Chapter 14: Ngoni Greetings Lesson

In Ngoni as in other Nguni people’s culture greetings are very important. It is a recognition of other people’s humanity (ubuntu). The greetings differ on the basis of the status of the people involved by following a pecking order. Older people and the inkosis (kings), indunas (headmen), mulumuzanas are obviously of a superior status and must be respected.

The equivalent of the English hello in Ngoni is Salibonani, Sakubona or Sawubona and the response to this is yebo, or yebo salibonani/sakubona/Sawubona.

Salibonani greeting can be used at anytime of the day and night. It therefore also can used to represent the English “good morning” and “good afternoon”.

Sawubona or Sakubona is usually used to refer to one person and is usually used among the youth. When addressing more than one person then one should use salibonani or sanibonani, with the ni being the equivalent of the English pronoun we.

When addressing adults the Ngoni use Salibonani or Sanibonani. It is also the greeting used among adults.

It is important to remember that the second last syllable of a word word is a little longer than the others. Therefore the greeting, Sanibonani is pronounced more like, san-bonaan.

The underlined syllable below shows what we are talking about.

Sa-ku-bo-na

Sa-wu-bo-na!

Sa-li-bo-na-ni

How to Say How Are You in Ngoni.


The most common equivalent of “how are you?” is Unjani? or Ninjani? or Banjani? By using banjani you are addressing someone in the third person which is the highest form of respect among many African people’s languages.

Note: Only use unjani when addressing a kid or a friend, otherwise use Ninjani or Banjani even when addressing one person. It shows respect.

Example of Greeting between young people (Themba and Masiye)

Themba: Sawubona Masiye (Hello Masiye)

Masiye: Yebo, Themba (Yes, Themba)

Themba: Unjani? (How are you?)/ Kuhamba kanjani kuwena? (How is it going with you?)

Masiye: Ngikhona. Unjani wena?

Themba: Nami ngikhona.


Example of Greetings Between adults

Maseko: Salibonani, Jele?

Jele: Yebo Maseko.

Maseko: Ninjani kodwa? Basaphila abantwana? How are you(but) Is the family well? (Even though Abantwana means children this greeting is for the whole family.)

Jele: Sikhona. Sikhona, Maseko. (We are fine. We are fine, Maseko) Kunjani kunina? (How are things with your family?)

Maseko: Nathi sikhona. Siyajabula uma nani nisaphila. (We are also fine. We are happy when you (plural are also well.)




Greeting between a youngster and an adult

Yethukile: Salibonani mama (Hello, mother)

Mother: Yebo, Sawubona, mntanami (Hello my child)

Yethukile: Banjani, omama, basaphila? (Literally means how are they, the mothers, are they well)

Mother: Sikhona, unjani wena?

Yethukile. Ngikhona.

How To Say Goodbye in Ngoni Language

There are two expressions that express the idea of goodbye in Ngoni. These are Sala kahle (means stay well) or Salani kahle (stay well (plural)) and Hamba kahle (go well) or hambani kahle (go well).

You use sala kahle or salani kahle to someone who is staying behind. The one staying behind will say hamba kahle to the one leaving. If both are leaving then they will both say hambani kahle or hamba kahle to each other.

History of the Ngoni People

by Walter Angus Elmslie of the Livingstonia Mission, 1891.

The history of the Ngoni people is full of interest. They are a branch of the Zulu race living in the far south. Various other branches are found scattered over the central lake districts, all of which have at one time of the other been connected with the Zulus, as their habits and language show.

The members of that branch, to which Mombera's people belong , were originally conquered by Shaka when living as an independent tribe on the banks of the Tugela and Umpisi rivers in what is now the colony of Natal. Their tribal name was Amahlongwa. They were allowed by Shaka to retain their own lands , and Zwangendaba, the chief, was placed over them under Shaka.

They united with a tribe living in Zululand whose name was Xumalo. The chief of this tribe was named Umkotshwa.(The Rev. G.A. Wilder, of the American Mission in Natal, in a letter to the author.) He had two sons named Manukusa and Umhlabawadabuka. The former is probably the person who appears as the leader of the migratory Zulus as "Manikusse" or "Manikoos", as the name is variously spelt.

Manukusa was the early name of Umzila, and as his people are called Nguni or Ngoni it is probably through the Hlongwa people's connection with them that they now call themselves Ngoni. Manukusa drove out and away to the north Umhlabawadabuka and his following, from among whom the Ngoni under Zwangendaba journeyed further north.

The Ngoni say that they revolted from the tyrannical rule of Shaka and were not sent north by him to fight the Portuguese as Sofala, and that rather than return after defeat chose a new home in the north, as has been by some considered to be the case. As they brought their wives, children, and cattle with them, ti is clear that they were not sent out to war and deserted. Besides, none of the Ngoni have ever seen the sea, which they must have done had they been at war on the Sofala coast. The Zulu warriors referred to are probably the Matabele.

The Ngoni crossed the Zambezi in 1825, led by Zwangendaba, the father of Mombera. They crossed near Zumbo, and moved northward on the high land between Lakes Nyasa and Bangweolo, crossed the Tshambeze, and entered Fipa country on the south east of Lake Tanganyika.

Note: When crossing the Zambezi there was an almost total eclipse of the sun. There was no eclipse near the point where the Ngoni crossed between December, 1759, and November, 1835, except one on 16th June,1825, so that we may safely infer the last mentioned is the eclipse to which the Ngoni refer, other circumstances corroborating it.

In the Fipa district they settled for a time, and enslaved part of a tribe there whose name was "Jeri." Their own clan name was "Phakati" and they impressed this name on the subjugated people and took their name of "Jeri", by which name the original Ngoni living in Mombera's are now known. As to this day the Ngoni do not care to speak of their history, fearing their former tyrannical master, Shaka, they changed their name with the desire of breaking off all trace of their former position.

The Ngoni must have been a numerous people when they came north. When living among the Fipa mountains they made raids into the countries lying north and north eastward, being at times successful and at other times defeated.

They have now become broken up into several sections. When Zwangendaba died in the Fipa country there was war over the appointment of a successor. One party put forward a chief whose policy was for a renewal of their northward journey. The sons of Zwangendaba, who were mere youths, joined together and advocated remaining where they were. Mthwalo (recently dead) was proclaimed chief, being the son named as his successor by Zwangendaba, but, unwilling to bear rule, he placed his brother Mombera in power. Two other sons of Zwangendaba (but not full brothers of Mombera and Mthwalo) disputed the chieftainship of Mombera, after that section which decided to move northward had broken off. The only way of settling the dispute was by a further disunion, and Mpherembe decided to remain behind while Mombera and his following proceeded eastward.

The party under Mombera reached the north end of Nyasa, where they had severe fighting with the natives of the district. They then proceeded southward and settled on the plateau where they now are. Sometime after settling in their present locality they were joined by Mpherembe and his people who came from the Fipa district, and they are again united in upholding the Ngoni kingdom.

After settling in their present locality there were several internal quarrels which on each occasion led to a separation of a section of the tribe. Though Mombera was, and still is, paramount chief, each district is ruled by a sub-chief. Mombera's brothers already referred to, and another named Mpezeni, acted as chiefs over certain districts. Mpezeni disagreed and led off a large section of the tribe, and is now settled between the south end of Nyasa and the Loangwa. Chiwere, a headman of a district, led off another section, and is now settled on the hills south west from Nkhotakota.

The so-called Ngoni under Chikuse at the south west of Lake Nyasa were not an offshoot from the party which migrated under Zwangendaba. There are now no Ngoni among them and their language is Nyanja. (Here Dr Elmslie is wrong as the Ngoni people under Chikusi are real Ngonis and their history is well documented. While Ngoni language died earlier among them they still have Ngoni language songs. For more about all the Ngoni groups please visit ngonipeople.com )

The Gwangwara on the east side of Lake Nyasa are evidently of an earlier disruption than we have referred to, and Mombera's Ngoni deny any knowledge of them.

The various names by which the Ngoni are known may be referred to. The Tumbuka called them Mazitu, with reference to their migratory habits. This name is not now in use. The Nyanja people called them Maviti, which name also probably refers to the same characteristic of the Ngoni.

The name by which they call themselves should be in all cases in English writing chosen, and a convenient method of such use of it is found in dropping the personal prefix (aba) and designating them Ngoni, just as we drop the ama, and write Zulu both for the Zulu nation and language.

The Ngoni tribe under Mombera, as now existing, is made up of people belonging to various tribes, which have been taken captive and incorporated with the original constituents.

When the tribe was on its march northwards they fought with the following tribes - Amatonga, Abakalanga (Abakalaka) and Abisenga (on the Zambezi). The principal men of these tribes were put into positions of trust by Zwangendaba, and afterwards mande councillors of state. In this way he tried to consolidate the tribe and unite their interests. Even at this date the chief's counsellors almost all belong to the Tonga, Kalanga, and Senga tribes who lived to the south. When any children were born to these incorporated peoples they were given free born rights and privileges equal to those of Ngoni children.

Dr Elmslie on a journey in Northern Nyasaland

Several of Zwangendaba's headmen, by attaining to considerable wealth and power as sub-chiefs in the tribe, were considered dangerous and put to death. In Mombera's reign such things have occurred also, but Mombera is a more merciful and righteous ruler, not delighting in wholesale murder as did his father.

Of tribes met with north of the Zambezi, there are representatives, such as Senga Bisa, and Rungu, while the inhabitants of the district in which the Ngoni now live are represented by the Tumbuka, Tonga, and Chewa.

The position of the slaves is not devoid of comfort. They have their wives and houses and gardens; are allowed to choose their own masters, and have security which their friends struggling for an independent position do not possess. They are well treated, and as no slaves are sold, they enjoy the fruit of their own labours and live in peace. It is only occasional service that their masters require of them, such as help in cultivating the ground, and gathering in the crops.

Walter Angus Elmslie, 1891

Introduction : Introductory Grammar of the Ngoni Language

The Ngoni language, as presented in the present work, is spoken by the Ngoni under Mombera who live on the plateau on the west side of Lake Malawi (Nyasa). Their country may be defined as lying between 10 degrees and 34 degrees East longitude.

It embraces the country originally occupied by the Tumbuka and Chewa tribes, the former being now enslaved and living as servants of the Ngoni, and the latter - or as many of them as are independent - having removed further south. Those of the latter who are living at Kasungu under Mwase, are in subjection to the Ngoni and pay tribute to their chief, Mombera.

The Ngoni were until recent years constantly engaged in making raids on all the surrounding tribes, and carrying back whatever captives and plunder they could. This mode of life has made them the scourge of the plateau for many miles, and as in Livingstone's day, so still, the name Ngoni is a source of terror to the weaker Lake and plateau tribes.

They have made incursions into the Bemba country beyond the Tahambeze on the north west; and into the Bisa country onthe east side of Bangweolo. They have carried war into the country of the Marambo on the Loangwa to the south west, and have made attacks on Nkhotakota on the south-western shore of the lake.

They have compelled the Phoka people among the hills to the north to live in underground dwellings for safety; and those Tumbuka and Tonga who choose to struggle for an independent life rather than be slaves in Ngoniland, have been compelled to live high up Mount Waller, on bare rocky islets, or in villages on piles in the Lake, and inside stockades in unhealthy and almost inaccessible places on the lakeshore, Their predatory wars have even been carried into the country of the quiet Nkhonde people at the northern extremity of Lake Nyasa.

When, in the course of extending the Mission, the head station was removed from Cape Maclear to Bandawe in the country of the Tonga, it was found necessary to establish peace with the Ngoni in order that the work at Bandawe might go on without interruption. On various occasions the Ngoni marauders came to the neighbourhood of Bandawe, devastating the district and compelling the missionaries to prepare for flight.

To secure peace and embassy was sent to Mombera. It was eventually successful, and Ngoniland was occupied at first the Christian Kafir, William Koyi, who was subsequently joined by James Sutherland. Both of these brave and faithful men lived amid great personal danger and hardship, while the Ngoni were suspicious and evil-disposed toward them.

No direct work was permitted, but these men lived down opposition, and cleared away misapprehension, and laid a firm foundation for the work.

It is not necessary here to write much on the results of the Mission to the Ngoni. After years of waiting, schools, were opened and other work- medical and evangelistic - carried on without let. Hundreds of children are being educated in the schools which are carried on at five different points, and first fruits have been gathered in the formation of a native church.

The Ngoni are growing less inclined to make raids on other tribes. The Lake tribes are able to live in peace, and are consequently leaving the precarious existence on the mountain tops, or on rocks in the Lake; while the thousands who were confined in stockaded villages in the swampy low ground, are able to spread out and choose more healthy situation for their homes.

A formal treaty of peace between the Tonga (runaway slaves of the Ngoni) around Bandawe, and the Ngoni, was concluded through the efforts of the Mission staff at Bandawe and Ngoniland in 1887, and has been respected since. These general effects of the Mission were visible at a distance before the particular results were visible in Ngoniland.

To be continued: The History of the Ngoni

Preface : Introductory Grammar of the Ngoni Language

In 1884 when I was placed among the Ngoni (Abangoni) under Mombera, on the western side of Lake Nyasa, it was understood that they spoke the Kafir language as found in the southern parts of Africa. After a few months of study of that language I found there was a considerable difference between it and that spoken in the Ngoni tribe, both in regards to form and vocabulary, and I was led to look into Zulu, as presented in Colenso's "First Steps in Zulu-Kafir."

From a study of Zulu, as there presented, I was able to understand the variations of the local form of speech, and by the assistance of the late William Koyi, a valued Kaffir member of the mission staff, rapid progress was made, in what, as compared with the other Lake languages, was considered a difficult language.

In the course of my study, in the evenings and during resting hours in the theoretical, and during working hours in the practical, parts of the language, I made out for myself comparative notes of the two tongues. These grew to form a bulky manuscript as my studies were continued. After a time two colleagues were sent to my district, I was called upon to help them to acquire the speech of the Ngoni. I set to work on my own notes, condensing and amending, and gave the results in the following form as aids to my fellow workers in their study of the language.

As aids in acquiring the language they were found to be useful, and they are here put into more permanent form, at the request of the Livingstonia Mission Committee, by whom they are published for the use of the members of the mission.

The following pages merely supply an introduction to the study of the Ngoni tongue, and are not meant to do more than supply the main features of it, further study being possible through one or other of the Zulu grammars which deal more fully with the language, and above all, through practical work among the natives.

Walter Angus Elmslie and his wife

It need only be further said that the Ngoni language is practically a dialect of Zulu, the variations being produced by contact with the tribes speaking other languages and by a recurrence to simpler and possibly more primitive forms. We predict the extinction of the language unless the beneficent rule of Britain brings about a closer union between Northern and Southern Zambesia. It is being supplanted by Tumbuka, the language of the tribe of that name, a greater part of whom are living as slaves of the Ngoni. Meantime, it is necessary to use it in the work of the mission, and wherever possible the forms have been reduced to the Zulu so as to facilitate the introduction of the Zulu publications, if future experience warrants that course.

If it were necessary to dedicate to any one the work here presented, it would be our duty, as well as our pleasure to dedicate it to the memory of the Christian Kafir, the late William Koyi, who was the first missionary to the wild war-loving Ngoni, and who died before he saw the fruit of his devotion to Christ’s work among them, but which has since appeared, and will continue to appear.

W A ELMSLIE.

ABERDEEN, July 1891.

NOTE: The present version (Year 2019) has been updated to meet the current Zulu writing system. We have also added some new materials to help those learning the language. If you are also interested in the history and culture of the Ngoni visit www.ngonipeople.com