zulu language

Mountain Metaphor & Ritual in African Leadership

storytelling — Thu, 10 Dec 2009 02:55:10 -0700

By : Ralf Sibande with Steve & Eugenie Banhegyi

Note: this article is written using the perspective of Zulu leadership and knowledge systems.

The western business leadership education model provides comprehensive and detailed information in myriad specialist fields but fails to emphasise a holistic and integrative approach to human development in the context of working life. This lack of a holistic approach causes a problematic discontinuity between the experience of home/community life and the world of work where the all-important ‘soft skills’ of interpersonal behaviour are rarely reflected upon.

The mountain metaphor offers the opportunity of looking at leadership from a uniquely African perspective. The experience of a rite of passage underlines the idea of on-going change and movement away from an old role and into a new one. In the rite of passage, the initiate experiences a new, expansive and different world; one where they are expected to be and do more. The rite also helps them release the ‘old self’ - the set of old role expectations, attitudes and behaviours.

In sub-saharan African cultures, the social process of leading young adults into adulthood is known as going to the mountain. It is done for both young men and women. Going to the mountain is a prerequisite rite of passage before taking one’s place as an adult in a community of peers. The initiates are not only introduced to the secrets of the tribe and clan, but are guided to assume proactive leadership roles in their communities. They are helped to undergo accelerated physical, mental and attitudinal changes that have profound implications for the individual and the culture’s continuity. The most important lessons taught at the mountain are:

The initiate is led to discover his/her sense of individuality by revealing their unique qualities. These qualities are captured in the poetry of the individual’s praise song and the praise song of his clan or family. If an initiate excels in some personal quality, for example courage in the face of danger, this quality will be reflected in his personal praise song. This individuality is harnessed and expressed within the group.
Learning experiences reflecting the harsh realities of the African environment : hunger, danger, war, strife, inter-tribal rivalry, drastic changes in the weather conditions, political uncertainty etc. are simulated for the initiates to enhance their survival skills and to internalise of their cosmology. Tests are created in which their individuality is given a chance to expose itself and grow. Personal qualities such as public deportment and speaking, patience, courage and bravery, moral rectitude are cultivated within the moral-ethical constructs of the tribe.
The importance of the rites of initiation lies in storytelling, action and feedback as a vehicle for accelerated group learning, team building and transference of values. The African teaching-learning/knowledge management paradigm is rooted in practice and story-telling by seasoned elders lead the initiates into a journey of self-discovery and personal development. Initiates are engaged holistically in terms of their thinking with the aim of impacting their entire being and changing them from fearful children into fully fledged, morally accountable adults happy and eager to assume their roles in their community and tribe. The African learning experience engages the entire human being. By contrast, the western paradigm tends to emphasise cognitive development at the expense of other aspects of the human being – an emphasis that may lead to disproportionate and dysfunctional development.

The leaders on the mountain peak earn their status through a proven practical record of successes. Not only do they embody their culture and mythology, they are actively engaged in an on-going interpretation and creation of reality and ‘telling the living story’ to the levels of leadership below them.

The formulation of a global vision is influenced by the spiritual roots of the mountain peak leaders. Values such as loyalty, selfless and inspired dedication and personal sacrifice are impossible without the belief in shared spiritual myths. In a secular and hedonistic modern world, there is a need to revisit the African leadership model because it has so much that is original to teach us and offers another fresh perspective to look at leadership issues.

Mountain peak leadership has the task of creating a unifying culture. In Africa, there is often a tremendous sense of community and the real and metaphorical spaces between people are much narrower and closer than in the West. In the pre-colonial past, a circular geometry in the construction of private dwellings, eating from the same dishes, communal washing in the river, shared parenthood of children, membership in age-group cadres, and the inculcation of the values today described as representing ‘ubuntu’ were all symbols of interdependence.

The Zulu word umholi has the root stem hola which stands for the verb to receive one’s reward and indeed leadership is perceived as a rewarding experience. In the modern capitalist society umholo is one’s salary or stipend. A leader within this context is the one who receives not only the material reward but the more important intrinsic reward of self-esteem and self-actualisation by virtue of his/her selfless dedication to the task and well-being of his/her followers. The leader also receives the revelation from the mountain top. African leaders deserve their reward because they earn it through the general good that they share with the rest of the community. This is in contrast with many western corporate leaders who maximise personal gain regardless of the surrounding sea of material poverty in their midst. Without a solid base, the apex of the mountain is inconceivable. Hence the African expression “umuntu ngabanye abantu” (One’s humanity is impossible without acknowledging the humanity of others.)

In contrast to the western hierarchical-military-pyramid chain of command, mountain peak leadership describes an interdependent system in which everything – no matter how insignificant - is seen as a vitally important part of the whole. An African leader who loses sight of this fact is generally referred to as “akanabuntu”’ (“He/she is devoid of human content.”) He/she is perceived as being alienated from the balance of the mountain, becoming a self-destructive force until acted upon by equal and countervailing forces of restoration. Another African proverb underlines the idea of unbalanced leadership; ‘if you are not living the dream, then you are living the nightmare’ shows how the way the leader thinks can move the organisations.

Within this context, the African mountain peak leader is not judged by status or knowledge but rather by humanity or human content. In the African workplace, you don’t just work with people in order to achieve deadlines and goals; you are in a relationship with them and the larger whole/enterprise. And until you acknowledge their humanity – by acknowledging and revealing your own - you cannot inspire them to do their best. Acknowledging their humanity means showing genuine interest in them, sharing experiences and wisdom, participating in mundane matters such as common meals, bereavement, or joys and sorrows. Sharing a meal in the staff canteen does not subtract from an African leader but inspires respect, loyalty and love. Many of the most powerful stories about Nelson Mandela, for example, are never reported in the media but instead do their rounds as urban legends in Johannesburg households. For instance, his recent personal, private and unannounced visit to a community hall in Alexandra, Johannesburg to take part in a community meeting was widely spoken about.

In Africa people do not respect trappings of power such as cell phones, expensive cars, bigger homes, slender girl friends, imported designer Italian suits and perfumes. Whilst these might be envied, they are not respected. Rather, people respect the emotional intelligence to transcend these artificial badges of distinction and empathetically connect with the other, thus creating the possibility of mutual trust and the conditions necessary for collective synergy.

In Africa age is respected. The mountain peak leader may be young but must respect those older than him/herself. In the age of first names, casual open necked shirts and performance bonuses, it is easy to lose sight of this important aspect. The greatest social blunder in Africa is to ignore the humanity of the other person.

In this context, oppression and inhumanity to others become symptoms that suggest the dysfunctional performance of a leadership role. Crime is perceived not only as a personal transgression, but as a symptom of a community out of balance. The role of the Sangoma is then to restore community balance and harmony. Apart from punishing the offender, restoration involves healing the entire community. A communal feast is a spiritual experience in which everyone participates in an act of fellowship and unity. Participation demonstrates freedom from prejudice, animosity or any other personal impediment whereas non-participation may brand one as a ‘witch’ not because people believe in witches but because it strikes a dissonant chord to the melody and spiritual unity of the community.

The concepts of Mountain Peak Leadership are useful in designing future models of people-centred organisations and cultures. In these cultures, technology serves as an enabler of relationships and a mechanism to effectively store and transmit useful knowledge across generations. Technology, symbols and rituals are also consciously designed to create and support an environment necessary for peaceful coexistence, mutual love and empathy, community belongingness and the survival of the extended family of which the workplace is seen an integral part.

The persistent and endemic problems of fraud and corruption in the corporate and public sectors in South Africa may be worsened by lack of Leadership commitment and by the neglect of core leadership values. The leaders on the mountain peak have a wider, far-sighted, longer term and prophetic view of what they are doing. This view makes it vital for them to ‘tell the story’ of the future and foresee the consequences of their actions. They also know that they are role models whose every word and deed undergo minute analysis and reflection by their followers – the leader becomes increasingly aware because what the leader says and does becomes a precedent.

Fireside Chat

Zulu Proverb - Unyawu aluna mpumulo

Qhakijane — Wed, 30 Sep 2009 05:40:34 -0600

Unyawu aluna mpumulo - Literally: The foot does not have a nose.

Background.

This is said of a smart-aleck type of a guy, who eventually walks into a trap as a well deserved “serve him right” situation.

… because had he known, where his feet were taking him, they would have smelled the trouble and gave him due warning to keep off; as it were feet do not have olfactory faculties and through his own advice he walked into a sticky situation.

So it sometimes reads: The wise guy eventually walks into trouble of his own making.

Zulu culture, language & traditions

Zulu Proverb - Ukufihla induku emcubeni

Qhakijane — Wed, 30 Sep 2009 05:37:01 -0600

Ukufihla induku emcubeni - Literally: To hide a staff in the cow dung

Background:

In Zulu culture the cattle kraal is the main meeting place where ordinary, ceremonial and spiritual matters are discussed and enacted . It’s smells of urine, and cow dung are reassuring to the men folk because they mean life, wealth and continuity of the bloodline. It is alleged the first creatures to emerge with man from the primordial bed of reeds were cattle. Without cattle there can be no African. All important rituals involve the lowly cow.

Over the years the cattle kraal is covered by a thick warm layer of manure that traps heat during the day and offers a warm solar blanket in the evenings. Some clans bury their senior male members along the cattle kraal under the warm blanket of cattle dung. Its walls are made of stones and the gnarled poisonous branches of the umsimbithi tree to keep away the inevitable predators. Generally there is a designed area where women do not tread upon in the kraal.

The treacherous fellow is the one who on pretext invites you for a serious discussion in the kraal but with the intention of taking you by surprise by reaching a concealed weapon well hidden in the carpet of cattle dung.

In view of the holiness of the place and the treachery involved, this idiom is used to express extreme displeasure against betrayal and treachery. Zulus enter the cattle kraal unarmed and not anticipating any danger or hostility.

Zulu culture, language & traditions

Zulu Proverb - Ukhamba lufuze imbiza

Qhakijane — Wed, 30 Sep 2009 05:33:37 -0600

Ukhamba lufuze imbiza - Literally: The calabash resembles the fire pot.

Background:

This is said of a child or offspring who takes after the parent. The obvious logic being that the same clay mined at the same mud hole, was used by the potter in making both the fire pot and the calabash. Therefore the contents may differ but the substantial matter of constitution is the same for both the fire pot and the calabash.

So this proverb actually says: Don’t you see, he actually takes after his father anyway!

There is agreement here with other ancient cultures in the Middle East and Egypt who actually saw the Creator as the Great Potter who fashioned men and women with his hands and in a way He sees fit. This metaphor was not lost to Zulus as well.

This proverb is not used for physical resemblance but for conduct, temperament and other behavioural attributes in a negative sense.

A well seasoned human being, is the one who spent most time in the Potter’s hands and in the oven, being able to withstand all problems that life throws in his or her way. But the bad human being is obviously fashioned from poor clay, and has spent little time in the oven of personal maturity and this carries even to his offspring.

Zulu culture, language & traditions

Zulu Proverb - Umendo awuthunyelwa gundane

storytelling — Wed, 30 Sep 2009 05:29:39 -0600

Umendo awuthunyelwa gundane - Literally: You can’t send a mouse to spy out your intended marriage.

Background:

This proverb is directed at a young maiden. The Zulu culture being patriarchal, the young maiden literally married into her husband’s family. There are many distinct cultural events associated with marriage in the Zulu culture.

E.g. Ijadu – is some kind of debut ball in which marriageable maidens were literally paraded and the prospective suitors had a field day preening themselves and trying to make a good impression of themselves.

Ukugcagca – the actual ceremony of marriage accompanied by all kinds of rituals.

Ukwenda – the actual journey and state of having joined a husband in matrimony.

Umendo being a state of being married. In other Southern African cultures like the Chewa , Shona, Nyanja , Sena the word kwenda still retains its original meaning of “undertaking a journey” hence ulendo is a safari or a journey while mlendo is the esteemed traveler who is culturally entitled to be well looked after and Africa not having Inns and B& B’s every family had a duty to look well after a traveler.

The young bride always found out after the event that her life at her new in-laws would be fraught with all kinds of relationship problems. This proverb was some kind of counseling offered to the young bride that had she known she would have sent a surreptious little mouse that would have spied the place for her and told her of the problems she was about to face, maybe she would have walked away..

A Zulu man may only build himself a family compound at a place designated to him by his father. He remained a minor until his father died. Generally these homesteads included extended family members of brothers, aunts, unmarried sisters, and all members of a polygamous marriage. This has enriched the Zulu culture with a refined culture full of diplomatic language and etiquette well calculated to avert the obvious clash of interests that the extended family members found themselves thrown it.

When an elderly woman tells a young Makoti (bride), that “umendo awuthunyelwa gundwane” it is a civilized way of saying I also acknowledge the problems that you experience but take it from me I am still around and surviving; it’s not the end of the world..

In a culture where divorce was unheard of and never easily countenanced, umendo is a form of a journey-of-no-return.; and quite often the new bride literally wailed and cried her eyes dry for leaving her maiden home.

However, something must be said of the resilience and strength of African women. While men may be the virile masculine bricks that create the family wall, African women are the mortar that bind and keep the bricks permanently together. It is not unusual for Zulu’s to ask each other in greetings with a total stranger: Uzalwa umma bani? (“Which mother gave birth to you?”/who is your mother?).

This affirms the sterling role which women play in creating clans and in enriching the clan gene pool and in strengthening the clan. Sometimes the mother may be Swazi, or Xhosa or Ndebele or Tsonga or Sotho, that never detracts or debases the Zulu culture. It is not far off to assume that some 40% of Zulu mothers come from outside the ZULU culture. If anything African women are true polyglots and in their own quiet way, help to improve the culture of the husband. Zulu as a culture and language has remained singularly intact.

Overtime this has contributed immensely to the virility of the Zulu language and culture. No wonder the Zulu language had a singular feat of having a vocabulary of over 20 000 pure Zulu words without the benefit of a schooling system, press media libraries and dictionaries. This was well documented by missionaries towards the turn of the 19th century.

Zulu culture, language & traditions

When the teachings were lost or forgotten - the function of the scapegoat

Qhakijane — Thu, 21 May 2009 06:32:25 -0600

When the Teachings were lost or forgotten, Zulus and many other Africans believe that recourse could be obtained by appealing directly to those who are on the other side of the Great Unknown particularly those with a stake in the continued well being of their descendants. This is a communication of last resort when all other avenues have been exhausted. The spirit of a goat is sent over to convey the S.O.S. message.

Why a goat? In every language in Africa a goat is called imbuzi. It is in Zulu, perhaps because of its ancient roots, that the meaning of this word has been preserved. Imbuzi means in Zulu “the one who goes to the spiritual realm to enquire on your behalf.”

In the book of Leviticus 16:20 -28 in the bible we are familiar with the concept of the scapegoat into whose ears the priest confesses the sins of the community and the other goat which according to the same scriptural verses, “videotapes” all the sins and good deeds of the sacrificing priest and sends it to the Unknown Beyond to God, in order to deliver the message of the community to God. By the way the scapegoat is released into the mountains, where the agility of the goat, climbs very high into the mountain mists where the evil spirit of AZAZEL resides.

The spirit of the goat does the same function that today is done by the ubiquitous SMS and email. It is specifically sent to enquire on behalf of those matters that our collective memory cannot resolve. Here are some hintful Zulu words:

buza- to ask
umbuzo – a question, a riddle
imbuzi – “the asker” the inquirer
-bu – a root word standing for crying aloud (ukububula), also for evil (ububi)
-zi – a root word for knowledge, wisdom, knowing (as in ukwazi to know) isazi (a wiseman)

Therefore imbuzi – one who is beset with evil or misfortune and whose condition makes him or her to wail aloud and who truly wants to know the reason thereof..

Needless to say, to see Africans as benighted ancestor worshippers is a great disservice to our spiritual heritage. In fact if we can place the time frame in which the goat sacrifices were done in Leviticus, we can immediately locate the time frame in which Africans including Zulus, were doing goat sacrifices. We are therefore dealing with an age that can safely be located into around 3000-2000 B.C.

Without sounding trite, there are practices and many of them that undermine the integrity of African and Zulu culture in particular. That a car is used for hijackings, for drunken driving, for committing crimes or for launching bomb, does not detract for the good moral reason why cars were invented (although the exploitation of fossil fuels has many serious negative consequences). African belief are no different; they are abused by both insiders and outsiders but that does not diminish their spiritual value. This article strives to expose that. Today, Christian beliefs are seen as being responsible for and justifying wars and torture around the world, it certainly does not detract from the fact that its founder stated unequivocally that “Love your enemies!” It is spiritual casuistry that interprets love as an act of smart bombs or false intelligence to destroy the other “enemy” people.

Colonialism and conquest brought foreign beliefs to us through the door of theft, deception, greed, racial oppression and exploitation. The western world is tired and is truly spiritually exhausted. It is time that Africans look deep into their own spiritual resources and save themselves. We are a nation of “leavers”, we leave our culture. we leave our countries, we leave our values, we leave our religions, and a person who leaves his or her Teachings becomes an Umloyi, umthakathi, a mfiti, a mrogi, unawares without consciously knowing to be doing so. We want to restore our humanity, our respect, our good behaviour, our good morals, because something in us has been distorted and destroyed. But we know it is not possible to go back, but it is possible to go forward and build on a solid foundation and build the Spiritual Kingdom of Anthu.

Until you understand the fundamental spiritual truths of why your people said they came down from Kapirimtiya, you must know that you are a being alienated against himself, a rebel and a true distortion of who you really are! Remember it is the lowly and simple numbering system from 1 to 10 that the marvels of modern science that you enjoy today are built upon. Until you also work hard at our most simple beliefs, who do you hope to attain the greatness that lies before you?

Zulu culture, language & traditions

The teachings of Unkulukulu

Qhakijane — Thu, 21 May 2009 06:21:10 -0600

The Teachings of Unkulunkulu became the oral wisdom of amaZulu and their system of elders were equipped with judgement in order to interpret this wisdom.

Unkulunkulu is not God. Missionaries in their zeal to plant a Christian cosmology into the African natives, took the word UNkulunkulu, and translated it into God. In Zulu cosmology nothing is as far from the truth. In modern South Africa, millions of black people regard UNkulunkulu as God. From a true and etymological point of view, Unkulunkulu is the Being who is created like ourselves who came out first. Another rendering of the name of this Being is umvelingqangi.

As a word umvelingqangi consists of the following concepts: vela – to appear qangi – for the very first time. Hence the One-who-appeared-for the–very-first-time. In Zulu cosmology Unkulunkulu came out first to prepare a living space for the human beings who are to follow him later. Unkulunkulu did not create the earth but he came out first to prepare a place for us. It is the same concept used by Jesus when He said He is going to heaven to prepare a place for His followers. The heaven was already created but in anticipation of his permanent guests he is going to prepare mansions (spiritual abodes not houses) so that the saints will have a living space.

So Unkulunkulu prepared the earth for human habitation. Unkulunkulu certainly was a very powerful being who had powers to subjugate and tame nature for human habitation. He later died, and went back to the Great Unknown Beyond our sensual perception.

In Zulu cosmology Unkulunkulu was the Great Teacher. Unkulunkulu taught people how to live in peace with the world and the earth. For this purpose the Teachings of Unkulunkulu were handed down as Traditions, they were an Oral Tradition and human beings (abantu) also continued with the work of handing down a Received Tradition to their descendants long after Unkulunkulu had left. These traditions covered many aspects of life: birth, puberty, marriage, death, war, illness, medicine, hunting, and many others. Some traditions were taught as Secret mysteries by those with specialized knowledge to those who were initiated especially medicine.

General teachings were the preserve of the elders. They presided on special cases and dealt with issues in the light of changed and new developments in the lives of the people. Over many years after the departure of Unkulunkulu, Zulus (read: Africans) always referred matters and cases of law to their elders for resolution and equitable handling.

Now over time the gist of these teachings came to be known as ubuntu. These were not book teachings residing in a library but these were practical livable teachings that were characterised by the spirit of Great Humanity. In any African language the hyperbole “he is not a muntu” means he/she is great distortionist of the behaviour expected of one who adheres to the teachings received from Unkulunkulu.

In any culture in sub-Saharan Africa if I am told that so-and-so is not a muntu, I immediately know that I am dealing with a perverse individual. They don’t need to spell out the details, and I will immediately know that here is a species of rebellious, defiant and immoral human being. Now ubuntu is the unwritten law, etched indelibly in the hearts of Africans. You cannot bribe me not to know that you don’t have ubuntu. This is the kind of knowledge that exist like a human conscience never controlled by men, to be used irresponsibly by men, but a TRUE knowledge of moral soundness a tribute to the Moral Pedagogic Expertise of Unkulunkulu.

There are many things that Africans must have done since the departure of Unkulunkulu and certainly one of them was that they were never ancestral worshippers. I don’t want to get entangled in dabates that will take away what I am trying to establish here. It is the Received Teachings from ancestors that Africans appeal to for personal or collective redemption in times of spiritual crisis.

Any act by an individual or group of people which undermined the Teachings of Ancestors as received from Unkulunkulu, that person was seen to be undermining the peace and prosperity of that individual, family or community. Therefore sin in an African sense was perceived to have an immediate adverse effect on the well being of the community. Such an act of subversion became known as ubuloyi, ukuthakatha, ifiti, and many other similar words which prove our communal ancestral descent.

Zulu culture, language & traditions