially famous for elephant-spotting Durban for surfing and great beaches and the KwaZulu-Natal midlands for some insights into South African history iSimangeliso (formerly called St Lucia Wetlands) for wildlife viewing and unspoilt nature Drakensberg Mountains for hiking and nearby neighbouring country Lesotho for skiing in Africa South Africa for Kids: Animals Wildlife in South Africa is abundant. There are many species of antilope such as kudu, springbok, wildebeest, impala, oryx and gemsbok. When you go on safari you can see many other South African animals like lions, elephants, giraffes and monkeys. Or admire the fabulous Cape vultures or the cute African penguins at Boulders Beach or in Betty's Bay. African Penguin South Africa is home to the great white shark as well. This large predatory fish lives in the ocean waters here too. Sometimes beaches are closed for bathing due to the sharks in the bays. Many beaches have shark nets. Remember to only swim in the sea where there are lifeguards on duty. Whale watching is very popular in South Africa too and you will encounter an enormous sea life in South Africa when you go on a boat trip. Read more about animals in South Africa on our special page here or click on the image. South Africa for Kids South Africa People South Africa is often called the 'Rainbow Nation', because there are so many different languages are spoken and different cultural traditions are lived. Below you see people of the Ndebele tribe. Women of the Ndebele people South Africa is often called "The Cradle of Humankind", because archaeological artefacts, tools and human remains proof that people lived in the area more than 100,000 years ago. The ancient San and the Khoi were the early African civilizations settling the Cape. There are only few descendants of the local San people living in remote areas in the Karoo desert and near the Cape West Coast. Zulu woman showing a wire basket The biggest South African population group, the Zulu, mainly live in rural settlements in KwaZulu-Natal, they even have a king. Portuguese, Dutch, British, French and German explorers have traveled and populated southern Africa in the 17th and 18th century and therefore you can find many European influences in South Africa too. Read more about the 11 official languages in South Africa and learn some fun South African slang words here or click on the image below. Nowadays most of the people in South Africa live in or near the big cities: Johannesburg, Pretoria, Durban and Cape Town. The rural areas are still very poor and also in the cities many people live in shantytowns or townships. Johannesburg is the largest city and the main industrial and economic hub, while Cape Town and Durban are also large cities with more than 1 million inhabitants. Did you know that in South Africa, cars drive on the left side of the road as they do in the UK and Australia? However, all distance and speed signs are in metres and kilometres and km/ hour and not as in England in yards and miles and miles/ hour! South Africa for Kids Food in South Africa The food the people eat in South Africa is very diverse. The South African staple food for the locals is 'mealies', which is corn, and seasonal vegetables, like potatoes, beans, carrots and peas. South Africans love their meat and game meat such as kudu and springbok are common. However, most people eat beef, chicken, lamb and ostrich with their meals. The people in South Africa love a BBQ (here called 'braai') and almost every house has got a fireplace which is called 'braai-place'. Bobotie Typical South African food: bobotie: typica Cape Malay food containing rice, lamb and fragrant spices. Click to find a tasty easy-to-do bootie recipe. koeksisters: taste like donuts soaked in sticky sweet sauce. Yummy! mealie pap: corn porridge Boerewors biltong: a cured and dried meat that is a typical South African snack and similar to beef jerky. Kids love to take this as snack to school. boerewors: Afrikaans for 'farmers sausage', is often put on the grill, formed in a curl (see image) Read more about South African traditional food here or click on the image below. Did you know that...? … most people speak at least two or three languages, one of them usually English or Afrikaans. … South Africa has really three capital cities. The powers are distributed between Pretoria, Cape Town and Bloemfontein. The parliament meets for six months in Pretoria and the other half of the year in Cape Town. We hope you enjoyed our information on South Africa for Kids. Read also our top 15 South Africa facts even locals often do not know here. Looking for the best things to do in South Africa with kids? Here are my recommendations. South Africa, with its rich culture and heritage, unparalleled natural beauty, and amazing adventure opportunities is not just an adult’s playground. It's also a wonderland for children of all ages. From exciting wildlife safaris to enchanting beaches and exhilarating adventures, South Africa boasts a multitude of activities that will entice kids away from their electronics and make a family holiday unforgettable. best things to do in South Africa with kids 1.Family Safaris Tintswalo Waterberg Taking your kids on a safari can be one of the most enriching and memorable experiences a family can share. It's an opportunity for children to connect directly with nature, witness the majesty of wildlife in their natural habitats, and develop an appreciation for nature conservation. Safaris can be both educational and entertaining, as children learn about different species and their behaviours. Beyond the wildlife, the adventure of staying in the wilderness, hearing the sounds of the night, and gazing at a sky full of stars can leave a lasting impression on young minds, fostering a lifelong love for adventure and the great outdoors. My kids have been going on safaris since they were little and they have forged some indelible memories. You can opt to self-drive in a national park like Kruger National Park or stay at a private lodge. While all safari lodges do not allow kids of all ages, there are many that welcome them and cater for them, such as: Tintswalo Waterberg Letamo at Qwabi Private Game Reserve Kapama River Lodge Mhondoro Game Lodge Get your South Africa Bucket List Guide Things you must do in South Africa Jacis Safari Lodge Madikwe Safari Lodge 2.Beaches South Africa's coastline has a plethora of pristine beaches that are perfect for families. With its warm waters, golden sands, and diverse marine life, these beaches provide a wonderful playground for kids to splash, build sandcastles, and discover tidal pools. Here are some of the best beaches in South Africa for kids: Boulders Beach, Cape Town African Penguins at Boulders Beach In addition to its soft sands and sheltered coves, Boulders Beach in Cape Town is famous for its resident African penguin colony , which is always a hit with children. My kids loved it. Muizenberg Beach, Cape Town Beach huts in Muizenberg Known for its colourful beach huts and gentle waves, Muizenberg Beach is another favourite among families. The warmer waters of the False Bay, the surfing lessons and the play areas make it popular with kids. Jeffreys Bay, Eastern Cape Renowned as a top surfing destination, Jeffreys Bay has a range of beaches perfect for families. Dolphin Beach has a Blue Flag status and there is a shell museum nearby that kids can visit. Kwazulu Natal Durban and the KZN South Coast offer kids warm, inviting waters and golden sandy beaches, perfect for swimming, building sandcastles, and exploring lively tidal pools. 3. Cable cars and mountains Harties Cableway Table Mountain, Cape Town Using the Aerial Cableway, families can reach the summit of this iconic mountain. Kids will enjoy the rotating cable car which showcases panoramic views during the ascent. Once at the top, kids can enjoy easy walks, and spot local wildlife like dassies. Hartbeespoort Aerial Cableway The Hartbeespoort Aerial Cableway offers families a scenic ride up the Magaliesberg Mountains, overlooking the beautiful Hartbeespoort Dam and surroundings. Interactive displays at the top delve into the area's rich history and biodiversity. The spectacular views, coupled with amenities like a play area and restaurants at the summit, ensure that children and adults will have a fun experience. My kids enjoyed it. 4, Botanical Gardens Walter Sisulu Botanical Garden South Africa's botanical gardens are verdant havens that showcase the country's rich flora and are great places for family picnics. Children can enjoy the vast open spaces, water features, play areas and interactive educational zones. Many gardens also have themed trails and bird-watching activities, ensuring a blend of fun and learning amidst nature. Two of the most popular botanical gardens are: Kirstenbosch Botanical Gardens Nestled at the foot of Table Mountain in Cape Town, Kirstenbosch has enchanting treetop canopy walks and diverse flora exhibitions, making nature exploration a true delight. Walter Sisulu Botanical Gardens Located in Johannesburg , the Walter Sisulu Botanical Gardens enthralls children with its majestic waterfall, resident black eagles, kiddies' train and interactive environmental education programs. 5. Hop-on hop-off buses City Sightseeing Cape Town Hop-on hop-off buses are a family-friendly way to explore big cities. Children can enjoy the views and feel the breeze from the open-top decks while engaging audio guides narrate captivating stories on the kids channel. In South Africa, you can do this with City Sightseeing Cape Town and City Sightseeing Johannesburg . 6. Theme Parks Gold Reef City Gold Reef City, Johannesburg South Africa may not have many theme parks but it does have a rather unique one. Built on an old gold mine, Gold Reef City transports visitors back to the gold rush era. You can watch a gold pouring demonstration, pan for gold, and visit gold miners’ houses which haven’t changed in over 100 years. Kids will have endless entertainment with the roller coasters and other exciting rides. 7. Aquariums Ushaka Marine World uShaka Marine World, Durban Africa’s largest marine theme park, uShaka Marine World is also home to the 7th largest aquarium in the world, which is set in a shipwreck, Africa’s highest slide waterpark and much more. Whether your kids want to slide down water tubes or watch the sharks, uShaka will ensure a fun day. The Two Oceans Aquarium, Cape Town Located at the V&A Waterfront, this aquarium provides insights into marine life from both the Atlantic and Indian Oceans. From mesmerising jellyfish displays to hands-on touch pools, children can experience the wonders of the underwater world. 8. Interactive science centres Sci-Bono Interactive science centres give children a hands-on approach to learning, sparking curiosity through engaging exhibits and experiments. Scientific concepts are explained with colourful and interactive gadgets, devices and experiments and kids are encouraged to experiment to their heart’s content. Check out Sci-Bono in Johannesburg, KZN Science Centre in Gateway Shopping Centre in Durban, Cape Town Science Centre, and Sci-Enza at the University of Pretoria. 9. Adventure activities Canopy Tour in Magaliesberg Ziplining Ziplining through the country's lush forests offers a bird's-eye view of the landscape, allowing children to soar over treetops and ravines, feeling the rush of the wind. There are many places to zipline in South Africa, including Magaliesberg , Drakensberg , KwaZulu-Natal Midlands and Graskop. Tobogganing Tobogganing on scenic tracks gives youngsters a thrilling descent, combining speed and beautiful vistas. Both activities not only promise fun but also help instil a sense of bravery in young adventurers. Two of the most popular places to toboggan in South Africa are Cool Runnings in Cape Town and Long Tom Toboggan in Sabie, Mpumalanga . South African winters offer something for everyone, and there are some fantastic places to visit for a family getaway. From the vibey activities in chilly Joburg, to the sunny retreats in Durban and the North West, you can embrace adventure in the cold, or find a sunny hideout to avoid the winter chill. Take a Sho’t Left to one of these world-class destinations, and embrace all that a South African winter has to offer. Johannesburg, Gauteng Gauteng is the heart of the nation, and Joburg offers a variety of family events and entertainment. Natural attractions abound, with parks perfect for picnics, such as the Walter Sisulu National Botanical Garden . For the adrenaline-junkies, the Gold Reef City amusement park offers the wildest of rides, as well a casino and entertainment centre. Have dinner in the Maboneng precinct, the perfect way to end the day. Hermanus, Western Cape Hermanus , a seaside town to the south-east of Cape Town, has been voted one of the twelve best destinations in the world for whale watching by the World Wildlife Fund and is an ideal place to whale-watch. Whale-watching spots are plentiful and will allow you to experience a natural phenomenon which happens only once a year. Popular whale-watching spots in Hermanus include the Cliff Path, a 12km path which stretches across Hermanus, as well as Grotto beach, the Old Harbour, and Gearing’s Point. Bela Bela, Limpopo Warm Baths, A Forever Resort in Bela Bela is a premium resort situated in Limpopo, approximately a 3-hour drive from Johannesburg. Consider this resort as an African bushveld escape, the perfect location to experience an unforgettable holiday with the whole family. With a range of waterslides, mineral pools and spas offering a variety of treatments and products, you are sure to feel revitalised and rejuvenated. Wild Coast, KwaZulu-Natal Experience the best of coastal living and entertainment at the Wild Coast . This incredible stretch of coast starts from Mzamba, just south of Port Edward and the Umthamvuna River to the top-end luxury resort, Wild Coast Sun. Whether you’re looking for self-catering accommodation or luxurious hotels to suit your every need, you’re bound to find something just for you along the Wild Coast. As for the free-spirited, you can expect plenty of adrenaline-pumped activities to get you revved up. Zululand, KwaZulu-Natal Zululand offers a magic of its own. Stretching from the Dolphin Coast, just north of Durban, all the way north up to Richard’s Bay, small towns line the coast, which enjoys warm weather year-round due to its sub-tropical climate. Throughout the route, travellers can enjoy historical and cultural attractions, diverse game viewing areas, as well as birding and hiking trails. Hluhluwe-Imfolozi Park , 280km north of Durban, has the largest population of white rhino in the world, due to concerted conservation efforts. So take a Sho’t Left, and enjoy a quality family holiday in South Africa. BACK TO THE TOP OF THE PAGE

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Protecting the Wildlife in South Africa Protecting the Big 5 in South Africa The Big Five refer to African lions, leopards, rhinoceros and Cape buffalo. Although they are very dangerous animals they are not invincible and the African lion, leopard and elephant are all classed as ‘vulnerable’ by the International Union for the Conservation of Nature. The black rhino is ‘critically endangered’ and the White rhino is ‘Near Threatened’. These animals are still hunted and this project aims to work with local and national authorities as well as the local community to preserve and protect the Big Five. Wildlife conservation is the practice of protecting wild plant and animal species and their habitat. The goal is to ensure that nature will survive the many generations to come so that they may enjoy & recognize the importance of wildlife & wilderness for humans & other species alike. Conservation is a collaborative effort between communities, landowners, policy makers, educators, scientists & so on. This requires a highly skilled research team on the ground daily. South Africa is home to iconic wildlife including the largest land mammals – the African elephant and rhinos. In recent years, these species have been under increased pressure due to reduced habitat and demand for ivory and rhino horn. Rising poaching levels threaten the future of these animals. Why does it matter? Wildlife are crucial to nature’s delicate web of life. Yet their biggest threats are due to human impacts on the environment. These include habitat loss and overexploitation through illegal trade, both local and international. Demand from Asia, for wildlife parts and products, continues to drive this black market trade. This challenge is exacerbated by the involvement of organised crime networks. Wildlife is also essential for tourism in South Africa. It creates opportunities and benefits for local communities living around protected areas as well as the broader economy. Stop Rhino Poaching Established in 2010 as a response to the sudden and steep escalation in rhino poaching across South Africa, StopRhinoPoaching.com has, over the last decade, emerged as an NGO that is widely respected and valued by the men and women at the frontline. Actively involved and with a national footprint for strategic funding of security initiatives and ranger support, StopRhinoPoaching.com is connected and in tune to the sentiment on the ground. We support significant rhino populations in selected reserves (national, provincial and private) as well as regional security and investigations activities within established security hubs where arrests are likely to be affected. Helping rhino reserves to enhance their efficiency and optimise their security capabilities – both proactively and reactively – ensures that rhino lives are saved. Support the Rhino Cause We’re all about keeping rhinos alive, which is why we’d like to extend our sincere appreciation for your interest in supporting the rhino cause. Rangers and reserve managers carry on their shoulders the responsibility of saving a species. They are the ones at the sharp end, who stand between a rhino and a poacher, and it’s their efforts that determine the fate of the rhinos on the reserves they protect. Rhino lives depend on them, and we depend on you. The Threat You will have heard that there is no ‘silver bullet’ to end rhino poaching and that it’s an incredibly complex battle. Never have truer words been spoken. Since the start of the poaching epidemic in 2008 South Africa has lost thousands of rhinos – a figure that, despite so much effort, remains far too high. Coupled with the increasing poaching figure comes the question – why after all this are we still losing more rhino than ever? Sadly, few people realise the challenges facing those on the frontlines. At this stage the poachers have the upper hand – they know when, they know how, and if need be they’ll just come back another day or hit a softer target. It literally is a case of one-by-one until there are none. Poachers are resourceful and use every possible element to their advantage. Reserve size, terrain, vegetation, weather (extreme heat, cold, thunderstorms,) road networks and access control are some of the elements that go into their planning. A small team, usually two or three men but it varies, carrying a weapon, some large calibre ammunition, a backpack, an axe and knives, a few old cell phones and the desire to make money can wreck deadly havoc in a reserve. Equipped with basic staples of water, bread and perhaps a few cans of tinned fish, poachers infiltrate for up to a few days surviving on their bush skills and the bare minimum. If they manage to avoid being detected by rangers – like tracks found or gun shots heard – they could manage to kill a few rhinos per trip. In smaller reserves where the risk of detection is high, poachers orchestrate shallow hit and run attacks and will often be back over the fence before rangers even get to the scene. Anti-poaching teams bear the full brunt of the poaching scourge, with rangers in targeted areas coming into contact with poachers on a daily or weekly basis. While rangers are governed by strict rules of engagement, poachers are armed (with weapons for their own personal defence – or the hunting rifle) and will not hesitate to shoot on sight. The community upliftment from poaching profits in some areas is evident, with poachers openly call themselves ‘professional hunters’ and poacher bosses becoming the untouchable “Robin Hoods” by creating “jobs” in their communities. In other areas through a westernised way of life, fast money and self-enrichment of big houses, fast cars, women and alcohol have attracted unsavoury elements into once peaceful, proudly traditional, poor but functioning communities. Contrary to popular belief, not all poachers are driven by poverty. Criminals involved in cash-in-transit heists, vehicle hijacking, ATM bombing, gunrunners, murder and other aggressive crimes have also become involved – significantly increasing the mortal threat to rangers and rhinos alike. There is no shortage of new recruits and poachers are quickly replaced. Excellent co-ordination by poaching bosses and co-operative alliances between various poaching groups empower them to be more effective at poaching, enabled by deeply entrenched corruption at every level. This includes betrayal at the heart of our reserves – insider involvement that enables the poaching groups. Be it a guard at a gate that gives access to poachers, a ranger on the poacher payroll or a member of the kitchen staff that hides a weapon under a bed, the lure of “easy money” – and lots of it – can quickly sway a moral compass. Money made from illicit gain will always outweigh that of a legitimate wage, and the corroding of our institutions from internal corruption is very difficult to pinpoint let alone prove. The multi-pronged, multi-disciplinary, multi-agency law enforcement strategy combined with an all-of-government and whole-of-society approach required to finding lasting solutions to an ever-evolving problem like rhino poaching is so complex that even now – so many years down the line – we have made some (but too little) progress. Ongoing, well-coordinated intelligence-led arrests aimed at poaching bosses and their local Vietnamese/Chinese buyers would go a long way to bringing the numbers down. Coupled with an expedited court process and strong sentences, our authorities could be sending out a strong message. Sadly, our failing systems, lack of political will and leadership, apathy and indifference, inter-agency politics, slow court processes and deeply embedded corruption are playing right into the hands of the poachers. It is here that our South African Police Services (SAPS) have yet to commit sufficient enforcement capacity. While the existing SAPS members working on cases – all unsung heroes – do their utmost to bring poachers to book, there are just far too few police members to deal with the existing case load let alone get on top of new cases. Daily challenges include lack of information sharing, trust issues and a high case load compounded by ongoing and relentless poaching activities – often with very little evidence left at the crime scene, which can be days to months old and at the mercy of the environment. Although there has always been great emphasis on Mozambique and the situation in the Kruger National Park, the damage being caused by entrenched local South African organised crime gangs is of grave concern. All these factors that make up the complex web of challenges that need to be tackled. While our focus is on the future of the rhino, the bigger question will ultimately be – what will it take to secure a future for our wildlife? SRP.com will continue to channel funding towards specific projects, putting as much as we can into areas containing larger rhino populations that are managed by DEDICATED and RESPONSIBLE conservation minded rhino owners/custodians. There are many groups doing their best in areas where they can make a difference. Some days are soul destroying, the sheer vastness and cruelty of what we are up against is overwhelming, but no matter how bad it gets we have to keep on trying. No matter what, all of you, please don’t give up. LION ELEPHANT LEOPARD RHINO Cheetah Experience Start your day off with the roar of a big cat, and end your day surrounded by likeminded people that share your love and passion for animals. Cheetah Experience is a registered non-profit endangered species breeding centre, originally based in Bloemfontein but in March 2021 we moved the facility to Bela Bela, Limpopo. We are home to a number of endangered and threatened species, including cheetahs, leopards, male non-breeding lions, servals, caracals, African wildcats, wolves, meerkats and a Siberian tiger. Our project takes in rescued animals from the local area, so we also have various animals from time to time, including some goats and chickens. Our Mission is to raise awareness of the vulnerability of South African species and other endangered species through educational experiences, as well as ethically breeding cheetahs in captivity and releasing them into a protected wild. Cheetah Breeding Project At Cheetah Experience, our animals come first, and everything we do is for our animals. Our current focus is to ensure that our Cheetah Breeding project aids in the conservation of the cheetah, by using the DNA samples taken from our cheetahs to maintain genetic diversity. We work along-side other ethical and responsible projects to help secure the cheetah's future survival. From a study in 2016, the global population of the cheetah is estimated at ∼7,100 individuals, and confined to 9% of their historical distributional range. Our vision is to release some animals into a protected yet self-sustaining natural habitat where they are still monitored by researchers and medical experts but live free. Understanding their needs, behaviour, and instincts plays a key role in saving animals from extinction. Tours & Volunteer Opportunities We offer visitors a once-in-a-lifetime opportunity to come on an educational tour and learn about our animals, see them up close, take some amazing photos, and learn how you can join us in the fight to protect these precious species. We offer a wide range of Volunteer and Internship Programmes, which have seen over 1,000 hard-working, dedicated people from 33 countries come and be a special part of the Cheetah Experience Global Volunteer Family, and contribute to conservation in South Africa. Want to spend your Summer making a difference to wildlife conservation in South Africa? Then join us in one of our Volunteer or Internship Programmes at Cheetah Experience in Bela Bela! Being part of our Volunteer and Internship Programmes gives you a once-in-a-lifetime opportunity to get hands-on experience taking care of our cheetahs and other endangered and threatened species, something we’re sure you’ll cherish for the rest of your life! You'll be working with a number of endangered and threatened species on a daily basis, including cheetahs, leopards, male non-breeding lions, servals, caracals, Bat Eared Foxes, African wildcats, wolves, meerkats and a Siberian tiger. Our project takes in rescued animals from the local area, so we also have various animals from time to time, including a goat and antelope. Since our Volunteer and Internship Programme started in 2011, Cheetah Experience has seen over 1,000 hard-working, dedicated people from 33 countries. Come and be a special part of the Cheetah Experience Global Volunteer Family and contribute to conservation in South Africa. The Cheetah Experience Volunteer and Internship Programmes are unique, where we give volunteers and interns a rare insight into animal care, and let you work alongside our family of experienced and knowledgeable staff and do the same daily work as they do. Cheetah Experience offers a number of Volunteer and Internship programmes that give you the freedom and flexibility to volunteer with us for as long as you like, from our ‘Volunteer for a Day’ program all the way up to extended Internship and Research projects! We offer Internships and Work Placements year round in a wide variety of courses and fields, and encourage undergraduates and students in their final year to come to Cheetah Experience to complete their coursework. During your internship, you will be supported and mentored by our experienced staff that have a background in your area of study, work alongside the team on a daily basis and get practical experience that you can apply to your coursework. Protecting Lions in wild places The Endangered Wildlife Trust (EWT), Peace Parks Foundation, South African National Parks (SANParks) and the National Administration of Conservation Areas in Mozambique (ANAC), with funding from the UK Government, through the International Wildlife Trade Challenge Fund, have embarked on an ambitious partnership to understand and protect Africa’s most iconic species, the African Lion, within the Great Limpopo Transfrontier Conservation Area (GLTFCA). Over the last decade, human-wildlife conflict, poisoning, and poaching related to lions have increased across this transboundary conservation area. This collaboration will leverage the expertise, institutional knowledge, and professional networks within each organisation to amplify conservation impact within this critical Lion landscape. The Great Limpopo TFCA is one of the ten remaining Lion strongholds in Africa. Protecting this transboundary Lion population requires a multi-pronged and multi-stakeholder approach. The goal of this project is to understand the threats and drivers of population declines and to increase protection for Lions in the GLTFCA. A key part of the project involves monitoring Lion prides across the landscape using GPS satellite collars. Analysis of movement data will help the EWT to determine which areas are most important to Lions across the landscape. This information will enable anti-poaching rangers from SANParks, ANAC, and Peace Parks to better protect the Lion prides under their care. The GLTFCA, which includes Kruger National Park (KNP) in South Africa, and Limpopo National Park (LNP) in Mozambique, is one of the ten remaining Lion strongholds in Africa. These strongholds occur in formally protected areas and contain a stable or increasing population of at least 500 Lions. Recently published evidence suggests that the GL TFCA stronghold may be under serious threat. Lions are killed in retaliation for livestock losses, out of fear for human life, and for the illegal wildlife trade in Lion body parts. The data suggest this offtake is unsustainable and has resulted in a severe decline in Lion numbers in LNP. Northern KNP is also feeling the impact of these threats from both Mozambique and the western boundary of Kruger. Over the last hundred years, Lions have disappeared from 95% of their historic range. Over 200,000 Lions once roamed across Africa’s wild places. Now, only an estimated 23,000-39,000 remain. Most Lions are now primarily confined to formally protected areas. Habitat conversion, competition for food, livestock predation, and fear for human life have driven this dramatic decline. While they are often hated and feared, Lions are somewhat paradoxically, viewed by many cultures as the quintessential symbol of courage and strength. Rather than protecting them, this reverence motivates people to kill them and use their parts to capture the power of the Lion and to cure various ailments. This new endeavour aims to identify, understand, and address the complex economic, social, and cultural drivers of Lion population declines across this landscape. Through partnerships with the dedicated and passionate people and organisations involved in this project, we will ensure that the roar of the mighty Lion is heard in Africa’s wild places for generations to come. What is WWF doing? WWF has been involved in species conservation and addressing the threats to wildlife since the 1960s. More recently we work closely with rural communities who live near to major wildlife areas. Our influence in wildlife conservation policies assists in balancing environmental goals against social, political and economic needs. By empowering people who might otherwise be open to exploitation, we enable the community to benefit from – and value – wildlife, alive rather than dead. In all we do, we take a holistic approach towards ensuring that wildlife is valued by people and able to thrive within functioning well-managed landscapes. What can you do? When we take care of our wildlife, we safeguard our heritage for future generations. You can make a difference by helping us conserve South Africa’s iconic species. Stopping Elephant Ivory Demand Each year, at least 20,000 African elephants are illegally killed for their tusks. A decade-long resurgence in demand for elephant ivory, particularly in parts of Asia, has fueled this rampant poaching epidemic. The elephant ivory trade not only threatens the very survival of this iconic species and causes broader ecological consequences, but also endangers the lives and livelihoods of local people and undermines national and regional security. Promisingly, a historic opportunity emerged to stop the African elephant poaching crisis: governments inititated concerted action to address this wildlife crime. The United States implemented a near-total ban on elephant ivory trade in 2016, and the United Kingdom, Singapore, Hong Kong, and other elephant ivory markets followed suit. Most significantly, China took the remarkable step of closing its legal domestic ivory market at the end of 2017. Other Asian countries with open elephant ivory trade are under substantial pressure to take action. WWF and its partners have successfully driven international action at the highest levels that, along with diplomatic and public pressure from all sides, contributed to the game-changing China ban. Now, we are working to ensure the ban is successful by eliminating remaining consumer demand for elephant ivory and black-market sales. A proliferation of trade and demand for illegal elephant ivory outside China could seriously undermine the effectiveness of China's ban. WWF is addressing the root of the problem by engaging directly with elephant ivory consumers and working with other governments to ensure the imminent closure of open elephant ivory markets, as well as working to understand the underlying motivations of elephant ivory buyers to develop strategies to influence them. Our goal is to create a new social norm that buying illegal elephant ivory products is socially unacceptable. There is an entirely separate and legal trade of walrus ivory, which is culturally and economically important to Indigenous communities in the Arctic. The sustainable use and sale of walrus ivory by Alaska Native peoples has not had the same negative impacts caused by the illegal trade of elephant ivory. Amplifying Efforts Through Corporate Engagement We are working with leading online retailers, social media platforms, tourism companies, and creative agencies. Strong partnerships are already in place with the travel and e-commerce sectors, with commitments to avoid promoting, handling, or selling elephant ivory. Changing Consumer Behavior Chinese consumers have typically been the driving demographic for elephant ivory sales globally since 2005. WWF supports market research including annual surveys of consumers to better understand consumer attitudes and desire for elephant ivory so that we can change social norms around elephant ivory and reduce demand. Through this research, WWF is able to identify the demographics of elephant ivory purchasers and consumers, understand their underlying motivations and develop effective strategies to influence them. One promising approach is using location-specific messages pushed out on popular social media platforms as likely consumers are moving around known elephant ivory markets in Asia in real-time. By connecting with them at potential purchase points like this, WWF is able to share messages known to demotivate elephant ivory buyers, such as flagging the deadly toll on elephants and the legal risks of trying to smuggle elephant ivory souvenirs from one country into another. At the same time, closing markets and promoting the law makes it harder to find elephant ivory and deters law-abiding citizens from engaging in illegal activity. Closing Elephant Ivory Markets China's elephant ivory ban is a historic milestone in the ongoing effort to save an iconic species. But even with China's markets closed, markets elsewhere remain open and continue to attract consumers. And as more and more Chinese travel internationally—before COVID-19 nearly 200 million Chinese tourists traveled abroad each year—incidents of elephant ivory smuggling were on the rise. This access to elephant ivory outside China could seriously undermine the effectiveness of China's 2017 elephant ivory ban unless governments address it. Closing the markets that sell elephant ivory and largely exist to serve Chinese nationals—those in Myanmar, Vietnam, Cambodia, and Laos, for example—will help slow elephant ivory trafficking. WWF is working directly with these countries to support the closing of their elephant ivory markets and leverage international policy and diplomacy channels. By tackling these markets now as part of a pan-Asian approach, WWF aims to leverage China's actions to ban the elephant ivory trade to prevent further displacement of the mainland China ivory trade to nearby countries. Countdown to the extinction of the rhino. The aim of all Counter Poaching Game Rangers Training is: Firstly, to ensure the territorial integrity of protected areas by a high standard of specialized training. Secondly, to prevent the poaching of all species especially endangered species. And lastly, to collect evidence which may assist the police when making the arrests and when perpetrators are prosecuted in a court of law. The responsiblity of the Counter Poaching Game Ranger is: To collect all evidence that may lead to the arrest of a poacher and is highly trained to deal with any situation. Evidence is collected in the form of photographs and video material, connecting the poacher to a specific crime scene or conservation area where poaching had taken place. Bushveld Training Adventures Bushveld Training Adventures, a nationally recognized academic institution in the field of nature studies, offers a comprehensive range of professional field guiding and environmentalist courses. Whether it is a career in field guiding in order to obtain the FGASA (Field Guides Association of Southern Africa) and national qualifications, or a wonderful learning experience, the opportunity to make great friends, are all great reasons to enrol in a BTA guide or environmentalist course. The courses are a fantastic experience. Not only do they comprise lectures with highly qualified instructors, but also field outings where the classroom is the open bush and textbooks turn into life animals, plants, rocks, clouds and the whole universe. Each one of these challenges you with questions: Who am I, how did I get here, why am I here, what threatens my existence? Each one of them becomes a testimony to the story of the evolutionary processes of our planet. The evenings by the campfire shared with kindred spirits are the memories that embroider the fabric of our lives… and the mornings hold the promise of a new adventure.

The best safaris in South Africa South Africa's best safari parks, and some hidden gems Kruger is South Africa’s most celebrated safari park , and deservedly so. Kruger and the surrounding private reserves are home to all of southern Africa’s iconic mammal species, including the endangered African wild dog. Its varied habitats support more than 500 bird species and many of the private reserves offer top quality specialised photo safaris. But a park as good and easy to visit as Kruger attracts a lot of visitors, and in high season the main routes can be busy. The highly-developed park doesn’t always feel that wild in places. If this sounds off-putting, fear not: head to northern Kruger for wild beauty, smaller crowds and a palpable sense of adventure. You may have to work a little harder for your sightings up here, but that’s because the animals are less habituated to vehicles. In other words, it feels like a safari of yesteryear. Oh, and the birdlife is exceptional in the north, with species you just don’t find elsewhere in the park. Another way to avoid the Kruger crowds is by visiting one of the superb private reserves that fringe the park itself, where limited numbers and no self-drives keep things peaceful. At a glance Destinations Kruger National Park Activity Safari Physical Level Easy Season January - December Kwazulu-Natal is South Africa’s cultural heartland, an essential immersion for those seeking to understand this glorious country in all its complexity. Networks of private reserves, plus big-ticket Hluhluwe-iMfolozi range across habitats and landscapes that are quintessentially South African. Second only to Kruger National Park, the Hluhluwe-iMfolozi Park is a nearly thousand square kilometre slab of wilderness surrounded by private game reserves. With its soaring hills and mountains, Hluhluwe-iMfolozi is scenically much more inspiring than the sometimes drab scrub-scape of Kruger. It is thanks to an innovative and wildly successful breeding programme here that the southern white rhino exists at all, and rhinos from Hluhluwe-iMfolozi have been used to re-populate parks and reserves across southern Africa. Today, it would be a rare game drive that didn’t bump into at least one of these prehistoric looking creatures. Elephants are common as are buffalo, zebra, giraffe and wildebeest. Much harder to find are the big cats. Hluhluwe-iMfolozi is easily accessible and has great facilities for people on all budgets. This makes it a good family-safari destination, but it also means it’s the most popular park in KwaZulu-Natal and during the holidays it can get very busy with holidaying locals. At a glance Destinations Hluhluwe-iMfolozi Park Activity Safari Physical Level Easy Season January - December Madikwe Game Reserve I’ve never quite understood why Madikwe isn’t mentioned in the same breath as Kruger and South Africa’s other elite parks. Then again, I like it that way: whenever I visit, it’s never crowded. All of the big cats are here, as are elephants, rhinos, buffalo – I once saw rhino, elephant and buffalo all sharing the same waterhole. I’ve also seen African wild dog, two bull giraffes fighting, and lions on the hunt, all on the same afternoon game drive. Madikwe is unusual in that it is owned by the state in partnership with local communities and the private sector. However, it is run in the same manner as one of the exclusive private game reserves. There are no self-drive safaris here and only people staying in one of the upmarket (but slightly more affordable than normal) lodges are allowed into the reserve. This gives the reserve, which has been formed out of old farm and ranch land, a real air of tranquillity and the wildlife obviously appreciate this as well. With lower prices than somewhere like Sabi Sands in the Kruger region, but with a similar exclusive vibe, Madikwe suits those who want all the advantages of a prime private reserve but who don’t have quite enough cash to splash out on those big names. The mix of accommodation is just about right, too, with an affordable choice and a handful of perfectly placed luxury options. At a glance Destinations North West Province Activity Safari Physical Level Easy Season January - December Tswalu Kalahari Private Reserve Claiming to be South Africa’s largest private reserve, Tswalu, in Northern Cape, is a shining example of what can be done when conservation and tourism combines. Built around a model of sustainability, the reserve takes a holistic approach to conservation with deep ties to the local community. And with, at last count, 85 mammal and 264 bird species, the Kalahari wildlife is magnificent, with everything from black-maned Kalahari lions, oryx and meerkats to brown hyenas, African wild dogs and pangolins. At a glance Destinations The Kalahari Activity Safari Physical Level Easy Season January - December Phinda Game Reserve Of all the private reserves of KwaZulu-Natal, it’s Phinda that most rivals Sabi Sands and the other world-famous reserves that fringe Kruger. With its winning combination of attractive scenery, large numbers of mammals (including all the big five), more than 400 bird species, stupendously beautiful accommodation and a real sense of exclusivity, a range of exciting visitor activities and a forward-looking conservation and community programme, it’s easy to see how it garners endless accolades. I'd say this is perhaps the best place in South Africa to see the cheetah, and sightings here are consistently excellent. And to combine safari with marine wildlife watching, visit the Sodwana coast which rivals the Great Barrier Reef for marine birds. Fabulous accommodation adds to the appeal, visitor numbers are far fewer than in the Kruger reserves. A stay here doesn’t come cheap and you can only enter the reserve as a guest of one of the six very upmarket lodges. But if your budget stretches to it then, in our opinion, Phinda is one of the very best places for a short safari and you’re almost guaranteed to see all the flagship animals. At a glance Destinations Kwazulu-Natal Activity Safari Physical Level Easy Season January - December Timbavati Private Game Reserve By Anthony Ham Sabi Sands and Mala Mala may get all the attention among the private reserves west of Kruger. And make no mistake: both offer world-class wildlife experiences. But for something a little more low-key, I always choose Timbavati, where my wildlife sightings have always been exceptional and intense. There’s no fence between Timbavati and the national park, visiting here is like a concentrated version of the best of Kruger without the hype. A good mix of accommodation also makes it a touch more affordable than the others. At a glance Destinations Kruger National Park Activity Safari Physical Level Easy Season January - December Kwandwe Game Reserve By Anthony Ham This 220-sq-km reserve is larger than most in the eastern Cape, and yet has just two small lodges in which to stay: overcrowding at wildlife sightings just doesn’t happen here. I’ve often had big cat and rhino sightings to myself here; the rhinos in particular seem oblivious to vehicles and I’ve been so close, I could have leaned out to touch them. And I just love the night drives: there’s nothing quite like seeing a porcupine waddling along a night road, confusing the hell out of lions. At a glance Destinations Eastern Cape Activity Safari Physical Level Easy Season January - December Sabi Sabi Game Reserve By Stuart Butler A collection of former rangelands, Sabi Sabi is the discerning (and very well-heeled) safari goer’s choice. This stupendous reserve has all the wildlife drama and beauty that is to be expected of the Sabi Sands area, but the whole package is just that much more luxurious and exclusive than most of the other Sabi Sands camps and reserves (and let’s face it, you’re hardly slumming it in any of them). With just four uber up-market but radically different places to stay, and traversing rights given to only one outside lodge, Sabi Sabi is exclusivity redefined. At a glance Destinations Sabi Sands Game Reserve Activity Safari Physical Level Easy Season January - December Is going on safari dangerous? Is going on safari dangerous? If you spend time on the Internet, then you may have come across videos of safari attacks on humans by animals. You may even have read or heard grizzly stories about tourists killed in African safaris. Of course, this can raise concerns about ticking off this bucket list adventure. Feeling concerned or fearful about safety on safari is natural. After all, you’d be venturing into the vast wilderness (likely with companions), where dangerous beasts roam free, and there have been accidents. That being said, the experience isn’t nearly as hazardous as some would have you believe. Is Going on Safari Dangerous? Whenever human beings expose themselves to wild, unrestrained animals in nature, there will always be an element of danger. This is partly what makes safari expeditions exciting. However, on safaris in Africa , game reserves take every precaution to ensure the safety of guests during game drives and walks. The key to remaining safe on game drives and safari walks is to listen to your safari guide. This is of great importance, as not following instructions can result in accidents and injuries. Respect your surroundings and the fact that you are in the wild. Do this and you will enjoy a safe, unforgettable experience. Do Animals Attack Safari Vehicles? Wild animals rarely attack or even approach or acknowledge safari vehicles. They are used to the traffic of safari-goers and have adapted to seeing them outdoors. When animals do approach the trucks, it usually because they are seeking shade or camouflage for prey that they are stalking for food. Now, is going on safari dangerous? It can be, but it seldom is. Safari trucks and tourists are scenery to bush animals, and safari game rangers are experienced and well trained. Should an animal approach, then your driver will tell you how to behave (close windows, sit, stand, etc.) and interact with it. An African rhino doing his thing as safari tourists look on. What Is the Safari Death Rate? It is quite difficult to find information related to fatal safari incidents. This is because all deaths caused by wild animals in Africa are categorised into one group. The deaths that do occur normally do not involve tourists, though. They involve locals and villagers while farming and going about their daily lives. Deaths that have occurred while on safari are very few, so few that they do not even feature on country statistics for safari destinations. Every year, millions of people go safariing in Africa . On average, perhaps one tourist dies as a result of harmful interactions with wild animals in the bushveld. What Is the Most Dangerous Animal on Safaris? Lions, leopards, elephants, rhinos, hippos and buffalo… You’ll encounter them all in Africa, depending on when and where you go, and they can all be dangerous. The biggest threat to your health and life, however, is not a member of the Big Five or some other large creature. Rather, it is the pesky mosquito. Although the tiny mosquito looks far less impressive than Africa’s many sizeable beasts, it can be extremely dangerous. Mozzies carry many potentially deadly diseases, including malaria. The good news is that the risk of contraction is miniscule. Moreover, bites can be prevented if you know what to wear on safari . The most deadly animal (insect) in Africa, the mosquito! Is It Safe to Go on Safari? So then, is going on safari dangerous or is it safe to go on a safari in Africa? African safaris, if you plan well and follow the rules, are not only safe but also incredibly enjoyable. It’s an experience you won’t soon forget, and statistically, you are much safer on safari than you are driving to work in the mornings. Is Going on Safari Dangerous? Every safari has an element of danger; that's what makes it exciting. While many of the animals you'll encounter can be dangerous , the four that you really have to watch out for are—elephant, lion, buffalo , and hippo (add crocodiles to that list if you're near water). Most safari operators and guides at the various lodges and game reserves will stress basic precautions you need to take while game viewing. It will also help if you follow basic safari etiquette. If you are on safari in smaller, more remote game parks or encounter wildlife outside of game parks, here are some general rules to follow: If You Are in a Vehicle Always stay in your car. When driving in a game park remain in your vehicle. Only get out at designated "hides" and follow the rules that will be posted. There have been several fatalities that occurred because a hapless tourist has wandered out of their vehicle, camera in hand, to get a closer shot of an elephant or lion. It may sound silly, but it happens. Don't stand up or stick anything out of the car. Many safari vehicles are open-topped, and the wildlife is generally accustomed to these. But, if you stand up or wave something around on the side, some animals will get annoyed and consequently aggressive. You also have to remember that poaching is rife in many areas, and anything that looks like a gun can trigger a very nasty response from a wild animal. Drive slowly and carefully. During the wet season, the grass can get quite high, and it's not always possible to tell when a large buffalo or elephant will decide to step into the middle of the road. Remember, you have to stop if this happens. Buffalos and elephants are not in the least bit afraid or impressed by you or your car. Keep your windows up. If you are in a car with windows, it's better to keep them closed. You could end up being harassed by baboons as you drive through the more popular game parks. They are so habituated to cars they are not afraid to leap upon them and dent the roof. You don't want one inside your vehicle. If You Are on Foot If you are on a walking safari, you will no doubt be briefed on safety by your guides. But, there are times when you'll be walking in Africa and encounter wildlife without a guide. You could run into elephants even in the middle of town. Baboons are also a menace in many places and a lot larger than you think. Here are some basic tips if you encounter wildlife eye to eye: Try and stay downwind from the animal. If the animal catches your scent, it will know you are there, and you have no idea whether this will make it angry or afraid. If an animal you approach looks hostile, make sure you are not in the way of its escape route. Give the animal a clear birth and don't make any noise to aggravate the situation further. Walk away slowly. If you encounter an animal that doesn't like your presence move back slowly and quietly. More Tips Avoid swimming in rivers or lakes unless you are absolutely sure there are no hippos or crocodiles. Hippos are the most dangerous of all the big animals. They feed on the banks of the river, and if they sense danger will charge and attack whatever lies in their path in order to get back to the safety of the water. If you are camping out in the open, always make sure you have something covering you even if it's just a mosquito net. Hyenas like to check out camps for leftover food and are especially attracted to protruding objects, so keep your feet and nose inside that tent or net. Always wear boots and socks when walking around the bush. There are plenty of venomous snakes and scorpions around that could bite you. Don't walk around at night in areas where you know there is wildlife present that can be potentially harmful to you. That includes the beaches and around lakes where hippos graze between tents on a camping safari. Also, be careful in towns. Hyenas wander around freely in the capital city of Lilongwe in Malawi, so always be cautious. DANGERS ON SAFARI TOURS - 5 Most Dangerous Spiders In South Africa To Know If you’re wondering about dangerous spiders in South Africa, then wonder no more. This guide to the eight-legged critters in the home of the safari plains and the surf-washed beaches of J-Bay has you covered. It’s got info on five of the deadliest and most fearsome crawlies around, with details on what they look like and what you can do to avoid them. The good news is that there has never been an official case of a human fatality from a spider bite in South Africa. Nope, not one! There are regularly reports of dogs and cats and other domestic pets falling prey to the venomous arachnids listed below, but, for the most parts, us homo sapiens don’t have to worry too much. Of course, it pays to be wary and aware, since a whole bunch of the spiders in South Africa do possess venom or bites that can cause pain and complications. At the very least, there’s a chance that an attack from one of these guys will ruin that once-in-a-lifetime adventure down the stunning Garden Route, the wild lands of Kruger, or the wine fields of Stellenbosch. So, whiz up before you go, folks… Table of Contents Blue-footed baboon spider (Idiothele mira) Photo by Unsplash The blue-footed baboon spider is a classic tarantula-style spider. It’s relatively common across South Africa, known to live right around the state of KwaZulu-Natal and surrounding regions. Capable of growing to around 30mm, they aren’t the largest of their genus but are also nothing minuscule. As the name suggests, they have distinctly blue feet. Yep, the ends of the legs glow a dull, cobalt-style blue from the penultimate segment to where they meet the floor. There’s also a clear black line running down the central part of the abdomen. Largely nocturnal, these guys prefer to live in heavily to lightly wooded areas. They’ll conceal themselves in the undergrowth, under large rocks or rotting tree trunks, creating protective nests that can pierce nearly 30cm beneath the surface of the earth in some cases. Blue-footed baboon spiders – like most types of baboon spiders in South Africa – are far more active in the summer months, which is their main mating season, so expect to spot more in the wild between November and March. Most people believe that this type of spider does have some sort of venom, however a lack of studies into the blue-footed baboon spider means that it’s still an unknown quantity. What is for certain is that there are definite risks to their population numbers, mainly thanks to the boom in demand for them from exotic pet owners and habitat destruction on account of climate change. King baboon spider (Pelinobius muticus) Photo by Federico Faccipieri/Unsplash If you thought that the blue-footed baboon spider was bad, just wait until you meet the royal version! In fact, the king baboon spider is a totally different genus of spider to the plain old baboon spider – this one comes from the Pelinobius tree of crawlies, while the one listed above hails from the Idiothele group. Nope, that means very little to us either! What we do understand is that this one is a tarantula! Yep, a proper tarantula! King baboon spiders live all across East Africa and are more common in hotter countries closer to the middle of the continent. As such, they are regularly found in Kenya and Tanzania . They were first described in those parts by the European entomologist Ferdinand Karsch way back in the 1880s, who was known as documenter of arachnids across much of Africa, but also the Pacific and even Germany. Anyway…back to the king baboon. Capable of hitting a leg span of over 20cm (nearly 8 inches) in total, these critters are pretty hefty. They have the trademark, multi-segment leg of a tarantula, only they don’t have noticeable urticating hairs that can be used to attack. Instead, king baboons will vibrate their bodies to create a warning sound to fend off potential victims, before choosing to rush in and bite. The bite itself is no walk in the park. It’s venomous and moderately so to humans. No deaths have been recorded to date on account of the king baboon spider, though scientists believe some have a venom that’s powerful enough to cause both localized and holistic symptoms for over 40 hours! The other thing to note about these guys is that they’re VERY temperamental. Anyone who’s ever owned one as a pet will tell you that they are moody and quick to get defensive. Black widow (Latrodectus) Photo by Jonatan Lewczuk/Unsplash The black widow isn’t just one of the most dangerous spiders in South Africa, it’s also one of the most dangerous spiders around the whole world. Mhmm, today, the feared Latrodectus brand of arachnid can be found all over the globe. It’s known to reside on the islands of Japan and the mainland of the Americas, throughout Europe and much of Asia. It’s also here in the land of safari parks and shark-swimming coves… The main type of black widow found in SA is the Latrodectus indistinctus. Are you sitting down? Good. These guys have garnered themselves a rep for being one of the most venomous types of black widow on the planet. They can cause severe and prolonged symptoms in human victims, including – but not limited to – slurred speech, out of control blood pressure, muscle cramps, sweating and fever, and breathing difficulties. Yikes! Hard to spot, the Latrodectus indistinctus are rarely more than 16mm across. The women are the dangerous ones, but also the largest of the bunch (males only make it to 5mm across on average). You can identify them thanks to their jet-black, matte coloring and clear red markings that span out from the center of the underside. The only saving grace here is that they are known to be shy and non-confrontational, often preferring to play dead than bite. Violin spider (Sicariidae) Don’t confuse the South African violin spider with the spider of the same name that dominates over in the southern USA. Both are potentially dangerous to humans, but they are very different. While the latter is known for its violin-shaped body, this one’s got a distinctly bulbous thorax and a smaller head. Its coloring ranges from dusky black and grey to a light blueish color, while there are some specimens with bold reddish and ruddy markings striking down the back. Predominant in the northern highland parts of the country, they mainly live between the Kruger National Park and the borderlands with Botswana, covering a whole cut-out of the nation north of Pretoria and Johannesburg. Unfortunately for would-be safari goers, that’s one of the most coveted places to go spotting the Big Five game! The South African violin spider is known to have a strong neurotoxic and cytotoxic venom. That means it can cause some serious harm to human victims in the form of necrosis of the flesh and even interference with the nervous system. The good news is that they tend to like living in wilder parts of the nation, in forests and caves, rarely straying into built-up areas. What’s more, they are known to be particularly shy and will always try to avoid confrontation. Rain spider (Palystes superciliosus) Photo by Nathan Dumlao/Unsplash Behold one of the largest species of spider in South Africa: The rain spider. Named for their habit of entering human homes just before the rains come, these guys regularly inspire fear in the populations of SA because of their sheer dimensions. They can grow to have a full body span of nearly 50mm, which is made up of elongated legs and limbs, along with a bulbous lower thorax colored in beige and darker brown hues. They’re often mistaken for tarantulas but are actually a sub-member of the huntsman family. The rain spider is so big that it’s known to prey on small lizards and geckos around the Western Cape and Eastern Cape of South Africa. In fact, they are also known as the lizard-eating spider in those parts. Most active in the summer months, rain spiders will mate in November, as evidenced by the appearance of their unique egg sacs around the countryside – look out for the large bundles of silken web suspended between bushes and trees. You don’t want to get too close, as the more-aggressive females of the species are often nearby and ready to pounce to defend their young. Although rain spiders aren’t known to be venomous, they are known to be confrontational. What’s more, they are so big that they can often do physical damage to humans if they decide to attack. It’s rarely more than localized tissue rupturing with some bleeding, but it could require medical attention. Dangerous spiders in South Africa – our conclusion This list homes in on just five of the most dangerous spiders in South Africa. Its aim? To showcase the arachnids that could pose a potential threat when you go to explore the penguin-spotted beaches of the Garden Route or the lion-stalked hinterlands around Kruger. Don’t be too put off by the thought of being attacked by a black widow or tarantula here, though – there have, to date, been zero recorded cases of death from spider bite in these parts. SPIDERS in South Africa! Many people are terrified of spiders and find them extremely creepy. This is unfortunate because not only are most spiders completely harmless, they benefit our environment by controlling the insect population. In fact, without spiders, our food supply would be in serious jeopardy. Before we begin, I want you to know that the list below is just a fraction of the spiders in South Africa. Because of the sheer number of these arachnids, it would be impossible to cover them all. For example, some estimates claim over 50,000 kinds of spiders on the planet (and the list is still growing)! Brown Widow Latrodectus geometricus Also known as the brown widow, brown button spider, grey widow, brown, black widow, home button spider, or geometric button spider. Identifying Characteristics: The coloring is mottled tan and brown with black accent markings. On the sides of the abdomen, there are three diagonal stripes. This species has an hourglass similar to the black widow, but it’s often orange or yellow. The striped legs are usually dark brown or black with light yellow bands. The Brown Widow employs a neurotoxic venom, causing pain, muscle rigidity, vomiting, and sweating. However, while deadly to their prey, the bites of the Brown Widow are often much less harmful to humans than the infamous Black Widow. Females create webs in isolated, safe locations near houses and branch-heavy woods. Brown Widows frequently choose empty containers like buckets, planters, mailboxes, and entryway corners. So, checking these places thoroughly before disturbing them is a good idea! One of the easiest ways to identify these spiders in South Africa is to look for their egg sacs. They have pointy protrusions and are frequently referred to as “fluffy” or “spiky” in appearance. Common Rain Spider Palystes superciliosus Identifying Characteristics: The upper parts are tawny brown and covered in hair. Females’ legs can reach 110 mm (4.3 in). They have yellow and brown banding on the undersides, and their body length ranges from 15 to 36 mm (0.5-1.4 in). Males are smaller in size but have longer legs. The Common Rain Spider is part of the genus known as Huntsman Spiders due to their speed and method of hunting. Instead of weaving webs, these arachnids hunt for insects found in plants and foliage. Additionally, before it rains, they frequently enter houses where they prey on geckos or lizards, thus the common name. The females defend their egg sacs aggressively, and humans are frequently bitten during breeding seasons. When threatened, the Common Rain Spider raises its legs to intimidate predators. They also release toxins when they bite. Thankfully, their venom isn’t very dangerous for humans, but it does cause burning and swelling. Despite their fearsome appearance, Common Rain Spiders have a very unusual predator – the Pompilid Wasp. These wasps paralyze Rain Spiders with their bite and then drag them to their nests. They lay their eggs on the paralyzed spider and close the nest, and the small larvae feed on the paralyzed Rain Spider as they grow up. Gray Wall Jumping Spider Menemerus bivittatus Identifying Characteristics: This species has a flattened torso and short, thick, greyish-white hair. Tufts of dark brown hair grow close to the eyes. The male has a brownish-white stripe on each side of the abdomen and a black dorsal stripe. The female has a larger abdomen and is typically lighter brown. In addition, her abdomen is rimmed with broad black stripes that come together at the end. Both sexes are about 9 mm (0.3 in) long, but males are usually slightly smaller. The Gray Wall Jumping Spider is native to South Africa but has since spread throughout the world. It frequently appears on the exterior of buildings or tree trunks in gardens. Instead of weaving a web around their prey, the Gray Wall Jumping spider stalks the prey before springing on it to attack. Their wide eyes and visual acuity allow them to easily focus on objects and distinguish between different colors. And, using their exceptional jumping ability, they can seize their prey in the blink of an eye. Southern Baboon Spiders Subfamily Harpactirinae Note: Baboon spiders are a subfamily of tarantulas broadly present on the African continent. Around nine genera and over one hundred species are present in South Africa. This section gives general information on the entire group. Identifying Characteristics: This species reaches a maximum length of 15 cm (5.9 in), including the legs. Their coloring varies from light brown to dark brown or black. Some species can also have grey, beige, orange, or light yellow colors. Hair covers the legs and body. Southern Baboon Spiders are members of the Tarantula family. These ground-dwelling spiders use their fangs and chelicerae (pincer-like mouth appendages) to dig burrows that they line with silk. Their natural habitats are savanna forests, arid scrublands, and grasslands. They are vicious hunters, preying on insects, small rodents, reptiles, and just about anything else they can take down. Baboon Spiders lift their front legs to appear bigger and more intimidating when disturbed or threatened. If the threat continues, they will bite and release venom. The fangs of a Baboon Spider can be more than a centimeter long! As you can imagine, a bite from one can be very painful, and their venom can cause localized swelling. However, it doesn’t pose a major health concern to humans. With around 150 described species of scorpions in southern Africa (and new species still being described) scorpion identification is no easy task. All scorpions are venomous, however, stings from a number of species are mild and are not of medical importance. They may be painful for a few hours but are not potentially life-threatening. There are several old and incorrect stories about scorpions and scorpion identification. One such story is that only black scorpions are dangerous. There is no rule of thumb for determining whether a scorpion is dangerous or not based on colour alone. Highly venomous scorpions come in a variety of colours ranging from black, brown, yellow, light brown, orange and a mixture of all of the above. Another story is based on the size of the scorpion, with many people incorrectly telling us that smaller scorpions are far more venomous than larger scorpions. The size of a scorpion makes little difference as to how dangerous it is. A baby Thicktail Scorpion of a few centimetres long will deliver a painful and potentially dangerous sting compared to the mild prick delivered from a large (up to 20cm) Rock Scorpion. The main rule for identifying potentially dangerous scorpions is based on the size of their tail in relation to the size of their pincers: those with thick tails and small pincers being far more venomous than those with a thin tail and large pincers. The genus Parabuthus (A) is known as our Thicktail Scorpions and some of them are considered potentially deadly in southern Africa. There are two species that are potentially life-threatening and the other species may deliver a painful sting. Note the ratio of small pincers to thick tail in Parabuthus. Nomads (Hottentota sp.) and Pygmy-thicktails (Afrolychus sp.) are not represented on this chart as they are not commonly encountered in Southern Africa. These two genera are small scorpions and are not life-threatening but have a nasty venom that causes intense pain. The genus Uroplectes (B) are known as Lesser-thicktails or bark scorpions. These are generally small scorpions of a couple of centimetres in length. They too have thick tails and small pincers and a sting from one of these may be very painful, although not life-threatening. The Burrowers (C) and Creepers (D) are made up of three genera: Opistophthalmus (C) and Opisthacanthus and Cheloctonus (D). These genera have large pincers and medium to small tails. The pain from the sting of these scorpions can be compared to that of a bee sting. They can also pinch pretty hard with their large pincers. The Plain Pygmy-thicktails in the genus Pseudolychus (E) are small scorpions that usually live in leaf litter and are commonly encountered in houses, especially in Gauteng. The sting burns for a few minutes and then fades away and is less than a wasp sting in pain. Lastly, we get the Rock Scorpions (F) in the genus Hadogenes. These large scorpions often exceed 20cm in length and are gentle giants, their sting is barely noticeable. It is comparable to the thorns of an Acacia tree, where there is a slight tingling feeling and then becomes itchy. If the scorpion is upset however, those pincers give a good pinch! The two potentially life-threatening species in southern Africa are: The Rough Thicktail Scorpion (Parabuthus granulatus) is one of the largest scorpions in the region, reaching 18 cm in length with the tail extended. Individuals can be black in colour, dark brown or yellow, sometimes with lighter legs and a darker back segment. It occupies karoo and bushveld habitat on the drier western side of the country, occurring in the Western Cape, Northern Cape, North-west and Limpopo in South Africa. It occurs throughout Namibia and Botswana, extending into western Zimbabwe. It has one of the largest distributions of the Thicktail Scorpions and overlaps with a number of other species. It is therefore often confused with the Cape and Transvaal Thicktail Scorpions. This is the most venomous scorpion in southern Africa and accounts for a few fatalities every year. There is an effective antivenom for the sting of this species. On lab tests, this species is three times as venomous as the Transvaal Thicktail Scorpion (Müller et al. 2012). Bergman (1997) showed that of the ten Rough Thicktail Scorpion stings they examined, 30% were severe. The Transvaal Thicktail Scorpion (Parabuthus transvaalicus) is a large scorpion in southern Africa reaching a length of around 15cm with the tail extended. It is dark brown to black in colour, often with lighter pincers. It occupies bushveld habitat and can be found under rocks, logs and other debris. It often ventures into houses and can also be found under outdoor lights at night, hunting insects and other prey. It occurs from north of the Magaliesberg into Limpopo, Mpumalanga and the North West province and north into south-eastern Botswana and southern Zimbabwe as well as parts of Mozambique. It is often confused with the Rough Thick-tail Scorpion as their size and colour can be similar. The venom is medically important and antivenom is effective for stings. Excessive sweating and ptosis (drooping of the eyelids) are common symptoms of envenomation. Bergman (1997) showed that of the 184 Transvaal Thicktail Scorpion stings they examined, 10% were severe. In the recorded stings, deaths have occurred, taking between 12 hours and six days. The Cape Thicktail Scorpion (Parabuthus capensis) is a medium-sized scorpion of around 10cm with the tail extended. They are usually a pale orange or yellow in colour, often with a darker last segment of the tail. Pitch black individuals are common around Lambert’s Bay on the west coast. This species is known from the Western and Northern Cape provinces, usually sheltering under rocks and logs. It is easily confused with the Rough Thicktail Scorpion and the Drab Thicktail Scorpion. The venom of this species causes intense pain and generally isn’t considered life-threatening, although there is one unconfirmed death by this species mentioned in Müller et al. (2012). As far as we know, antivenom is not effective against the sting of this species. Most southern African scorpions are not life-threatening to humans. Only the Thicktail Scorpions (Parabuthus sp.) are considered dangerous, and of the 22 species of Thicktail Scorpions, only two have accounted for confirmed human fatalities. Most victims are stung on the foot between sundown and midnight. Most stings happen outside, although a number have been reported in houses, especially with the Transvaal Thicktail Scorpion and Lesser-thicktail scorpions, which often enter houses and may hide in bags or clothes (Müller, 2012). Scorpion stings are immediately painful. This pain may last from a few minutes to hours or even days depending on the species. Local paraesthesia (pins and needles) is often experienced. There is usually very little swelling and often the sting site is difficult to locate (Müller, 1993). In stings from Thicktails, hyperaesthesia (sensitivity of the skin) is often experienced with the nerves being hypersensitised. This results in the victim experiencing pain if the skin is touched or if ice is placed on the sting site. Victims also talk of a feeling of vibration of the skin similar to an electric current (Müller, 2012). The venom of the Thicktail Scorpions is a neurotoxic venom that affects potassium and sodium channels in the cells of the body. This may cause hyperexcitability of certain muscles and often results in jerks and twitches of the body as well as tremors and spasms of muscles, especially in the face. Children are often excessively restless. Other symptoms include extreme pain at the site of the sting that may spread throughout the body. Excess salivation, a slow heart rate, high blood pressure and gastric distension (enlargement of the stomach which may cause abdominal pain) is also noted. Muscle weakness often follows, and victims may struggle to walk, or walk as if they are drunk. Bulbar paralysis causes the victim to struggle to swallow, reduces the gag reflex and may restrict the ability to pronounce words. The final symptom, and most dangerous, is difficulty with breathing which may lead to respiratory failure. In stings to children where the species is not known, it is advisable to monitor the child for at least 12 hours (Müller, 1993; Müller, 2012). Symptoms are directly related to the size of the victim, the amount of venom injected and the physical health of the victim. Unfortunately, children and the elderly are often at a higher risk and may show symptoms rapidly (within one to two hours), whereas in healthy adults, symptoms may be delayed for up to 8 hours (Müller, 1993). Pain killers are not recommended as they are often ineffective against scorpion venom and may reduce the breathing rate of the victim (Müller, 1993). In hospitals, they may inject local anaesthetic around the sting site to help with pain control (Müller, 2012). In severe cases, 10 - 20 ml of SAVP Scorpion antivenom is delivered via an intravenous drip. An additional 10 ml is advisable if there are no improvements after six hours. Respiratory support is vital during these times. Patients who receive antivenom and treatment in a hospital generally make a full recovery within a few days. Patients who do not receive antivenom may take up to seven days to recover (Bergman, 1997). In the event of a sting from any of the above three species: Try get a photo of the scorpion (this can be sent to ASI for identification) Get the victim to a hospital as soon as possible. Immobilize the affected limb to slow the spread of venom. If the victim stops breathing, apply artificial respiration or use a bag valve mask reserve. Call the Poison Information Centre helpline 0861 555 777 DO NOT: Apply a tourniquet Cut or suck the wound Use ice or very hot water Give the victim anything to eat or drink (especially not alcohol) Apply electric shock Inject antivenom randomly (antivenom, if required must be administered by a trained medical professional) “Antihistamines are very commonly given, these have no beneficial effect and should be discouraged” Bergman, 1997. Opioid painkillers such as pethidine and morphine are ineffective and create a low breathing rate in the patient which may cause respiratory distress. Check out or range of great quality scorpion torches here. How to avoid scorpion stings: Scorpions are nocturnal and caution should be taken when out and about at night. Wear closed shoes when outside at night. Use a scorpion torch when out a night (scorpions fluoresce under ultraviolet light and are easy to see at night) Be cautious when collecting firewood as many species hide under branches or bark. Be careful when packing up tents, as scorpions like to hide underneath them. Shake out shoes before putting them on. We have a number of links on our website that can assist with the quick identification of common scorpions for each province: Eastern Cape Free State Gauteng KwaZulu - Natal Limpopo Mpumalanga North West Province Northern Cape Western Cape You can also make use of the scorpion information on our free app, ASI Snakes. As well as our free downloadable poster on the Common Scorpions of Southern Africa . Prolific Big 5 Game Viewing Encountering Africa’s iconic Big 5 (elephant, rhino, lion, leopard and buffalo) is a major item on any safari goer’s bucket list. Kruger National Park is one of the very few places on earth where you’re able to tick off all five in one day. A Trip for Every Traveller Multi-generational broods will love the Kruger National Park’s variety of family-friendly accommodation. Couples will find the perfect trip to celebrate a special occasion, and adventure seekers will relish in a plethora of outdoor activities. Sabi Sands Game Reserve Home to several of Africa's famous safari brands including Singita, Londolozi, MalaMala and the eponymous Sabi Sabi, this reserve features the most exclusive and luxurious safari accommodation in South Africa. Not only is this private reserve a pioneer of the luxury safari concept, but it also delivers the best Big 5 game viewing in all of Africa. Thornybush Game Reserve Sharing a fenceless border with the equally famous Timbavati Game Reserve, Thornybush Private Game Reserve is 11 500 hectares of prime big game habitat: open savannah woodland with patches of tangled thicket and thorny scrub. Game viewing in the reserve ranks as some of the best in Southern Africa, and visitors to Thornybush are virtually guaranteed to encounter the Big 5. Highlights Phenomenal game viewing Guided nature walks to experience the intricacies of the African bush Your whole safari experience can be tailored to meet photographic safari desires Rare species of wildlife including the Pangolin Kapama Game Reserve Easily accessible from nearby Hoedspruit Airport, Kapama is 13 000 hectares (32 000 acres) of open woodland and tangled riverine forest. Besides Big 5 game viewing, guests at Kapama's lodges can enjoy hot-air balloon flights and sleep-outs under the stars. Highlights Dream honeymoons with private plunge pools, romantic dining and spa treatments Adventurous walking safaris Ideal for first time travellers Up-close sightings of the Big Five all year round KRUGER NATIONAL PARK Where nearly 2 million hectares of unrivaled diversity of life forms fuses with historical and archaeological sights – this is real Africa. The world-renowned Kruger National Park offers a wildlife experience that ranks with the best in Africa. Truly the flagship of the South African National Parks, this enormous and magnificent park is one of the most popular public-entry game parks in the world. Few visitors leave South Africa without visiting the Kruger National Park or one of the private reserves along its borders but it is also frequented by locals in their own vehicles, as you can drive yourself around and stay overnight in one of the many public rest camps . There are also a few exclusive private lodges that have been granted concessions within the Kruger National Park. Kruger has 12 main rest camps, 5 bushveld camps, 2 bush lodges and 4 satellite camps. The world-renowned Kruger National Park offers a wildlife experience that ranks with the best in Africa. Established in 1898 to protect the wildlife of the South African Lowveld, this national park is unrivalled in the diversity of its life forms and a world leader in advanced environmental management techniques and policies. Kruger is home to an impressive number of species: 336 trees, 49 fish, 34 amphibians, 114 reptiles, 507 birds and 147 mammals. Man’s interaction with the lowveld environment over many centuries – from bushman rock paintings to majestic archaeological sites like Masorini and Thulamela – is very evident in the Kruger National Park. These treasures represent the cultures, persons and events that played a role in the history of the Kruger National Park and are conserved along with the park’s natural assets. BACK TO THE TOP OF THE PAGE

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Western Cape The Western Cape Province of South Africa is on the southwestern coast of South Africa. It is the fourth largest of the South African provinces and is the province with the third most residents. The province borders the Northern Cape Province and the Eastern Cape Province. The largest cities in this province are Cape Town and George. The popular Garden Route is also in the Western Cape Province. Read more about South Africa’s 9 provinces here. The Regions of the Western Cape For local government purposes, the Western Cape Province is divided into one metropolitan municipality, the City of Cape Town, and five district municipalities. The five district municipalities consist of 24 local municipalities. City of Cape Town The City of Cape Town is on the southwestern side of the Western Cape Province. It is the smallest of the regions of the Western Cape with the highest population. In addition to the oldest buildings in South Africa, Cape Town offers many wonderful outdoor attractions. Cape Winelands District Municipality The seat of the Cape Winelands District Municipality is in Worcester. This district is the third-largest of the districts in the Western Cape, with the third-largest population of the districts. The Winelands is popular with tourists and features a variety of wineries in the towns of Franschhoek and Stellenbosch. Central Karoo District Municipality The Central Karoo District Municipality is the largest of the districts with the lowest population. Most people experience the Karoo when they drive from Johannesburg to Cape Town and stop halfway at places like Beaufort-West. Garden Route District Municipality The Garden Route District Municipality is home to the popular Garden Route, one of the most beautiful road trips to do in South Africa. The Garden Route District’s largest city, and one of the oldest towns in South Africa, is George. Other towns in this district include Knysna, Mossel Bay and Plettenberg Bay. Overberg District Municipality. Bredasdorp is the seat of the Overberg District Municipality. The Overberg offers stunning mountain ranges, fynbos, coastal vistas, rolling wheat, and canola fields. You can find the beautiful Clarens Drive and the Stony Point penguins in the Overberg District. Towns in the Overberg include Strand, Swellendam, Gordon’s Bay, Hermanus, Kleinmond and Gansbaai. West Coast District Municipality The seat of the West Coast District Municipality is Moorreesburg. The district is located above Cape Town. It is the second largest of the Western Cape’s districts and has charming fishing villages and fresh seafood. Some of the most visited places in this district are Saldanha Bay, Langebaan and Paternoster. Wine Routes in The Western Cape Province The Western Cape Province has the following wine routes to tour: Helderberg Wine Route Franschhoek Wine Route Paarl Wine Route Robertson Wine Route Stellenbosch Wine Route Worcester Wine Route The Complete List of Train Travel Options Between Johannesburg and Cape Town This post contains affiliate links. If you click on any of these links to make a purchase, I may earn a small commission at no extra cost to you. There are several frequently asked questions tourists to South Africa have about train travel. Since the two most visited cities are Cape Town and Johannesburg, the first is whether there is a train from Johannesburg to Cape Town, and the answer is that there are several options for overnight train travel between Johannesburg and Cape Town. Another question is whether there is a high-speed train between Johannesburg and Cape Town. The answer to this question is no. The Gautrain is a high-speed train in Gauteng, but there is no Gautrain line between Johannesburg and Cape Town. Your options for train travel between Johannesburg and Cape Town depend on your budget, time in South Africa and what you want from your travel experience. Let’s explore the options for overnight train travel between Johannesburg and Cape Town, which includes the Shosholoza Meyl, Rovos Rail and the Blue Train. Bus travel between Cape Town and Johannesburg may suit your budget better if you are on a budget. Train Travel Between Johannesburg and Cape Town: Shosholoza Meyl The Shosholoza Meyl is a passenger train operated by the Passenger Rail Agency of South Africa (PRASA). It travels between Johannesburg, Cape Town, East London, Port Elizabeth and Durban every week at reasonable rates. The trains travel between Park Station in Johannesburg and Cape Town’s train station. The train journey between Cape Town and Johannesburg lasts 25 hours and covers a distance of 1600 km across South Africa. The Shosholoza Meyl is a dedicated long-distance passenger train service, offering economy and deluxe sleeper class trains. In both tourist and premier classes, compartments have 2 or 4 berths. Solo travellers share a 4-bed compartment with solo travellers of the same gender. The leatherette benches in the compartments convert to bunk beds at night. Each compartment has a washbasin with hot and cold water under the table. There is a communal toilet, lockable shower cubicle and changing area at the end of the coach. Train Travel Between Johannesburg and Cape Town: The Shosholoza Meyl Service Offerings You can book either economy or deluxe tickets on the Shosholoza Meyl. You can also transport your car between Johannesburg and Cape Town. Economy or Tourist Class The restaurant in the tourist class coach makes South African meals which you can purchase with cash only. You can also buy snacks from a service trolley or bring food. You can get bedding from an attendant at R75 per person. Remember, the tourist class coaches do not have air conditioning, but you can open the train’s windows for fresh air and a cool breeze. The tourist class Shosholoza Meyl travels between Johannesburg and Cape Town on Wednesdays, Fridays and Sundays. The train leaves Johannesburg at 10:30 on these days and arrives in Cape Town the following day at 12:40. The journey is an hour longer than the premier class and takes 16 hours. In addition, the tourist train stops at many towns, whereas the premier train trains only have two stops during the journey. Deluxe or Premier Class for Train Travel Between Johannesburg and Cape Town When you book a deluxe ticket, you travel in the Premier Classe. One of the premier class ticket benefits is access to the VIP lounges in Johannesburg and Cape Town before boarding the train. In the Premier Classe, you get a classy food and beverage schedule. You get welcome drinks and snacks comprising tea/coffee and muffins when the train departs, a full English breakfast, a four-course lunch, high tea and a five-course dinner while travelling. Coffee/tea and juices are complimentary when travelling premier class, but you will pay extra for alcoholic beverages and sodas. You eat meals in a restaurant car and access the premier classe’s lounge coach with a television. The Premier Classe coaches have air conditioning. Your premier class fare includes bedding, towels and additional luxury amenities. The premier classe’s Shosholoza Meyl travels once a week on Thursdays from Johannesburg and Cape Town. The train leaves Johannesburg at 10:30 on a Thursday and arrives in Cape Town at 12:40 on a Friday. The train travels via Kimberley and Beaufort West to get to Cape Town. You can travel from Cape Town to Johannesburg in premier class once a week on Tuesdays. The train leaves Cape Town at 9:05 on a Tuesday morning and arrives in Johannesburg at 11:03 on a Wednesday. The train travels via Kimberley and Beaufort West to get to Johannesburg. How Much Are the Shosholoza Meyl Train’s Prices for Train Travel Between Johannesburg and Cape Town? The fare is R690 per trip for tourist class tickets, making this the cheapest train from Johannesburg to Cape Town. The premier class ticket costs R3120 per trip and is reasonable for a more luxurious train travel experience. How Do I Book the Shosholoza Meyl for Train Travel Between Johannesburg and Cape Town? The Shosholoza Website does not contain much information on the service. However, you can book through the following sales and reservation contact numbers: 086 000 8888 / (+27 11) 774 4555. The call centre operates from 8:00 to 16:00 on weekdays and 8:00 to 12:00 on weekends and public holidays. An online booking alternative is to book through a third-party website by completing a form to get a quote. You cannot make a direct and immediate online booking for travel on the Shosholoza Meyl, and you cannot book tourist class tickets or get a quote for longer than 90 days before your travel date. You can book premier class tickets one year before your travel dates. for Train Travel Between Johannesburg and Cape Town: Considerations for The Shosholoza Meyl Many travellers complain about the train often leaving late and last-minute cancellations. For the most updated information on your journey, follow the South African Railways on Facebook or Twitter. Train Travel Between Pretoria and Cape Town: Rovos Rail’s Train Rovos Rail started in 1989 and offers a steam-train experience. They provide several train journeys, including the first-class train between Pretoria and Cape Town. During the trip, guests visit the historic village of Matjiesfontein, with a museum on its platform. The train also stops in Kimberley to visit the Diamond Mine Museum and the Big Hole. Here is a great place to stay if you visit Kimberley. Each train includes coaches for accommodation, dining and a lounge. There is also a small gift shop, a smoking lounge and an observation car with a balcony. The Rovos Train has no radios or television sets on board. Train travel between Johannesburg and Cape Town: The Big Hole Kimberley South Africa The Rovos Train does not use Pretoria Station, but the Rovos Rail Station in Capital Park, Pretoria. The train departs from Pretoria at 11:00 on the first travel day. During the second travel day, guests visit Kimberley, and on the third travel day, they see Matjiesfontein. The train arrives in Cape Town on the third day at 18:00. The journey from Cape Town to Pretoria has the same schedule, just in reverse. Choice of Compartments The Rovos Train offers a variety of compartments to choose from, including: Royal suites: These suites have a private lounge area and an en-suite bathroom with a Victorian bath, separate shower, basin and toilet. Guests can choose between double beds or twin beds. Deluxe suites: Each suite has a lounge area and en-suite bathroom with a shower, toilet and basin. Guests can choose between double beds or twin beds. Pullman suites: These are available on long journeys and have an en-suite bathroom with a shower, toilet and basin. During the day, these suites have a couch for seating that converts to a bed at night. How Much Does a Trip on the Rovos Rail Cost? The ticket prices depend on the type of compartment you book and whether you share a compartment or travel alone. A single supplement is a 50% add-on to a compartment’s regular price. The prices for the train tickets between Pretoria and Cape Town or from Cape Town to Pretoria are: Type of suitePrice in South African RandPrice in USD Pullman SuiteR26 500$1 875 Deluxe SuiteR39 500$2 794 Royal SuiteR53 500$3 785 1ZAR = USD0.0707 How to Book Tickets for Rovos Rail? You can submit an information request, a quote, or a booking on the Rovos Rail Website. Train Travel Between Pretoria and Cape Town: Blue Train The Blue train launched in 1946 and provides a luxury hotel experience. If you love old steam trains and want a first-class experience, this train is for you! The Blue Train does not travel from Johannesburg to Cape Town but from Pretoria Station to Cape Town station and between Cape Town and Pretoria. The Blue Train typically travels between Pretoria and Cape Town weekly. Train travel between Johannesburg and Cape Town: the University of South Africa in Pretoria, South Africa When travelling on the Blue Train, you can choose between suites with either twin or double beds. Each suite has an en suite bathroom. The suites also include the following: Radio and move channels. A digital entertainment area. A selection of music CVs and DVD movies. The train is air-conditioned, and the windows remain closed at all times. A butler is available in each coach, and room service is available 24 hours daily. When travelling from Pretoria to Cape Town, the Blue Train leaves Pretoria Station at 14:00 and arrives at Cape Town station at noon on the third day of the journey. The reverse journey from Cape Town to Pretoria has similar departure and arrival times. The Blue Train travels between Pretoria and Cape Town once a week. Depending on the month, there are between 3 and 5 trips a month. For the updated schedule, check their website. There is also a Blue Train route between Pretoria and the Kruger National Park. Compartment Options on The Blue Train You can also choose between a deluxe or luxury experience on the Blue Train. The deluxe compartment has either a double bed or two single beds. It also comes with an en-suite shower or small bath. The luxury compartments are identical, except they have a full bath in the en-suite bathroom. How Long Is a Trip on The Blue Train? The Blue Train travels 1660 km between Pretoria and Cape Town. The train journey on the blue train takes three days and includes an excursion in Kimberley in the Northern Cape Province of South Africa if there is time and the weather is good. Guests visit the Kimberley Open Mine Museum and the Big Hole in Kimberley. What Should I Wear on The Blue Train? When travelling on the Blue Train, you must take formal clothing for dinner. Men need to wear a jacket or waistcoat with a tie , while ladies need elegant evening wear. During the day, the dress code is smart casual, but you cannot wear shorts or flip-flops in the dining car. How Much Does a Trip on The Blue Train Cost? The Blue Train’s rates include all meals, high tea every afternoon, alcoholic and non-alcoholic drinks and excursions. The fare does not include French champagne, caviare or telephone calls. When you make your reservation, you can specify if you need special meals (such as halal, vegetarian or kosher) and whether you prefer a double or twin-bed suite. The rates for travelling on the Blue Train depend on whether you travel in the low or high season. The low season is from 1 January to 31 August each year and from 16 November to 31 December. The peak or high season is from 1 September to 15 November each year. The Blue Train’s rates from Pretoria to Cape Town or from Cape Town to Pretoria are: Type of bookingLow season (ZAR)Low season (USD)High season (ZAR)High season (ZAR) Luxury sharingR28 915$2 045R35 990$2 546 Luxury singleR43 370$3 068R53 980$3 819 Deluxe sharingR23 085$1 633R28 495$2 016 Deluxe singleR34 630$2 450R42 730$3 023 1ZAR = USD0.0707 How to Book Tickets for The Blue Train? You can book your tickets for the Blue Train online. About Western Cape The Western Cape (Afrikaans : Wes-Kaap [ˈvɛskɑːp] ; Xhosa : iNtshona-Koloni) is a province of South Africa , situated on the south-western coast of the country. It is the fourth largest of the nine provinces with an area of 129,449 square kilometres (49,981 sq mi), and the third most populous , with an estimated 7 million inhabitants in 2020.About two-thirds of these inhabitants live in the metropolitan area of Cape Town , which is also the provincial capital. The Western Cape was created in 1994 from part of the former Cape Province . The two largest cities are Cape Town and George . Geography Topography of the Western Cape. The Roggeveld and Nuweveld mountains are part of the Great Escarpment (see diagrams below). The other mountain ranges belong to the Cape Fold Belt , also shown in the diagrams below. The Western Cape's inland boundary lies for the most part at the foot of the Great Escarpment. The Western Cape is roughly L-shaped, extending north and east from the Cape of Good Hope , in the southwestern corner of South Africa. It stretches about 400 kilometres (250 mi) northwards along the Atlantic coast and about 500 kilometres (300 mi) eastwards along the South African south coast (Southern Indian Ocean ). It is bordered on the north by the Northern Cape and on the east by the Eastern Cape . The total land area of the province is 129,462 square kilometres (49,986 sq mi),: 9  about 10.6% of the country's total. It is roughly the size of England or the State of Louisiana . Its capital city and largest city is Cape Town , and some other major cities include Stellenbosch , Worcester , Paarl , and George . The Garden Route and the Overberg are popular coastal tourism areas. The Western Cape is the southernmost region of the African continent with Cape Agulhas as its southernmost point, only 3,800 kilometres (2,400 mi) from the Antarctic coastline. The coastline varies from sandy between capes, to rocky to steep and mountainous in places. The only natural harbour is Saldanha Bay on the west coast, about 140 kilometres (90 mi) north of Cape Town. However a lack of fresh water in the region meant that it has only recently been used as a harbour. The province's main harbour was built in Table Bay , which in its natural state was fully exposed to the northwesterly storms that bring rain to the province in winter, as well as the almost uninterrupted dry southeasterly winds in summer. But fresh water coming off Table Mountain and Devil's Peak allowed the early European settlers to build Cape Town on the shores of this less than satisfactory anchorage. Topography The province is topographically exceptionally diverse. Most of the province falls within the Cape Fold Belt , a set of nearly parallel ranges of sandstone folded mountains of Cambrian -Ordovician age (the age of the rocks is from 510 to about 330 million years ago; their folding into mountains occurred about 350 to about 270 million years ago). The height of the mountain peaks in the different ranges varies from 1,000 metres (3,300 ft) to 2,300 metres (7,500 ft). The valleys between ranges are generally very fertile, as they contain the weathered loamy soils of the Bokkeveld mudstones (see the diagrams below). The far interior forms part of the Karoo . This region of the province is generally arid and hilly, with a prominent escarpment that runs close to the Province's most inland boundary. A diagrammatic 400 km south–north crosssection through the Cape at approximately 21° 30' E (i.e. near Calitzdorp in the Little Karoo), showing the relationship between the Cape Fold Mountains (and their geological structure) and the geology of the Little and Great Karoo , as well as the position of the Great Escarpment . The colour code for the geological layers is the same as those used in the diagram above. The heavy black line flanked by opposing arrows is the fault that runs for nearly 300 km along the southern edge of the Swartberg Mountains. The Swartberg Mountain range owes some of its great height to upliftment along this fault line. The subsurface structures are not to scale. Escarpment The escarpment marks the southwestern edge of South Africa's central plateau (see the middle and bottom diagrams on the left).[10] [12] It runs parallel to the entire South African coastline, except in the very far northeast, where it is interrupted by the Limpopo River valley, and in the far northwest, where it is interrupted by the Orange River valley. The 1,000-kilometre-long (620 mi) northeastern stretch of the escarpment is called the Drakensberg , which is geographically and geologically quite distinct from the Cape Fold Mountains , which originated much earlier and totally independently of the origin of the escarpment. Rivers The principal rivers of the province are the Berg and Olifants which drain into the Atlantic Ocean, and the Breede and Gourits which drain into the Indian Ocean. Flora The Red Disa (disa uniflora ) is an orchid endemic to the Western Cape. It is the province's official flower. The Cape Floral Kingdom is one of the world's most diverse, and is found exclusively in the Cape. The vegetation of the region is also extremely diverse, with one of the world's seven floral kingdoms almost exclusively endemic to the province, namely the Cape Floral Kingdom , most of which is covered by Fynbos (from the Afrikaans meaning "Fine Bush" (Dutch: Fijnbosch), though precisely how it came to be referred to as such, is uncertain.). These evergreen heathlands are extremely rich in species diversity, with at least as many plant species occurring on Table Mountain as in the entire United Kingdom. It is characterised by various types of shrubs, thousands of herbaceous flowering plant species and some grasses.[ With the exception of the Silver tree, Leucadendron argenteum , which only grows on the granite and clay soils of the Cape Peninsula , open fynbos is generally treeless except in the wetter mountain ravines where patches of Afromontane forest persist. The West Coast and Little Karoo are semi-arid regions and are typified by many species of succulents and drought-resistant shrubs and acacia trees. The Garden Route on the south coast (between the Outeniqua Mountains and the Southern Indian Ocean ) is extremely lush, with temperate rainforest (or Afromontane Forest ) covering many areas adjacent to the coast, in the deep river valleys and along the southern slopes of the Outeniqua mountain range.[citation needed ] Typical species are hardwoods of exceptional height, such as Yellowwood , Stinkwood and Ironwood trees. Climate - Cape Liberal Tradition - Cape Independence Movement Climate The Western Cape is climatologically diverse, with many distinct micro- and macroclimates created by the varied topography and the influence of the surrounding ocean currents. These are the warm Agulhas Current which flows southwards along South Africa's east coast, and the cold Benguela Current which is an upwelling current from the depths of the South Atlantic Ocean along South Africa's west coast.[18] [19] Thus climatic statistics can vary greatly over short distances. Most of the province is considered to have a Mediterranean climate with cool, wet winters and warm, dry summers. Both the Great Karoo and Little Karoo , in the interior, have an arid to semi-arid climate with cold, frosty winters and hot summers with occasional thunderstorms . The Garden Route and the Overberg on the south coast have a maritime climate with cool, moist winters and mild, moist summers. Mossel Bay in the Garden Route is considered[by whom? ] to have the second mildest climate worldwide after Hawaii.[citation needed ] The La Niña phase of the El Niño-Southern Oscillation cycle tends to increase rainfall in this region in the dry season (November to April). The effects of El Niño on rainfall in southern Africa differ between the summer and winter rainfall areas. Winter rainfall areas tend to get higher rainfall than normal and summer rainfall areas tend to get less rain. The effect on the summer rainfall areas is stronger and has led to severe drought in strong El Niño events. Sea surface temperatures off the west and south coasts of South Africa are affected by ENSO via changes in surface wind strength. During El Niño the south-easterly winds driving upwelling are weaker which results in warmer coastal waters than normal, while during La Niña the same winds are stronger and cause colder coastal waters. These effects on the winds are part of large scale influences on the tropical Atlantic and the South Atlantic High -pressure system, and changes to the pattern of westerly winds further south. There are other influences not known to be related to ENSO of similar importance. Some ENSO events do not lead to the expected changes. Thunderstorms are generally rare in the province (except in the Karoo ) with most precipitation being of a frontal or orographic nature. Extremes of heat and cold are common inland, but rare near the coast. Snow is a common winter occurrence on the Western Cape Mountains occasionally reaching down into the more inland valleys. Otherwise, frost is relatively rare in coastal areas and many of the heavily cultivated valleys. Cape Liberal Tradition The Cape has had a long tradition of holding liberal values. For example, the Cape Qualified Franchise before the Union of South Africa. Cape Qualified Franchise Main article: Cape Qualified Franchise The Cape Qualified Franchise was the system of non-racial franchise that was adhered to in the Cape Colony , and in the Cape Province in the early years of the Union of South Africa . Qualifications for the right to vote at parliamentary elections were applied equally to all men, regardless of race. This local system of multi-racial suffrage was later gradually restricted, and eventually abolished, under various National Party and United Party governments. In 1930 white women were enfranchised , and in 1931 property qualifications for white voters were removed . In 1936 black voters were then removed from the common voters' rolls and allowed only to elect separate members in 1936, and subsequently denied all representation in the House of Assembly in 1960. Coloured voters similarly followed in 1958 and 1970 , respectively. Contribution of the Western Cape in the National Youth Uprisings The Black Consciousness Movement (BCM) was a grassroots anti-Apartheid activist movement that emerged in South Africa in the mid-1960s out of the political vacuum created by the jailing and banning of the African National Congress and Pan Africanist Congress leadership after the Sharpeville Massacre in 1960. The BCM represented a social movement for political consciousness. In December 1968, the South African Student Organization (SASO) was formed at a conference held in Marianhill, Natal. The conference was exclusively attended by Black students. After its launch, SASO became the medium through which black consciousness ideology spread to schools and other university campuses across the country. In 1974, South African Minister of Bantu Education and Development MC Botha, constituted the imposition of using Afrikaans as a medium of instruction in black schools, effective with students in Grade 7 (Standard 5) upwards.As early as March 1976, students began passive resistance against Afrikaans, fueling the outbreak of the Soweto Uprising on 16 June 1976. Consequently, the student protests spread to other parts of the country, and Cape Town became a pivotal site for Western Cape student revolt. Student leaders at the University of the Western Cape (UWC) and the University of Cape Town (UCT) organised marches. Poster parades by UWC and Black Power Salute marches by UCT was broken by the police, resulting in 73 students getting arrested and detained at Victor Verster Prison , near Paarl. On 1 September 1976, the unrest spread to the city of Cape Town itself. Approximately 2000 black students from Western Cape townships, namely Langa, Nyanga and Gugulethu, matched the Cape Town central business district (CBD). Coloured students also contributed to the protests by peacefully marching to the city, but were blockaded by the police in the CBD. The protests turned violent when coloured students started burning schools, libraries and a magistrate's court in support of the student revolt. Thereafter, 200,000 coloured workers partook in a two-day strike staying away from work in the Cape Town area.[citation needed ] According to a report by the Truth and Reconciliation Commission (TRC), the Western Cape experienced the second highest number of deaths and casualties associated with the 1976 uprising protests. 1994 and the Western Cape post-apartheid In 1994, at the introduction of the Interim Constitution and the first non-racial election , South Africa's original provinces and bantustans were abolished and nine new provinces were established. The former Cape Province was divided into the Western Cape, Northern Cape , Eastern Cape and part of North West . In the 1994 election, the Western Cape was one of two provinces that did not elect an African National Congress (ANC) provincial government (the other being KwaZulu-Natal ). The National Party (NP) won 53% of the votes and 23 seats in the 42-seat provincial legislature, and Hernus Kriel , a former Minister of Law and Order, was elected Premier . He resigned in 1998 and was replaced by Gerald Morkel . The 1999 election marked the beginning of a period of great turbulence in Western Cape politics. No party achieved an absolute majority in the provincial parliament, as the ANC won 18 seats while the New National Party (NNP), successor to the NP, won 17. The NNP went into coalition with the Democratic Party (DP), which won 5 seats, to form a government, and Morkel remained Premier. In 2000 the DP and the NNP formalised their coalition by forming the Democratic Alliance (DA). In 2001, however, the NNP broke with the DA over the removal of Peter Marais from office as Mayor of Cape Town by DA leader Tony Leon . The NNP instead went into coalition with the ANC; Gerald Morkel, who was opposed to the split, resigned as Premier and was replaced by Peter Marais. In 2002 Marais resigned as Premier due to a sexual harassment scandal, and was replaced by NNP leader Marthinus van Schalkwyk . During the 2003 floor-crossing period four members of the provincial parliament crossed to the ANC, giving it an absolute majority of 22 seats in the 42-seat house. However, the ANC remained in coalition with the NNP and van Schalkwyk remained as Premier. In the 2004 election , there was again no absolute winner in the provincial parliament; this time the ANC won 19 seats, the DA won 12, and the NNP won 5. The ANC-NNP coalition continued in power, but van Schalkwyk took up a ministerial post in the national cabinet and was replaced as Premier by the ANC's Ebrahim Rasool . The NNP was finally dissolved after the 2005 floor-crossing period and its members joined the ANC, again giving that party an absolute majority of 24 seats. In the 2007 floor-crossing period the ANC gained a further three members of the provincial parliament. In 2008 Rasool resigned as Premier due to internal party politics, and was replaced by Lynne Brown . The 2009 election marked a significant change in Western Cape politics, as the Democratic Alliance won 51% of the votes and an absolute majority of 22 seats in the provincial parliament, while the ANC won 14 seats with 31% of the vote. The DA leader Helen Zille was elected Premier. In 2010 the Independent Democrats , which had won 3 seats with 5% of the vote, merged with the DA. In the 2014 election the DA won 59% of the votes and an absolute majority of 26 seats in the provincial parliament, while the ANC won 14 seats with 32% of the vote. In 2018 King Khoebaha Cornelius III Declared the independence of the "Sovereign State of Good Hope". In the 2019 election , the DA retained their majority in the province, but with a reduction in support. It had won 24 seats with 55%. Helen Zille was term-limited and the DA premier candidate Alan Winde succeeded her. The ANC also lost support. It had received 12 seats with 28% support, its lowest showing since 1994. Veteran politician Peter Marais returned to the provincial parliament as the sole representative of the Freedom Front Plus . Patricia de Lille formed another party, Good , and it achieved a seat. The DA continued to win a majority of the votes in the 2021 municipal elections , receiving 54% of the vote province-wide, with support in Cape Town at 58%. Cape Independence Movement Main article: Cape independence Since the late 2000s there has been growing support for Western Cape, or Greater Cape, independence from South Africa.[citation needed ] Political parties such as the Referendum Party , Freedom Front Plus and organisations such as the Cape Independence Advocacy Group and CapeXit, wish to bring forth the constitutional and peaceful secession of the Western Cape. Proponents claim substantial support for the idea, with CapeXit having over 800,000 signed mandates in May 2021. Additionally, a poll conducted in 2023 by Victory Research on behalf of the Cape Independence Advocacy Group claimed that 58% of the Western Cape's registered voters would support independence, while 68% would support a referendum on the issue. Law and government - Municipalities - District and metropolitan municipalities Law and government Main articles: Government of the Western Cape and Politics of the Western Cape Provincial government headquarters in Cape Town The provincial government is established under the Constitution of the Western Cape , which was adopted in 1998. The people of the province elect the 42-member Western Cape Provincial Parliament every five years by a system of party-list proportional representation . The sixth provincial parliament was elected in 2024 ; 24 seats are held by the Democratic Alliance , 8 by the African National Congress , 3 by the Patriotic Alliance , 2 by the Economic Freedom Fighters , and 1 each by the African Christian Democratic Party , Al Jama-ah , Good , Freedom Front Plus , and National Coloured Congress . The provincial parliament is responsible for legislating within its responsibilities as set out by the national constitution ; these responsibilities include agriculture, education, environment, health services, housing, language policies, tourism, trade, and welfare. The provincial parliament also elects the Premier of the Western Cape to lead the provincial executive. Alan Winde , a member of the DA and former Provincial Minister of Community Safety, has served as Premier since the 2019 provincial election . The Premier appoints ten members of the provincial legislature to serve as a cabinet of ministers, overseeing the departments of the provincial government . These departments are Agriculture, Community Safety , Cultural Affairs and Sport, Economic Development and Tourism, Education , Environmental Affairs and Development Planning, Health , Human Settlements, Local Government, Social Development, Transport and Public Works , and the Provincial Treasury. Politically, the Western Cape is a stronghold for the Democratic Alliance (DA). The DA has won an absolute majority of the vote in the province in every national, provincial, and municipal election since 2009 . Municipalities Main article: List of municipalities in the Western Cape The Western Cape Province is divided into one metropolitan municipality and five district municipalities . The district municipalities are in turn divided into 24 local municipalities . In the following interactive map, the district and metropolitan municipalities are labelled in capital letters and shaded in various different colours. Clicking on the district on the map loads the appropriate article: District and metropolitan municipalities NameCodeSeatArea (km2)Population (2016)Pop. density (per km2) Cape Winelands District Municipality DC2Worcester 21,473866,00140.3 Central Karoo District Municipality DC5Beaufort West 38,85474,2471.9 City of Cape Town Metropolitan Municipality CPTCape Town 2,4464,005,0161,637.6 Garden Route District Municipality DC4George 23,331611,27826.2 Overberg District Municipality DC3Bredasdorp 12,239286,78623.4 West Coast District Municipality DC1Moorreesburg 31,119436,40314.0 Transport The N1 national route atop the Hex River Pass. Railway network in the Western Cape The Western Cape has an excellent network of highways comparable with any first-world country. The primary highways are the N1 (from Cape Town to Three Sisters , continuing outside the province towards Bloemfontein and Johannesburg ), N2 (from Cape Town to Bloukrans River, towards Port Elizabeth ), N7 (from Cape Town to Bitterfontein, continuing towards Springbok and Namibia ), N9 (from George to Uniondale, continuing towards Graaff-Reinet and Colesberg ) and N12 (from George to Three Sisters, continuing towards Kimberley and Johannesburg). Other routes are the "R" roads which connect the smaller towns. All major roads are tarred with major rural gravel roads well maintained. Limited access motorways are limited to the Cape Metropolitan Area, Winelands and Garden Route, however due to the low population density of the remainder of the province, the highways remain efficient and high-speed, except during peak holiday travel seasons, when travel can be slow-going in places due to heavy traffic. Demographics Population density in the Western Cape <1 /km2 1–3 /km2 3–10 /km2 10–30 /km2 30–100 /km2 100–300 /km2 300–1000 /km2 1000–3000 /km2 >3000 /km2 Dominant home languages in the Western Cape Afrikaans English Xhosa No language dominant The 2022 South African census recorded the population of the Western Cape as 7,433,020 people living in 2,264,032 households.[48] As the province covers an area of 129,462 square kilometres (49,986 sq mi),: 9  the population density was 45.0 inhabitants per square kilometre (117/sq mi) and the household density 12.6 per square kilometre (33/sq mi). Education - Culture - Religion & Cities and towns Education Stellenbosch University The University of Cape Town The Western Cape province has the most highly educated residents with a very skilled workforce in comparison to any other African region.or higher was 4.8% (2005), the highest in the country. The province also boasts four universities: Cape Peninsula University of Technology Stellenbosch University University of Cape Town University of the Western Cape The province is also home to the South African Military Academy . Culture Cuisine See also: South African cuisine Types of cuisine originating from the Western Cape include Dutch and Malay cuisines. Other types of South African cuisine are also found and commonly enjoyed in the province. Over 50% of all cheese in South Africa is produced in the Western Cape. Four of the top ten entries in Trip Advisor's Best Fine Dining Restaurants – Africa list for 2021 are in the Western Cape. Winelands See also: Western Cape wine The Western Cape is known for its wine production and vineyards. The winelands are divided into six main regions : Boberg, Breede River Valley , Cape South Coast, Coastal Region, Klein Karoo and Olifants River . Each has unique climate, topography and fertile soil. Distilled wine or brandy is produced in the Cape Winelands, Overberg, and Garden Route districts of the province. Brandy from these regions is regarded as amongst the best in the world due to the high, legally-enforced distilling standards in the region, technically making it equivalent to Cognac . Religion According to the 2022 census, a majority of the population of the Western Cape is Christian . At 5.2% of the population, the Western Cape's Muslim minority is the largest among South Africa's provinces. Religious Affiliation (2022) Christianity 85.6% Traditional African 5.3% Islam 5.2% Judaism 0.2% Hinduism 0.2% Buddhism 0.1% Atheism 0.3% Agnosticism 0.3% No religious affiliation2.0% Other0.8% Cities and towns See also: List of cities and towns in the Western Cape Largest cities or towns in the Western Cape National Census 2011 RankMunicipality Pop.RankMunicipality Pop. Cape Town Paarl (including Wellington) 1Cape Town City of Cape Town 4,005,01611 Beaufort West Beaufort West Local Municipality 34,085 Worcester 2Paarl (including Wellington) Drakenstein Local Municipality 179,31912 Ceres Witzenberg Local Municipality 33,224 3George George Local Municipality 157,39413 Plettenberg Bay Bitou Local Municipality 31,804 4Worcester Breede Valley Local Municipality 127,59714 Grabouw Theewaterskloof Local Municipality 30,337 5Knysna Knysna Local Municipality 76,15015 Saldanha Saldanha Bay Local Municipality 28,142 6Atlantis City of Cape Town 67,49116 Stellenbosch Stellenbosch Local Municipality 21,799 7Oudtshoorn Oudtshoorn Local Municipality 61,50717 Vredendal Matzikama Local Municipality 18,170 8Mossel Bay Mossel Bay Local Municipality 59,03118 Gordon's Bay City of Cape Town 16,776 9Vredenburg Saldanha Bay Local Municipality 38,38219 Riversdale Hessequa Local Municipality 16,176 10Malmesbury Swartland Local Municipality 35,89720 Montagu Langeberg Local Municipality 15,176 Education See also Cape Colony Cape independence Cape Qualified Franchise List of Western Cape Municipalities by Human Development Index BACK TO THE TOP OF THE PAGE

Safari Tours The Ultimate Family Getaway Family vacations are meant to be a time when loved ones connect and deepen their bond through shared experiences and memories – and there’s no better place than in one of Africa’s sought-after destinations. The continent offers a fantastic array of family accommodation with plenty of outdoor fun and age-appropriate activities for families travelling with kids, teens or even grandparents. South Africa is one of the world’s most varied holiday destinations. From the classic safari country of Kruger National Park to the stately ‘mother city’ of Cape Town; from the snow-sprinkled heights of the Drakensberg to the parched red dunescapes of the Kalahari; from the gorgeous Winelands around Stellenbosch to the idyllic beaches of the Garden Route – South Africa is a true all-rounder that attracts more than its fair share of repeat visitors. It is also the most affordable and well equipped of African safari destinations, particularly well suited to family holidays, to those seeking a malaria-free holiday, to dedicated foodies and wine-lovers, and for combining a foray into Big Five country with a beach holiday and/or city break. This whirlwind luxury South Africa safari tour sees you explore Kruger National Park and the Greater Kruger region, with time in Makalali Private Conservancy. As one of Africa’s largest and most popular wildlife-watching destinations, Kruger is as vast as it is diverse. Here, you'll have the chance to spot Africa's Big Five (leopard, lion, elephant, buffalo and rhino) as well as many other big game favorite species on morning and evening game drives, as well as on other safari activities. Join the 3-day Kruger National Park safari from Cape Town and get a chance to get close to the Big 5. With pick-up and drop-off from your Cape Town hotel and return domestic flights from Cape Town, this is the best Big 5 safari from Cape Town. The majestic Kruger National Park allows you to see wildlife in its fauna and flora and offers the best opportunity to come close to Africa's predators and other mammals. Click Here Wild Life Videos Wild Life Videos South Africa and Africa South Africa has a large variety of wildlife, including snakes, birds, plains animals, and predators. The country has 299 species of mammals and 858 species of birds. The Cape Buffalo The Cape Buffalo, also known as the African Buffalo,is a powerful animal that has few natural enemies. Their power and size means that they are very much able to defend themselves. They have been known to kill lions, hyena, humans, and other wild predators.Because of this they have taken their place in the African big five, elephants, lions, Cape Buffalo,rhinoceroses, and leopards.The big five are known to be some of the most dangerous and aggressive animals in Africa. Another African name for the Cape Buffalo is Black Death, because of their colour and their aggressive behavior. The African Oryx Gazella also known as Gemsbuck or Gemsbok are African plains animals that travel in groups of 10-45. The Gemsbuck's groups are set up with a dominant male and in most cases a few dominant females. Male's horns are straight and pointed at the tip. Because of this they have been known to impale attacking lions. Females horns can be the same but sometimes they are curved backward. *There are two different varieties of Gemsbok, the southern and the northern. The southern variety have longer horns and the northern have black fringed ears. The Northern Gemsbok are rarely seen in South Africa. A Greater Kudu Bull The Kudu are split into two different groups, Greater Kudu and Lesser Kudu. The Greater Kudu are regularly found in South Africa. Like the Gemsbok, Kudu are African antelope. They are fast and stealthy. They are a brown-grey color with white stripes that go down the center of their body. For those two facts their African name is Grey Ghost. The males have tall spiraling horns, females regularly have no horns. Kudu are peaceful and are normally not dangerous. Leopards Leopards are the most reclusive of the Big Cats.They are opportunistic hunters and will prey upon smaller mammals and rodents when other food sources are unavailable.The diet of leopards consists primarily of ungulates such as Thomson's Gazelles.Leopards have relatively small physical builds in comparison to lions and therefore choose to hunt nocturnally to prevent the possibility of confrontation. In order to protect themselves and preserve their kills,leopards have developed exceptional climbing skills, allowing them to scale trees quickly often with a carcass. Cheetahs have often been confused with leopards on sight and vice versa, but the cheetah's lean profile and eye markings make it easily distinguishable. Wildlife and South Africa Wildlife and South Africa Play Video Share Whole Channel This Video Facebook Twitter Pinterest Tumblr Copy Link Link Copied Search videos Search video... Now Playing Südafrika: Kapstadt, Safari und Garden Route mit Sarazar | ARD Reisen 29:32 Play Video Now Playing South Africa - Country of hope | Travelvideo 02:44 Play Video Now Playing Most Amazing Kruger National Park Wildlife Sightings of 2022 10:51 Play Video Wildlife Animal History Wildlife Animal History SPRINGBOK / SPRINGBUCK The springbok (Afrikaans and Dutch: spring = jump; bok = antelope or goat) (Antidorcas marsupialis) is a medium-sized brown and white gazelle that stands about 70 to 90 cm (28 to 35 in) high. Springbok males weigh between 33 and 50 kg (73 and 110 lb) and the females between 25 and 40 kg (55 and 88 lb). They can reach running speeds of up to 90 km/h (56 mph),to 96 km/h (60 mph) and can leap 4 m(13 feet) into the air and can long jump of up to 15 m (50 feet). Springbok inhabit the dry inland areas of south and southwestern Africa. Their range extends from the northwestern part of South Africa through the Kalahari desert into Namibia and Botswana. Springbok occur in numbers of up to 2,500,000 in South Africa;it is the most plentiful antelope. They used to be very common, forming some of the largest herds of mammals ever documented, but their numbers have diminished significantly since the 19th century due to hunting and fences from farms blocking their migratory routes. In South Africa springbok inhabit the vast grasslands of the Free State and the open shrublands of the greater and smaller Karoo. They inhabit most of Namibia ; the grasslands of the south, the Kalahari desert to the east,the dry riverbeds of the northern bushveld of the Windhoek region as well as the harsh Namib Desert on the West Coast. In Botswana they mostly live in the Kalahari Desert in the southwestern and central parts of the country. KUDU Greater kudus have a narrow body with long legs, and their coats can range from brown/bluish-grey to reddish-brown. They possess between 4–12 vertical white stripes along their torso. The head tends to be darker in colour than the rest of the body, and exhibits a small white chevron which runs between the eyes. Male greater kudus tend to be much larger than the females, and vocalize much more, utilizing low grunts, clucks, humming, and gasping. The males also have large manes running along their throats, and large horns with two and a half twists, which, were they to be straightened, would reach an average length of 120 cm (47 in), with the record being 187.64 cm (73.87 in). They diverge slightly as they slant back from the head. The horns do not begin to grow until the male is between the age of 6–12 months, twisting once at around 2 years of age, and not reaching the full two and a half twists until they are 6 years old; occasionally they may even have 3 full turns. Males weigh 190–270 kg (420–600 lb), with a maximum of 315 kg (690 lb), and stand about 180 cm (71 in) tall at the shoulder. The body length is 185–245 cm (6.07–8.04 ft). The tail is 30–55 cm (12–22 in) long. The ears of the greater kudu are large and round. Females weigh 120–210 kg (260–460 lb) and on average stand 120 cm (47 in) tall at the shoulder; they are hornless, without a beard or nose markings. ELAND Giant eland are typically between 220–290 cm (7.2–9.5 ft) in length, stand approximately 150 to 175 cm (4.9 to 5.74 ft) at the shoulder, and weigh 440–900 kg (970–2,000 lb). Despite its common name, it is of very similar size to the common eland. The smooth coat is reddish-brown to chestnut, usually darker in males than females, with several well-defined vertical white stripes on the torso. A crest of short black hair extends down the neck to the middle of the back, and is especially prominent on the shoulders. The slender legs are slightly lighter on their inner surfaces, with black and white markings just above the hooves. There are large black spots on the upper forelegs. The bridge of the nose is charcoal black, and there is a thin, indistinct tan-coloured chevron between the eyes. The lips are white, along with several dots along the jaw-line. A pendulous dewlap, larger in males then females, originates from between the jowls and hangs to the upper chest, with a fringe of hair on its edge. The tail is long, and ends with a dark tuft of hair. Both sexes have tightly spiralled horns, which are relatively straight. In males the horns form a wide "V" and can grow to 120 cm (3.9 ft) in length, slightly longer than on females. HYENAS Hyenas or Hyaenas are the animals of the family of suborder feliforms of the Carnivora. It is the fourth smallest biological family in the Carnivora (consisting of four species), and one of the smallest in the mammalia. Despite their low diversity, hyenas are unique and vital components to most African and some Asian ecosystems. Although phylogenetically close to felines and viverrids, hyenas are behaviourally and morphologically similar to canines in several aspects (see Convergent evolution); both hyenas and canines are non-arboreal, cursorial hunters that catch prey with their teeth rather than claws. Both eat food quickly and may store it, and their calloused feet with large, blunt, non-retractable nails are adapted for running and making sharp turns. However, the hyenas' grooming, scent marking, defecating habits, mating and parental behaviour are consistent with the behaviour of other feliforms.Although long reputed to be cowardly scavengers, hyenas, especially spotted hyenas, kill as much as 95% of the food they eat, and have been known to drive off leopards or lionesses from their kills. Hyenas are primarily nocturnal animals, but may venture from their lairs in the early morning hours. With the exception of the highly social spotted hyena, hyenas are generally not gregarious animals, though they may live in family groups and congregate at kills. Hyenas first arose in Eurasia during the Miocene period from viverrid-like ancestors, and developed into two distinct branches; the lightly built dog-like hyenas and the robust bone-crushing hyenas. Although the dog-like hyenas thrived 15 million years ago (with one taxon having colonised North America), they died out after a change in climate along with the arrival of canids into Eurasia. Of the dog-like hyena lineage, only the insectivorous aardwolf survived, while the bone-crushing hyenas (whose extant members are the spotted, brown and striped hyena) became the undisputed top scavengers of Eurasia and Africa. Hyenas feature prominently in the folklore and mythology of human cultures with which they are sympatric. Hyenas are mostly viewed with fear and contempt, as well as being associated with witchcraft, as their body parts are used as ingredients in traditional medicine. Among the beliefs held by some cultures, hyenas are thought to influence people’s spirits, rob graves, and steal livestock and children BLUE WILDE BEEST The blue wildebeest (Connochaetes taurinus), also called the common wildebeest or the white-bearded wildebeest, is a large antelope and one of two species of wildebeest. It grows to 115–145 cm shoulder height and attains a body mass of 168–274 kg. They range the open plains, bushveld, and dry woodlands of Southern and East Africa, living for more than twenty years. The male is highly territorial, using scent markings and other devices to protect his domain. The largest population is in the Serengeti, numbering over one million animals. They are a major prey item for lions, hyenas, and crocodiles. It has a beefy muscular front-heavy appearance with a distinctive robust muzzle, it strides with relatively slender legs and moves gracefully and quietly most of the time, belying the reputation for stampeding in herds; however the stampeding characteristic may sometimes be observed. Blue wildebeest are found in open and bush-covered savanna in south and east Africa, thriving in areas that are neither too wet nor too arid. They can be found in places that vary from overgrazed areas with dense bush to open woodland floodplains. Wildebeests prefer the bushveld and grasslands of the southern savanna.The terrestrial biome designations for these preferred habitats are savanna, grassland, open forest and scrub forest. PLAINS ZEBRA The plains zebra (Equus quagga, formerly Equus burchelli), also known as the common zebra or Burchell's zebra, is the most common and geographically widespread species of zebra.It ranges from the south of Ethiopia through East Africa to as far south as Angola and eastern South Africa. The plains zebra remains common in game reserves, but is threatened by human activities such as hunting for its meat and hide, as well as competition with livestock and encroachment by farming on much of its habitat. The Plains zebra and perhaps the mountain zebra belong to the subgenus Hippotigris, but Grévy's zebra is the sole species of subgenus Dolichohippus. The latter resembles an ass, while the former two are more horse-like. All three belong to the genus Equus along with other living equids. Recent phylogenetic evidence suggests that Grévy's zebras (and perhaps also mountain zebras) are with asses and donkeys in a separate lineage from the Plains zebra. In areas where Plains zebras are sympatric with Grévy's zebras, it is not unusual to find them in the same herds and fertile hybrids occur. In captivity, Plains zebras have been crossed with mountain zebras. The hybrid foals lacked a dewlap and resembled the plains zebra apart from their larger ears and their hindquarters pattern. CHEETAH The cheetah (Acinonyx jubatus) is a large-sized feline (family Felidae) inhabiting most of Africa and parts of the Middle East. It is the only extant member of the genus Acinonyx. The cheetah achieves by far the fastest land speed of any living animal—between 112 and 120 km/h (70 and 75 mph) in short bursts covering distances up to 500 m (1,600 ft), and has the ability to accelerate from 0 to over 100 km/h (62 mph) in three seconds. This cat is also notable for modifications in the species' paws. It is one of the only felids with semi-retractable claws, and with pads that, by their scope, disallow gripping.Thus, cheetahs cannot climb upright trees, although they are generally capable of reaching easily accessible branches. The cheetah has unusually low genetic variability. This is accompanied by a very low sperm count, motility, and deformed flagella.Skin grafts between unrelated cheetahs illustrate the former point in that there is no rejection of the donor skin. It is thought that the species went through a prolonged period of inbreeding following a genetic bottleneck during the last ice age. This suggests that genetic monomorphism did not prevent the cheetah from flourishing across two continents for thousands of years. The cheetah likely evolved in Africa during the Miocene epoch (26 million to 7.5 million years ago), before migrating to Asia. Recent research has placed the last common ancestor of all existing populations as living in Asia 11 million years ago, which may lead to revision and refinement of existing ideas about cheetah evolution. IMPALA Impala range between 75 and 95 cm (30 and 37 in) tall. Average mass for a male impala is 40 to 80 kg (88 to 180 lb), while females weigh about 30 to 50 kg (66 to 110 lb). They are normally reddish-brown in color (hence the Afrikaans name of "Rooibok"), have lighter flanks and white underbellies with a characteristic "M" marking on the rear. Males, referred to as rams, have lyre-shaped horns, which can reach up to 90 centimeters in length. Females, referred to as ewes, have no horns. The black impala, found in very few places in Africa, is an extremely rare type. A recessive gene causes the black colouration in these animals. Impalas are an ecotone species "living in light woodland with little undergrowth and grassland of low to medium height". They have an irregular distribution due to dependence relatively flat lands with good soil drainage and water.While they stay to water in the dry season, they can go weeks without drinking if there is enough green fodder. Impalas are adaptable foragers. They usually switch between grazing and browsing depending on the season. During wet seasons when grasses are freshthey graze. During dry seasons it browses foliage, shoots, forbs and seeds. It may switch between grazing and browsing depending on the habitat. Leopards, cheetahs, lions and wild dogs prey on impala. Impala, as well as other small- to medium-sized African antelopes, have a special dental arrangement on the front lower jaw similar to the toothcomb seen in strepsirrhine primates, which is used during grooming to comb the fur and remove ectoparasites. LIONS The lion (Panthera leo) is one of the four big cats in the genus Panthera, and a member of the family Felidae. With some males exceeding 250 kg (550 lb) in weight, it is the second-largest living cat after the tiger. Wild lions currently exist in Sub-Saharan Africa and in Asia with an endangered remnant population in Gir Forest National Park in India, having disappeared from North Africa and Southwest Asia in historic times. Until the late Pleistocene, about 10,000 years ago, the lion was the most widespread large land mammal after humans. They were found in most of Africa, across Eurasia from western Europe to India, and in the Americas from the Yukon to Peru.The lion is a vulnerable species, having seen a possibly irreversible population decline of thirty to fifty percent over the past two decades in its African range. Lion populations are untenable outside designated reserves and national parks. Although the cause of the decline is not fully understood, habitat loss and conflicts with humans are currently the greatest causes of concern. Within Africa, the West African lion population is particularly endangered. Lions live for ten to fourteen years in the wild, while in captivity they can live longer than twenty years. In the wild, males seldom live longer than ten years, as injuries sustained from continual fighting with rival males greatly reduce their longevity. They typically inhabit savanna and grassland, although they may take to bush and forest. Lions are unusually social compared to other cats. A pride of lions consists of related females and offspring and a small number of adult males. Groups of female lions typically hunt together, preying mostly on large ungulates. Lions are apex and keystone predators, although they scavenge as opportunity allows. While lions do not typically hunt humans, some have been known to do so. AFRICAN ELEPHANT The African elephant is the largest living terrestrial animal. Its thickset body rests on stocky legs and it has a concave back.Its large ears enable heat loss. Its upper lip and nose forms a trunk. The trunk acts as a fifth limb, a sound amplifier and an important method of touch. The African elephant's trunk ends in two opposing lips, whereas the Asian elephant trunk ends in a single lip. African elephants are bigger than Asian elephants. Males stand 3.2–4.0 m (10–13 ft) tall at the shoulder and weigh 4,700–6,048 kg (10,000–13,330 lb), while females stand 2.2–2.6 m (7.2–8.5 ft) tall and weigh 2,160–3,232 kg (4,800–7,130 lb). The largest individual recorded stood four metres to the shoulders and weighed ten tonnes Elephants have four molars; each weighs about 5 kg (11 lb) and measures about 30 cm (12 in) long. As the front pair wears down and drops out in pieces, the back pair shifts forward, and two new molars emerge in the back of the mouth. Elephants replace their teeth six times. At about 40 to 60 years of age, the elephant no longer has teeth and will likely die of starvation, a common cause of death. Their tusks are firm teeth; the second set of incisors become the tusks. They are used for digging for roots and stripping the bark off trees for food, for fighting each other during mating season, and for defending themselves against predators. The tusks weigh from 23–45 kg (51–99 lb) and can be from 1.5–2.4 m (5–8 ft) long. Unlike Asian elephants, both male and female African elephants have tusks. They are curved forward and continue to grow throughout the elephant's lifetime. The enamel plates of the molars are fewer in number than in Asian elephants. WHITE RHINOS There are two subspecies of white rhinos; as of 2005, South Africa has the most of the first subspecies, the southern white rhinoceros (Ceratotherium simum simum). The population of southern white rhinos is about 14,500, making them the most abundant subspecies of rhino in the world. However, the population of the second subspecies, the critically endangered northern white rhinoceros (Ceratotherium simum cottoni), is down to as few as four individuals in the wild, with the possibility of complete extinction in the wild having been noted since June 2008.Six are known to be held in captivity, two of which reside in a zoo in San Diego. There are currently four born in a zoo in the Czech Republic which were transferred to a wildlife refuge in Kenya in December 2009, in an effort to have the animals reproduce and save the subspecies. The rhino receives its name not from its colour, but from the Dutch settlers that gave it the name "whyde", meaning wide referring to the animals square mouth. Confusion in translation then led to the to the name "white" being adopted The white rhino has an immense body and large head, a short neck and broad chest. This rhino can exceed 3,500 kg (7,700 lb), have a head-and-body length of 3.5–4.6 m (11–15 ft) and a shoulder height of 1.8–2 m (5.9–6.6 ft). The record-sized white rhinoceros was about 4,500 kg (10,000 lb). On its snout it has two horns. The front horn is larger than the other horn and averages 90 cm (35 in) in length and can reach 150 cm (59 in). The white rhinoceros also has a prominent muscular hump that supports its relatively large head. The colour of this animal can range from yellowish brown to slate grey. Most of its body hair is found on the ear fringes and tail bristles with the rest distributed rather sparsely over the rest of the body. White rhinos have the distinctive flat broad mouth which is used for grazing. BLACK RHINOS The name black rhinoceros (Diceros bicornis) was chosen to distinguish this species from the white rhinoceros (Ceratotherium simum). This can be confusing, as those two species are not really distinguishable by color. There are four subspecies of black rhino: South-central (Diceros bicornis minor), the most numerous, which once ranged from central Tanzania south through Zambia, Zimbabwe and Mozambique to northern and eastern South Africa; South-western (Diceros bicornis bicornis) which are better adapted to the arid and semi-arid savannas of Namibia, southern Angola, western Botswana and western South Africa; East African (Diceros bicornis michaeli), primarily in Tanzania; and West African (Diceros bicornis longipes) which was declared extinct in November 2011. The native Tswanan name Keitloa is used to describe a South African variation of the black rhino in which the posterior horn is equal to or longer than the anterior horn. An adult black rhinoceros stands 150–175 cm (59–69 in) high at the shoulder and is 3.5–3.9 m (11–13 ft) in length. An adult weighs from 850 to 1,600 kg (1,900 to 3,500 lb), exceptionally to 1,800 kg (4,000 lb), with the females being smaller than the males. Two horns on the skull are made of keratin with the larger front horn typically 50 cm long, exceptionally up to 140 cm. Sometimes, a third smaller horn may develop. The black rhino is much smaller than the white rhino, and has a pointed mouth, which they use to grasp leaves and twigs when feeding. During the latter half of the 20th century their numbers were severely reduced from an estimated 70,000 in the late 1960s to only 2,410 in 1995 BLACK BACKED JACKAL The black-backed jackal (Canis mesomelas), also known as the silver-backed or red jackal,is a species of jackal which inhabits two areas of the African continent separated by roughly 900 km. One region includes the southern-most tip of the continent, including South Africa, Namibia, Botswana, and Zimbabwe. The other area is along the eastern coastline, including Kenya, Somalia, and Ethiopia. It is listed by the IUCN as least concern, due to its widespread range and adaptability, although it is still persecuted as a livestock predator and rabies vector. The fossil record indicates the species is the oldest extant member of the genus Canis. Although the most lightly built of jackals, it is the most aggressive, having been observed to singly kill animals many times its own size, and its intrapack relationships are more quarrelsome. Black-backed jackals are small, foxlike canids which measure 38–48 cm in shoulder height and 68-74.5 cm in length. The tail measures 30–38 cm in length. Weight varies according to location; East African jackals weigh 7-13.8 kg (15-30 lb). Male jackals in Zimbabwe weigh 6.8-9.5 kg (15-21 lb), while females weigh 5.4–10 kg (12-22 lb). Their skulls are elongated, with pear-shaped braincases and narrow rostra.The black-backed jackal's skull is similar to that of the side-striped jackal, but is less flat, and has a shorter, broader rostrum. Its sagittal crest and zygomatic arches are also heavier in build. Its carnassials are also larger than those of its more omnivorous cousin. Black-backed jackals are taller and longer than golden jackals, but have smaller heads. HIPPOPOTAMAS The hippopotamus (Hippopotamus amphibius), or hippo, from the ancient Greek for "river horse" (ἱπποπόταμος), is a large, mostly herbivorous mammal in sub-Saharan Africa, and one of only two extant species in the family Hippopotamidae (the other is the Pygmy Hippopotamus.) After the elephant and rhinoceros, the hippopotamus is the third largest land mammal and the heaviest extant artiodactyl. The hippopotamus is semi-aquatic, inhabiting rivers, lakes and mangrove swamps, where territorial bulls preside over a stretch of river and groups of 5 to 30 females and young. During the day they remain cool by staying in the water or mud; reproduction and childbirth both occur in water. They emerge at dusk to graze on grass. While hippopotamuses rest near each other in the water, grazing is a solitary activity and hippos are not territorial on land. Despite their physical resemblance to pigs and other terrestrial even-toed ungulates, their closest living relatives are cetaceans (whales, porpoises, etc.) from which they diverged about million years ago.The common ancestor of whales and hippos split from other even-toed ungulates around million years ago]The earliest known hippopotamus fossils, belonging to the genus Kenyapotamus in Africa, date to around million years ago. The hippopotamus is recognizable by its barrel-shaped torso, enormous mouth and teeth, nearly hairless body, stubby legs and tremendous size. It is the third largest land mammal by weight (between 1½ and 3 tonnes), behind the white rhinoceros (1½ to 3½ tonnes) and the three species of elephant (3 to 9 tonnes). The hippopotamus is one of the largest quadrupeds (four legged mammals) and despite its stocky shape and short legs, it can easily outrun a human. Hippos have been clocked at 30 km/h (19 mph) over short distances. The hippopotamus is one of the most aggressive creatures in the world and is often regarded as one of the most dangerous animals in Africa. There are an estimated 125,000 to 150,000 hippos throughout Sub-Saharan Africa; Zambia (40,000) and Tanzania (20,000–30,000) possess the largest populations CROCODILE A crocodile is any species belonging to the family Crocodylidae (sometimes classified instead as the subfamily Crocodylinae). The term can also be used more loosely to include all extant members of the order Crocodilia: i.e. the true crocodiles, the alligators and caimans (family Alligatoridae) and the gharials (family Gavialidae), as well as the Crocodylomorpha, which include prehistoric crocodile relatives and ancestors. Member species of the family Crocodylidae are large aquatic reptiles that live throughout the tropics in Africa, Asia, the Americas and Australia. Crocodiles tend to congregate in freshwater habitats such as rivers, lakes, wetlands and sometimes in brackish water. They feed mostly on vertebrates - fish, reptiles, and mammals, and sometimes on invertebrates - molluscs and crustaceans, depending on species. They first appeared during the Eocene epoch, about 55 million years ago Size greatly varies between species, from the dwarf crocodile to the saltwater crocodile. Species of Palaeosuchus and Osteolaemus grow to an adult size of just 1 metre (3.3 ft) to 1.5 metres (4.9 ft). Larger species can reach over 4.85 metres (15.9 ft) long and weigh well over 1,200 kilograms (2,600 lb). Crocodilians show pronounced sexual dimorphism, with males growing much larger and more rapidly than females.Despite their large adult sizes, crocodiles start their lives at around 20 centimetres (7.9 in) long. The largest species of crocodile is the saltwater crocodile, found in eastern India, northern Australia, throughout South-east Asia, and in the surrounding waters. Two larger certifiable records are both of 6.2 metres (20 ft) crocodiles. The first was shot in the Mary River in the Northern Territory of Australia in 1974 by poachers, and measured by wildlife rangers. The second crocodile was killed in 1983 in the Fly River, Papua New Guinea. In the case of the second crocodile it was actually the skin that was measured by zoologist Jerome Montague, and as skins are known to underestimate the size of the actual animal, it is possible this crocodile was at least another 10 cm longer MEERKAT The meerkat or suricate, Suricata suricatta, is a small mammal belonging to the mongoose family. Meerkats live in all parts of the Kalahari Desert in Botswana, in much of the Namib Desert in Namibia and southwestern Angola, and in South Africa. A group of meerkats is called a "mob", "gang" or "clan". A meerkat clan often contains about 20 meerkats, but some super-families have 50 or more members. In captivity, meerkats have an average life span of 12–14 years, and about half this in the wild. The meerkat is a small diurnal herpestid (mongoose) weighing on average about 731 grams (1.61 lb) for males and 720 grams (1.6 lb) for females. Its long slender body and limbs give it a body length of 25 to 35 centimetres (9.8 to 14 in) and an added tail length of 17 to 25 centimetres (6.7 to 9.8 in). Its tail is not bushy like all other mongoose species, but is rather long and thin and tapers to a black or reddish colored pointed tip. The meerkat uses its tail to balance when standing upright, as well as for signaling. Its face tapers, coming to a point at the nose, which is brown. The eyes always have black patches around them and it has small black crescent-shaped ears that can close to exclude soil when digging. Like cats, meerkats have binocular vision, a large peripheral range, depth perception, and eyes on the front of their faces. LEOPARD The leopard , Panthera pardus, is a member of the Felidae family and the smallest of the four "big cats" in the genus Panthera, the other three being the tiger, lion, and jaguar. The leopard was once distributed across eastern and southern Asia and Africa, from Siberia to South Africa, but its range of distribution has decreased radically because of hunting and loss of habitat. It is now chiefly found in sub-Saharan Africa; there are also fragmented populations in the Indian subcontinent, Sri Lanka, Indochina, Malaysia, Indonesia, and China. Because of its declining range and population, it is listed as a "Near Threatened" species on the IUCN Red List. Compared to other members of the Felidae family, the leopard has relatively short legs and a long body with a large skull. It is similar in appearance to the jaguar, but is smaller and more slightly built. Its fur is marked with rosettes similar to those of the jaguar, but the leopard's rosettes are smaller and more densely packed, and do not usually have central spots as the jaguars do. Both leopards and jaguars that are melanistic (completely black or very dark) are known as black panthers. The species' success in the wild is in part due to its opportunistic hunting behavior, its adaptability to habitats, its ability to run at speeds approaching 58 kilometres per hour (36 mph), its unequaled ability to climb trees even when carrying a heavy carcass, and its notorious ability for stealth. The leopard consumes virtually any animal that it can hunt down and catch. Its habitat ranges from rainforest to desert terrains. Baboons are African and Arabian Old World monkeys belonging to the genus Papio, part of the subfamily Cercopithecinae. The five species are some of the largest nonhominoid members of the primate order; only the mandrill and the drill are larger. Previously, the closely related gelada (genus Theropithecus) and the two species (mandrill and drill) of genus Mandrillus were grouped in the same genus, and these Old World monkeys are still often referred to as baboons in everyday speech. They range in size and weight depending on species. The Guinea baboon is 50 cm (20 in) and weighs only 14 kg (30 lb) while the largest chacma baboon can be 120 cm (47 in) and weigh 40 kg (90 lb). monkey is a apes . There are about 260 known living species of monkey. Many are arboreal, although there are species that live primarily on the ground, such as baboons. Monkeys are generally considered to be intelligent. Unlike apes, monkeys usually have tails. Tailless monkeys may be called "apes", incorrectly according to modern usage; thus the tailless Barbary macaque is called the "Barbary ape". The New World monkeys are classified within the parvorder of Platyrrhini, whereas the Old World monkeys (superfamily Cercopithecoidea) form part of the parvorder Catarrhini, which also includes the hominoids (apes, including humans). Thus, as Old World monkeys are more closely related to hominoids than they are to New World monkeys, the monkeys are not a unitary (monophyletic) group. Chimpanzee, sometimes colloquially chimp, is the common name for the two extant species of apes in the genus Pan. The Congo River forms the boundary between the native habitats of the two species: Common chimpanzee, Pan troglodytes (West and Central Africa) Bonobo, Pan paniscus (forests of the Democratic Republic of the Congo) Chimpanzees are members of the Hominidae family, along with gorillas, humans, and orangutans. Chimpanzees split from the human branch of the family about four to six million years ago. The two chimpanzee species are the closest living relatives to humans, all being members of the Hominini tribe (along with extinct species of Hominina subtribe). Chimpanzees are the only known members of the Panina subtribe. The two Pan species split only about one million years ago. Lycaon pictus is a canid found only in Africa, especially in savannas and lightly wooded areas. It is variously called the African wild dog, African hunting dog, Cape hunting dog, painted dog, painted wolf, painted hunting dog, spotted dog, or ornate wolf.The African wild dog is an endangered species due to habitat loss and predator control killing. It uses very large territories (and so can persist only in large wildlife protected areas), and it is strongly affected by competition with larger carnivores that rely on the same prey base, particularly the lion and the Spotted Hyena. While the adult wild dogs can usually outrun the larger predators, lions often will kill as many wild dogs and cubs at the brooding site as they can but do not eat them. One on one the hyena is much more powerful than the wild dog but a large group of wild dogs can successfully chase off a small number of hyenas because of their teamwork The Warthog or Common Warthog (Phacochoerus africanus) is a wild member of the pig family that lives in grassland, savanna, and woodland in Sub-Saharan Africa. In the past it was commonly treated as a subspecies of P. aethiopicus, but today that scientific name is restricted to the Desert Warthog of northern Kenya, Somalia, and eastern Ethiopia. The common name comes from the four large, wart-like protrusions found on the head of the warthog, which serve as a fat reserve and are used for defense when males fight. Afrikaans-speaking people call the animal "vlakvark", meaning "pig of the plains". The Warthog is medium-sized as a wild suid species. The head-and-body length ranges in size from 0.9 to 1.5 m (3.0 to 4.9 ft) in length and shoulder height is from 63.5 to 85 cm (25.0 to 33 in). Females, at 45 to 75 kg (99 to 170 lb), are typically a bit smaller and lighter than males, at 60 to 150 kg (130 to 330 lb). A warthog is identifiable by the two pairs of tusks protruding from the mouth and curving upwards. The lower pair, which is far shorter than the upper pair, becomes razor sharp by rubbing against the upper pair every time the mouth is opened and closed. The upper canine teeth can grow to 25.5 cm (10.0 in) long, and are of a squashed circle shape in cross section, almost rectangular, being about 4.5 cm (1.8 in) deep and 2.5 cm (0.98 in) wide. A tusk will curve 90 degrees or more from the root, and will not lie flat on a table, as it curves somewhat backwards as it grows. The tusks are used for digging, for combat with other hogs, and in defense against predators the lower set can inflict severe wounds. The African buffalo, affalo, nyati, mbogo or Cape buffalo (Syncerus caffer), is a large African bovine. It is not closely related to the slightly larger wild Asian water buffalo, but its ancestry remains unclear. Owing to its unpredictable nature, which makes it highly dangerous to humans, it has not been domesticated unlike its Asian counterpart the domestic Asian water buffalo. Contrary to popular belief, the African buffalo is not the ancestor of domestic cattle, and is only distantly related to other larger bovines. The African buffalo is a very robust species. Its shoulder height can range from 1 to 1.7 m (3.3 to 5.6 ft) and its head-and-body length can range from 1.7 to 3.4 m (5.6 to 11 ft). Compared with other large bovids, it has a long but stocky body (the body length can exceed the Wild water buffalo, which is rather heavier and taller) and short but thickset legs, resulting in a relatively short standing height. The tail can range from 70 to 110 cm (28 to 43 in) long. Savannah-type buffaloes weigh 500 to 910 kg (1,100 to 2,000 lb), with males normally larger than females, reaching the upper weight range. In comparison, forest-type buffaloes, at 250 to 455 kg (550 to 1,000 lb), are only half that size. Its head is carried low; its top is located below the backline. The front hooves of the buffalo are wider than the rear, which is associated with the need to support the weight of the front part of the body, which is heavier and more powerful than the back. The giraffe is an African even-toed ungulate mammal, the tallest living terrestrial animal and the largest ruminant. Its species name refers to its camel-like appearance and the patches of color on its fur. Its chief distinguishing characteristics are its extremely long neck and legs, its horn-like ossicones and its distinctive coat patterns. It stands 5–6 m (16–20 ft) tall and has an average weight of 1,600 kg (3,500 lb) for males and 830 kg (1,800 lb) for females. It is classified under the family Giraffidae, along with its closest extant relative, the okapi. There are nine subspecies, which are distinguished by their coat patterns.Fully grown giraffes stand 5–6 m (16–20 ft) tall, with males taller than females.The average weight is 1,600 kg (3,500 lb) for an adult male and 830 kg (1,800 lb) for an adult female. Despite its long neck and legs, the giraffe's body is relatively short. Located at both sides of the head, the giraffe's large, bulging eyes give it good all round vision from its great height. Giraffes see in color and their senses of hearing and smell are also sharp.The animal can close its muscular nostrils to protect against sandstorms and ants.The giraffe's prehensile tongue is about 50 cm (20 in) long. It is purplish-black in color, perhaps to protect against sunburn, and is useful for grasping foliage as well as for grooming and cleaning the animal's nose. The upper lip of the giraffe is also prehensile and useful when foraging. The lips, tongue and inside of the mouth are covered in papillae to protect against thorns. Family Safaris Deepen Your Bond with Unforgettable Experiences THE EXPERIENCE: Start off with three days of excellent Big 5 game viewing in the Madikwe Private Game Reserve followed by another three memorable days in Africa's favourite city - Cape Town. Begin your family safari at the luxurious Madikwe Safari Lodge - a great family-friendly base from which to search for Madikwe's abundant wildlife on morning and afternoon game drives. Your next stop is Cape Town where you will be staying at the stylish More Quarters Apartment Hotel in the heart of the city. Highlights: Be at the heart of Cape Town, just off the trendy Kloof Street Stay in an apartment-style hotel, perfect for a family Stroll around the family-friendly V&A Waterfront Enjoy malaria-free game viewing Dedicated staff at Madikwe Safari Lodge take care of your little ones A fantastic value for money trip with great savings THE EXPERIENCE: Vacation villas are great for families: like a lavish ‘home away from home’, they allow you privacy, comfort and the space to relax away from fellow safari goers. There is a network of luxuriously appointed holiday homes across East Africa that put you right in the middle of the bush without having to sacrifice any creature comforts. Enjoy exceptional big game in the Samburu and Masai Mara from the pinnacle of comfort, luxury and style. Highlights: This family safari perfectly combines fun, adventure, wildlife and culture for parents, children and teens Stay in luxury private villa accommodation in the Mara and Samburu Relax at the Samburu and Maasai Wellbeing Spaces Go on nature walks and view cave paintings Learn more on the Warriors Academy Optional hot-air balloon rides and biplane flips

LIMPOPO "Northern Transvaal" redirects here. For the rugby union team, see Blue Bulls . For the cricket team previously called Northern Transvaal, see Northerns (cricket team) . Limpopo (/lɪmˈpoʊpoʊ/ ) is the northernmost province of South Africa . It is named after the Limpopo River , which forms the province's western and northern borders. The capital and largest city in the province is Polokwane , while the provincial legislature is situated in Lebowakgomo . The province is made up of three former homelands of Lebowa , Gazankulu and Venda and part of the former Transvaal province. The Limpopo province was established as one of nine provinces after the 1994 South African general election . The province's name was first "Northern Transvaal", later changed to "Northern Province" on 28 June 1995, with two other provinces. The name was later changed again in 2002 to the Limpopo Province. Limpopo is made up of three main ethnic groups: the Pedi , the Tsonga and the Venda . Traditional leaders and chiefs still form a strong backbone of the province's political landscape. Established in terms of the Limpopo House of Traditional Leaders Act, Act 5 of 2005, the Limpopo House of Traditional Leaders' main function is to advise the government and the legislature on matters related to custom, tradition, and culture, including developmental initiatives that affect rural communities. On 18 August 2017, Kgosi Malesela Dikgale was re-elected as the Chairperson of the Limpopo House of Traditional Leaders. Geography Sundown over one of the mountain ranges found in Limpopo. Limpopo Province shares international borders with districts and provinces of three countries: Botswana 's Central and Kgatleng districts to the west and northwest respectively, Zimbabwe 's Matabeleland South and Masvingo provinces to the north and northeast respectively, and Mozambique 's Gaza Province to the east. Limpopo is the link between South Africa and countries further afield in sub-Saharan Africa . On its southern edge, from east to west, it shares borders with the South African provinces of Mpumalanga , Gauteng , and North West . Its border with Gauteng includes that province's Johannesburg -Pretoria axis, the most industrialised metropolis on the continent. The province is central to regional, national, and international developing markets. Limpopo contains much of the Waterberg Biosphere , a massif of approximately 15,000 km2 (5,800 sq mi) which is the first region in the northern part of South Africa to be named a UNESCO Biosphere Reserve . Law and government Main article: Politics of Limpopo The current Premier of Limpopo Province is Stanley Mathabatha , representing the African National Congress . Municipalities Main article: List of municipalities in Limpopo Limpopo districts and local municipalities Limpopo Province is divided into five district municipalities . The district municipalities are in turn divided into 25 local municipalities : District municipalities Capricorn District Blouberg Lepele-Nkumpi Molemole Polokwane Mopani District Ba-Phalaborwa Greater Giyani Greater Letaba Greater Tzaneen Maruleng Sekhukhune District Elias Motsoaledi Ephraim Mogale Fetakgomo Tubatse Makhuduthamaga Vhembe District Makhado Musina Collins Chabane Thulamela Waterberg District Bela-Bela Lephalale Modimolle–Mookgophong Mogalakwena Thabazimbi Economy Man and his donkeys collecting wood in a rural area Limpopo has a total population of 6.015 Million with 1.641million Households., The province has a high Human Development Index (HDI) of 0.710, which is the third highest in South Africa. Agriculture The bushveld is beef cattle country, where extensive ranching operations are often supplemented by controlled hunting. About 80% of South Africa's game hunting industry is in Limpopo. Sunflowers , cotton , maize and peanuts are cultivated in the Bela-Bela and Modimolle areas. Modimolle is also known for its table grapes . An embryotic wine industry is growing in Limpopo. Tropical fruit, such as bananas , litchis , pineapples , mangoes and pawpaws , as well as a variety of nuts , are grown in the Tzaneen and Louis Trichardt areas. Tzaneen is also at the centre of extensive citrus , tea , and coffee plantations and a major forestry industry. Most of the farmers and households lack a water supply. Therefore, they drill their boreholes on their premises. Housing Most Limpopo residents live in rural areas; this has led to a new phenomenon of rural development, where the residents have invested in building lavish homes on their tribal land. Limpopo rural houses have been profiled by TV channels, lifestyle vloggers, social media influencers, and Africa's biggest facts brand, Africa Facts Zone. According to 96.2% of Limpopo live in formal housing, above the national average of 84.0%. This makes Limpopo the province with the highest percentage of people living in formal housing in South Africa. Mining Ajoite in quartz , from the Messina mine, Limpopo Province, South Africa. Scale at bottom is one inch, with a rule at one cm. Limpopo's rich mineral deposits include the platinum group metals, iron ore, chromium, high- and middle-grade coking coal , diamonds, antimony , phosphate , and copper, as well as mineral reserves like gold, emeralds, scheelite , magnetite , vermiculite , silicon , and mica . Commodities such as black granite , corundum , and feldspar are also found. Mining contributes to over a fifth of the provincial economy. Limpopo has the largest platinum deposit in South Africa. The Waterberg Coalfield , the eastern extension of Botswana 's Mmamabula coalfields, is estimated to contain 40% of South Africa's coal reserves. Tourism The Limpopo Department of Economic Development, Environment and Tourism has targeted the province as a preferred eco-tourism destination. Its Environment and Tourism Programme encompasses tourism, protected areas, and community environment development to achieve sustainable economic growth. While Limpopo is one of South Africa's poorest provinces, it is rich in wildlife, which gives it an advantage in attracting tourists. Both the private and public sectors are investing in tourism development. Near Modjadjiskloof , at Sunland Baobab farms, there is a large Baobab tree which has been fashioned into a relatively spacious pub. Transportation and communications The province has excellent road, rail, and air links. The N1 route from Johannesburg , which extends the length of the province, is the busiest overland route in Africa in terms of cross-border trade in raw materials and beneficiated goods. The port of Durban , South Africa's busiest, is served directly by the province, as are the ports of Richards Bay and Maputo . Polokwane International Airport is situated just north of Polokwane . Limpopo province contains approximately 56 airports and airstrips. Education The Department of Education is responsible for effecting quality education and training for all. The Department has to coordinate all professional development and support. Policies, systems, and procedures had to be developed. Educational institutions As of December 2020, 12.9% of the Limpopo population had attained some post-school qualifications. The following higher education institutions are found in Limpopo: University of Limpopo (Polokwane , Mankweng ) University of Venda (Thohoyandou ) Tshwane University of Technology (Polokwane Campus) Capricorn College for TVET (Seshego ) Capricorn College for TVET (Polokwane) Lephalale TVET College (Lephalale)[ Letaba TVET College (Tzaneen)[ Mopani South East TVET College (Phalaborwa) Sekhukhune TVET College (Motetema) Vhembe TVET College (Venda) Waterberg TVET College (Mokopane) Giyani Campus Of Nursing College Limpopo Province College of Nursing (Giyani Campus) Limpopo Province The Limpopo province is one of the nine provinces in South Africa . It is the northernmost province. Read more about South Africa’s 9 provinces here. Where Is the Limpopo Province of South Africa? The Limpopo province of South Africa borders Zimbabwe, Mozambique and Botswana. Some Facts About the Limpopo Province They named the Limpopo province after the Limpopo River that runs through the province. Its capital city is Polokwane, the only South African town bordering the Kruger National Park. The province covers 48,554 square miles or km and is South Africa’s fifth-largest province. The highest elevation in the province is 2,126 metres or 6,975 feet. Districts or Regions in The Limpopo Province The province has five regions: 1. Capricorn They named the Capricorn region after the Tropic of Capricorn. It is the region where the Bapedi people live. The region starts at the Ysterberg, along the Wolkberg and extends to the tropic of Capricorn in the north. This region is perfect for an overnight stop when travelling from Gauteng to other areas in the province. 2. Maponi It is primarily the Vatsonga people who live in the Maponi region. The region is also called the Valley of Elephants. The Maponi region includes the northern part of the Drakensberg. 3. Sekhukhuni The Sekhukhuni region’s name is from King Skhukhune, who was the king of the Bapedi people in the 18th century. This region has many farms producing grapes, maize, cotton and sweet potatoes. Currently, the Bapedi and Ndebele people live here. 4. Vhembe The Vhavenda and Vatsonga people live in the Vhembe region. Visitors can see many baobab trees, abundant wildlife and bird life in this region. The Soutpansberg mountain is part of this region. 5. Waterberg The Waterberg region is the largest region of the Limpopo province. It contains the Waterberg mountain range and has natural beauty and diverse landscapes. Most of the region forms part of conservation efforts, especially for white rhinos and elephants. The Batswana people live here. Cities and Towns in The Limpopo Province The main towns in the Limpopo Province include: Haenertsburg Bela-Bela Hoedspruit Lephalale Louis Trichardt Modimolle (previous name: Nylstroom) Mokopane (previous name: Potgietersrus) Mookgophong (previous name: Naboomspruit) Musina Phalaborwa Thabazimbi Thohoyandou Tzaneen Vaalwater Sports Sports Association football : Polokwane was one of South Africa's host cities for the 2010 FIFA World Cup , with matches being played at the Peter Mokaba Stadium . Football clubs in the province include Real Rovers, Silver Stars, Black Leopards, Polokwane City, Baroka, Ria Stars, and Dynamos. Rugby union : Limpopo has no provincial rugby team of its own; it is represented in the domestic Currie Cup by the Pretoria -based Blue Bulls . The Blue Bulls also operate a Super Rugby franchise, known simply as the Bulls . Limpopo nonetheless produces its share of top players. Most notably, the two most-capped forwards in the history of the country's national team , John Smit and Victor Matfield , are both natives of Polokwane. Basketball : The province is home to Limpopo Pride , a professional team that plays in South Africa's top basketball division, the Basketball National League . Demographics The population of Limpopo consists of several ethnic groups distinguished by culture, language, and race. 97.3% of the population is Black , 2.4% is White , 0.2% is Coloured , and 0.1% is Indian /Asian . The province has the smallest percentage and second smallest total number of White South Africans in the country. However, there are several localities with a White majority, notably Hoedspruit and Modimolle . It also has the highest Black percentage out of all the provinces. The Northern Sotho people comprise the largest percentage of the population, 52% of the province. The Tsonga people comprise about 24.0% of the province; the Tsonga also comprise about 11.5% of Mpumalanga province since the southern part of their homeland, Gazankulu , was cut off from Limpopo and allocated to Mpumalanga. The Venda make up about 16.7%. Afrikaners make up the majority of Limpopo's White population, about 95,000 people; English -speaking Whites number just over 20,000. Vhembe district has the smallest share of White people in Limpopo, about 5,000 total. In contrast, the Waterberg district has the largest share of Whites, with more than 60,000 Whites residing there. Coloureds and Asians /Indians make up a tiny percentage of the province's total population. HIV / AIDS At 18.5% (2007), Limpopo has a relatively high incidence of HIV compared to other South African provinces. Cases rose from 14.5% to 21.5% between 2001 and 2005, with a slight fall between 2005 and 2007. However, as at 2019, the Limpopo province HIV stats sat at (13.2%) which is one of the lowest in comparison with other provinces in South Africa. BACK TO THE TOP OF THE PAGE

MY PROFILE MY STORY Personal Profile View More MY WEBSITES IN GERMANY MY RADIO STATIONS IN GERMANY 1964-1976 University Name Education and any other highlights of your studies. Make sure to include relevant skills, accomplishments, and milestones gained. Don’t forget to adjust the timeframe in the subtitle. 1976-1981 University Name Other highlights of your studies. Get in Touch a.dezius@gmail.com

South African Music Afrikaans music is a genre that originated in South Africa and is sung in the Afrikaans language. It is known for its emotional and heartfelt lyrics, often touching on themes of love, loss, and the beauty of the South African landscape. The music is typically accompanied by guitar and other traditional instruments, and can range from slow ballads to upbeat, danceable tunes. Some popular Afrikaans artists include Spoegwolf, Riaan Benadé, and Theuns Jordaan. (AI Generated) Top Afrikaans Songs of All Time Friday, August 02, 2019 at 8:29 AM by Peris Walubengo 6 min read Music is highly placed in the life of an African since it is one of the integral parts of their culture. Over the years the Afrikaans tribe of South Africa has produced some of the best musicians who have confounded fans with their amazing hits in the unique Afrikaans language. Did you know that, fine music can always be defined by more than just the language it is sung in? Keep reading to discover the Top Afrikaans Songs of All Time. Read more: https://briefly.co.za/34552-top-afrikaans-songs-all-time.html die heuwels fantasties Jack Parow Bok van Blerk rock south africa Fokofpolisiekar Glaskas Jan Blohm Van Coke Kartel Zinkplaat happy Laurika Rauch Robbie Wessels Spoegwolf Koos Kombuis Ray Dylan Francois Van Coke Jay Karlien van Jaarsveld Kurt Darren Straatligkinders Straatligkinders Valiant Swart chill Karen Zoid Riana Nel Theuns Jordaan aKING eden indie Desmond & The Tutus Die Tuindwergies Foto Na Dans Lianie May Shortstraw Various acoustic afrikaans rock classic afrikaans dance easy listening pop sokkie south african suid-afrikaans éF-éL Adam Alleen Na Desember Bobby van Jaarsveld David Kramer Die Antwoord Gerhard Steyn Jakkie Louw Jeremy Loops Johannes Kerkorrel Juanita du Plessis Lukraaketaar Mel Botes Pierre Greeff Snotkop folk sing along suidafrika Bittereinder Borrah And Borrah And Mad ProfessorMad Professor Brendan Peyper Dans Dans Lisa Dewald Wasserfall Dozi Elvis Blue Etienne Steyn Frank Ocean Frieda van den Heever Gazelle Goldfish GoodLuck Haezer Jak de Priester Joshua Na Die Reën Justice Kaleidoskoop Kevin Leo Klopjag Kongos Koos Du Plessis LCNVL MK Mandoza Matthew Mole Milky Chance Mimi Coertse Miriam Makeba Nicholis Louw Okay Orange Sector Rooies Grobbelaar Shadowclub Stef Bos Steve Hofmeyr The Parlotones The Plastics Akkedis Al Bairre AlexDavid-2 Amanda Strydom Andre Swiegers Andriette Angus Angus & Julia Stone Anke Anna Davel Anton Botha Arno Carstens Arno Jordaan August Rush (Motion Picture Soundtrack) Autoheart BLEACHERS BLK JKS Barry Louis Polisar Bebo Best Ek Mis Jou Elizma Theron Elvis se Seun Estevan Cruz 1 FPK Farryl Purkiss Fifth Harmony Flip a Coin Frankie Goes to Hollywood Fredrik Thordendal's Special Defects Freshlyground Frikkie En Die Dolfyne Fuzigish Gang of Rhythm George Ezra Gerrie Pretorius Gert Bekker Gert Vlok Nel Gone In The Daylight Guus Meeuwis Click Here List of South African musicians Afrotraction (Mzwandile Moya; born 1983), R&B and neo-soul musician and producer AKA (1988–2023), hip-hop artist and record producer aKing , acoustic rock band Akustika Chamber Singers , chamber choir from Pretoria Sizwe Alakine , Amapiano musician (aka Reason, rapper) Amampondo , traditional Xhosa percussion group from Cape Town Anatii (born 1993), hip-hop artist and record producer A-Reece (born 1997), hip-hop artist and lyricist Leigh Ashton (born 1956), singer-songwriter from Johannesburg Assagai , Afro-rock band active in the early 1970s Robin Auld , singer songwriter The Awakening , gothic rock Aymos , singer songwriter Julian Bahula (1938–2023), jazz drummer Ballyhoo , 1980s pop band best known for the hit "Man on the Moon" Zakes Bantwini [1] Leonel Bastos (born 1956), Mozambiquan adult contemporary musician and producer working in South Africa Battery 9 , industrial music project from Johannesburg Beatenberg Amanda Black (born 1993), Afro-soul singer-songwriter BlackByrd , pop trio BLK JKS , rock band Elvis Blue , musician and songwriter Bongo Maffin , kwaito music group Boo! , band Boom Shaka , kwaito music group Stef Bos (born 1961), singer Cristina Boshoff (born 1980), folk pop singer and pianist Brasse Vannie Kaap , hip-hop group Bles Bridges (1947–2000), singer Bright Blue , 1980s pop band, best known for the hit song "Weeping" The Brother Moves On , performance art ensemble Buckfever Underground , folk/punk/art band Bucie (born 1987), R&B and soul singer Bulletscript , metal band Busiswa (born 1988), house musician Jonathan Butler (born 1961), singer-songwriter and guitarist Guy Buttery (born 1983), guitar player Adrienne Camp (born 1981), singer-songwriter Captain Stu , ska, funk, punk, and soul fusion band Arno Carstens (born 1972), former lead singer of Springbok Nude Girls Louise Carver (born 1979), folk rock singer-songwriter and pianist Cassette , rock band Cassper Nyovest (born 1990), rapper and record producer Tony Cedras (born 1952), musician Chad , (born 1993), rapper Yvonne Chaka Chaka (born 1965), singer Chris Chameleon (born 1971), solo artist, lead singer and bass guitarist for Boo Blondie Chaplin (born 1951), singer and guitarist Jesse Clegg (born 1988) Johnny Clegg (1953–2019) Clout , 1970s rock group Basil Coetzee (1944–1998), saxophonist Mimi Coertse (born 1932), soprano singer Fifi Cooper (born 1991), singer Tony Cox (born 1954), guitarist Crashcarburn , rock band Crossingpoint , Christian progressive hardcore band Cutting Jade , five-piece rock group Civil Twilight , four-piece rock band Crow Black Sky , black metal band Costa Titch (1995–2023), Amapiano rapper and dancer Covenant Voices , mass gospel choir with elements of traditional Zulu music, jazz, R&B and contemporary music Da L.E.S (born 1985), hip-hop artist Simphiwe Dana (born 1980) Danny K (Daniel Koppel), R&B singer-songwriter Kurt Darren , singer Pierre de Charmoy (born 1961), singer-songwriter Steven De Groote (1953–1989), classical pianist and winner of the Van Cliburn International Piano Competition Fanie de Jager (born 1949), operatic tenor Die Antwoord , alternative hip hop group[2] Die Heuwels Fantasties , Afrikaans rock band Bonginkosi Dlamini (born 1977), poet, actor and singer, also known as Zola Dollar Brand (born 1934) Donald (born 1985), singer Dorp , rock band Downfall , ska and punk band Dr Victor and the Rasta Rebels, reggae Dreamteam , hip-hop group from Durban Jabulani Dubazana , singer, Ladysmith Black Mambazo Lucky Dube (1964–2007) Ampie du Preez , singer and guitarist Johnny Dyani (1945–1986), jazz double bassist DJ Speedsta , hip-hop DJ AFRIKAANS MUSIC LINKS Top Afrikaans 2020 - YouTube Music Best Afrikaans 2024 ♫ Top 100 Afrikaans Songs 2024 ... - YouTube Music 45 Free Afrikaans music playlists | 8tracks radio Best Afrikaans Songs of 2023 - New Afrikaans Songs - Chosic Afrikaans musiek - YouTube Music Afrikaanse Musiek Videos - Nuutste December 2024 - YouTube AFRIKAANS SOKKIE TREFFERS 2024 (BESTE SOKKIE MUSIEK) Top afrikaans artists - Last.fm Afrikaanse musiek videos - Nuutste Nov 2024 - Best AFRIKAANSE BESTES 2024 - playlist by JouTaal - Spotify Nuutste Afrikaans Musiek 2024 - Beste Afrikaans 2024 (Nuutste ... - YouTube Top Afrikaans songs 2019 Afrikaans musicians have done an excellent job in releasing Top Afrikaans songs over the past couple of decades. Ranging from rock to electro and gospel, the mesmerizing Afrikaans hits have no doubt managed to give the world a fair dose of the sweet African musical flavor. It is on this note that we bring to you 10 of the Best Afrikaans songs of all time. Read also Jack Parow: Thrilling facts about the Afrikaans rap king Die Antwoord - Cookie Thumper The rap hit song “Cookie Thumper”, which was released in 2014, has a whopping 35,700,991 views on YouTube and still counting. Sung by the famous South African rap-rave group Die Antwoord (Afrikaans for “The answer”) the song has been sending shockwaves both in mainstream and social media. The group Die Antwoord was founded in Cape Town in 2008, by rappers Yolandi Visser, Ninja and God (previously known as DJ Hi-Tek). The group’s image is premised on a counterculture movement popularly called Zef in South Africa. Jack Parow - Cooler as Ekke This Hip-Hop/Rap hit song by Jack Parow was released in 2009, and it had hit three million views on YouTube by June 2015. Currently, the song has 4,450,570 views on YouTube and still going strong. Jack Parow is an acclaimed South African Afrikaans rapper who hails from Bellville, Western Cape. Read also Is Simphiwe Dana wedding any time soon? The rapper who is known to have started by rapping for a burger and a beer over 13 years ago is also well known for his role in the song “Die Vraaqstuk”, in collaboration with Die Heuwels Fantasies, with whom he also performed at the 2009 Oppikoppi Music Festival. “Cooler as eke,” Jack Parow’s debut single, has become his most identifiable song, getting a lot of airplay on 3fm - Dutch national radio station. Tarryn Lamb – Mal Oor Jou The hit song “Mal Oor Jou” is found in Tarryn Lamb’s debut solo album named “Mal Oor Jou,” which was released in 2018 and as so far won three Ghoema Music Awards this year. Released on 10 August 2018, the song has already garnered 1,646,638 views on YouTube just one year down the line and promises to be a monster hit. Tarryn Lamb is a South African actor, pop singer, and songwriter, best known for her role as the lead singer in the band BlackByrd. The band has so far won 2 South African Music Awards. Read also Top 20 trending Blaq Diamond songs to listen to in 2022: latest and classic hits Jack Parow ft. Francois van Coke - Dans Dans Dans This hit song by Jack Parow featuring the Fokofpolisiekar frontman Francois van Coke was released in Jack Parow’s self-titled studio album in 2010, and it so far has 1,973,630 views on YouTube. “Dans, Dans, Dans" which means "Dance, Dance, Dance" is one of the most popular Afrikaans songs in South Africa today. Released in the wake of Jack Parow’s highly successful debut single “Cooler as eke,” the song “Dans, Dans, Dans” has received favorable attention from Afrikaans songs lovers. Read also: Nasty C on lookalike, Nasty B: 'Maybe high key proud of brah' Bok Van Blerk - De La Rey Bok van Blerk released the song "De la Rey" in 2006, and it became one of his best hit songs with a massive 1,973,630 views on YouTube currently and still counting. He characterizes the song as a stand against historical guilt. Read also What are the most popular Duncan songs and videos? The famous Afrikaans musician is on record saying that Young Afrikaners are tired of having the apartheid guilt trip shoved down their throats. “This song makes them proud of their heritage,” he added. Born Louis Pepler on March 30, 1978, Bok van Blerk shot into the limelight after his 2006 rendition of “De la Rey” by Johan Vorster and Sean Else. Lianie May & Jay - Toe Stop My Hart - 2,113,359 views Released in 2009, the song “Toe Stop My Hart” is in the album “Boeremeisie." One of the most popular Afrikaanse songs, “Toe Stop My Hart” has hit a total of 2,113,359 views on YouTube and still counting. Lianie May launched her Afrikaans music career in 2007 with her debut album “Vergeet My Nie” (Forget Me Not). Together with Jay du Plessis, a renowned Afrikaans musician, they made “Toe Stop My Hart” one of the most sought after Afrikaans song of the recent past. Read also Top 20 bolobedu music jams from 2019 to 2020 Bok Van Blerk - Afrikanerhart - 1,277,773 views Another of Bok van Blerk’s massive hits is “Afrikanerhart," which currently has over 1, 277,770 views on YouTube. Released on 27 July 2009, under the Mozi Records label, it is one of the hit songs in the album “Afrikanerhart.” Bok van Blerk shot into fame in 2006 for his rendition of "De la Rey" by Sean Else and Johan Vorster, and he has since never looked back. Kurt Darren - Kaptein - 403,842 views Released in 2008, this Afrikaans pop song is found in the album "Uit die diepte van my hart." The song has been enjoying fair airplay across South African FM stations, and so far, it is about to hit the half a million mark with a 403, 842 views on YouTube. Kurt Darren shot into the limelight when he recorded his number one hit song “Meisie Meisie,” which was immediately followed by a chain of other hits, including "Loslappie," "Sê Net Ja" and "Hemel Op Tafelberg." Read also Katlego Maboe biography Steve Hofmeyr – Redgebed - 383,367 views The Afrikaans hit song “Redgebed,” which was released in 2017, was in the album “Skree.” The song is destined to be a huge success having garnered 383,367 views on YouTube up to date. Steve Hofmeyr, the writer, and composer of the hit song is arguably South Africa’s most successful musician. From his humble beginnings as an actor in the popular TV show "Agter Elke Man" then "Egoli" and eventually his TV show "Dis Hoe Dit Is Met Steve," (aired on Kyk Net) Steve has proven himself both as a formidable actor and prolific singer. Elizma Theron – Marilyn Monroe 137,591 views Released in 2018, this particular song is in the album "Hierdie Hart Barand Liefde." The song has been getting fair airplay across radio and TV stations in South Africa, and it promises to be one huge hit. It was one of best Afrikaans songs 2018. Apart from singing Afrikaan songs, Elizma Theron also doubles up as a well-known actress. Read also Mandla Maphumulo biography: girlfriend, success story, life, and albums There is no doubt that Afrikaans music has been growing from strength to strength in the past two decades. Initially, the Afrikaan language was associated mainly with apartheid and “whiteness” in South Africa. However, this view has been gradually changing as more South Africans embrace diversity in the music industry, thanks to the top Afrikaans songs of all time, and music from other main South African languages that seem to enjoy acceptance across the race divide. 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