The Zulu people are a native group of Southern Africa belonging to the Nguni ethnicity. They originated from Nguni communities involved in the Bantu migrations over millennia. The Zulu tribe of Southern Africa is known for its rich cultural heritage and traditions. Within this vibrant society, women hold a position of immense power and influence.
This article delves into the remarkable role of women in the Zulu tribe, highlighting their contributions to social, economic, and political spheres. From their involvement in decision-making processes to their vital roles in preserving cultural practices, the women of the Zulu tribe have shaped and continue to shape the fabric of their community.
Royal Zulu Women in History
The passing away of South Africa’s Zulu king Zwelithini kaBhekuzulu in March 2021 refocused attention on the role of royal women in Zulu leadership. After the official mourning period, and to the surprise of many observers, the late king’s will appointed his senior wife Queen Mantfombi Dlamini Zulu to hold the throne for his successor. Queen Mantfombi died six weeks later. In response, Zwelithini’s first wife Queen Sibongile Dlamini Zulu and her daughters, Ntombizosuthu kaZwelithini and Ntandokayise kaZwelithini, challenged the late king’s will in court. These contestations are only the latest episodes in a long history of royal women’s agency in the affairs of the Zulu kingdom.
Since 2010, the South African government has formally recognised seven kingdoms in the country. Of these, the Zulu royal house is the best financially supported. As a result of secret negotiations in the last days of apartheid, the Zulu king is the largest landowner in the province of KwaZulu-Natal. He is the sole trustee of nearly 30% of KwaZulu-Natal’s land.
As scholars of traditional authority in the region that is now KwaZulu-Natal, we convened a roundtable after Zwelithini’s passing with historian Jabulani Sithole to reflect on how historians have written about the king. As we noted in the roundtable, this necessary attention to Zwelithini and his forefathers has obscured the agency exerted by royal Zulu women in state-building. Historians still have much to explore on this topic.
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The isiZulu language, izibongo (praises) and place names are among the sources still to be mined in depth. In the historical polities of southeastern Africa, gender and generation shaped a person’s status and access to power. Respect for elders was encouraged. Women carried many responsibilities in showing respect for men. This does not mean gender did not come into play.
As Ndlovu points out, some of the praises of royal women masculinise them. The izibongo of Queen okaMsweli, who was the mother of King Dinuzulu kaCetshwayo, describe her as “uSomakoyisa”. This praise positions her as “the tough and uncompromising one”. The prefix “so” depicts a male figure (versus “no” to refer to a female).
Perhaps most famous of the powerful Zulu women are Regent Queen Mkabayi kaJama, regent for Senzangakhona kaJama, and the Queen Mother Nandi. Regent Queen Mkabayi operated as a senior member of the Zulu kingdom during its height in the early 19th century. She was responsible for enforcing custom and advising kings Shaka kaSenzangakhona and Dingane kaSenzangakhona as part of a military council.
Royal women defended the Zulu monarchy during times of assault and civil war. For example, Novimbi okaMsweli advised her son Dinuzulu kaCetshwayo in the wake of the Zulu civil war that followed the British annexation of Zululand. Royal women also defended King Dinuzulu kaCetshwayo during his trial after impi yamakhanda (the war of the heads, or Bambatha’s Rebellion) in 1906, collaborating with Anglican missionary Harriette Colenso to position the leader as protecting Zulu autonomy.
These royal women played important roles in succession disputes. Christina Sibiya, the wife of King Solomon kaDinuzulu, provided her son Cyprian Nyangayezinzwe Bhekuzulu kaSolomon with the impetus to claim the throne. In 1969, King Cyprian’s widows and Princess Greta manoeuvred to have Goodwill Zwelithini kaBhekuzulu installed.
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During King Zwelithini kaBhekuzulu’s long reign, royal women played key roles in sustaining and reestablishing cultural inheritances. Princess Ntandoyenkosi was granted the title of “head of the maidens” in 2005.
The claim by Queen Sibongile that she is entitled to half of the royal estate as Zwelithini’s only legal wife shows new forms of agency for the women of the royal family. Beyond the inner circle of the Zulu kingdom, there are instances of women sustaining chiefdoms in the early decades of colonial rule in Natal.
Matrilineal Society and Family Structure
The Zulu tribe follows a matrilineal society, where descent, inheritance, and kinship are traced through the female line. This unique social structure places women at the center of family life and decision-making. In Zulu culture, the head of the household is often the eldest female, known as the "gogo" or grandmother, who holds significant authority and wisdom. Women play a pivotal role in transmitting cultural values, traditions, and ancestral knowledge to future generations.
Economic Power and Entrepreneurship
In addition to their roles within the family, Zulu women have a strong presence in the economic sphere. They engage in various entrepreneurial activities, such as trading, farming, and crafting. Historically, Zulu women were skilled in beadwork and pottery, creating exquisite art forms that served as a source of income for their families. Today, Zulu women continue to excel in business, showcasing their entrepreneurial skills and contributing to the economic development of their communities.
Spiritual and Healing Traditions
Zulu women also hold significant influence in spiritual and healing practices. Traditional healers, known as "sangomas," are predominantly women who possess extensive knowledge of medicinal plants, rituals, and ancestral connections. These healers play a crucial role in addressing spiritual and physical ailments, providing guidance, and preserving ancient healing traditions within the community. The spiritual strength and wisdom of Zulu women are highly revered and sought after.
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Warriors and Defenders of the Tribe
While Zulu warriors are often celebrated for their military prowess, it is essential to recognize the vital role women played in defending their communities. During times of conflict, Zulu women would assist in fortifying homesteads, providing supplies, and acting as strategic advisors. They were entrusted with protecting their families and land, demonstrating bravery and resilience on the front lines.
Education and Empowerment
In recent years, there has been a growing emphasis on education and empowering Zulu women. Organizations and initiatives are working to address gender disparities, promote access to education, and develop leadership skills among young Zulu women. Through education, women are empowered to become agents of change, breaking barriers and challenging societal norms. By fostering education and equal opportunities, the Zulu tribe acknowledges the power of women and the positive impact they can have on their communities.
Zulu Women's Attire and Beadwork
Zulu women don’t have a single, homogeneous status. Not all women enjoyed access to political power. But there were those who actively engaged in politics and governance.
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. Women dress according to their marital status. A married woman will cover her body to indicate to others that she is taken.
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.
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.
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 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.
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 the 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.
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.
Beadwork can be worn in everyday use but is often worn during important occasions such as weddings, or ceremonies. 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. The wearing of decorative beadwork can act as an attempt to grab the attention of someone of the opposite sex. 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.
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.
Various forms of beadwork are found in different colour schemes:
- Isisshunka - white, light blue, dark green, pale yellow, pink, red, black.
- Isithembu - light blue, grass green, bright yellow, red, black.
- Umzansi - white, dark blue, grass green, red.
- Isinyolovane - a combination of any colours not consistent with other colour schemes.
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.
Here are some examples of Zulu women's attire through art:
Zulu Social Structure and Customs
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.
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.
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. 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.
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.
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). 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.
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.
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.
What Do Zulu Women Traditionally Wear? - African Roots And Routes
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".
Zulu women don’t have a single, homogeneous status. Not all women enjoyed access to political power. But there were those who actively engaged in politics and governance.
The Zulu tribe stands as a testament to the power and resilience of women. With their influential roles in family, economics, spirituality, defense, and education, Zulu women have shaped the destiny of their tribe. Their contributions have been instrumental in preserving cultural heritage, promoting economic growth, and fostering community development.
