The displacement of the Ngoni people in the great scattering following the Zulu wars had repercussions in social reorganization as far north as Malawi and Zambia. Around , the Mthethwa alliance, which included the Zulu clan, came into conflict with the Ndwandwe alliance, which included the Nguni people from the kwaZulu-Natal. One of the military commanders of the Ndwandwe army, Zwangendaba Gumbi c— , was the head of the Jele or Gumbi clan, which itself formed part of the larger emaNcwangeni alliance in what is now north-east kwaZulu-Natal. The battle resulted in the diaspora of many indigenous groups in southern Africa. In the following decades, Zwangendaba led a small group of his followers north through Mozambique and Zimbabwe to the region around the Viphya Plateau. The date on which Zwengandaba’s party crossed the River Zambezi , sometimes given in early writings as , has been argued to have been on 20 November Following Zwangendaba’s death in , succession disputes split the Ngoni people. Zwangendaba’s following and the Maseko Ngoni eventually created seven substantial Ngoni kingdoms in Tanzania, Zambia and Malawi. While the Ngoni were primarily agriculturalists, cattle were their main goal for raiding expeditions and migrations northward.
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My research demonstrates that, contrary to typical expectations, money and gift transfers in sexual partnerships are part and parcel of the courting practices of young Malawian women and men. The current HIV program prevention emphasis on protecting young women in sub-Saharan Africa from risk of infection is understandable. Throughout the region, recent data show that 4. To account for these disparities, explanations have typically highlighted age-discrepant relationships, inability to negotiate condom use in sexual relationships, or unequal access to key resources and the concomitant use of violence or coercion by men over women Gregson et al.
Despite notable exceptions e. Dunkle et al. Relatedly, many surveys include a question asking women if they had ever received money or gifts in exchange for sex e. MDHS Should we consider these women to be sex workers? Or are they solely victims of circumstance, unable to make choices other than engaging in sex for money?
Alternatively, are there situations where money-sex exchange is less clear, the price and the timing of delivery unspecified?
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