THE LWIINDI TRADITIONAL CEREMONY
The Lwiindi Traditional Ceremony will take place on Saturday 4th December 2011 at Chief Simamba's Palace..
The Lwiindi ceremony, a traditional cultural ceremony to honour the spirits of the ancestors and celebrate the onset of a new rainy season to ensure good rains and a good harvest, is an ancient Tonga ceremony performed every year during late November or early December. The ceremony is performed across the Zambezi Valley by the Tonga people with ceremonies taking place at a number of Chief’s palaces and ancient shrines. In Siavonga, the ceremony is performed by the Bagande Royal Establishment of Chief Simamba.
 The Royal Establishment of Chief Simamba named the “BAGANDE” after a species of frog, considered locally to be a delicious delicacy, is believed to have been in existence since the 15th century. The Bagande Clan had its traditional tribal areas along the banks of the Zambezi River in an area which is now known as Siavonga/Gwena. The tribal lands and its ancient shrines were swamped by the rising waters of the Zambezi when the Kariba Dam was built in the late 1950’s. Today, the practicing of traditional ceremonies is in decline due to the pressures of the “modern world” and perhaps one could say “the enlightenment of the younger generations”. However as the saying goes, “a Nation without culture is a dead Nation” and it is important to keep our cultures alive. The Lwiindi is an important part of Tonga tradition and Chief Simamba and his Royal Establishment intend to keep the tradition alive through cultural education of both his clansmen and the public at large. It is intended to make the Bagande Lwiindi a popular annual event and His Royal Highness Chief Simamba extended a warm welcome to everyone who came to experience the cultural traditions of his people.
 The ceremony begins with the playing of the traditional drums and dancing at the Chief’s Palace.
The dancing is colourful and vibrant with a number of dance troupes from around the District performing at the ceremony. The ceremony is supported by the Chief’s subjects and dignitaries and visitors are also invited to the event.
 After a brief meeting with his Situtongas to discuss the issues affecting the Chiefdom, the Chief then leads his entourage to the ancient shrine to honour the spirits of the ancestors and the departed former Chiefs. After appeasing the great spirits the entourage returns to the palace where the celebrations continue with the introduction of guests and the paying of tributes, the giving of gifts and dancing, singing and feasting.
The Bagande Clan (a short history)
According to Clan history passed down through the generations, the founder Chief of the Bagande Royal Establishment was a woman known as “Namuzunga”. Her official tital was “Silvmamba” the English translation of which means “war-like in the defense of slavery” which was prevalent at that time. During the Colonial times, especially during the re-settlement period in the late 1950’s, the Colonial Administrator could not pronounce “Silvmamba” and the name was changed to “Simamba”. The title of Chief Simamba is still in use today and is the name used to signify the traditional leader of the Bagande Royal Establishment.
According to tradition, only nephews or nieces are eligible to ascend to the position of Chief of the Bagande Clan. The Bagande Royal family tree looks like:
| 1st Chief and founder of the Clan |
|
Namuzunga |
| 2nd Chief |
|
Moonga – nephew to Namuzunga |
| 3rd Chief |
|
Siamalambo – nephew to Moonga |
| 4th Chief |
|
Siapako – nephew to Siamalambo |
| 5th Chief |
|
Siambozi – nephew to Siapako |
| 6th Chief |
|
Siabvlungu – nephew to Siambozi |
| 7th Chief |
|
Chizike – nephew to Siabvlungu |
| 8th Chief |
|
Njoowe – nephew to Chizike |
| 9th Chief |
|
Kapalangve – nephew to Njoowe |
| 10th Chief |
|
Timothy Habeenzu Siavundu – nephew to Kapalangve |
| 11th Chief (Current) |
|
Emmy Moonga – nephew to Timothy Habeenzu Siavundu |
Traditionally it was the responsibility of the elders to screen potential heirs to the “throne” and ensure that a fair rotation was achieved throughout the family tree. The chosen candidate would then undergo ancient traditional rituals and ceremonies in conjunction with the appeasement of the ancestral spirits before being given the ceremonial symbols of office. Today however that tradition has changed and the list of aspiring candidates is produced and the traditional councilors and village headmen cast their votes to choose the successor to the “throne”.
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