The infomation on this website is licensed under the Creative Commons Attribution-Sharealike 3.0 Unported License (CC-BY-SA) and the GNU Free Documentation License (GFDL)

 

BA GA MOHLALA HISTORY 


History has it that the indigenous people of the south (of Africa) originated from the north in the forests along the Nile river in Egypt. According to oral historian Senzo “Maswidi” Mkhanyiseni Mbatha as far as he knows the first black person that we hear of is ‘Ntu’, the ancestor of all African people. The plural noun ‘abantu’ is a result of Ntu’s name being used in plural form to categorise his descendants. Ntu was a descendant of Yeye of Godongwana, descendant of Hhamu of Ishmael otherwise known as Abraham who had fathered him to his slave Hagayi. Ntu and his offspring then spread towards the centre of Africa, towards countries like the Democratic Republic of Congo, Cameroon and others. By this time, they were already led by Mnguni the descendant of Gumede, who was a descendant of Qwabe who also descended from Lufenulwenja of Ntu. Through further movement they then separated into amaNguni and abeSuthu.
200 000 years ago – Earliest known ancestors of all Africans were living in the Omo River Valley, Ethiopia.170 000 – 40 000 years ago
10 000 years ago – Agriculture is born, people are drawn towards the fertile River banks of the Blue & White Nile River and populations increase.
8000 – 6000 years ago – They migrate down the Nile for more fertile land until they reach the end of the Nile River in Kemet. Permanent Settlements begin and elders pass down knowledge from one generation to the next, through various means including initiation (Ulwaluko).
5000 years ago – King Narmer (Menes) unites Upper & Lower Kemet and forms one great Empire and the World’s First Great Civilisation is born. Imhotep lays the foundation of civilisation and becomes the first Architect, Engineer & Physician in History. Merit-Ptah becomes first woman known by name in the history of the field of medicine, and in all of science.
4000 years ago– MontuHotep is King of Kemet and is named after MoNtu (Ntu), the representation (god) of war and bravery. AbaNtu are descendants of this King. Kemet’s greatest generals & kings called themselves Mighty Bulls, the sons of Montu. It is from this figure that we find the first use of the root word NTU.
5000 – 2500 years ago – Kemet is the richest and most powerful Empire in the world and enemies emerge from neighbouring civilisations.
3600 years ago – The Hyksos (Asians) invade Kemet leading to some African people leaving Kemet & Nubia, moving to other parts of the continent. Order is restored when King Ahmose I drive the Hyksos out and the best time in the History of Kemet begins. African people are the richest and most powerful people in the world led by Queen Hatshepsut, King Thutmose III, King Amenhotep III, Queen Tiye, King Akhenaten, King Tutankhamun and King Ramses the Great.
2500 years ago – Persians (Asians) invade Kemet followed by the Greeks (Europeans) and later Romans (Europeans) leading to massive migrations of African people and the beginning of the “African Dark Ages” & “Great Amnesia”.
About 2000 – 1500 years ago – AbaNtu had moved all the way down past the Great Lakes Region and crossed the Limpopo River into the southern parts of Africa.
MNguni and Suthu/Mosotho separated at Zimbabwe. Mnguni travelled south along the east coast towards Kwazulu Natal while Suthu/Mosotho travelled along the west coast towards Botswana

King Mphela moved Southwards from Congo and settled in Mohlakeng (Mahlaokeng, ke a Ramotswa motswalela kgologong) , Botswana. His son was Zulu who became king after him. Zulu had a son named Ndebele who also became a king after him. Ndebele had two children, Princess Mokuruhadzi and Prince Mafana. When Ndebele died others refused to be led by a woman and made Mafana their king and Mokuruhadzi stayed under him. All this time they were migrating towards the south.
At about 1520 Banareng separated while they were at Mohlakeng (mahlaokeng, ke a Ramotswa motswalela kgologong), in Botswana. The group that gave birth to Maalobane (father to Serole), Moshohli, Serurubele (Kgomo a Ngope came from this man) and Mohlala, generation crossed Limpopo into South Africa. The group that gave birth to the Nkhumishe generation stayed behind.
It was at about 1520 when a group of Banareng under the leadership of Mhlanga decided leave Mohlakeng (mahlaokeng, ke a Ramotswa motswalela kgologong) in Botswana and move into South Africa, Motebele and Balete remained in Botswana (mahlaokeng, ke a Ramotswa motswalela kgologong) and their new king was Malindi (or Maliti). At that time Motebele and his followers were Balete. As Mhlanga moved along Limpopo River toward Johannesburg, a group of Banareng under Tloropyane/Sebushi took another direction and settled at Kgwadubeng, across the Odi/Crocodile River (in the then Transvaal). Kgwadubeng is not far from Senwabarwana (then Bochum).
When Tloropyane/Sebushi passed on in Kgwadubeng, his son, Mokgopedi, assumed the leadership of Banareng. They left at Kgwadubeng at about 1600AD and to Makgabeng and moved to Botlokwa where they were conquered by Bakgaga and had to submit to Bakgaga.
Both Bakgaga Ba Shiko and Banareng (now collectively clled Batlokwa) headed for Polokwane and established a homestead at Witkop (Bakone Malapa)
At Witkop (Bakone Malapa) the two groups were captured around early to mid 1800AD (around early to mid 17thh century) by Bakone who moved from Magaliesberg to Bakone Malapa via Zebediela and later Matlale Rraila, Mohlale, Dikgale quietly revolted against the rule of Bakone and took their followers and established their new home at Mogodumo (now Ga Chwene in Chwene’s Poort).
At that time Mokgopedi had four sons, his sons in order of their seniority are: Maalobane, Moshohli, Serurubele, and Mohlala.
Maalobane gave birth to Ba Sekororo/Mahlo. Moshohli established the Malokela (Putney) community. Serurubele gave issue to the Letswalo population. Mohlala (nick named Morudi for his black smith prowess) took a section of the collective Banareng and established Ba Mohlala
The now independent Banareng took different directions

 

BA GA MOHLALA IN SCHOONOORD FAMILY PROJECTS


Ba Ga Mohlala in Schoonoord joined the greater Ba Ga Mohlala National Movement on the 4th of May 2014. From there, our fist project or task was to plan and prepare the hosting of Ba Ga Mohlala Nationak gatheting. Ultimately on in December 2015 in Ba Ga Mohlala National Gatheting in Houghton, Johannesburg, we put forward a request to host the next Ba Mohlala National Gathering which was to be held in April 2016, and we were afforded the oppurnity to host in April 3026. In April 2016, we hosted a successful National Gathering which was attended by close to 200 people. The successful hosting of Ba Ga Mohlala National Gathering e ile ya refa matla mo e lego gore from April 2016 until now we managed to establish and completed five projects, namely: two websites, one Facebook Group, and two published books, and two CD albums tja direto tja Ga Mohlala. Of the two CD albums, one is a vocal only album ya direto, and the other one is a vocal plus instruments ya direto. Of the two books, one is of the history of Ba Ga Mohlala in Schoonoord, and the second one ke ya mebolelwana ya Sepedi.
We also managed to commission number of other projects, most of which are still work in progress, and we will soon be reporting on them.
Facebook Group
We managed to open and successfully run one Facebook Group.
This Facebook group was initially created by Ba Ga Mohlala in Schoonoord for Ba Ga Mohlala in Schoonoord, but other people ba e leng ba Ga Mohlala in Greater Sekhukhuneland asked us to broaden it so that it include all people Ba Ga Mohlala in Sekhukhune.
The aim of creating this Facebook platform was for people of Ba Ga Mohlala to promote themselves as individuals, to promote Ba Ga Mohlala Family, to promote their own business, and also to promote Ba Ga Mohlala Family business.
This platform is also used to communicate Ba Ga Mohlala information, including all Ba Ga Mohlala meetings (dikopano tša dikgoro, national gatherings, brach gatherings and all kinds of events), to also share our history and traditions, and announcing of Ba Ga Mohlala weddings, funerals, and all sorts of parties.
........
The two websites


1. On the first website we put short history of Ba Ga Mohlala in Schoonoord, direto tja Ga Mohlala, and dikgoro tja Ga Mohlala in Schoonoord.
This website goes with unique Ba Ga Mohlala Email addresses whereby anyone of Ba Ga Mohlala can ask to be allocated with his unique Ba Ga Mohlala Email address from this website. This is done in order to promote Ba Ga Mohlala Brand, and to give Ba Ga Mohlala people access to email accounts.
The link for this website is :
www.mohlalaads.co.za


2. The second website is a full website mo e lego gore we are able to share a lot of information, and maloko a Ba Ga Mohlala are able to comment (only constructive comments and good language are allowed), and share (good things that will build and strengthen our family) with their fellow family members.
Each month there is a new article about topics to do with either Batlokwa, Banareng, Ba Ba Ga Mohlala, African History, African Culture, African Tradition, or any issue of interest.
Beside this articles, there is news of interest as and when they happen, history, research articles, education, business advices, and more.
The link to the website is :
http://www.mohlalaads.co.za


COMPLETED PROJECTS


• Bank Account
• First edition of Ba ga Mohlala History Book
• two CD'S Tša Direto tša Ga Mohlala
• Teo Websites tja Ba Ba Ga Mohlala ka Schoonoord
• Second edition of Ba ga Mohlala Book
• Mebolelwana ya sepedi Book


HISTORY BOOK


One need to be very careful when one is dealing with history. No history is untrue, it is only twisted. When people tell history, one need to acknowledge that it is full of mistakes some of which are deliberate. One need to have time to digest it, have time to sieve and sift what one receive. But one need not to throw away anything.
History is a continuing dialogue between the present and the past. Interpretations of the past are subject to change in response to new evidence, new questions asked of the evidence, new perspectives gained by the passage of time.
There is no single, eternal, and immutable "truth" about past events and their meaning. The unending quest of historians for understanding the past is what makes history vital and meaningful, otherwise we might be stuck with the images of Reconstruction after the American Civil War that were conveyed by D. W. Griffith's The Birth of a Nation and Claude Bowers's The Tragic Era. Were the Gilded Age entrepreneurs "Captains of Industry" or "Robber Barons"?
Without revisionist historians who have done research in new sources and asked new and nuanced questions, we would remain mired in one or another of these stereotypes. High Court and Constitutional Court decisions often reflect a "revisionist" interpretation of history as well as of the Constitution.
All Ba Ga Mohlala in Schoonoord books and other historical and heritage documents are living documents, they are history in motion, they live the past and the present, they also take peak at the future.
A living document, also known as an evergreen document or dynamic document, is a document that is continually edited and updated. ... A living document may or may not have a framework for updates, changes, or adjustments.
The continuous editing, and updating of Ba Ga Mohlala in Schoonoord books and other historical, and heritage documents is done by Ba Ga Mohlala in Schoonoord (revisionist) historians after they have done researches in new sources and asked new, and nuanced questions.
We chose to write and I still write only about the History of Ba Ga Mohlala in Schoonoord in order to avoid tension since as different dikgoro tja rena tja Ba Ga Mohlala did not travel the same historical routes as such did not experience the same historical experiences. We left prople from other dikgoro tja Ga Mohlala who are part of dikgoro tjeo to write about their version of history.
It is not that we do not not know the history of Ba Ga Mohlala in Madibaneng, Diphale, Swale, Leboeng, Matibidi, Archonhoek, Mamone, and Tshwehlwaneng, but like ì said, it is better to leave it to beng gore re tle re avoid conflict kage e le bona beng ba tsebago history ya bona go feta rena.

 

 

 

 

 

 

Ba Ga Mohlala

Aims


1) Ba ga Mohlala is about uniting all the Mohlala’s into one big family that shares knowledge and opportunities, and most importantly cares and supports each other in happy or sad times.
2) Ba ga Mohlala is about researching our history, capturing this knowledge about our origins then sharing it as widely as possible.
3)Ba ga Mohlala is about creating a network of diverse individuals who can help each other to turn challenges into successful endeavours through sharing experiences, offering a helping hand, most importantly help each other meet people through our network.
4) Ba ga Mohlala is about being there to celebrate those special moments in each other life (i.e. birthdays, weddings, graduations and etc.), but most importantly we are about providing a shoulder to cry on in times of sadness, providing a helping hand during times of uncertainties.
5) Ba ga Mohlala is about being active in the communities we live in and to ensure progress and prosperity.
6)Ba ga Mohlala is about exploiting the opportunities for development of their communities towards nation building.



vision and mission


1) Valuable knowledge that can be drawn upon for inspiration and build upon by future generations.
2) Leadership in businesses and society.
3) Trust fund towards the benefit of education and business development.
4) An insurance facility for the sole purpose of burials.
5) Land in South Africa where the Mohlala’s will always be welcome and can build a home.

Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.