QWA MASHU MEETING
An African referendum or a yes/no vote, in which, when someone would like a communial decision to be voted upon, someone like the Nkosi gaNkosi of Kazi, QwaMashu would be invoked.
SUGARCANE
How one would know a meeting of this nature has been called, is when a sugarcane stick is left outside one's door.
Sometimes it would be in a standing position, against something; sometimes laying down, on a rock or an outside stool - people used to enjoy deciphering portents from that one scope of possibilities.
The sugarcane stick is an invitation to a QwaMashu meeting and as the Babba (or Headman of an Nkandla or of a Lapa, the Headman would usually attend this meeting. Sometimes, the Headman would take one of his sons along, as his spokesperson, if it was a Kazi vote. But if it was a Lapa vote, then the Man of the house of every
A NUBIAN STYLE OF BUILDING
The usual meeting place in a 'hut'with no walls (a lapa, usually, which is a thatched roof with no walls, that has descending levels from the outside in, the centre an oration oval. The wall section ie. from the ground to the bottom lip of the roof is usually only about a metre, with several 2m 'doorways', entering the lapa from different directions or from the entrances of different khayas in that lapa. These lapa doorways were covered with the skins of the animal the entire lapa (a section of the circular village) was named after. The doorways are a descending stair that begins, a metre or 2, before the doorway. Sometimes they are circular and descend against the building, with that lapa animal's skin covering the entrance.
This small space between the roof and the ground means that smoke can blow out of the lapa, cool air can come in and sound outside is minimised. Dusk is usually a good time to go and one can expect to be in attendance for 30min, sometimes or even until past midnight. Usually, cancel your plans. Which were probably hanging out at the kagle and listening to stories, watching performances like old skool storytelling with the drums and animal skin props and shadows against the mud wall telling the story.
The subject would determine how long the meeting would take.
DUSK
An introduction on the referendum subject matter and what is known about what is being decided upon, would commence the meeting. Usually, one would take into consideration, members in attendance and if the matter discussed will cause pain or offence.. it is better to remain factual and objective, as all Inyambezi or knop-kierrie elders (which is actually a sugarcane stick at a Qwa Mashu meeting, which meeting members would pass around).
A demonstration of the gestures and what they mean is enacted by the speaker, rotating the right hand in a circular movement to the left and the left in a circular motion to the right, whilst saying QwaMashu.
Thereafter, the speaker, just to remind everyone of the vote gestures, would touch his left shoulder and then his right, with his right hand, saying "My vote is yes but I would like to address the Council gathered". Then he would touch his right shoulder and then the left shoulder with his left hand, saying "My vote is no but I would like to address the Council gathered". Next, he would touch his right shoulder, with his right hand, saying "My vote is yes and I have nothing I would like to add to the discussion". Then, he would touch his left shoulder with his left hand, saying "My vote is no and I have nothing I want to add".
Then he would hold his flat hands toward one another, making an elongated pyramid shape, saying "I reserve my right to abstain from voting today". Then he would cup his hands behind both ears and say, "I would like to hear what the Council has to say on this subject before choosing to vote and in which direction". He would end this display with another circular movement, by both hands inward, saying QwaMashu, at the same time , signifying he was ending his introduction to the voting subject and gesture demonstration and was ready to pass his sugarcane stick on to the next person, which was the sugarcane stick of the first to arrive at the meeting. By passing the stick along, the next person could now speak.
Three sequential votes each are normally allowed, in order for arguments and counter arguments to be considered before the final referendum vote, each person enacting a gesture and the corresponding affirmation of their vote.
Therefore, manners and Nyabingi tradition is facilitated by a meeting in a circular lapa or a circular positioning of people or of voters.
Also, each khaya was given a space from one entrance or doorway to the next that was built in ascending large steps from the centre outwards. This was normally decorated and made homely and reflected personalities of the lapa animal's, their skins and animal products, like quills or claws or feathers and so on. Sometimes skins were laid out for comfortable seating and poofs or cushions made of grass mats, stuffed with impepu would be found on the seating steps.
Only the final vote is counted, to decide a yes/no QwaMashu Council decision, on a specific course of action. If the vote was equal votes yes and no, the previous votes would dictate the decision. A abacus style counter, mounted somewhere, would be used to count votes and record them. L
Another factor is when an older person who has sons past Sizwe age, taking a spokesperson and a second pair of ears and another mind to consult, is very enjoyable for the elder and basically, is evidence of a full funda and therefore that Inkhathi incheewzwa madala will be well thought of and respected. As one is not full Inkhathi of rank and full incheewzwa, until one has a son that enters into Sizwe pre-Initiation spenza and training; but it is at the meetings that one's respect for the Elder grows when one hears the intelligent arguments and respectful behavior and the wise utterances of that Elder's son or sons.
Sank yoo for yoh time.
Sank yoo for say sank yoo.
Sank you Mr Pompies.
QwaMashu *QwaMashu gesture accompaniment.