Khami Ruins National Monument and World Heritage Site, is located to the west of the Khami River, 22 km from the City of Bulawayo. The property, located on a 1300 m hilltop downstream from a dam built during 1928-1929, covers an area of about 108 ha, spread over a distance of about 2 km from the Passage Ruin to the North Ruin. The property was the capital of the Torwa dynasty, which arose from the collapse of the Great Zimbabwe Kingdom between 1450 -1650 and was abandoned during the Ndebele incursions of the 19th century. It is composed of a complex series of platforms of dry-stone walled structures, emulating a later development of Stone Age culture. The chief’s residence (Mambo) was located towards the north on the Hill Ruin site with its adjacent cultivation terraces. The population lived in daga huts of cobwork, surrounded by a series of granite walls. These structures display a high standard of workmanship, a great number of narrow passageways and perambulatory galleries and impressive chevron and chequered wall decorations. Khami conforms to Great Zimbabwe in a number of archaeological and architectural aspects but it possesses certain features particular to itself and its successors such as Danangombe and Zinjanja. Revetments or retaining walls found expression for the first time in the architectural history of the sub-region at Khami, and with it were elaborate decorations; it still has the longest decorated wall in the entire sub-region.

The architecture of the site and the archaeological artefacts provide evidence for an exceptional understanding of strong, united, early civilizations. They also offer information on the property’s complex socio-economic, religious and spiritual significance for the local communities and for the overall chronological development of Zimbabwe tradition; initiated in Mapungubwe (South Africa), extending to Great Zimbabwe, and through the emergence of later states. The archaeological remains are also a testament to long-distance historic trade links with the Portuguese, and the wider world, the diverse range of imported artefacts provide evidence of 15th and 17th century Spanish porcelain, Rhineland stoneware and Ming porcelain, many of which are on display in the Museum of Natural History in Bulawayo. There is also a monumental granite cross which illustrates the contact with missionaries at a traditionally revered and sacred spiritual site.

 

Khami is the second largest stone built monument in Zimbabwe. Its historical importance lies in its position at the watershed between the history of Great Zimbabwe and the later Zimbabwe period. It is one of the few Zimbabwe sites that were not destroyed by treasure hunters and its undisturbed stratigraphy is scientifically important in providing a much clearer insight into the history of the country. The climate supports a natural vegetation of open woodland, dominated by Combretum and Terminalia trees. Being close to the Kalahari Desert, the area is also vulnerable to droughts, and rainfall tends to vary considerably. The property has suffered some degradation due to variations in temperature, ground water, tourism, encroaching vegetation and applied preservation techniques. The property is a unique and exceptional testimony to a civilization which has disappeared.The architecture and archaeological artefacts of the site provide important scientific and historical evidence critical for the understanding of the full chronological development of the Zimbabwe tradition from the Stone Age to the Iron Age era.

The property is an outstanding example of a type of building and architectural ensemble which illustrates a significant stage in history. It has yielded an exceptional long evidence related to human evolution and human environment dynamics, collectively extending from 100 000 years ago to date and demonstrates testimonial to the long distance trade with the outer world.

Over its area of 108 ha, the property is relatively intact and appropriately maintains the diverse cultural and traditional processes, functions and interactions of the local communities. Dispersed over 2 km, extending from the Passage Ruin to the North Ruin, an appropriate degree of indigenous cultural processes remain for the property to be sufficiently well protected from environmental pressures and alternative land uses. The boundaries are also sufficient in size to fully capture the natural and aesthetic values. In addition to the established boundaries, the property has a buffer zone to retain the natural characteristics of the area. However, some negative effects on the relationship between the site and its setting are being caused by the expansion of the suburbs of Bulawayo (10 km distant), and the polluting discharge from the city’s effluent into the Khami River. The buffer zone needs to be carefully monitored so that this relationship does not erode any further. The ruins have been subjected to some natural erosion, veld fires, burrowing animals, encroaching vegetation, and the effects of tourism. Rain induced ground creepage down the site slopes has increased the incidence of wall cracks, bulges and collapses, adding to the deterioration of the structures, ornamental features and architectural coherence. Conservation and maintenance actions are needed to maintain the existing integrity of the historic fabric.

Khami has retained its authenticity largely in part due to the minimal interventions that have been carried out. All restorations have used traditional methods and no new materials have been added. Restorations nowadays are by anastylosis which ensures that no new materials are introduced to the fabric of the site and promotes use of traditional methods of construction.

 

The archaeological zone was protected as a ‘Royal Reserve’ until the death of King Lobengule in 1893. In recognition of the historic, cultural and architectural significance of the site, it was scheduled as a National Monument in 1937. Currently the National Museums and Monuments Act Cap. 25:11 legally protect the property and its resources.

Khami Ruins National Monument is managed by National Museums and Monuments as overall responsible Agency. At local level Khami falls under the Western Region administrative unit and a project manager, who liaises with the Regional Director and Executive Director on administrative and policy issues and is responsible for conservation and development. The government of Zimbabwe partly funds conservation work and also makes available funds for capital improvements through its Public Sector Investment Programme (PSIP). National Museums and Monuments provide some funds raised through entrance fees, filming fees, etc. for conservation. International cooperation has existed for financial support, including assistance for the development of a conservation and site management plan. A management plan, which derives from a master plan for resource conservation and development, exists and is currently being implemented in accordance with National Museums and Monuments Act. However, there are challenges for implementation because the community was not adequately involved in the nomination of the property and, therefore, do not fully understand the implications of its status. Although the well-defined and buffered boundary is not physically marked, a system of regular monitoring is in place but there are challenges in enforcing restrictions to regulate further developments, particularly from tourism development, and to maintain the conditions of integrity. Larger cooperation is needed to ensure the adequate management of the buffer zone and the conservation of its characteristics; These include a well resourced conservation programme, to maintain stone walls and landforms and to address factors that contribute to deterioration, such as water infiltration and pollution. An appropriate visitor use strategy, including the development of facilities, is needed to regulate visitation at the site and to adequately present and interpret its significance.

Phalaborwa is a town in the Mopani District Municipality, Limpopo province, South Africa. Phalaborwa is the site of the 'Big Hole', the earth's largest man-made hole, visible from space and pretty awe inspiring, even if you're not impressed by mines in general. Mining and smelting of copper and iron ore date back to 400 AD when the Sotho called the area 'Ba-Phalaborwa', meaning 'better than the south'. That Phalaborwa never gets cold is something of a euphemism to describe the intense heat that can grip the modern, situated just 3 kilometres from the Kruger National Park, during summer in particular.

It does render the town of Phalaborwa a great place to stay during winter, however, and many tourists take advantage of the warm temperature for a winter sojourn, particularly with the lure of the Kruger just up the road. Indeed, this part of the of the north eastern Lowveld is very beautiful but the ‘better’ part of the town’s name most definitely refers to the wealth generated by mineral deposits that today still support a thriving mining industry. About 2000 million years ago, a series of volcanic eruptions left an astounding geological feature measuring 19 spare kilometres, filled with phosphates, copper iconium, vermiculite, mica and gold. It is unsurprising then that a lot of the activities in Phalaborwa centre on mining - you can visit the Foskor Mine Museum, take a mine tour and visit the open cast mine, which will leave few visitors indifferent to the sheer width of the two kilometre diameter.

The Hans Merensky Country Club just happens to have one of the best golf courses in the country.

Situated in the Soutpansberg District to the south-east of Louis Trichardt is Valdezia Mission Station, an establishment that has come to represent a portion of South Africa's Heritage. Valdezia Mission Station in Limpopo has certainly done much to benefit the local population and uplift the community, while providing insight into the past.

The Mission Station was established in 1875 by Ernst Creux and Henri Bertroud, both of them theological students. In 1874 they received permission to buy Klipfontein farm from Mr. Scot J. Watt and this is where they built the mission station. Valdezia Mission Station, its gardens and everyday functioning was cared for by Alexis Thomas, a missionary and artisan. The entire Mission Station area included Old Valdezia School, Elim Mission Church, Elim Hospital, Lemana College, Elim Mill, the dam and other historical structures.

 

Large numbers of Vatsonga people began moving into the area from the country of Mozambique. This great migration is chiefly attributed to Mfecane-Difaqane upheavals directed from Zululand. Additionally there was an ongoing power struggle amongst Vatsonga chief Soshangane own sons. The Swiss Mission went on to convert several of the Vatsonga people to Christianity. Shiso Zwele and his family were the first to convert. The congregation began increasing and so a church was built. Soon the Mission Station was a developmental hub in the area. The mission house was constructed in 1884 and the church two years later in 1886.

It was in 1888 that Valdezia primary school was set-up. Several well-recognized members of South African society were taught at the school, such as T. Mandlate (minister at a Maputo church), D. Marivate (became a school teacher, composer and poet), C. Marivate (now a parliamentarian) and Dr Manghezi (today at Development Bank of Southern Africa). The Swiss missionaries certainly left their mark on an area that previously had no hospitals, churches or education establishments. In 1999 Valdezia Mission Station was declared a national monument.

A development group has signed a 100-year lease agreement on 1 000 hectares of land at Valdezia and plans to develop a shopping centre and small factories within the next two years.

The developer is African Proficient Capital, a subsidiary of African Proficient Group, headed by Duke Mpapele, together with its development partners. The owner of the land is the Evangelical Presbyterian Church of South Africa (EPCSA), also known as the Swiss Mission. “This development will accelerate economic growth and job creation for the village,” said Mpapele. Mpapele, who was born and raised in Valdezia, is confident that the project will create numerous employment opportunities and will also make life easier for the residents, as they would no longer have to travel to nearby areas to access services such as banking. The whole area is said to be getting a face-lift with construction work,  scheduled to take place in two phases. The first phase, with a projected budget of around R10 million, is scheduled for completion by the first quarter of 2019. The second phase, also with a R10 million budget, is scheduled for completion by the first quarter of 2020. “The development will attract reputable, affordable retailers in clothing, food outlets, banking services, grocery, hardware, hair and beauty, communication services such as Internet and postal services, vehicle spares and a service station,” the developers said.

The area earmarked for construction is currently undergoing a rezoning process with the Makhado Municipality. The application is for a retail centre, a fuel station, an entertainment centre and a factory that produces beauty products out of a plant found in the Valdezia area. The moderator of the EPCSA, Reverend SPH Nyambi, was very excited about the project. “We could not have missed out on this opportunity to be partners in bringing development to the people of Valdezia where the origins of the church are deeply rooted,” he said.

The land where Valdezia is situated has a history that stretches back several centuries. It was one of the ancient Tsonga trading stations, where the traders stayed over when bringing their goods from the east coast. The Vhatsonga traded goods with, among other, the Bavenda. When large numbers of Tsonga people fled from the despotic rule from Soshangane in the early 1800s, they ended up in this area just south of the Soutpansberg mountain range. The Portuguese trader, João Albasini, came to the rescue of many of the refugees and was later considered to be one of their tribal chiefs. The area where they settled was then known as Klipfontein.

When the first Swiss missionaries arrived in 1875, they were given a friendly reception by Albasini and were allowed to establish a mission station among the Tsonga people. The area was renamed Valdezia, a name derived from the Swiss canton of Vaud, where the missionaries came from. The Swiss erected a clinic and the Valdezia Primary School in 1888 and Valdezia was also the forerunner of Elim hospital, which was established in 1899.

 

The Thathe Vondo Forest is sacred to the Venda people of Limpopo. Situated in the mountains above Lake Fundudzi, traditional folk lore says the forest is patrolled by a sacred white lion, which protects the graves of the chiefs of the Thathe clan who are buried in this sacred place. There is also rumoured to be a thunder and lightning bird called Ndadzi, which, according to myths, flies on the wings of thunder. The forest is comprised of giant hardwood trees such as the yellowwood. There is also a wide variety of ferns, creepers and plants which flourish in the climate. These make the forest nearly impenetrable on foot. The forest is also impenetrable from a cultural point of view; ordinary Venda people are not allowed to walk in the forest. This taboo extends to visitors, who are expected to respect the traditions and beliefs of the Venda people. This means hiking is not allowed in the forest. Visitors can, however, access the forest via a forestry track as long as they are accompanied by a local guide.

As it is relatively untravelled, this track is a good birding route. You can see forest species such as chorister robin-chat, white-starred robin, Knysna turaco, yellow-streaked greenbul and orange ground-thrush.

A visit to the forest can be combined with a visit to Lake Fundudzi, another place that is steeped in Venda mythology and legend. From Lake Fundudzi you can drive along the very top of the Soutpansberg, through afromontane grasslands and small patches of temperate forest. 

The Dzata Ruins (or Dzana ruins) are an archaeological site in Dzanani in the Makhado municipality, Vhembe district, in the north of South Africa. Scholars who have made a study of the various legends and traditions associated with the ruins, find it clear that they are many contradictions. Archaeological evidence has shed some lights on these events, but a great deal of work still remains to be done. It is certain that Dzata was built at an earlier date than many people are willing to admit. Radiocarbon dates suggest a beginning shortly after AD 1700, with an end some 50 to 60 years later. 

Documentary proof of this is found in Dutch records, which refer to an interview in 1730 with an African by the name of Mahumane, who had visited the kingdom of Thovhele some five years previously. Mahumane described a settlement built of dark-blue stone, with a wall enclosing the whole area. He also mentioned that the chief cities are made of the same stone. To date no stone-walled settlement has been found that is made of dark blue stone, other than Dzata. There is no doubt that Dzata was the capital of united Venda.

It is not clear what the role of the legendary Thohoyandou was at this stage. It is highly unlikely that he could remain chief throughout this period of a minimum of 50 years that Dzata was the capital. Oral history indicates very strongly that it was after the disappearance of Thohoyandou that Dzata was abandoned, and the Venda nation fragmented once more into independent chiefdoms. It seems very likely that Thohoyandou expanded the Venda empire to cover areas as far south as the Olifants River near Phalaborwa. No doubt trade played an important role in this.

Dzata ruins is now one of the national monuments in South Africa.

Venture off the beaten track 50km north-east of Louis Trichardt on the R523 between Thohoyandou and Makhado and you’ll find the Museum of the Drum and Dzata ruins. 

 

The rural peacefulness of the place makes it hard to believe that this was once a thriving community. This significant archaeological site is the remains of the royal kraal of the Venda kings and dates back six thousand years to 1400. Here you can learn about the rich art culture of the Venda and their famous domba dance at the Museum of the Drum. The building houses a replica of the enormous holy drum, reputed to have magical powers that incapacitate enemies. 

Entrance to the Museum of the Drum and Dzata ruins is free.

The superior administrative division is Vhembe District Municipality, Limpopo, South Africa. The estimate terrain elevation above seal level is 813 metres.  It is situated approximately 140

km to the north-east of Polokwane, 60 km to the north-east of Makhado, 120 km to the south of Musina and 138 km to the south of the Beitbridge border to Zimbabwe. There are three formal villages situated near the Nzhelele Nature Reserve, namely the Makushu village 1.6 km to the west, Mufongodi village 3.3 km to the east and Musekwa village 2 km to the south-east of the reserve. The reserve can be accessed via the R525 off the N1 to Musina, or from the Pafuri Gate in the Kruger National Park via the R525. The Nzhelele Nature Reserve covers a total area of 2122.078 ha.

“Lake Fundudzi was created by a massive landslide about 20,000 years ago, blocking the flow of the Mutale river and slowly but surely creating this expansive lake” says Nelson Maphaha, our guide and camp host at Fundudzi Culture Camp. “The scar in the landscape is still clearly visible, once the mist clears”.

 

We stop well above the lake, where Nelson, starts the sacred narrative by explaining how to honour the ancestors. We turn our backs to the lake and awkwardly look through our legs, while Nelson greets the custodians of the lake in Tshiven?a. I secretly wonder if Nelson is bamboozling us tourists, but quickly realise he is completely sincere. We repeat the custom at the shores of the lake, but this time spitting on a small stone and throwing it into the lake through our legs. Storytelling is a deep-rooted tradition in African cultures and a means to communicate legends and beliefs to the next generation. Nelson makes himself comfortable on one of the boulders at the lake’s shore, before he starts his account of the sacred Lake Fundudzi.

Nelson talks about the Vhatavhatsindi clan, who believe their ancestors are linked to lake’s water. How they found white pythons and white crocodiles in the water that gave the lake its mystical powers. He describes the Tshitudwane (half-people), who occupy the lake, but have no ill intentions.

He speaks of Nwali (the god/creator), who lives in a nearby cave and occasionally comes down to the lake to bath and play the drum on three large egg-shaped rocks. He recounts the times before the arrival of the Europeans into the region, when ancestral gifts included the sacrificial offering of virgin girls. The stories make me wonder how much is lost in translation, but at the same time captivate my imagination and make me want to come back for the annual rituals still performed at the lake. When local people thank their ancestors for the rains and plentiful harvests, express gratitude for all the positives that happened over the year, and ask for continued good spirits. What a beautiful notion.

Vhembe District Municipality is a second-order administrative division and is located in Limpopo, South Africa, with a population of 1240035 habitants. The estimate terrain elevation above seal level is 1206 metres. Vhembe is situated in the Northern part of Limpopo Province, sharing borders with Zimbabwe in the north, Mozambique through Kruger National Park in the east and Botswana in the north west.

Vhembe District Municipality with its head quarters in Thohoyandou was established in 2000 through the process of transformation of Local Government. It was established in terms of Municipal Structures Act 117 of 1998 as a demarcated sphere of governance. It is composed of four local municipalities, namely; Makhado, Musina,Thulamela and Mutale. It covers 21 407 km2 and has population of over 1.1 million living in 274 480 households. There are 8 hospitals situated all across the district. Vhembe is a Venda name for what is also known as the Limpopo River.

Makuya, also known as Makuya Nature Reserve, shares a fenceless border with the Kruger National Park and is about an hour's drive from the Pafuri Gate. Makuya Park lies in the north-eastern corner of Limpopo, formerly known as Venda (a homeland under the Apartheid Regime not far from the border with Zimbabwe, now incorporated into Limpopo).

A relatively small reserve its 16 000 hectares are leased from the Makuya, Mutele, and Mphaphuli tribes by the Limpopo province. The tented camp in the reserve rests on a mountain top overlooking the river. The reserve forms part of the ambitious Limpopo Transfrontier Park still in the throes of formation that includes the Kruger, Makuya and Letaba Ranch. The perimeters between the parks are fenceless allowing game to roam freely.

The Luvhuvhu River where hippos, elephants and crocodiles are easy to spot forms a natural divide between Makuya and Kruger. Any game happy to cross it, gains access to either. You can easily spot elephant, hippo, buffalo, lion, hyena, otter, impala, nyala, warthog and other game. Makuya is one of the lesser known reserves in the Limpopo. With a magic wilderness and a non-touristy feel to it as a result. Baobabs pepper the landscape, the Big 5 are readily available within the reserve and the birdlife is abundant – the Luvuvhu-Pafuri region is one of the birding hotspots of South Africa.

The only downside is that the roads in Makuya are not particularly friendly. However, in an ordinary sedan one can easily gain entry and find your way to Singo Camp, whereafter 4x4 guided game drives

 make spotting game effortless. If you have a 4x4 then other roads in Makuya are yours to explore. Makuya is on the Mutale Ivory Route.

Singo Safari Lodge is an awesome lodge, situated on the edge of a cliff and offering spectacular views over the Luvuvu River into the Kruger Park and a baobab forest in the Makuya Game Reserve. The Makuya reserve forms part of the Greater Kruger National Park and offers Big Five sightings. The Luvuvu-Pafuri region is also one of the top birding hot-spots of South Africa. This is truly a very special place and a very nicely laid out camp - every angle of this camp was built with the view in mind. With large Baobab trees all around, watch as the sun kisses them and they come alive with colour, watch the impala, baboons, nyala and waterbuck that walk along the banks of the river or look out for the eagles as they fly past in the sky. And don't put your cameras away at night as there are many opportunities to photograph nocturnal animals and night-scapes... 

In the shock waves following the rise of the Zulu kingdom early in the 19th Century, Masorini ended as a settlement.

This site is situated some 11km from the Phalaborwa Gate, on the road to Letaba. As the letters PI-NE appear on the trigonometric beacon, it was incorrectly believed to be another name for Masorini (Piene).

The ancestors of the Ba Phalaborwa stayed here. They made a living from the melting of iron. The smelters lived on the lower terrace at Masorini and the forgers in the higher terrace, because they had a higher standing in society. Today Masorini is a restored village with stonewalls, grinding stones, potsherds and the remains of foundries, including a smelting furnace, which date back to the 19th century.

There are also some implements dating back to the Stone Age. This village offers an insight into the economy and technology employed by the hunter-gathers, and later Iron Age people. The northeastern Sotho tribe that inhabited this village were known as the ba-Phalaborwa.

From the Masorini hilltop, there is a splendid view of Shikumbu Hill where the Chieftain lived. In the shock waves following the rise of the Zulu kingdom early in the 19th Century, Masorini ended as a settlement.