While the Chief is present, the Left sits as previously stated but the Right is slightly different. First comes the Prime Minister (or Ngambela), after him comes Solami. Solami is the man who represents the father of the Chief. As is easily understood no Chief, whose father held the chieftainship, ever held sway during his father’s lifetime. This is not stipulated by law but has always been the case—the death of a Chief’s father often having been arranged by his son to secure succession. So we find Solami is the man who has married the Chief’s mother. Here again it might be suggested that a Chief’s mother might also be dead by design or by course of nature. This is guarded against by the Barotse custom “ku yola” (to appoint), which appoints a successor to take the name and position of any male or female person of importance. Makoshi, the mother of the present Chief, Lewanika, died about ten years ago and a daughter of Lewanika’s (Ngula by name) was at once appointed Makoshi. Her husband is Solami and, though a son-in-law, yet represents the father of the Chief.
On Solami’s right sits Natamoyo. “Natamoyo” means the “father of life” according to the Siluyi meaning of the word “moyo,” and he has or rather had, a position of great value and power. Should any man—Chief, induna, or private person—be pursuing anyone with the desire or intention of killing him, the hunted person was safe directly he could reach the Natamoyo or his palisade. Natamoyo was in fact very similar to the “city of refuge” of the Old Testament. Natamoyo also had the power to veto an execution when discussed in the Kotla, but his chief value lay in his being a haven of refuge. He had as well the following privilege. If the Chief committed any act of injustice to any of his people, the injured party could complain to the Natamoyo, who then went to the Chief’s palisade and abused him roundly. The Chief would then desist from the course of action which was objected to. Needless to say this privilege was very great and valuable amongst a people over whom order was only maintained by the exercise of great brutality, persecution and very often injustice. It is hardly needful to point out that anyone else having the temerity to resent any action of the Chiefs would have paid for it with his life, in all probability being assisted out of the world, with torture and various most revolting cruelties.
After Solami comes Mukulwakashiku, an Induna who acts as Prime Minister during the absence of the Ngambela. On Mukulwakashiku’s right sit the various indunas who take precedence by the relative value of their positions.
(2) When the Chief leaves the Kotla, the business of the people is discussed; cases are tried and new laws talked over, or old laws amended. The “Right” sits in the same order, but the positions of Solami and Natamoyo are now of little value and the two leading men are the Ngambela and Mukulwakashiku. Other divisions of the people for legislative purposes will be described later, but the method of the procedure of the Kotla will now be given. The Ngambela calls Mukulwakashiku and instructs him to inform the assembled Kotla of the matter under discussion. This is done and the assembled Barozi are called on to express their opinions. The smallest man (in position) on the “Right” starts the ball rolling, and utters his views on the matter. He must be a free-born Murozi, but not of necessity even the headman of a village. All the divisions have different values for each member and the junior member of each division speaks first. In a large assembly the first speakers are always members of the “Ikatengo,” a division which comprises the people, petty headmen and very minor indunas. Headmen of more important villages and sub-Indunas of the “Lukaya” division speak after the Ikatengo have finished. When the “Lukaya” have finished, the indunas of importance who comprise the Saa division speak next. Following them, the Sikalu expresses its opinion; this division is composed of the higher indunas. Members of the three division, Lukaya, Saa and Sikalu of the “Right” alternate with members of the “Left,” and when the head “Sikombwa” of the “Left” has finished, Mukulwakashiku gives his personal opinion. He is the last speaker before the Ngambela. The Ngambela then gives a brief résumé of the various pros and cons and shows the weak points in the different arguments.
Should he disagree with the majority, a lively discussion takes place, and should the majority still disagree, the matter is laid before the Chief by one of the “Sikombwa” (Left) and his decision is final. This is seldom if ever the case—especially nowadays—as the present Ngambela is a man of great cleverness, tact and diplomacy, and can always command a great following. When the matter is settled in the Kotla, one of the “Sikombwa” is sent with word to the Chief who sends word back by the same man as to his approval or otherwise. In the event of his disapproval he gives his reasons by the same channel, and these reasons are announced to the Kotla by Mukulwakashiku at the Ngambela’s orders. When the Kotla hear the Chief’s reasons, they signify their agreement thereto by clapping their hands (kandelela), and their resolutions are rescinded or else they refuse to be guided by the Chief. The Ngambela then goes to the Chief and explains the matter and urges his acceptance of the ruling of the Kotla. This he generally gets.
This is a brief description of the working of the chief legislative organ as regards the making of laws, settling of cases, &c. Their methods of administering the law are as follows: Any private person, free or serf, brings his case to the headman of his village, the headman takes it to the resident induna of the native district in which the village may lie, the country being divided off into a large number of districts, like parishes in England, though much bigger in area; the resident induna carries the case to the Kotla induna who represents that native district in the Kotla and the representative induna takes the case to the Ngambela who hears the case at his own residence. Should the parties agree to the Ngambela’s finding the case is settled, but should there be any dissatisfaction the matter is discussed before the assembled Kotla, each party speaking in turn with their respective witnesses.
The divisions enumerated earlier in this chapter have each and all of them certain duties and privileges. The “Sikalu” is a Privy Council and consists of a score or so of the highest indunas. They are divided again into two divisions which have their respective duties. The “Sikalu” of the night sits together with the Chief in a very humble sort of hut, a good distance from any chance of eavesdropping, and these indunas when so employed do not “kandelela” when speaking to the Chief. The Ngambela is one of the night Sikalu. The Sikalu discusses any new law to be made or any important matter which it is necessary to keep very secret, and these discussions are always held in whispers and at a good distance from any likely shelter for eavesdroppers.
Arrival of the Nalikwanda
Photo by J. C. Coxhead, Esq.