CULTURE

At the beginning of the 18th centary and during the ensuing sixty years, the area between the two Imfolozi rivers from the junction to the Mpila range of hills, was inhabited by africans of the Mthethwa clan under the rule of their King Dingiswayo, up to the time he was killed in 1818. This, as well as a stretch of country extending southwards as far as the Dondhota hill was known, and still is known as Mthethwaland.
One of Dingiswayo's main kraals, where he spent most of his time, was situated within this area. The site is still clearly visible on a high ridge midway between the two Imfolozi rivers, not far from a large waterpan known by the name of ‘Dadethu'(Zulu for Sister).
This name, it is stated was given by the king himself at a time when one of his sisters was taken by a crocodile whilst she was dipping water from this pan. On account of this tragedy the King forbade all his people from drinking water from the pan. This decree has been observed and respected by all the Mthethwa people even up to the present day.

It is stated that the King in the later years of his regime before he vacated the area between the two rivers, had only kept his herd of white cattle there. The reason being given was that these cattle were less susceptible to the disease ‘Umuca'(nagana), which was reckoned to be affecting cattle at that time. This herd of the King's white cattle was generally known as "Inyonikayipumuli" (bird that never rests - the white egret).
This is interestibng because in later years when the tsetse fly trap was evolved various colours for the coverings of the trap were experimented with and it was discovered that the tsetse fly, which hunts for its food hosts purely by sight and which is responsible for nagana, was not attracted to a trap covered with white material. For example a trap covered with a brown material attracted swarms of tsetses, whilst no tsetse went to a white trap placed alongside the brown trap.

The range of hills, which forms a division between the eastern and western sections of the country between the two Imfolozi rivers makes an abrupt rise of between 300 and 400 feet in the western section. This area was considered much healthier, and was named Mpila meaning health.

It is stated that for health reasons - the incrase in malaria infection, and in the mortality amongst their domestic stock, especially cattle, the Mthethwa clan gradually vacated the area, moving southwards towards the Nselweni River. The King himself moved to a site between the Sangoyana and Donthota hills, about ten miles south of the White Imfolozi river, at the source of the Mpapoza stream on a border farm of the now Ntamabanana settlement. This stream derived its name from one of the King's daughters, who habitually drew water from a certain pool in the stream. Here again is another tradition handed down, and still observe to this day by the Mthethwa people who, when the stream dries up, which it periodically does, collect near the pool where they pray, and make thanks offerings in the form of a goat which is killed on the spot, to placate the Spirit of the departed Mpapoza. The belief being that the Spirit, which they consider to be continually present, causes the stream to again flow freely.

It can be observed throughout the whole of the game reserve, particularly in the western section, that it was at one time densely populated by african clans. Old musi(homestead) sites, are still visible with graves, some of which through the erosion of the soil, have exposed skeletons,and numerous grinding stones, occur at every suitable site. At one spot is the site of a very large musi, which is reputed to be the original ‘Nodwengu' kaal of King Mpande before he moved to the established Nodwengu kraal at Ulundi.
This original Nodwengu kraal is said to have been built during the days of the redoubtable Shaka, and continued to be occupied in the days of Mpande's regime (1840-1872). This is referred to by W.C. Baldwin in writing about one of his hunting trips through Zululand in 1852.He mentions having crossed the White Imfolozi river at Hlatikulu, and then on crossing the Black Imfolozi river in the vacinity of the junction of the Gcoyeni stream, he passed the Nodwengu musi between the two rivers.

There were africans of the Felapakati regiment still alive in 1955 who stated that they were born in the western section of the reserve. Calculations indicate that the reserve must have been occupied up to the period 1870-75. These people state that their forefathers were continuously harassed and finally driven from the the reserve by raiding parties from the neighbouring hostile tribes in particular the Mandlakazi tribe. This is the origin of the Mandhlakazi footpath, now regarded as the western boundary of the game reserve.

Many caves that have historical relevence are said to exist in and around the Imfolozi Game Reserve. One in the vicinity of the Masimba hill, known as "Kandslomuntu" meaning the head of a person, is so named on account of the presence of human skulls. The numerous smelting sites, still conspicuous because of piles of clinkers, demonstrate that this was a centre of great activity by the Zulu blacksmiths of early days. There are also many mines in and around the reserve where the iron-ore was collected for the manufacture of assagais, tilling hoes, axes and other implements.