Balobedu in South Africa

Oral history affirms that Balobedu people established themselves as a distinct ethnic group around the 17^th century. The oral history of Khelobedu speakers reveals different accounts of the Balobedu origin story. The first story speaks of a king in Monomotapa (present-day Zimbabwe) who had a daughter called Dzungudini. The King’s daughter had a sexual affair with her brother and she ended up falling pregnant. With the intention of hiding the pregnancy, Dzungudini fled from the royal kraal to avoid facing her father’s punishment. Oral history says that she fled with some of her father’s followers including rainmakers and healers, who had special powers. After residing in Venda, they migrated to Molototsi Valley, where they settled in Modjadji in the late 1800s.

At present, each Balobedu monarchy consists of close to 150 villages and their communities have developed into 134 large towns and villages. These communities are ruled by 128 native indigenous leaders who have been under the governance of six queens and kings. The main tribal village for Balobedu people is known as Khehlakong, which is found in Modjadji area in Greater Letaba municipality under Mopani District.

The Balobedu are categorized four distinct sub-groups:

• Balobedi ba Ga Modjadji. The Modjadji kingdom is the major group of the Balobedu tribe, and it is under the leadership of the Modjadji Royal House, which is also the main royal house in Bolobedu. The Modjadji group is best known for their rain goddesses who are believed to have supernatural powers to control rainfall.
• Balobedu ba Ga Thobela ga Ramalepe.
• Balobedu ba Ga- Sekgopo (Balobedu ba sekhopo). This Balobedu subgroup reside at a village called Ga- Sekgopo. Balobedu ba Ga- Sekgopo disassociated themselves from Balobedi Ba Ga- Modjadji around 1700 when the first female ruler ascended the throne. Their disassociation was driven by conflict over being led by a female representative.
• Balobedu ba Ga Mamaila. This Balobedu group was established by Prince Mamaila who was the elder brother of Modjadji I (Maselekwane), and eldest son of King Makoto. Prince Mamaila objected to being led by a female ruler because he believed he was the rightful heir to the throne as he was the eldest son of the last King of Balobedu. Balobedu ba Ga Mamaila inhabit an area called Baroka which means ‘North’ in Khelobedu and their townships are Mamaila and Sekhosese.

Alternative versions of Balobedu origins not only detail the historical existence of Balobedu people, but also give detail accounts of the historical dynasty of Modjadji rain queens. The timeline of historical events of the Balobedu roots dates back to the early 1700s, to the reign of King Makoto in Monomotapa (currently known as Zimbabwe). King Makoto was blessed with many sons and daughters. His spiritual advisor notified the King that his sons were plotting against him and had the idea to overthrow and kill him. King Makoto then disinherited all his beloved sons and asked his daughter Dzungudini to bear him a girl who would be an heir to his kingdom and ruler of his people. Dzungudini’s approval of her father’s request came with an assurance that after bearing a female heir for her father, she would be promoted to role of Queen of the Kingdom.

Their first attempt at conceiving a female heir resulted in Dzungudini giving birth to a baby boy, who was subsequently killed while still an infant by her father, King Makoto. King Makoto longer wanted to have any male heirs. After convincing her to bear a child for him again, Dzungudini gave birth to a baby girl named Maselekwane, who became Balobedu’s female heir. Maselekwane became the first Modjadji rain goddess.

To date, Balobedu have had seven Modjadji Rain Queens. The tradition of Rain Queens is unique in the African continent. Rain Queens are held in great esteem as they are believed to possess special powers, including the ability to control clouds and rainfall. In addition, Rain Queens are known as a mystical and historic figure who can summon rain for her allies and bring drought to enemies. Rain Queens are not rulers per se, but powerful rainmakers and traditional healers, otherwise known as ngaka.

The following is the succession of the Rain Queens of the Modjadji Dynasty.

• Modjadji I (Maselekwane) 1800- 1854
• Modjadji II (Masalanabo) 1854- 1894
• Modjadji III (Khesethwane) 1894- 1959
• Modjadji IV (Makoma) 1960- 1981
• Modjadji V (Mokope) 1982- 2001
• Modjadji VI (Makobo) 2001- 2005
• Modjadji VII (Masalanabo) (currently not recognised as the Queen due to royal conflicts)

The matrilineal succession of the Modjadji Royal House is mostly from mother to eldest daughter. However, in some cases, a cousin, granddaughter or even a sister can be chosen to ascend the throne. These female rulers are prohibited from marrying. The headman of the kingdom are the ones who will bring the wives (Bathanoni) to Modjadji (the female ruler). The duty of Bathanoni is to serve the queen in her kraal, assisting her with her day-to-day life. The royal tradition of Modjadji Kingdom allows Rain Queens or female rulers to marry their closest male family members. However, Queen Modjadji VI (Makobo) recently defied the royal tradition and married her lover, who is not related to royalty.

As of March 2024, the title of Rain Queen or King is in dispute between two claimants to the throne. The strife concerning Balobedu’s throne turned into a legal battle between two contending siblings,  Princess Masalanabo Modjadji and Prince Lukuleka, both of whom are children of Queen Modjadji VI (Makobo Catherine Modjadji).  Queen Makobo passed away in 2005, leaving Princess Masalanbo as rightful heir to the throne. However, the old Queen’s wishes were for the new Queen to be officialized only after her coming of age. However, after Masalanabo’s mother passed away she was adopted by former ANC committee member DR Mathole Motshekga, who raised her in Gauteng, away from the royal family.

In her absence, Prince Lukukela was elected by the Modjadji Royal Council as the rightful heir to the throne. He was installed as the leader of Modjadji Monarchy on the basis that he grew within the royal family and he is well acquainted with royal culture and tradition. After Prince Lukukeka’s installation made it to the news, Masalanabo’s foster parents took maters to court on her behalf saying that she’s the rightful heir to the throne.

Masalanabo’s foster parents lost the interdict to prohibit her brother’s installation, which resulted in Lukukela being recognized as the rightful king and leader of Balobedu. According to a spokesperson of the Modjadji Royal Council, the royal council no longer recognizes Princess Masalanabo as the rightful heir to the throne. The legal battle is still ongoing between the two siblings and their representatives.

Inclusion of Khelobedu as a South African official language

There are ongoing public calls for the inclusion and recognition of Khelobedu as a South African official language.  Balobedu people are fighting for their language to be recognized as an individual language and not a dialect of other official languages. Not recognizing Khelobedu as a South African language also affects learners as they are expected to study Sepedi as their native language at schools, whereas at home they use Khelobedu as their mother tongue. One important organisation advocating for the inclusion of Khelobedu as an official language is Valodagoma NPC, which deals with cultural preservation.

Queen Modjadji Drama Series legal battle

The television drama Queen Modjadji has played a huge part in the recognition of Balodedu culture, including language rights. However, a few days before the drama aired on television, an open case was filed against the producers of drama by Masalanabo’s foster parent complaining that they were not aware and did not give consent for that part of their history to be exposed to the public. However, the Modjadji Royal Council explained that they were contacted prior to the production of the drama, and they gave consent and approval as the leaders and main royal council of Modjadji and Balobedu people. The court ruled in favour of the drama series given the evidence that was presented.

Recognition of heritage sites

Balobedu people are currently advocating for the recognition of special heritage sites. A heritage attraction called Manokwe Cave, which is still under construction, is one of the sites that need to be developed by the Greater Letaba municipality.

Bible translation to Khelobedu Language

There is an ongoing effort to translate the Bible to Khelobedu language. This project is led by The Bible Society of South Africa in partnership with the knowledge holders of Balobedu culture. A group of language experts was selected to assist with this translation and will be working closely with the Bible Society and the Pan South African language board. The translation is expected to be finalized in 2030, according to The Bible Society of South Africa.