Ba Ga Mohlala Quotes

“The Renaissance of Ba Ga Mohlala

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HISTORY IN MOTION AND HISTORY IN THE MAKING - RECLAIMING OUR GLORY - OUR PLACE UNDER THE SUN

The Book is the snapshot of Ba Ga Mohlala, the past, the present and the future .

The history part of the book will help to locate and know Ba Ga Mohlala in, and in relation to Afican and South African History.

The present will give on overview or a snapshot of of Ba Ga Ga Mohlala at this present moment, their development, growth, initiatives and milestones.

The future will give you Ga Mohlala future perspective, their burning desires and plans to achieve their strategic objectives.

The Book was published in December 2017.

THIS BOOK WAS PROUDLY PUBLISHED BY BANERENG PROJECTS AND CONSULTING.”
― Pekwa Nicholas Mohlala

“        Ba Ga Mohlala Escapades

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An escape from antiquated     Confinement And Restraint To The Periphery of History
    

This book contains revelations and exposés which shows Ba Ga Mohlala adventures, setting the record straight on culture, tribal politics and the truth about the rightful position of Ba Ga Mohlala in tribal politics, modern politics,  and social engineering.

The book was published on September 2018.

THIS BOOK WAS PROUDLY PUBLISHED BY BANERENG PROJECTS AND CONSULTING.”
― Pekwa Nicholas Mohlala

“HISTORY IN MOTION AND HISTORY IN THE MAKING - RECLAIMING OUR GLORY - OUR PLACE UNDER THE SUN

Ba ga Mohlala nationally have 3 published Books ”
― Nkahloleng Eric Mohlala

“According to memorable history, Mohlala Tribe who are the descendants of Chief Segodi Mohlala are from Mogodumo. In their ancient search for better place to stay as a peaceful tribe, they moved from Mogodumo and settled in Mamone (Jane Furse). During their tenure in Mamone it transpired that an albino was to be anointed as Lebone/Mmagosechaba (I.e. the ruling Chief's wife to bear a chief). This arrangement did not go well with the majority of the tribe members who then decided to relocate eastwards with their first stop at Makgane/Magnet Heights. When at Makgane, Chief Segodi decided to move further towards what is currently referred to as Steelpoort. It was then that his eldest son Ntlori and some members of the tribe remained behind and later moved to settle at place currently called Mmakgwale on the way to Schoonoord. From Mmakgwale, Chief Ntlori relocated to Selokong in Schoonoord, then to what is now called Ga - Mohlala Village in Schoonoord and they have been in this area since 1826 until today.”
― Nkahloleng Eric Mohlalaleng

“Pekwa Nicholas Mohlala

BA GA MOHLALA IN SCHOONOORD HISTORY SOURCES AND RESEARCHERS

Our sources for our ongoing research on the history of Ba Ga Mohlala in Schoonoord

The main sources that we use in our ongoing researches on the history of Ba Ga Mohlala in Schoonoord are government official records, archival records, and oral evidence.

There are few archival records on the history on the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe.

There are also very few published documents (especially books and others forms of researched publications) on Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe, and this is one of the principal motivations for the need to record the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. Therefore, the bulk of secondary are the available general works of South African History, and most of such works deal scantily with the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, that is because those general works mainly deal with South African tribes in general rather  than Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe in particular. As such those sources are used to contextualize the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, and are mostly used to develop theorical framework.

Oral evidence forms an important part of our researches. That is because most of the history of clans, and tribes in South Africa, such as Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe was not written and it is expected that very few written records do exist on their history. As a result, the few written records which are available are used in conjunction with oral evidence. Most importantly, the other sources which have been mentioned thus far are used to corroborate oral information, and vice versa. Thus, the combination of all these sources result in a more balanced and objective study of the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe.

Because oral information is one of the core sources of our studies in the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, best practices in oral research are thoroughly  followed in order to achieve the best possible outcome possible.
Like any other forms of collecting evidence, and as well as other sources of information, oral evidence has its own problem areas and some benefits, and there are also processes of dealing with those problem areas.

There are three main problem areas of oral history. Firstly, the limitations of the interviewee which include, unreliability of memory, deliberate falsification, unfairness through vindictiveness, excessive discretion, superficiality and gossip, oversimplification, distortion of interviewee's role, lack of perspective, distortion due to to personal feelings, self-consciousness, influence of hindsight, and repetition of published evidence.

Secondly, the interviewer has limitations which include, unrepresantative sampling, biased questioning, difference and bias towards the intreviews, and interviews as a replacement for reading documents. The third and last problem areas of oral is about the limitations inherent in the nature of intetviewing itself which include, misinterpretation of what the interviewee have said, inability of oral history to verified by others, interview transcripts missing the essence of the interview, impossibility of true communication, and dependence on survivors and those who agree to be interviewed.”
― Pekwa Nicholas Mohlala

“Most of our history, and most of all books on the origin of the Bapedi people, the political structure of the  Bapedi people of Sekhukhuneland, and African studies in general were written by settlers.

The settlers gathered information not for the benefit of black people but for the white South African government to enable their government to come up with political and military strategies against black people or for social engineering of black nation in general.

So, given the politicized and racial environment in which all this white writers lived, how are we going to trust that their whiteness and institutional racism did not affected how they made sense of the information or data that they collected and how they recorded them, in order to fix tribes, clans, and black nation in general.”
― Pekwa Nicholas Mohlala

“The mighty Mohlala Schoonoord polity has collapsed, vanished from the face of the earth. Its collapse was mainly due to internal strife and connflict, siblings turned on oneonother, most of them ended in exile, and only few of them stayed behind And the few that stayed behind lived like foreigesrs and slaves in the land of their forefathers.”
― Pekwa Nicholas Mohlala

“The history of Ba Ga Mohlala in Schoonoord, most of it, is violent and written in blood. Many people were killed, and assassinated by their own people and also in tribal wars.
 
Ba Ga Mohlala in Schoonoord have not known peace, both internal, and external for centuries. Today they are split and divided than ever before and there are more hostilities between families. Most of this is because of their stubborn nature and the fact that they were warriors who affectionately loved war and spent most part of their lives as warriors. Segodi Sekgekge and his son Hlong Dinake spent their entire lives up to their old ages as warriors.

Dispite all the infighting and killings, no outside enemy can infiltrate Ba Ga Mohlala in in Schoonoord. They always had, still have unity of purpose. If one of them is attacked by an outside person or enemy, or they want to achieve something, they always, and will always put their differences apart and fight the enemy or execute a project together, united.”
― Pekwa Nicholas Mohlala

“There are two groups of Batlokwa in South Africa

The first group is Batlokwa/Batlokwe Ba Ga Lethebe who was also known as Tlokwe. Tlokwe/Lethebe was a leader of the group that is referred to in the book 'Tja Magoshi le Dilete' who stole Matlala's cattle and fled to Mogodumo. It is this man that Batlowa Ba Lebowa (including the collective Banareng and Ba Ga Mohlala) were named after, he was the chief of Ba Ga Dikgale who (Ba Ga Dikgale) were at that time called Bakgaladi, and Lethebe later called himself Dikgale ( that was around the year 1800).

The second group is is Batlokwa/Batlokoa Ba Ga Kgwadi who was also called Motlokwa/Motlokoa ( this group include Batlokwa Ba Mantatise in Gaborone in Botswana, Batlokwa Ba Sekonyela in Lesotho, Batlokwa Ba Sebetwane in Zimbabwe, Batlokwa Ba Machaka and Matoks in Botlokwa in Limpopo, and all Batlokwa in Free State KZN and North West. Batlokwa Ba Machaka and Matoks arrived in Lebowa (Limpopo) from Harrismith around 1825/27 (they left Harrismith in 1820) and settled at the present day Botlokwa which was already called/named Botlowa after Batlokwa Ba Lethebe/Dikgale, they only arrived there after majority or most of us (Batlokwa Ba Lethebe/Dikgale) have left the area. 

The history of this group is well documented.

Kgwadi is the brother of among others, Diale gave birth to Bapedi of Maroteng Ga Sekhukhune (Mohlaletse and Mamone Ga Sekwati), and Mosia who gave birth to Moshweshwe of Lesotho (Bashweshwe).”
― Pekwa Nicholas Mohlala

“I have read a lot of history books and gone through a lot of history materials. The amount of information and the way that information is presented in most of those books and materials, for starters, was overwhelming for an average person and a novice like me.

So in all my history books and writings, I have decided to present the information in such a way that it will be comprehensible (and in a simplified form) for ordinary and novice people. I decided to to do that because those (average and novice people) are a group of people I am writing for.”
― Pekwa Nicholas Mohlala

“I have read a lot of history books and gone through a lot of history materials. The amount of information and the way that information is presented in most of those books and materials, for starters, was overwhelming for an average person and a novice like me.

So in all my history books and writings, I have decided to present the information in such a way that it will be comprehensible  and in a simplified form for ordinary and novice people. I decided to to do that because those average and novice people are a group of people I am writing for.”
― Pekwa Nicholas Mohlala

“As Ba Ga Mohlala, we are working to build something that will speak for us long after we are gone.”
― Pekwa Nicholas Mohlala

“Our elders were very smart than we think.Look at how Direto give us so much details in understanding their movements and past events in general ,which tell us how to complete what they started .

Ba ga Mohlala

= Re Banareng babo Hlabirwa le Hlabirwana, Hlabirwa e mogolo wa Mphela Ngwaketse, re batho ba go tšwa boupo-boswana bosetla mabje a sebilo.

=Re batho ba gotšwa bodibane bja tšatši, bodiba boretelega bjo bole go matlabelong a bokone, ga bo lehlokwa lerekwa ka kgomo.

= Re banareng re dikgomo tsha sefoka difulela maribeng le madibeng a kgole, mowe bokgaka le bonong ba palelang go fihla gona.Heeee lena bana bago makatsha ditshaba le meleko kera bo mabina ba ija.
Hleng le bina Kgomo la eja di tlabile le boletebele ka maoto a masehla, gaba tsebe gore re filwe bogoshi bja batho le dibata tsha naga.Ke ka baka leo re binago raba raja.

= Ba ga Mohlala ga re ba nyane re ikgodiša ka legowa la pula, bana ba monamodi a ntwa ya Mogologolo re ra Hlong lehlankela Batswako ba Mosoma

= Ke morudi wa marumo a go hlabanela tsa gabo ....dikgomo tjesho gago yo a ka go dithopa eupša go ka kgaoga molamo hlogong ya yo a rumulago nna Mohlala. Mohlala mmelega ditshaba a ba a di bolotsa,ke mofenya dintwa ke fenya le basweu le mapono, ke fenyetse magoshi a mangwe dintwa. Ke rata khutso, ke hloile bao ba nthumulago.

= Ke batho bao ba boago motlamogale a magopa a re go gopa a loma a setla pelo bawedi. Bare bawedi bao Ba wela bjang ba wela ka ka theku ya rumo. Theku ya rumo ya robega ba tshea mabjana ba betsha. ke batho ba bo nngwanyane a Ratheku sedula bolepu,Modupi o dula lehu a le bona modipi holofela kgomo gageno mabele ke mpholo re epa nageng. Ke batho ba sedibana sa mong, sediba se se nwang ke mong kalana. Mmefi gee enwa sediba se se a biloga.”
― Nkahloleng Eric Mohlala

“In the greater scheme of things, it is a blessing, and a bliss to have deeper knowledge of things, and deeper understanding of things.”
― Pekwa Nicholas Mohlala

“U have all the codes in u. it’s just the matter of when or how to decode them ,Remember that god is not outside you .”
― Nkahloleng Eric Mohlala