Ethnic: Jali is a "sub-tributary" clan of Mpinga (amaMpinga) son of Ntose, son of Mpondomise, son of Njanya, a descendant of Gubhela son of Mbo. The stock of people is amaMbo / abaMbo. Jali belongs to the Mpondomise tribe as described above. The language formerly spoken by amaMpondomise became obsolete at the advent of the written literature in the Cape colony. This tribe currently speaks Xhosa and sometimes confused with the Xhosas as though they are of the same stock. Jali - clan praise name does NOT include "yem-yem" because yem yem is a Thembu (abaThembu, ooDlomo, Madiba) totem /praise name. Therefore, Jali's totem/praise name (depending on the region of each individual's origin, eg. Eastern Cape, KZN, etc) is: JALI, MADELA OWADEL' UBUKHOSI WABUNIK' UNCWINI! UJONGEN' EMANZIN' INTLANZI UYISHIYANGEMVA NJE? JALI, MPHANKOMO, NYATHI, MPEMVU, NALA! Let me add the following seeing many people have need of further clarification: Ama-MPEMVU ARE NOT THEMBUS/abaTHEMBU: The so called “amaMpemvu of Thembu” origin use the following totem/praise name/ isiduko (with little variation depending on who is saying it or ‘praising’/ozithuthayo): “Jali mpemvu mlomo unendaba utshelwane ujali yinjang elalinMpemvu, Jali, Juta, Gcaba, Bhomoyi, Nxeko, Ngcolosi, Dladazane, Ngciva, (Mvetshane, Yem Yem), Nomlomo, Notyandela, Xhongwane, Shiyelwa, Mlanjana, Satywa, Ngqawa, Mkhananga, Nqoko, Kakane, Ntlontshane, Akatyiwa nayinja, Mgqub 'awupheli kupheli iinkomo! Ntaba'ayikhonjwa ikhonjwa ngomdlangathi kuphela ngob'inesilo somhlola ngasemva!” abaThembu: Thembu >> Bomoyi >> Ntongakazi (Dunakazi) amaMpemvu are said to be the issue of Ntongakazi, though with a question mark that denotes doubt about this lineage (see pic). (Picture Source: THE SOUTH-EASTERN BANTU by J.H. SOGA) Now, when amaMpemvu ezithutha, they start off by saying, JALI, MPEMVU, ... and then place JUTA and GCABA before BOMOYI, and later on include someone called “Nxeko” immediately after Bomoyi. Now, this is no small confusion because: If amaMpemvu were truly the descendants of Bomoyi the son of Thembu, they would be easily identifiable as the issue of Ntongakazi (Dunakazi) WITH A PROPER NAME [not just an irregular title “amaMpemvu”] as is the case with the son of a minor house[M.H]/iqadi, that is NDLANA, the father of amaNdlana. We all know that it is improper if not untrue to have a son whose name is in the plural form, amaXhosa in stead of Xhosa / amaMpemvu instead of Mpemvu. “Nxeko” is most definitely a corruption of or a bad spelling of Nxego, who is not even supposed to be included in the praise names/esidukweni of “amaMpemvu” since Nxego is five generations younger than the so called “amaMpemvu” as can be seen in the attached picture. In which tribe have you ever heard of an ancestor who is praised in the name of his great-grand-child of the fifth generation after him? The other thing that disqualify amaMpemvu from being correctly identified as abaThembu, concerns the inclusion of ‘Yem Yem’ in their totem/praise names/ kwisiduko sabo. This is so because ‘Yem yem’ is a Dlomo totem [and not all Thembus are of Dlomo lineage]. If this inclusion of Yem yem was correct, then it ought to have been that amaDlomo are the ones who would include Mpemvu/ “amaMpemvu” in their totem BECAUSE “amaMpemvu”, according to this well researched pic of J.H. Soga, they are five/six generations older than amaDlomo. Wena uzithutha ngesizukulwana sakho? sona asizithuthi ngawe? Yenzeka njani lonto? The so called “amaMpemvu of Thembu” origin seek to emphasize this false lineage with abaThembu by including Zondwa in their totem. This would be very ridiculous if it was not pathetic, a sorry attempt at establishing and forging this strange relation with abaThembu. Now, Zondwa is Dlomo’s great-great-grandson. This means that there is not even the slightest remote chance of relation between the two. Finally, in Madiba’s book, LONG WALK TO FREEDOM, on page 5 he refers to his mother Nosekeni as “the daughter of Nkedama from the amaMpemvu clan of the Xhosa,”. This reference clearly tells us that even though the highly respected political leader of our nation was not so clued up about the origins of his own mother [because there is no Mpemvu among all of amaXhosa lineages], at least Madiba knew one thing, his mother was not of Thembu origin since there is no Mpemvu among the Thembus if we are to accept Madiba’s disassociation of his mother with abaThembu. Therefore, anyone who cannot see anything wrong with this whole misfit and strangely forged relationship between abaThembu and amaMpemvu, then theirs is even a greater tragedy!! In conclusion I suggest that amaMpemvu who identify themselves as abaThembu should try to find their roots through what I call the traditional “litereture of totems/uncwadi lweziduko” as part of their research efforts. I say this because, through the collection of the amaJALI totems, one can find pieces of invaluable information that would connect them with their true lineage. For instance, I belong to a Jali clan who praise themselves as follows: “Jali madela owadel’ubukhosi wabunik’ uNgcwini …” Just this opening line says a lot! It reveals two things the first one is the use of the pronoun ‘madela’ [madela = the one who gives-up] which is immediately explained in the successive phrases ‘owadela ubukhosi’ [who gave-up rulership/kingship]. This most definitely tells us that Jali is of royal origin and was either a ruling king or a prince who gave up this kingship. The next phrase ‘wabunika uNgcwini’ [who gave his kingship to Ngcwini] tells us that Ngcwini (also known as Ngcwina) had no kingship until it was given to him by Jali (also known as Majali) or it was transferred to him. As we analyze this literature (oral tradition is our literature), we begin to ask relevant questions such as, “who was Ngcwina?” and the answer to this rhetoric question is that Ngcwina was the third son of NTOSE (NTOSE was the king of amaMpondomise) from a third wife. So, if one were to use our totem as part of his/her research therefore, they would realize that Jali and thus amaMpemvu are of the same tribe with amaNgcwina (amaNgcwina = amaBhukhwana; amaDosini; amaNxintsi; amaDlova; amaNxotwe; amaCirha; amaNgcinase plus the minor sub-clans such as amaGqubusha kaMthe; amaRhancolo; imiHaga) whose father was Ntose kaMPONDOMISE the son of NJANYE kaSIBISIDE, kaDLOZELA kaMGEBELEZANA kaKHUBONI kaGUBHELA kaMBO. Ntose had three sons, first born being Cwerha [father of amaCwerha] by first wife; the second was Mpinga [father of amaMpinga] by second wife from whom rulership ought to have continued from prince Majali/Jali; and the third son was Ngcwina/Ngcwini. Therefore amaMpemvu (are) ngamaMpodomise and amaMpondomise (are) ngabaMBO they are not related to abaThembu at all. Updated on 14 Nov. 2020 Information supplied by Pepsy A. Bahlekazi - firstname.lastname@example.org
Jali mpemvu mlomo unendaba utshelwane ujali yinjang elalinMpemvu, Jali, Juta, Gcaba, Bhomoyi, Nxeko,Ngcolosi,Dladazane, Ngciva, (Mvetshane, Yem Yem), Nomlomo, Notyandela, Xhongwane, Shiyelwa, Mlanjana, Satywa, Ngqawa, Mkhananga, Nqoko, Kakane, Ntlontshane, Amaqath ' alukhuni, Akatyiwa nayinja, Mgqub 'awupheli kupheli iinkomo! Ntaba'ayikhonjwa ikhonjwa ngomdlangathi kuphela ngob'inesilo somhlola ngasemva!