Joyi (aNgubengcuka), Regent (deceased)

public profile

View Joyi (aNgubengcuka), Regent's complete profile:

  • See if you are related to Joyi (aNgubengcuka), Regent
  • Request to view Joyi (aNgubengcuka), Regent's family tree

Share

Death: (Date and location unknown)
Managed by: Sharon Doubell
Last Updated:

About Joyi (aNgubengcuka), Regent

http://www.sahistory.org.za/sites/default/files/mandela_family_tree_revised.pdf

"Sihele tells us that when Mtirara felt his end approaching, he warned his people to return to the Mbashe so as to avoid further trouble with the Whites. 72 The Great House under his brother, Joyi, heeded this advice, taking with them the child-heir, Qeya. Most members of the Right Hand House remained behind. Mtirara died in 1848.

...After the death of Mtirara a ruler was desperately needed to control the large number of Thembu on the frontier, and Joyi had no intention of leaving his Mbashe abode. No better person could be found t han Nonesi.

…Given the Thembu concept of one nation under the paramountcy of Joyi, it is understandable that they would not unanimously and willingly have accepted the diversion of the monarchy.

…The Mbashe Thembu found themselves on the horns of a dilemma. Hitherto they had experienced none of the socio-political changes that had had such a disruptive effect upon the Kaffrarian tribes. Participation in a destructive movement would have had little meaning. 33 On the other hand overt neutrality could have been risky in the extreme. Rumours were rife that Sarhili had been trying, either by persuasion or by threats, to win the Thembu over to his side. In 1856 a certain Fabu - a rather shadowy figure, though described in official sources as an influential chief - returned to Thembuland after having visited Gcalekaland allegedly on the invitation of Sarhili who promised to show him the people who had arisen from the dead. He brought with hima message from the Paramount which promised victory over the "white things" (the English) as soon as all cattle were slaughtered, and called for the peaceful unification of all the black tribes. 34 From other sources came news of an alliance between Sarhili and the mighty Moshoeshoe, hitherto the only black chief who had succeeded in defeating a British army.35 Joyi certainly realized that should the rumoured war on the Colony take place with the Gcaleka and the Sotho nlJ/o,"Ic.f! in a}t9nment, it would be necessary for the Thembu to redefine their allegiances. He therefore sent conciliatory messages to Gcalekaland. Sarhili's reply was that the river was not broad, it might be crossed without difficulty. At the same time he warned that the Thembu would not escape the general destruction if they disobeyed the proPhet. 36 But in the end these ventures made little headway. It could be that Joyi was not interested in promoting what seemed to be a Gcaleka scheme in which the Thembu were likely to be an inferior partner. Tradition has it that Joyi informed Sarhili that he would take part in the movement provided a prophet from among his own people would tell him to do so. Joyi may also have considered the possibility that the Sotho-Gcaleka alliance might fail, the white man might emerge victorious and the Thembu, through their participation might then have lost a valuable ally. Furthermore, should they refrain from killing their cattle, and the movement did fail, they would have a great advantage over the impoverished tribes. Whatever the reason for his non-participation, Joyi was one of the chiefs who succeeded in restraining his people from taking the road to self-destruction.

In the Location, conditions were less favourable . By the beginning of1857 Nonesi had to admit that she could no longer restrain her people from yielding to external pressures. While Warner adhered to the opinion that, being a woman, she was regarded by her people as a mere cipher,37 she blamed all the trouble on the weak administrative system, which forced her to cajole her people at a time when swift and effective action was necessary. In the end both Nonesi and Warner had to admit having lost control over the Location, and they realized that it was only by recognizing the authority of the Mbashe regent that trouble could be averted. As nothing came of the intended reconciliation between Joyi and Sarhili, the way was clear for Nonesi to invite Joyi to the Location. His visit showed that despite all their divisions, the Thembu were still united in their loyalty to a monarchy in which undisputed authority was vested. A favourable reaction began almost immediately, and by the time the killing of cattle came to an end about 2000 Thembu had lost their lives - a relat ively low figure.

"http://eprints.ru.ac.za/2980/1/WAGENAAR-PhD-TR89-73.pdf

view all

Joyi, Regent's Timeline