Talk:Diboko

Southern African Phenomenon

I propose to extend this topic to include Izibongo, Izithakazelo, etc. Surely all this is the same thing just in different language groups Tseliso.molukanele (talk) 13:02, 18 October 2016 (UTC)

What I as an umlungu/ingamla know of Xhosa iziduko, it isn't exactly the same. You do ask someone's isiduko on meeting them for the first time, it is associated with praise (even just exclaiming someone's isiduko is praise), and they do count as blood relatives (you can't marry someone with the same isiduko).

But the isiduko often don't have a meaning in modern IsiXhosa, and are not "totemic". There are quite a few Nguni surnames (iifani) that are the names of animals, e.g. Nyathi, Ndlovu, Ngwenya, Sigcawu, Ngonyama, Nyoka, Ngcuka. But those are surnames that derive from the name (igama) of a prominent ancestor (e.g. the Sigcawu/Sigcau family traces their name back to a chief Sigcau).

It would be great to show the connections between the different traditions, absolutely! But it is also important to show the differences and diversity :)

Please do check with people who are ethnic Nguni; even though I think of myself as "half English, half Afrikaans, and half Xhosa", I didn't grow up in the culture, and I'm still learning every day. Knarfdrie (talk) 18:24, 16 January 2024 (UTC)

PS The current list of diboko and their meanings/derivations on the published version of the page is not as good as what is here in the editing talk - it's messy at the end. — Preceding unsigned comment added by Knarfdrie (talk • contribs) 18:28, 16 January 2024 (UTC)

Diboko

The word Diboko means clan names. In the Basotho Tradidtion, the Basotho nation identifies itself with certain clans. Members share clans that are associated with an animal. According to one of the legends it is believed that the nation originated from a place called “Ntswanatsatsi”, which, directly translated means "The Place Where The Sun Comes Out", in groups and they formed clans. Each clan was assigned a certain animal to be its protector. For example:

The Lion is a totem for Bataung clan; The Crocodile is a totem for Bakwena; The Elephant is a totem for Batloung clan; and The Monkey is a totem for Batshweneng clan. The Duiker is a totem for Maphuthing clan. The Domestic Fowl is a totem for Makgolokwe Clan. The Porcupine (Noko) is a totem for the Bapedi Nation, spread across South Africa and Botswana. — Preceding unsigned comment added by 109.68.58.243 (talk) 09:37, 3 July 2023 (UTC)

There are numerous animals with which the Basotho associate themselves with, besides the above mentioned for these four are more popular. These animals were, and still are, believed to be sacred; the only difference between now and then is that the practicing of rituals is not followed as strictly as it used to be in the past. These clans were passed on from generation to generation through the different fathers in the clan, to their sons, in many cases( because the daughters had to leave and get married into a different clan and consequently change their clan name to the one into which they have been married). Another thing that is regarded as important in keeping these clans intact is the names. A person can bear his grandfather’s name This is called "theellano", where the father names the child after one of the ancestors, or elders, of the clan The purpose is not to 'commemorate' the deceased. Other things that help to preserve clans, are the way burials, weddings, circumcision etc. are conducted.

There exists a close unity between the Basotho and their totems from which their Diboko(Clan Names) are derived. This is attributed to the belief that when they came out of the marsh at Ntswanatsatsi, each "tribe" received a different animal as an emblem which would be for its good-protector, and which they respected and praised. These totems are very sacred. The clan's stock bears this mark as a sign of protection .They put it on their shields, on their domestic utensils, on their skin matles; they swear by these animals, and by them they conjure or 'deflect' dithotsela (evil spirits). The majority of those who practice praising their totems through rituals believe that in some mysterious and inexplicable way they derived their existence from these totems. The highly likely reason for the reduction in involvement with such a belief system is the acceptance of religions other than this one, over the years. The Basotho, from the beginning, believed in the existence of the Invisible One, and in the mediation of the spirits of the departed. But they wanted something more tangible, something they could see, whereby they could symbolize the Molimo oa khale- the God of old, to which they address their prayers for direction and guidance in their undertakings and dangers, and their thanks for benefits enjoyed. This belief strengthened the unity between the Basotho and their diboko (totems). Even today this unity still exists, although the belief is no more strictly adhered to, as mentioned earlier. This unity is also strengthened by the fact that the Diboko, especially their recitation, carry part of the history of their origin, which, to Basotho, is very important. Memorization was the only way this could be preserved, the only history "book" they had recourse to. Verbally explains Patrick Bereng, an informant from Maseru, Lesotho, this states of affairs as follows,

"The Basotho custom of preserving the Diboko was the way of preserving their culture. Because they could neither read nor write, they preserved their historical background through memory.".

Raletshabisa Motale, from the village Dikhelekeng, in Butha-Buthe, who has much knowledge of Basotho culture, makes the following verbal addition on the reason behind the need for recitations:

"The recitation of the Seboko(Clan Name) means an identification of a person, a self-explanation according to the one's family from which one descends. Belief in the totems and perpetuation of their historical descent through these art forms, helps strengthen the unity existing between the Basotho and their Diboko. It is therefore very difficult for a Mosotho to abandon his original Seboko in exchange for a new one. If that should happen, it must be in very extreme cases, where good reasons should be advanced for that, and where eventually 'madi a tshwanetse ho tsholoha' (blood should be spilt), that is, a cow should be slaughtered to ensure a new agreement with the ancestors."

Seboko is the singular form of the word diboko. For more information on the grammar use the entry Sesotho

Derivation of the diboko

Different names attached to clans are derived from various sources, as will be shown in the following discussion:

Names of founders

Among the Basotho clans or tribes, cleavages were usually caused by violation of the law of culture, an unusual birth, any conflict related to inheritance or wealth, or desire for independence, etc. The multiplication of various clans can be attributed to such cleavages. In breaking away from the mother clan, the subclans in some cases took the clan names from those of their clan founders, dating far back in history and including ancestral tribes which belonged to the Sotho group of nations. The following are such clans, with the names of their founders as well as their totem names (The order is Clan Name; Founder; Totem):

CLAN NAME - FOUNDER - TOTEM

Bapedi - Mopedi - Noko (porcupine), originally kgabo (monkey)

Makgolokwe - Mokgolokwe - Kgoho (domestic fowl)

Maphuthing - Mophuthing - Phuthi (duiker)

Batlokwa - Motlokwa - Katse/Nkwe (cat/leopard)

Basia - Mosia - Katse (wild cat), porcupine

Bakgatla - Mokgatla - Nong/lekgolokgolo (vulture)

Bangwaketsi - Ngwaketsi - Kwena (crocodile)

Dihoja - Sehoja - Kubu (hippo)

Bamangwato - Ngwato - Phuthi (duiker)

Names from totems The following clans derive their names mostly from animals, commonly called totems (cf. Matsela and Moletsane 1993:7):

CLAN NAME FROM TOTEM

Bakwena - Kwena (crocodile)

Bafokeng - Phoka (dew), morara (wild vine), mmutla (rabbit)

Batloung - Tlou (elephant)

Batshweneng - Tshwene (baboon)

Bakubung - Kubu (hippopotamus)

Baphuthing - Phuthi (duiker), lejwe (stone)

Bafula-kolobeng - Kolobe (wild pig)

Bahlaping - Tlhapi (fish)

Banareng - Nare (buffalo)

Bataung - Tau (lion)

When members of a clan had occupied a district and found a particular animal abounding there, they usually ended up calling themselves by its name. The first Bakwena, for instance, lived between the Mariko and Limpopo Rivers, which were full of crocodiles whilst the Bataung began their tribal existence in a district which had many lions. It is worth noticing that Basotho were highly selective in their choice of animals as their totems, in that these were to be wild and somewhat dignified, animals which they viewed as symbolising Modimo wa kgale (The God of old), and also as having particular characteristics which they believed to have been endowed with. Like you would not have a clan name being that of a hyena or a fox for these creatures resemble canines, or it might be possible that because such creatures are scavengers, tribes did not want to be associated with them. Tame animals, such as the cow, were seen as important in that they were useful as far as the rituals that were performed for the ancestors were concerned. That is to say that in a clan's ceremony the cow's flesh and intestines would be food, its hide attributed to clothing, bones for ornamental purposes - no piece goes to waste.