Start My Family Tree Welcome to Geni, home of the world's largest family tree.
Join Geni to explore your genealogy and family history in the World's Largest Family Tree.

Ngwato Royal Family of Botswana

« Back to Projects Dashboard

view all


  • Kebailele aSekgoma (deceased)
    Wylie, Diana. ‘A Little God. The Twilight of Patriarchy in a Southern African Chiefdom.’ Johannesburg: Wits University Press. 1991. Print. Contact Sharon Doubell
  • Seregola aGagoitsehe (deceased)
    Wylie, Diana. ‘A Little God. The Twilight of Patriarchy in a Southern African Chiefdom.’ Johannesburg: Wits University Press. 1991. Print. Contact Sharon Doubell
  • Gagoitsehe aSeretse (deceased)
    Wylie, Diana. ‘A Little God. The Twilight of Patriarchy in a Southern African Chiefdom.’ Johannesburg: Wits University Press. 1991. Print. Contact Sharon Doubell
  • Leetile aDisang (deceased)
    Wylie, Diana. ‘A Little God. The Twilight of Patriarchy in a Southern African Chiefdom.’ Johannesburg: Wits University Press. 1991. Print. Contact Sharon Doubell

The Bamangwato (more correctly BagammaNgwato) can be said to be one of the eight 'principal' Tswana chieftaincies of Botswana. They ruled over majority Bakalangathe (the largest ethnic group in central district) and others such as the San, Bitwa and Tswapong.

Perhaps the most significant development in Botswana’s long history was the evolution of the three main branches of the Tswana tribe during the 14th century – 18th century. It’s a typical tale of family discord, where three brothers – Kwena, Ngwaketse and Ngwato – broke away from their father, Chief Malope, to establish their own followings in Molepolole, Kanye and Serowe respectively. The break between Chief Malope and sons was precipitated by a series of events – the death of Malope; Kwena’s subsequent assumption of the Bakwena chieftainship, and ultimately a dispute between Kwena, and Ngwato over a lost cow. Shortly after the lost-cow incident, Ngwato and his followers secretly left Kwena’s village under the cover of darkness and established a new village to the north. Ngwaketse similarly moved south. Unfortunately for Ngwato, out of Kwena’s sight was not necessarily out of his mind. Kwena warriors attacked Ngwato’s village three times, each time pushing Ngwato and his tribe of followers (now known as the Bamangwato) further northward. Somehow, they held on, and by the time of Chief Khama III’s reign (between the years 1875–1923), the Bamangwato had grown (both through natural population increase and the influx of refugee tribes from the South Africa and Rhodesia) to become the region’s largest tribe.

Khama III (or Khama the Great / Good as he was more affectionately known) is perhaps Botswana’s most memorable chief. At a young age he made bold decisions governing how he would live his personal life; decisions that would later transform tribal custom in quite substantial ways In his early twenties, Khama III was baptized into the Lutheran church via the London Missionary Society (LMS) along with five of his younger brothers. The brothers were some of the first members of the tribe to take this step; a step that would soon be joined by a fairly large percentage of Khama’s followers. It was no small step for Khama III. By this time in his life he had already gone through bogwera (the tribe’s traditional initiation ceremony into manhood) with members of his mephato (age regiment). Historically, bogwera entailed rigorous endurance tests, which included circumcision. The ceremony culminated in the ritual slaying of one of the mephato’s members as a kind of ritual purification including strengthening of youngsters(teenage boys). Initially, Khama III’s father, Chief Sekgoma I, grudgingly accepted his son’s affiliation with the church, although he did not embrace church doctrine himself. Eventually their divergent beliefs and values brought Sekgoma and Khama III into open conflict. At the time, the tribe was based in the village of Shoshong, which is located near present-day Mahalapye.

The conflict included its share of intrigue – an attempted assassination (of Khama III by Sekgoma), Khama III’s marriage to a Christian woman named Mma Bessie and his subsequent refusal to take a second wife according to the custom of polygamy, Khama III’s withstanding of Sekgoma’s sorcery, Khama III’s forced exile with the tribe’s Christian followers into the hills surrounding the village of Shoshong, and finally Khama III’s return to Shoshong after Sekgoma’s second botched assassination attempt and the concomitant installing of Sekgoma’s brother, Macheng, as the new chief of the beleaguered tribe (Sekgoma headed into exile). It was not long before Macheng, and Khama III clashed as well, leading Macheng, to attempt his own assassination of Khama III, which likewise failed miserably. Khama III then ousted Macheng, and, in what was either a selfless gesture of goodwill or simply a dogged adherence to tribal custom, re-installed his father, Sekgoma, as Chief of the Bamangwato. Unfortunately, the truce between father and son would again falter after a few short months. This time Khama III and his followers, who now represented the majority of the tribe in Shoshong, relocated northward to the tiny village of Serowe and prepared for war with Sekgoma. The war lasted one month, culminating in Sekgoma’s defeat and Khama III’s ascension of the chieftainship. Khama III was now free to leave his mark on the history of the tribe.

Khama III was a charismatic leader, to say the least. He is probably best remembered for having made three crucial decisions during his tenure as chief. First, although he abolished the bogwera ceremony itself, Khama III retained the mephato regiments as a source of free labor to build missionary schools and churches. The scope of a mephato’s work responsibilities would later expand considerably under the rule of Khama III’s son Tshekedi into the building of primary schools, grain silos, water reticulation systems, and even a college named Moeng located on the outskirts of Serowe, which under Khama III’s reign had become the Bamangwato capital. In concert with the mephato, Khama introduced a host of European technological improvements in Bamangwato territory, including the mogoma, or oxen-drawn moldboard plow (in place of the hand hoe) and wagons for transport (in place of sledges). In today’s world the mephato might be considered an exploitative form of community self-help. The young men of Serowe were required to participate in assigned work projects when their regiments were called to service. And called they were, in the literal sense of the word. An appointed person from the village would climb to the top of Serowe Hill and literally yell out the name of the mephato that was scheduled to begin work. All members of the mephato would drop whatever they were doing and begin their six-month tour of duty, without any material support from the village (in particular without any organized contribution of food). The mephato was generally expected to fend for itself during its work assignment. After Khama III became king in 1875, after overthrowing his father Sekgoma and elbowing away his brother Kgamane his ascension came at a time of great dangers and opportunities. Ndebele incursions from the north (from what is now Zimbabwe), Boer and "mixed" trekkers from the south, and German colonialists from the West, all hoping to the seize his territory and its hinterlands. He answered these challenges by aligning his state with the administrative aims of the British, which provided him with cover and support, and, relatedly, by energetically expanding his own control over a much wider area than any "kgosi" before him. Khama converted to Christianity, which moved him to criminalize sectarianism and to deprecate the institutions favored by traditionalists. At Khama's request stringent laws were passed against the importation of alcohol. The British government itself was of two minds as to what to do with the territory. One faction, supported by a local missionary named John Mackenzie, advocated the establishment of a protectorate, while another faction, headed by Cecil Rhodes, adopted an imperialist stance and demanded that the country be opened up to white settlement and economic exploitation. The resolution came in 1885, when the territory south of the Molopo River became the colony of British Bechuanaland, while the territory north of the river became the Bechuanaland Protectorate. The colony was eventually incorporated into Britain's Cape Colony and is now part of South Africa. Rhodes continued his campaign to pressure the British government to annex what remained of Khama III 's territory. In 1895, with two other chiefs from neighboring tribes, Khama III traveled to Britain to lobby Victoria for protection from the dual pressures of Cecil Rhodes’, British South African Company – located in what was later to become Rhodesia to the north – and the Afrikaner settlers creeping up from the south. His efforts were eventually successful and the Bechuanaland Protectorate, which was later to become the independent nation of Botswana in 1966 under the leadership of Khama III’s grandson Seretse Khama , was established. The colonial administration conceded after the ill-fated Jameson Raid of 1896. Had Khama been unable to convince the British authorities of the need to protect the Bamangwato, it is very likely that much of what is today Botswana would have been absorbed into Rhodesia and South Africa.

Khama III was steadfast in imposing his Christianized will on the tribe. He banned alcohol from tribal lands (with varying success), put moratoriums on the sale of cattle outside the Bamangwato territory and tribal land as concessions to foreign mining and cattle interests, and abolished polygamy. The abolishment of polygamy was perhaps his most controversial move. Some argue that as Christianity later spread among the other tribes of the protectorate and polygamy was universally abolished, the societal ‘glue’ that kept families together (extended as they were through polygamy) dried up. Khama III’s eldest son from his marriage with Mma Bessie was named Sekgoma II, who became chief of the Bamangwato upon Khama’s death in 1923. Sekgoma II’s eldest son was named Seretse. Throughout his life Khama III took several wives (each after the death of the former one). One of his wives, Semane, birthed a son named Tshekedi Khama. Sekgoma II’s reign lasted only a year or so, leaving his son Seretse, who at the time was an infant, as the rightful heir to the chieftainship (Tshekedi was not in line to be chief since he did not descend from Khama’s oldest son Sekgoma II). So in keeping with tradition, Tshekedi acted as regent of the tribe until Seretse was old enough to assume the chieftainship. The transfer of responsibility from Tshekedi to Seretse Khama was planned to occur after succeed Seretse had returned from his law studies overseas in Britain.

Tshekedi’s regency as acting chief of the Bamangwato is best remembered for his expansion of the mephato regiments for the building of primary schools, grain silos, and water reticulation systems; for his frequent confrontations with the British colonial authorities over the administration of justice in Ngwato country; and for his efforts to deal with a major split in the tribe after Seretse married a white woman, Ruth Williams, while studying law in Britain. Tshekedi opposed the marriage on the grounds that under Tswana custom a chief could not marry simply as he pleased. He was a servant of the people; the chieftaincy itself was at stake. Seretse would not budge in his desire to marry Ruth (which he did while exiled in Britain in 1948), and tribal opinion about the marriage basically split evenly along demographic lines - older people went with Tshekedi, the younger with Seretse. In the end, British authorities exiled both men (Tshekedi from the Bamangwato territory, Seretse from the Protectorate altogether). Rioting broke out and a number of people were killed. Eventually, once emotions had had enough time to subside, Seretse and Ruth were allowed to return to the Protectorate and Seretse and Tshekedi were able to patch things up a bit between themselves.

By now though, Seretse Khama saw his destiny not as chief of the Bamangwato tribe, but rather as leader of the Botswana Democratic Party and as President of the soon-to-be independent nation of Botswana in 1966. He would remain Botswana's President until his death from pancreatic cancer in 1980. The Bechuanaland Protectorate maintained its semi-independent status until 1966, when it gained full independence as the Republic of Botswana. The first president, Sir Seretse Khama , was the grandson and heir of Khama III and his first son from Ruth Khama, Seretse Khama Seretse Khama Ian Khama], would succeed Seretse Khama as the paramount chief of the Bamangwato and go on to become the commander of the Botswana Defense Force, as a Lieutenant General. On April 1, 2008, Seretse Khama Ian Khama], son of Sir Seretse Khama , and former Vice-President of Botswana, was sworn in as the fourth President of Botswana. Tshekedi, the brother of Seretse Khama Ian Khama], had also entered the political fray by taking over the parliamentary seat of his brother in Serowe. Ndelu Seretse a cousin of President Seretse Khama Seretse Khama Ian Khama] is the current Minister of Justice of Defense and Security in the Government of Botswana. President Seretse Khama Seretse Khama Ian Khama]was elected for a full term as President of Botswana on October 16, 2009. Hence, the "House of Khama" still is firmly entrenched in Botswana society.