Sabelo ka Lindamkhonto vi @SabzerAzoh

If you’re looking at the coldest places in KZN, the Underberg–Himeville region usually takes the top spot. That said, towns like Underberg, Himeville, Nottingham Road, Winterton, Dannhauser, Newcastle, and Utrecht are consistently among the coldest in the province, often experiencing frost, below-zero temperatures, and occasional snowfall in nearby mountainous areas.

Sonwabile @Qoboqobo4

a day ago

Akusabandi apha ePietermaritzburg namhlanje yho kuyabanda nyani apha ePietermaritzburg andiqondi ikhona indawo ebanda njengePietermaritzburg apha eKZN

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IMBHUBE: Ngiyake ngizwe abaNtu bekhuluma bethi amafutha eBhubesi anamandla ekuvukeleni umuNtu, enza esabeke abe nesithunzi. iBhubesi alibulawa noma kanjani, kunomthetho okufanele ulandelwe uma kuzobulwa lesi silwane. Nakhu la engikhona, kunento esemqoka kakhulu etholakala kulo iBhubesi, eyakheka ngesikhathi lizingela iziNyamazana. Leyonto iyona ngqo eyayisetshenziswa amaKhosi eyenza izimanga, evikela isithunzi samaKhosi namandla. Angizukuyichaza lento ukuthi iyini futhi isetshenziswa kanjani. iPhisi langempela hlezi lingayazi lento. Futhi iNja yePhisi iyaba nayo lento, lento uma iseNjeni iyakhishwa, nakhona ikhishwa ngoMsila weNgwavu. Ebengifuna ukukuveza, ukuthi amafutha eBhubesi awathi shu. iBhubesi uma selizofa kuyimpoqo ukuthi funeke ubukane nalo emehlweni ngqo ngaphambhi kokuba likhiphe umphefumulo, ngiyema la.🍃🫶🏽

Our language must never stand still. It must breathe, grow, and evolve, just as those before us shaped it with courage and imagination. They did not wait for permission; they created. Today, the world stands before us filled with new things, new realities, new names waiting to be born. Why should our tongues fall silent and borrow from others when we have the power to define our own world? The past did not have everything we see today, but that is not a reason to surrender our voice to English. It is a calling. A calling for us to rise, to expand our languages with creativity, wisdom, and pride. Let us sit together. Let us think, speak, and build. Because if we do not grow our language, we slowly lose ourselves.🍃🫶🏽

. IsiThununu = Robot . Ingqondo-mbhumbhulu = Artificial Intelligence . IsiCikizi = Computer . Laptop = isiGonwa/uMathangeni . uHlakahliso-mbhulu = Android . IsiCikizana = Cellphone . IsiPhequluli = Google . iNguxa = Machine . Isigcinanzuba = battery . Amazuba = Electricity . uMlelesa = Electrical charge . uMzuba = Electrical field . UluZuba = Electrical current . IziVuve = Volts.

@watevah_35rand Wena uyakweseka yini lokho?

@Qokani Bengithi uphethwe ama “ulcer” indlela obuquma ngayo uma ukhuluma 😂😂

Uyisibusiso lomthombho ophuza kuwo, ngokuba unobuchule ekuchukumiseni leMbhali enguwe. Ukupheleliswa kokuphila kwami, kushicilelwe ekujuleni komphefumulo wakho.🫶🏽

Not everyone who owes you gratitude will give it. Some repay kindness with envy because your existence reminds them of a debt their pride refuses to acknowledge.🍃🫶🏽

But when you cross a Nguni with a European breed, you lose everything. You lose the tick resistance, the heat tolerance, the centuries of adaptation to African soil and African conditions. And now the animal needs more chemicals to survive, which causes more damage, which means fewer calves, which means the herd never grows. It is a cycle of dependency that was designed, not accidental. The knowledge to break this cycle still exists. Research done in 2025 in Sekhukhune District confirmed that elder community members over sixty years old still carry detailed indigenous knowledge of plant-based treatments for tick control and livestock health. The knowledge was never lost completely. It was suppressed. Our grandparents knew which trees to use, which plants to burn, which roots to boil, and how to move cattle across the land to break the tick lifecycle naturally. The path back to thousands of cattle starts with recovering that knowledge, returning to pure Nguni genetics, reclaiming enough land to practice proper herd management, and stopping the blind dependency on chemicals that have been poisoning our livestock for over a century. Everything our ancestors did made sense. The system that replaced it was never designed for our benefit.​​​​​​​​​​​​​​​​🍃💚🫶🏽

BEFORE THE CHEMICALS, WE HAD THOUSANDS. “The people who designed these programmes knew exactly what they were doing.” Before colonisation, our people had thousands and thousands of cattle. Cattle were our bank, our social foundation. And we took care of them using only herbs, trees, bark, smoke, ash, and the knowledge passed down from our ancestors. No chemicals. No dip. And our herds were thriving. The reason our cattle survived and multiplied is because of the breed. Nguni cattle developed over thousands of years on African soil. They built a natural resistance to ticks and immunity to tick-borne diseases. The cattle and the ticks existed in balance. Our ancestors understood this, and they managed everything through indigenous knowledge, strategic movement of herds, and plant-based treatments that worked in harmony with nature. Now here is what they never taught us in school. The most devastating tick-borne disease in Southern Africa, East Coast Fever, was not here before colonisation. It was brought to Southern Africa with cattle imported from Tanzania in 1901. Within three years it devastated our herds. Before that, another disease called lungsickness was brought through the harbour in Mossel Bay in 1853 by a Dutch ship carrying Friesland bulls. These diseases did not come from our land. They came with the colonisers and their cattle. Our animals had no immunity to foreign diseases they had never encountered before. Then after introducing these diseases, the colonial government forced a compulsory cattle dipping programme on our communities starting in 1911. It was not offered as help. It was forced. Our people resisted it. The Bambatha Rebellion gained momentum partly because of protests against this forced dipping. Our ancestors were taking to the hills with weapons to fight it. People destroyed dipping tanks during rural protests in the 1950s and 1960s. Our people were not ignorant. They were watching their animals get sick and they knew something was wrong. The first chemical used in the dip was arsenic. Pure arsenic. And research has confirmed that high levels of arsenic contamination are still found deep in the soil around old dip tanks in places like Limpopo today. Arsenic is a cumulative poison. Every time your cattle were dipped, that chemical absorbed through their skin and built up in their bodies over time. Chronic arsenic poisoning causes weight loss, liver damage, weakened immunity, and an animal that cannot gain condition no matter how much grass it eats. This is why our cattle looked thin and weak even on good pasture. The problem was not the grass. The problem was what was inside their bodies. Then they moved to organophosphate chemicals, and research has confirmed that regular exposure to these compounds affects fertility in cattle, particularly in female animals. These chemicals are endocrine disruptors, meaning they interfere with hormones. They cause irregular reproductive cycles, reduced conception rates, failed pregnancies, and compromised calf development. So your cow is eating, she looks alive, but she is not falling pregnant the way she should, or she loses calves. Your herd cannot grow. You stay at fifteen cows for twenty years. This is not bad luck. This has a chemical explanation. And the people who designed these programmes knew exactly what they were doing. Veterinary policies during the colonial period were mainly aimed at protecting settler livestock interests, not ours. By weakening our herds through introduced diseases, toxic chemicals, forced crossbreeding with inferior European cattle that could not survive our conditions, and by confining us to small reserves through laws like the Natives Land Act of 1913, they systematically dismantled our livestock economy. A man with three thousand cattle is an independent and powerful man. A man with fifteen sick cows is dependent, controllable, and poor. They also pushed crossbreeding, telling us our indigenous cattle were inferior…

uNyongwana ibizo laleMpande. Kuningi engikuhlonzile ngayo. Okusemqoka engifisa ukukusho ngaleMpande, wukithi ingasetshenziswa esikhundleni seNyongo yezilwane ezifana neMbhuzi, iNkomo okanye iNkukhu. Okusho ukuthi ngaphandle kweNyongo yeMfuyo uyakwazi ukusebenzisa leMpande. Iyawenza umsebenzi, futhi inamandla ukwedlula iNyongo yezilwane.🍃🫶🏽

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@Qokani 😆

@Qokani Njomane kwabanye abaNtu sekusele isiqu nje kuphela imicabango ayisekho yakhwantalala. iMvelo kumele inakekelwe bese ihlonishwa.

The way I hate littering, I can carry an empty bottle all day until I find a bin. A clean environment begins with personal discipline, not government campaigns or public complaints.🍃🫶🏽

@nanoza23 I admire that. A clean community begins in the home, and by teaching your boys to respect the environment, you’re planting seeds that will benefit generations beyond your own family.🍃🫶🏽

@zandity_ Mina abanye abaNtu angazi ukuthi kusuke kuthini emakhanda abo.

@philliuNonjoni2 @Mjudana I appreciate that. It shows that caring for the environment is a habit, not something we do only when a bin is nearby.🤝🏽

@VamaKardinal 🤝🏽

Pietermaritzburg is built inside a river basin where multiple waterways converge. When water converges, force converges. Sound becomes stronger there. Voice travels differently there. Frequency gathers there. Ancient people understood this long before modern instruments attempted to measure it. The serpent of this land is not mythology to me. It is a Teaching Serpent, a transmitter of knowledge through vibration, water, rhythm, and atmosphere. The land itself speaks through movement. The sacred pools near Howick have been known for generations by healers who understood how to listen to the earth. At the centre of this system stands Howick Falls, known traditionally as KwanoGqaza, the dwelling place of iNkanyamba, the great serpent of the deep waters. The falls descend 95 metres into a circular basin below. That shape matters. Circular formations do not merely hold water; they generate rotational force. When falling water enters a contained circular pool, it creates a vortex, a spinning concentration of pressure, sound, frequency, and motion interacting together. This is why the place carries unusual intensity. iNkanyamba has always been described the same way: a massive serpent with a horse-like head, connected to storms and atmospheric power. This description is not random symbolism. Ancient people described energy through living forms because nature itself moves like a living intelligence. The horse head represents atmospheric force, the movement between sky and earth. The serpent body represents underground water currents and earth energy. Combined together, they form the exact image of what occurs at powerful waterfalls: earth force rising upward into the atmosphere through rotational motion. Other civilisations recognised this same phenomenon and gave it different names. India called them Nagas. China called them Lung Dragons. Here, the name is iNkanyamba. Water falling with that level of force produces measurable effects. It generates negative ions, low-frequency vibrations, pressure shifts, and energetic rotation within the basin. Ancient healers did not use scientific terminology, but they experienced the effects directly through the nervous system and spiritual perception. What they described as a living serpent was the energetic signature of the vortex itself interacting with human consciousness and the surrounding environment. This is also why iNkanyamba is associated with storms. Large rotating bodies of water influence atmospheric conditions. The connection between the falls and weather was observed over generations. Healers read these changes through sensitivity and experience in the same way modern meteorologists read instruments. The guardian role of iNkanyamba is about frequency stabilisation. Certain places on earth hold and regulate energetic balance for the surrounding region. KwanoGqaza is one of those places. The vortex there acts as a tuning force affecting land, water, emotion, and human presence. That is why ceremonies performed there carry unusual strength. You are not working downstream from the source. You are standing inside the source itself.🍃🫶🏽

The snakes of KwaZulu-Natal are not lost. They are exactly where they are supposed to be. They follow the rivers because the rivers are the energy lines of the province, and KZN has more rivers than any other province in South Africa. While other provinces may have one or two major waterways, KZN carries dozens of rivers born from the Drakensberg and flowing all the way to the Indian Ocean, creating a web of water and energy that covers the entire province from crown to coast. They concentrate near sacred pools because sacred pools are vortex points where earth energy spirals upward and any creature sensitive to that frequency is drawn there instinctively. They are abundant in KZN and not equally abundant in the Karoo or the Highveld because KZN is alive in a way those landscapes are not, not dead, but differently charged. The Karoo is powerful in its own stillness and the Highveld in its own openness, but neither carries the continuous moving energy of a province laced with rivers that have been flowing the same sacred paths for millions of years. The snake’s nervous system is essentially one long receptor. It feels the earth through its entire body simultaneously. What we need instruments to measure, the snake simply lives inside of. Their presence in these numbers in this province is the most honest map of KZN’s spiritual geography that exists. Where the rivers are many, the energy is many. And where the energy is many, the serpent gathers. It has always been this way.​​​​​​​​​​​​​​​​🍃🫶🏽