This is the second post in an ongoing pancocojams series about African stick fighting.
This post quotes excerpts of three articles and selected comments from three YouTube discussion threads about stick fighting in South Africa.
This is only a small sample of the online articles and comments about this subject.
Click the "African stick fighting" tag below for other posts in this series.
The content of this post is presented for historical, cultural, and educational purposes.
As a reminder, pancocojams is a non-commercial cultural blog that I curate on a volunteer basis. I publish excerpts of articles and book excerpts, many of which are obscure and difficult to find, with the hope that this blog's visitors will read the entire articles or books that are quoted.
All copyrights remain with their owners.
Thanks to all those who are quoted in this post.
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ARTICLE EXCERPTS
These articles are given in no particular order and are numbered for referencing purposes only.
Excerpt #1:
From https://www.sahistory.org.za/article/nguni-stick-fighting
"Introduction
This article looks at the history of an indigenous Nguni sport known as Stick Fighting, which was popular in the Nguni ethnic group (Zulu). It further looks at how the sport has evolved over time. The word or term Nguni is the collective name for ethnic groups of Bantu people residing in the Southern Africa. These groups are divided into Southern Nguni and Northern Nguni. The Southern Nguni consist of Zulu, Ndebele and Swazi people and the Northern Nguni comprises of Xhosa, Bomvana, Mpondo and Thembu people.[i]
Zulu Stick fight
Origins
There is a great debate about the origins of this indigenous sport within the Zulu group, some trace it to the times of Shaka Zulu and others to Amalandela, the son of Gumede, around 1670. However it is generally agreed that during Shaka’s reign this sport was used as a way of training young men for war and self-defense.[ii] This was extended to the times of Dingaan, who was Shaka’s successor. As new leaders emerged the purpose of stick fighting also changed. During the reign Cetshwayo who succeeded Dingaan, it was used as means of resolving internal disputes, however, there were protocols as it was not intended for the purposes of killing.[iii]
Stick fighting forms an integral part of Zulu cultural tradition, fulfilling as it does an important teaching purpose. As such, for Zulu males, stick fighting is pivotal in upholding a social system that constructs accepted roles and modes of behavior.[iv]
Participants
Participation is restricted to males only, there is no specific age for when one should start practicing and generally boys learn the activity while they are heading the cattle. This provides an opportunity for them to fight their way up to the position of leadership among other herders. Young boys learn this by observing and imitation. The boys also use the opportunity to sharpen their skills. At this stage they use small tree shrubs instead of real sticks. Real sticks are allowed, but when they are used; the fighters avoid hitting each other’s heads.[v] Following this stage young men graduate and participate in public ceremonies such as social gatherings (inter-district stick fighting competitions) and weddings. Fighters and their sticks are usually ritually prepared using traditional medicine prepared by a herbalist.[vi] The fights are officiated either by Induna yenzinsizwa (headmen of young men also referred to as igoso; or umphathi wezinsizwa (war captains) officials who ensure that things do not get out of hand.
Weapons
Traditionally, men own their fighting sticks, which are stored in the roofs of their houses. In most cases a man would own a variety of sticks from which a selection would be made by the owner before a fight. At the age of 16 a Zulu boy would be taken into the forest by his father where he would cut his own stick from the trees. By the time the boy reaches adulthood he may acquire further sticks, either making them himself or having sticks made by a specialist.[vii]
The activity of stick fighting activity requires the use of three different sticks, each with a different purpose. The first is used for striking (Induku), the second for defense i.e. body protection (Ubhoko), this stick long comparing to the one for striking; there is also a short stick (umsila) accompanied by a small shield (ihawu) to protect the knuckles.[viii]
Induku is described as “ a strong stick or shaft of wood without a knob. The stick is carved smooth and used specifically for stick fighting. The length of the induku depends on the physical stature of its owner, but is generally about 88 centimetres in length. The induku’s circumference increases slightly from bottom to top and the extra weight that the head carries enhances the mobility of the stick during offensive manoeuvres. A piece of cowhide can be tied around one end of the stick to secure the fighter’s grip on the weapon, and the whisk of a cow’s tail can be tied around the bottom of the stick to hide a sharp point. Although this sharp point can be used for stabbing, doing so is considered inappropriate during an honorable stick fight.”[ix]
Ubhoko is described as “ a long, smooth stick that tapers down to a sharp point. As a defensive weapon, it is skilfully manoeuvred with the wrist of the left hand and used to protect the body of a combatant from the opponent’s blows. Although its length depends on the physical stature of its owner, the ubhoko is meant to ensure protection from head to foot, so is notably longer than induku. Ubhoko is generally about 165 centimetres in length. Although the ubhoko could be used as a stabbing weapon; in a stick fight, protocol demands that it be used exclusively for the purpose of defense”[x]
Umsila is described as being “ held in the left hand together with ubhoko. Not used for fighting as such, it is used instead to uphold the small shield, or ihawu, that protects the left hand. Fighters in Nongoma maintain that umsila is also used to protect the face during a stick fight. As an aesthetic accessory, Nongoma fighters tie strings of antelope skin to the top of umsila.”[xi]
Ihawu is described as “a relatively small and oval-shaped piece of cow skin, held in the left hand. During Shaka’s regime, warriors were ranked by means of the colour of the shields they carried. There is no set size for ihawu, although it should be large enough to protect the hand and wrist and small enough not to impede on ubhoko’s mobility. As a rule, however, the shield used for stick fighting is between 55 centimetres and 63 centimetres long and 31 to 33 centimetres wide.”[xii]
The fight
Before the fight begins two fighters face each other and tap one another’s shield or sticks. This is viewed as fair sportsmanship. In other instances this rule is not followed as the stick fighters launch the fight by landing chopping blows. These blows are dangerous as they are meant to overpower the opponent, resulting in serious injuries.
Some of these injuries or permanent marks assume added importance as they are viewed as badges of honour, the most highly recognized being a scar on the head which is known as inkamb’ beyibuza (wherever you go people ask what’s that from?).
The evolution of stick fighting
In time this also meant a change from stick fighting being used as a way of training young men for war and self-defense, to a sport that at times could get out of control. This has occurred when hostilities have gone beyond the sporting grounds, placing the lives of non-participants’ under threat. This is one of the reasons why in past centuries the sport took place in an open space away from the homestead. The character of the fight also depends on the mood and occasion as some fights take place at organized tournaments. Stick fighting is also popular during weddings or at young women’s coming out ceremonies called Umemulo. Young and single participants known as Amasoka are not only hoping to win, but also to make mark for themselves by being favorites and being popular among the girls. [xiii]
Last updated : 26-Jun-2018
This article was produced for South African History Online on 05-Oct-2016"
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Excerpt #2
From www.arts.uzulu.ac.za/2008/fulltext/Z%20J%20Mashiyane.doc [cached online to a non-secure site; security warning]
STICK FIGHTING AMONG THE NDEBELES By Z J Mashiyane
Department of African Languages
University of Zululand
Faculty of Arts, University of Zululand [2008]
"Abstract
This article looks at the practice of stick fighting as was practised and engaged in by Ndebele young boys. It analyses the game by looking into the methods and rules used in the game and other cultural practices linked to this game. It further attempts to check how much value is still attached to this game by the modern Ndebele people.
Introduction:
The game of iintonga is perhaps as old as the Ndebele nation itself if not the Black nation itself. It has been found to be taking place in almost all the Black nationalities in one form or another. Consistent with the theme of this conference, the iintonga game can, in my view, in one way or another indicate to us how legitimate a claim for a land is. It is an indisputable fact that coming with the land restitution claims are a number of cunning twisted fakes with double agendas. Some of these become apparent when we find that more than one group of people present an application over the same piece of land. A machinery has to be put in place to check such irregularities. It is argued therefore, that cultural practices such as iintonga game can perhaps help us. If any individual were to claim to be a Ndebele, and was claiming a piece of land as the one that once belonged to his forefathers, it would perhaps be a good thing to test him and find out how much of the Ndebele culture he understands. The game of iintonga would be a good question.
The term “iintonga’’ as it stands is a plural form of “intonga” which means a stick. For a stick to be referred to as an intonga it has to be about a meter in length with a radius of about a centimeter and a knob not be too conspicuous on the other side. The intonga is used primarily as a sort of a walking stick. But perhaps the main reason of carrying an iintonga is that traditionally a male is not expected to undertake any form of journey empty handed. The question normally put forward is “What if a snake is encountered on the road?” A snake in this sense will refer to anything which wiould prove to be a menace, human beings included. An intonga should not be confused with idondolo. An idondolo is primarily used for balancing by the elderly when they walk. The latter is never used for fighting but is often used for correctional punishment especially by one’s elderly. It is common to hear a grandmother shouting, “Ngizakufak’ idondolo!”
The term “iintonga” in the context of this paper refers collectively to fighting sticks, where more often than not, the shield is also included without giving it any special mentioning.
This game is found to be taking place in almost all Black nationalities of our country and beyond our borders. Msimang (1985) says that this game is also popular among the Zulu people and is called “ukungcweka”. He further explains that, “Ukungcweka ngumdlalo omuhle wokufundisana induku” (Ukungcweka is a lovely game where people teach each other the stick fighting game)
Msimang (ibid) explains further that, “Anilweli udelisani kuphela nifundisana induku nemiphoso, nawo onke amangwevu okulwa.” (This really should not be taken as a fight but as a method of teaching each other the technique of stick fighting. ) (Msimang, 1985, 167)
[…]
Among the Ndebele there is an age group which is expected to engage in the iintonga game. This is a group of boys that has just graduated from herding cattle and is at the stage where they will go for initiation. The boys are going through a stage called “ukugwaba” and they themselves are called “abasegwabo” or affectionately as “abogwabani”. They are a group halfway between boyhood and manhood. They are fond of moving in a group and would always make their presence felt especially when there is an umnyanya, a traditional party. Their favourite umnyanya is known as “iqude”, which is a ceremony marking that a young girl is now a teenager. This group of boys will always chant lovely songs and entertain the guests with melodious music accompanied by the most current way of dancing.
Boys herding cattle also do engage in the iintonga game though to a lesser extent. These boys play iintonga more as a foretaste of things to come. More often than not, instead of using sticks they will use small tree shrubs. They use these on daily bases to perfect their skills in this game.
In some homes where there are girls only and no boys to herd the cattle, the job is done by girls. Such girls end up taking part in all activities engaged in by herd boys. These girls also learn the art of playing iintoga. Sometime they work this art to the pick of perfection. Many boys and sometime future husbands to these girls are often embarrassed when during times of misunderstandings an open challenge is advanced to them.
The iintoga game is never engaged in by grown up men. When men take up iintonga for each other, it is viewed in a much more serious light because that will be a fight.
The basic necessities
Just like any other game, the iintonga game follows certain procedures. For you to can play you need two very necessary items. One needs isibhuku, a knobkerrie and ikhande, a shield. A Ndebele youngster and his knobkerrie are inseparable. He always keeps it with him whatever the cost. When not under threat he will find a place around his waist and allow it to hang there. Normally a young tree is uprooted and both the bottom part and the handle are nicely carved. It is used specially for striking and never for shielding. The size of the knob depends on individual taste. It may be anything from a golf size to a coffee mug. As long as it will not be too heavy for the owner.
Knobkerries come in all shapes and sizes. The length of the handle also depends on individual taste. A long handle normally indicates that the owner is a coward who is always ready to strike standing far away and always be ready to run away. A short handle, known as “unokorwana” indicates that the owner is very brave and is not afraid of a close contact encounter. With this one you cannot stand far away from your opponent. You jump close to him using a method called “ukukhwela”.
The shield is for self protection against blows from the opponent. Shields for this group are different from those carried by Zulu warriors. This one is round-shaped with a radius of about the size of a ruler. All in all it is about the size of a 51cm television set with a long stick protruding both on the top and the bottom part.
It is made out of a cowhide with the hairy part facing the opponent. The inner part is well cushioned with soft sheep wool. The cushion is there to act as a shock absorber in case a blow lands on the shield. A player who is a regular participant in the game of iintonga this becomes evident from his shield as it will have areas without any hair. The shield is normally not carried around. It is only carried around when there is a likelihood for it to be used. It has a small string whereby its owner can carry it on his back.
The nature of the iintonga game
Several ways can be used to set up a game. The two most favourite ones are those of “imbizo” where several bouts of stick fighting will take place. The name imbizo is from the verb “biza” which means to call. So this is a call wherein the message circulate by word of mouth stipulating the day and venue of the “coming together.”
Another popular way is that one of meeting at a traditional party called iqude. Here the normal proceedings of the day carry on undisturbed until late after lunch. These youngsters normally travel in schools depending on the area they come from. It is not common for them to mix. This is because more often than not, they despise one another or are bearing grudges for each other, girls being at the centre of the whole squabble. All the abasegwabo who are guests of this ceremony will remain in their respective groups.
[...]
The actual game
The name "evadleni" is a special name used to refer to a competition of this nature. The meeting place is normally a flat plain. They identify a spot known as itjhatjhalazi, meaning a plain piece of ground. By this time they will all have their fighting material with them. A knobkerrie and shield is put at the centre of the plain. Once these have been put, it is a declaration that the games may begin. Any individual who feels like challenging an opponent would take the knobkerrie and shield and wild it in the air moving up and down showing how he would attack his opponent. The Ndebele people use the term “ukutjhagala”. This performance is an open challenge normally interpreted to mean, "let anyone worthy of his salt dare come and get me!"
Once the challenger starts performing the ukutjhagala movements, a prospective opponent from the other group will jump up with his own knobkerrie and shield. According to the rules of the game it has to be somebody more or less one’s own size and more or less your age. If the challenger is satisfied with the opponent he would move towards him which is a sign that the game is starting. There is no referee or umpire, nor is there any timekeeper. The bout would go on and on up until one of them is defeated. There is no winning in points, nor is there any technical knock out. There is only one win and it is a knock out.
[...]
A game may last any length of time. For many it lasts for less than a minute. Normally it depends on who strikes first and strike at a place which would force the opponent to retire. If the blow is a good one the opponent will immediately give up by falling on his knees or buttocks.
[...]
Part played by foul play and witchcraft
Just like in most games, no matter how much precautions are taken, foul play always surfaces here and there. The commonest of them all is to strike the opponent when he is down or has lost grip of his knobkerrie. This practice normally has devastating consequences. It may change the game into a free-for-all fight. Often this is an opportunity used by some opportunistic opponents who are bearing grudges against each other. Often for reasons totally outside this game. A grudge against someone who took one’s girlfriend is one of the most common ones.
One other common foul play is the use of umuthi. Depending on whether you believe in muthi or not but the Ndebele people believe there is considerable of muthi involved in the iintonga game.
This is usually caused by an over zealous quest to be the winner.
[...]
It is believed that the muthi used by some people on their knobkerries is so strong to such an extent that even if he may playfully throw a blow at you and miss you, you will feel dizzy and fall down. These and many other tricks are used as foul play in the iintonga game.
It is perhaps because of the above reasons that a knobkerrie is one's personal and very private property. A Ndebele youth would never lend it out to someone else. These are restrictions he gets from his inyanga.
Going together with these, his knobkerrie is never touched by females. It is believed that the muthi in it would be weakened (ukuphupha). If a female finds it lying down across her way she may for the above reason not jump over it. Young girls are taught from a young age to observe all these. They obey this up to their dying days even if they one day happen to get married they treat their husband's knobkerries with the same reverence. Girls are tested time and again on this. If a knobkerrie is lying across the door way through which a young lady wishes to pass, that door is as good as closed, she would not be able to remove it nor can she jump over it.
[...]
Conclusion:
With the advent of the new slogan “azibuye emasisweni” people tend to go back to their roots. They re-examine the type of lives which were led by their forefathers. All practices and activities which identified them as a nation must be revived. It is my belief that the iintonga game can be revived successfully with a big following. Modernisation and a few adjustments can be made. For instance I have in mind that the knobkerrie can be manufactured from a spongy material which will not be life threatening but which will be hard enough to knock someone down.
Perhaps among many lessons, the iintoga game teaches one to be disciplined especially in addressing people."...
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Excerpt #3
From http://www.africanews.com/2016/08/25/south-africa-nguni-stick-fighting//
25/08/2016
SOUTH AFRICA
"Away from South Africa’s football, cricket and rugby pitches, a different sport is pulling crowds. This is the Nguni stick fighting known as Intonga in the local Xhosa language.
Despite being previously banned in some parts of South Africa, the sport is once again catching.
This martial art has been among the pastimes of the country’s teenage Nguni tribe herders. It’s a stick battle that can last up to five hours where the opponents take turns at playing offense and defense, and scoring points based on which body part is struck.
It can be a bloody sport, some competitors have died, but devotees wave off criticism, saying it encourages cultural expression. It is even said that Nelson Mandela himself coached the sport.
Organisers hope to have a tournament in future with players from across the continent, because this sport exists in in different forms amongst many African tribes and countries."
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COMMENTS FROM SELECTED YOUTUBE VIDEO DISCUSSION THREADS
These video discussions threads are given in no particular order and are numbered for referencing purposes only. The selected comments from those particular discussion threads are also numbered for the same purposes.
Video Discussion Thread #1:
From https://www.youtube.com/watch?v=UBAHfVdKwa0
Nguni Stick Fighting (South Africa); published by NTOKS09STLMO, on Feb 20, 2014
1. Tumisang Motsoahae, 2014
" I do not understand it is not only nguni people who do stick fight basotho and batswana do stick fight this is an african way of fighting in entertainment in sesotho we call it teiping ea ho kalla."
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Video Discussion Thread #2
https://www.youtube.com/watch?v=k1_FN5jUNsg
"Knobkerrie - The Zulu Fighting Stick; published by Scholagladiatoria, on Jun 8, 2018
[All of these comments are from June 2018]
1. mzamo try
"hi
A Zulu stick fighter here,
I am afraid almost everything you said is not true,but I don't blame you because it is the South African whites who write our Zulu(African) history, they have always had access to the resources of writing history books they write it the way they want it to be.Sadly the politics and factors around publishing books still favours them. However, the two sticks you have right there are called " izagila" (plural) and "isagila" (singular), another word is "Amawisa"(plural)and "iwisa" (singular), and they are not Knobkerries.
Those sticks were not used in the warfare and they are(were) not used in the Zulu stick fight as well. They are not used in the latter because they do not allow agility,force and precision if used with the knob is against your palm and if used the other way around you can permanently paralyse your fellow opponent .Those sticks are not deadly enough to be utillised in war. In the war they used a spear"umkhonto" that was arm long to enable manifestation of bravery and deadly moves acquired during the practice for war ( in the stick fight). The Zulu warriors were taught to stab the delicate body part so that their rivalry will not have strength, energy and time to strike back.Those parts are the neck and right under the rib-cage through the abdomen to aim for the heart.
Those sticks were, and are still, carried by men of a certain age to represent their maturity in the society. The age range of these men is(was) usually above 40 years, but this age was(is) also measured with social accomplishments, i.e having a house,a wife or wives, livestock and children who are becoming young men and women etc. Those stick therefore emphasize maturity in manhood/ adulthood.
A average Zulu male is suppose to have a stick so that he can enforce his views to his peers and using it in the stick fight. The older men had a bigger obligation of using an iron fist to run the household, having political views and maintaining his respect status crafted by elements of fear they already have for him. and the more he grows the bigger and heavier the stick. In essence those sticks you have where and are used to scare those around you to main order and respect. Think about it, if a well-built, big African man carrying the bigger knob you have there was to say, in a serious face and tone, stop saying whatever that you are saying because it is not morally or socially acceptable. in that time there was no constitution protecting you and beating people is socially accepted. In addition to that this man is a well known stick fighter and he has been in five deadly wars. Would you not take his command?"
-snip-
I reformatted this comment to enhance its readability.
**
2. Kevlarr The Barbarian
"The true name of the stick you have depends on the location your in. Different parts of Africa would call the same exact object different things."
**
3. Meme Commando Mike
"In South Africa we would call it a knobkerrie, as it is a generic term for a stick with a knob on one end. The knob size might make a difference in academically but not colloquially.
Also to give you an idea of how many different cultures we have: we have eleven official languages, only two of which are of European origin. Those other 9 languages are the ones most spoken and exclude several other indigenous languages"
**
4. Bearded Bjorn
"The longer Knobkerrie you showed is commonly used by herdsman. The longer shaft gave you a bit more heft when dealing with lesser cats up to cheetahs and the like. But like you said, I’d much rather have a spear. Though from what I know, spears were not usually allowed in settlements, hence the longer Knobkerrie being used while herding stock into towns and such."
**
5. CrashCourseHEMA
"We have similar weapons/tools in Australia from the various Aboriginal peoples. AMAZINGLY I believe some Central Australian groups used WOODEN SWORDS and PARRYING SHIELDS. Amazing stuff. Of course our neighbours in New Zealand would also be able to weigh in here...
EDIT: I can't speak for South Africa, but AFAIK there were similar controls down here as well (limited size, carry, etc)."
**
6. Junichiro Yamashita
"saun lee coetzee i read that zulu fighting sticks had a chisel shaped end and the other end pointed,would it be a different type of weapon?"
**
REPLY
7. "saun lee coetzee
The stick you describe sounds like a digging stick, used for gathering roots and bulbs. It could be used as a weapon, but not ideally so. At weddings and other social events it is tradition that stick fights take place, these use lighter sticks without knobs or points. The walk around stick that you would carry herding or about your daily business are generally have a knob, but are not pointed. Serious fighting sticks often are pointed on the non-striking end, applies both to the striking and shield stick. Striking stick length: ground to hip ball joint; Shield stick: ground to elbow joint. These lengths are subject to wide variability depending on region, clan and personal preference. This is a good introduction: https://www.youtube.com/watch?v=i7gkbqcMmgc&t=196s"
-snip-
This is the link for WE STILL ARE WARRIORS - ( FULL DOCUMENTARY ) by siyabonga makhathini, Published on May 4, 2014
Selected comments from that video's discussion thread are given as Video Discussion Thread #3.
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Video Discussion Thread #3
https://www.youtube.com/watch?v=i7gkbqcMmgc&t=196s
WE STILL ARE WARRIORS - ( FULL DOCUMENTARY ) by siyabonga makhathini, Published on May 4, 2014 [Note that the length of this video is 1:15:41 minutes]
1. Zwelikhona Madlala, 2015
"Yho! I once saw this doccie on SABC1 and i had goosebumps all over. Incredible piece of art. Was very disappointed ngesikhathi ibuya ilambatha kuma SAFTA, wanted my main man uBanda to win. MARVELOUS!!!"
**
REPLY
2. siyabonga makhathini, 2015
"It actually did win SAFTA for best documentary 2007, watch clip at end of documentary.Thanks for encouraging words"
-snip-
SABC1 is a South African television channel
"SAGTA" = South African Film and Television Awards
**
REPLY
3. Mhlengi Ntswane, 2018
"siyabonga makhathini What i love about this documentary is that it shows that KwaZulu Accepts everyone who's born there...like me for example my father is Mpondo and my Mother is Zulu and i was born in KwaZulu but the level of love i recieved while i was growing up was beyond beautiful...how can you not love this place?💎😍"
**
4. semounaful, 2016
"Mandela tells a little about this stick fight in his autobiography"long walk to freedom". As a young boy they used to play this game"
**
5.
Hugh Davison, 2017
"Great doccie! - this would make an awesome series on discovery channel or some such"
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