12 Jan 2026

Renowned lawyer and historian Mr Tendekani Malebeswa of Nswazwi near Tutume offers a fresh and provocative examination of Bakalanga history in his book, Nswazwi, Is He a Mofokeng?

The 77-page publication challenges long-held assumptions about the Bakalanga people, particularly the widely accepted notion that they are part of the Shona ethnic group. Instead, Mr Malebeswa argues that the Bakalanga possess a distinct identity, one that predates and differs fundamentally from Shona heritage, despite historical interaction and linguistic overlap.

Mr Malebeswa, a former deputy attorney general, contends that the name Karanga was historically corrupted largely by the Shona and external commentators and imposed on the Bakalanga. He asserts that even the Shona themselves were aware of this distinction.

“The Shona always knew that the Bakalanga were separate from them in terms of language, history and heritage, even though there is some overlap between the languages,” he explained.

The origins of the book trace back to questions that troubled Mr Malebeswa from an early age, particularly regarding the Bapedi totem in South Africa. This curiosity led him to investigate the deeper origins of the Baperi Ba-Ka-Nswazwi, prompting years of inquiry into oral tradition, lineage, and identity.

In reconstructing the journey of the Nswazwi people, Mr Malebeswa masterfully combines oral history, totemic studies, and genetic analysis, creating a layered and authoritative narrative.

The book highlights how the Difaqane wars and other regional conflicts triggered waves of migration across Southern Africa. Among those displaced were the Baperi Ba-Ka-Nswazwi, who initially settled in the Tswapong Hills at Goo Moremi, alongside the Bapedi Ba-Ka-Makgopeng of Mapulane.

From there, the group crossed the Motloutse River, historically the boundary of Bakalanga, eventually settling at Nchidingwe near the Nyamambisi River, where they were received by She (Kgosi) Mengwe (Me’nwe).

Mr Malebeswa argues that the term “Baperi” functioned as an umbrella name, encompassing multiple groups united by shared totems rather than a single ethnic origin. He concludes that the Baperi or Bapedi were, in fact, pure Bakalanga, who settled in present-day Botswana as early as the 1700s.

A significant portion of the book is devoted to explaining the origin of the Nswazwi name, tracing it to She (Kgosi) Shabalume, also known as Nswazi I, a legendary hunter. According to oral tradition, Shabalume wielded a spear fashioned from the Nswazwi tree. After successfully killing game, he would exclaim:

“Nswazwi wa pomba ngobe!”

(The Nswazwi spear has conquered a beast.)

The phrase earned him the nickname Nswazwi, which later became the name of his people Baperi Ba-Nswazwi (Ba-Ka-Nswazwi). Under his leadership, the Nswazwi nation was founded, with Domboshaba established as its first capital.

The book also explains the origin of Masunga, another Ba-Ka-Nswazwi branch. Shabalume’s son, Mangole, later known as Masunga, was known for his moody temperament and frequent threats to leave. Villagers teased him, saying:

“Aa, masunga mitolo Ntombo”

(You are packing your bags to leave.)

The nickname endured and eventually became his name and that of the settlement.

Mr Malebeswa also sheds light on a pivotal and painful chapter in Bakalanga history. He argues that Lobengula, king of the Ndebele, granted mining concessions to the predecessors of the Tati Company, effectively surrendering land between the Ramaquaban (now Ramokgwebana) and Shashe rivers territory belonging to the Bakalanga.

According to the author, Lobengula’s decision was heavily influenced by gifts and pressure from white suitors, including Cecil John Rhodes’ British South Africa Company (BSAC). At the time, Lobengula’s kingdom extended southward to the Motloutse River, the recognised boundary of Bukalanga.

Mr Malebeswa contends that these concessions dispossessed the Bakalanga of their land and mineral wealth effects, he notes, that continue to shape socio-economic realities today. The book also pays tribute to She Madawo Nswazwi, whose statue is set to be erected at Nswazwi Mall. BOPA