The history of the Kings and Queens of Luchazi people

Luchazi Kingdom: A history of sovereignty

By the 14th century, the Luchazi people were centrally settled in present-day Angola. Long before colonial rule, Luchazi clans functioned as powerful, highly organized kingdoms.

At the heart of this society is the Muangana, the royal ruler (male or female). The Muangana resides in a palace called the Nganda, fenced off by a meticulously crafted pole-and-grass palisade known as the Citungu ca Muangana. In the Luchazi language, the title Mueni is used formally before the name of any king, queen, prince, or princess.

Expansion and Succession

Between the 16th and 18th centuries, the Luchazi royal family expanded significantly. Princes and princesses frequently ventured out from the royal nucleus to establish new territories. The kingdom was originally founded at Ndakavala-Nakato, a tributary of the Luena River, before shifting to Ndakavala-Musimoyi. This site became the largest capital of the Luchazi Kingdom and served as the jumping-off point for royals to establish palaces along the Lungevungu River.

A primary driver for this expansion was the Luchazi monarchical system. Succession is matrilineal, passing through the king's sister to his nephews, nieces, or grand-descendants. Historically, this ensured the royal bloodline remained pure and prevented the throne from shifting to the families of the king's wives. As the royal family grew, eligible heirs often sought permission to establish their own chiefdoms rather than wait generations for their turn to rule.

The Four Reasons of Luchazi Migration

The movement of the Luchazi people across Southern Africa was driven by four key factors:

1. Environmental Hardship: Between 1830 and 1930, severe droughts and locust plagues led to widespread famine (Ntsimbu ya ndzala). When explorer Emil Pearson encountered the Luchazi (Ngangela) in 1920, they were in a state of flux, moving not as nomads, but as a people searching for food security.
2. Conflict and Trade: Clashes over land and resources—particularly with interlopers seeking to control the slave and ivory trades—forced the Luchazi to seek peace elsewhere. Folk songs like "Lungevungu-e, vanamuala cavu" and "Cavu ca ndengandenga" commemorate battles with the Mbunda people that took place on the northern banks of Lungevungu River. According to folklore, as the fighting intensified, in the night the Mbunda built a narrow footbridge across the deep downstream side of the cataract and retreated over to the southern banks of the river. The Luchazi also managed to cross and pushed the Mbunda people in the territories of the San people commonly known by the Luchazi as vasekele because of their light-brown or copper-coloured complexion. Eventually, the Luchazi established themselves in new territories and prospered through trade with the Portuguese and Mbundu, acquiring goods ranging from textiles to muzzle-loading guns.
3. Colonial Resistance and War: Portuguese colonial pressure forced many Luchazi into Namibia and Zambia. This migration intensified during the Angolan War of Independence and the subsequent Civil War.
4. The Myth of the Congo Basin: While some attribute the Luchazi exodus to the legendary love affair between Queen Lueji and the hunter Chibinda Ilunga in 1664, historical evidence suggests otherwise. By the time Chibinda was establishing Lunda authority, the Luchazi were already well-established in Angola and trading with the Portuguese through agents known as Vimbali.

Historical records and oral traditions, such as those of elder Daniel Musole (in the book entitled 'The Luchazi people: Their history and chieftaincy), emphasize one critical fact: "Never at any time in their history did the Luchazi people become subjects to any tribal chief other than their own. Neither did they ever succumb to the power of any other tribal chief nor did they at any time compromise their supreme and absolute authority over their people with any other chief".

While they lived alongside groups like the Chokwe and were part of the network of chieftaincies surrounding the Lunda, they maintained a distinct identity. Unlike some royal houses that trace their lineage to Luba-Lunda invaders the Luchazi remained a sovereign entity.

According to historical records, the mythical Lunda capital called Mussumba do Calanhi was stormed in 1887 by the Chokwe, and the Lunda court fled. Many Lunda, including the Portuguese explorer Henrique Dias de Carvalho who was in the area at that time, took refuge in the Príncipe D. Carlos Fernando Colony, which at one point sheltered two thousand refugees. But in March, the Chokwe had to flee due to famine and smallpox ravaging their population. Many Lunda people returned to the capital, recognizing an interim muatiâmvua, even though it was Xa Madiamba whom the people demanded, despite him having been in exile for 20 years. It was these incursions of the armed Chokwe into the Lunda territories that led to the eventual collapse of Lunda kingdom in 19th century.

As noted in the Encyclopaedia Britannica, the ancestors of Angola’s modern population have inhabited the region since 1000 BCE. The Luchazi did not migrate through "Kola" (Luba territory); they are an indigenous power that has maintained absolute authority over its people since time immemorial.

Luchazi traditional leadership: from lineage to Kingdom

The hierarchy of authority

Traditionally, Luchazi leadership is built upon a three-tiered hierarchy of authority. It begins at the core family level, headed by the parents. This extends to the lineage (or stem family), guided by a lineage elder, and culminates in the clan, led by a chief or clan leader.

In the prehistoric era, these small homesteads gradually organized themselves into village communities. Over time, these communities of related kin evolved into the sophisticated chiefdoms and kingdoms that defined the Luchazi landscape.

Governance in the Southern Savannah

Between the 15th and 17th centuries, the southern savannah—including present-day Angola—was home to several influential governance systems. While the Kongo and Ndongo kingdoms dominated the west, the Luba-Lunda states rose in the east.

Bolstered by trade with European merchants, these empires developed elaborate administrations supported by symbolic kingship and military might. By utilizing firearms acquired through trade, these powers projected authority from their central capitals to outlying areas through a network of appointed chiefs and local leaders.

Resistance and Autonomy

The rise of the Lunda Federation in 1664 brought a period of intense upheaval to northeastern and coastal Angola. Competition for the slave and ivory trades fueled frequent wars; those who refused to pay tribute to the Lunda faced enslavement or execution.

However, during this era, the central and southeastern regions of Angola—the heart of Luchazi territory—remained largely inaccessible. Because of this geographic isolation and strong local organization, these areas remained outside the Lunda Federation's sphere of influence, maintaining their independence while other regions were being absorbed into the federation.

The Modern Era: A Shift in Power

The traditional authority of the clans began to wane with the arrival of Portuguese colonialists and European missionaries. In the modern era, this decline has continued as the state and the church have assumed the traditional roles once held by clan leaders.

Security, economic regulation, and social welfare—once the domain of the Muangana and the elders—are now the responsibility of the central government. Today, while their political and protective roles have diminished, clans remain a vital and enduring pillar of ethnic identity and cultural heritage for the Luchazi people.

Luchazi kingship and Chieftaincy: Evolution and History

Luchazi traditional governance is a divine system of authority rooted in lineage and kinship. Traditionally, leadership is believed to be ordained by Kalunga, the supreme creator, with the King or Chief representing the unity and sovereignty of the Luchazi people. This role carries a sacred responsibility to serve the community with integrity.

The Authority of the Muangana

The royal leader, known as the Muangana, derives authority from the allegiance of his subjects. In pre-colonial times, this system often relied on patronage; refusal to pay tribute could result in severe consequences, including enslavement or execution. While these leaders held significant privileges, the system often lacked formal accountability. A notable example is Muangana Mueni Ngonga, remembered for his cruelty and the controversial practice of selling his own subjects into slavery—an act the Luchazi viewed as a grave abuse of royal prerogative.

Origins of Luchazi kingship and the Luba-Lunda Model

It is vital to distinguish between the origins of the Luchazi people and the origins of Luchazi kingship. While the Luchazi people have a distinct history, the governance system is modeled after the Luba-Lunda states of the 1600s. Symbols of this heritage—such as the mikupele, cilongo, mufuka, and cimbuyu—remain evident today.

Oral tradition suggests that during the reign of Lueji (daughter of Mwata Iyala Mwaku) in the 1650s, several chieftainships broke away from the Lunda federation. However, historical evidence for this remains fragmentary. There are no archaeological records to confirm a mass migration, and oral accounts vary. For instance, some traditions link Lueji more closely to the Chokwe than the Luchazi.

A prominent school of thought suggests that individuals migrating from the Lunda federation simply exported their political model to new territories. This is illustrated by Muangana Mueni Kangombe ka Yambi, a Luchazi chief who settled among the Mbundu. While the chieftainship has Luchazi roots, the people themselves remain Mbundu.

The Impact of Colonialism

Colonial rule in Angola drastically destabilized traditional leadership. By the late 19th century, Portuguese expansion, the slave trade, and the introduction of native taxes led to the collapse of many kingdoms.

Under the Portuguese forced labour system, Chiefs (or sobas) were transformed into labour recruiters. Sobas and their families were exempted from forced labour. If a chief failed to provide a quota of men, he faced disciplinary action including palmatórias (whippings). These beatings explain why chiefs abducted or kidnapped men without rest to satisfy colonial labour demand. Muangana Mueni Ngonga is a good example who is remembered for abducting his own subjects. If a labourer fled and the matter was reported to chefe de posto in the area of recruitment, the soba was then expected to supply a replacement labourer from the family of the fugido (runaway); often fleeing carried a price for the soba or the fugido's family. In some areas, the chief held a man's livestock as collateral to ensure that he fulfilled his period of forced labour service. In many cases, therefore, fleeing meant all village occupants moving to a new area and beginning a new life. Following the Luchazi Revolt of 1919, the Portuguese systematically stripped Luchazi monarchs of their sovereignty, reclassifying them as mere "social leaders."

Transformation in Northern Rhodesia (Zambia)

In what was then Northern Rhodesia, the British colonial administration restructured traditional leadership to suit their interests. They introduced a new hierarchy—Paramount Chief, Senior Chief, and Sub-Chief—to reward collaborators and marginalize resistors. This era of manipulation inspired the Luchazi song, "Vuangana vua Chivueka ka vua puile vua kulanda" (Leadership of Chivueka was not bought).

Chieftaincy: The Modern Era

Today, Chieftaincy is constitutionally integrated into local government. In Zambia, the House of Chiefs (established in 1965) serves as an advisory body to the government under Article 131 of the Constitution. However, their influence is limited; they primarily discuss bills and matters referred to them by the President. Modern Chiefs receive government salaries but no longer hold judicial power over criminal cases. In civil matters, they act as arbitrators whose decisions are not legally binding if a party chooses to appeal to a court of law.

The Royal Houses of Luchazi people

The ancestry of the Luchazi people flows through a rich tapestry of clans, including the Nama, Kamba, Cihombo, Cimona, Kaposi ka Mununga (Ndakasiva), Cisehua ca Mununga, Ciselele, Mbuze, Cihuka, Kavili, Nkuaze, Chungu ca Kalombo and Chungu ca Mutovo, just to mention a few. These clans function as unique cultural identities, ensuring that every group preserves its own perspective on heritage and history. It is a misconception that all Luchazi people belong to the Chungu or Nama clans; the community is much more diverse. As the Luchazi say, "Ciselele na miningi na mi kundika ku Mbuze, Kalombo na mi sumu na mi pandeka ku Chungu". These clans gave birth to royal dynasties or royal houses which provided lines of hereditary rulers.

The Shift in Power: Nama and Chungu

Historically, the Nama clans were the prominent royal clans before the takeover by the Chungu (Kalombo) clan. This transition is immortalized in the myth of Niakapamba’s marriage to Chibinda Ilunga of the Chungu clan. The kulamba ritual: "Vulye Kalombo, Kalombo ka Luheta, ua hetele Vanene, Vanene ka va mu hetele" is a poetic recitation of subjugation—still recited today—marks the historical shift in dominance from the Nama to the Chungu.

The poetic saying, 'Mpande ya fuila ka Nama, tepa lia fuila ka Chungu (the cowrie befits her of the Nama, the hat befits him of the Chungu). The meaning of this piece of poetic art is that "the hat was normally worn by the man who was head of even the royal household while the chieftainess, although superior by royal birth, took second place at home". 

After the Chungu clan subjugation of the Nama clans, the Luchazi avoided installing women on royal thrones because it became a standard rule that the Mukuetunga (consort) must always come from the Chungu clan. They only installed women on the throne when there were only females in the line of succession. Sometimes, when a dynasty experienced a series of sudden or unexpected deaths of male rulers, then a female would be installed.

What Defines a Luchazi Royal House?

A Luchazi royal house is a dynasty whose members reign under the title of Muangana (Chief or Chieftain). These families exercise authority through hereditary right. Often, a royal family consists of senior and subordinate branches that, while related, may have diverged from a common ancestor many generations ago.

Luchazi custom dictates specific rules for succession and naming:

1. Naming: The name of a royal house is typically not used as a surname. Instead, members use parental names.
2. Matrilineal Succession: Sovereignty does not pass from father to son or daughter. Instead, a chief is succeeded by his nephews, nieces, grandnephews, or grandnieces.
3. Territorial Rule: In the past, a reigning chief might allocate territory to his children to rule as prince or princess. However, upon their death, the position would revert to a close patrilineal relative.

A Luchazi royal dynasty consists of at least one, but usually more royal rulers who are related to one another, as well as their non-ruling descendants and their spouses. Luchazi royal rulers of the same realm who are not related to one another are regarded to belong to a different Luchazi royal house and each royal house is designated by a name which distinguishes it from other Luchazi royal houses.

Geography and Royal Bonds

Chiyakayaka Chinganga (a Luchazi elder interviewed by Professor Gerhard Kubik during the Luchazi Historical Symposium in 1971) said: "There are several Luchazi royal houses or branches". The Luchazi royal houses are found in Central and South-eastern parts of Angola including North-Western parts of Zambia. Some of these royal houses are offshoots of Chivueka, Mutunda, Ngongola, Vunonge, Kantiamba, Lukungu, Lufunda, Kambuela, Mundongo, Kwenye, Mutemba, Kanyumbu, Lumbongo Kambindumioko, Chikoka, Chitimba,  just to name a few.

Luchazi royal members of the same matrilineage may come to rule entirely different territory in different countries and espouse cultural ties to a Chiefdom other than the one ruled by the first royal ruler in the family. Yet they may still acknowledge bonds based on membership in the same royal dynasty and may inherit thrones based upon that kinship. For example, the Samuzimu and Kalunga dynasties in Zambia have royal bonds with the Chivueka and Mutunda royal houses in Angola.

The Role of Female Royals

As a matrilineal tribe, Luchazi dynasties descend through female royals. Oral traditions honour figures such as:

1. Mueni Ngambo who married a mukuetunga (consort) named Mungil of the Cimona clan.
2. Mueni Ngelenge who married a mukuetunga named Chilongo of the Kamba clan.
3. Mueni Vuime who married a mukuetunga of the Kamba clan.
4. Mueni Kanunga who married a mukuetunga named Wanda of the Cimona clan.
5. Mueni Nkenga who married a mukuetunga named Mbonga of the Cihombo clan.
6. Mueni Sali who married a mukuetunga of the Ciuano lineage.
7. Others are Mueni Likumbi, Mueni Chindamba, Mueni Wayenga, Mueni Chisengo, Mueni Chindele, Mueni Senda, Mueni Mutango and Mueni Funda, Mueni Kamana,just to name a few.

While the Luchazi shifted toward male rulers following the Chungu subjugation, women are still installed on the throne if the male line is exhausted or if a dynasty faces a series of unexpected deaths among male heirs.

Setting the Record Straight

Apparently, there are confusing similarities in names between some Luchazi royal houses and other related tribes. According to some oral narrations, the connecting link between the Mutunda royal house and a Luvale royal house is the name Ngambo. This criss-crossing of the usage of the royal names has resulted in some people believing that these royal houses originated from one ancestry. Others mix up also the name of Muangana Mueni Ngonga ya Ngambo of the Luchazi people with Mwene Ngonga ya Kayonga of the Mbunda people.

The notion that all Luchazi royal houses are linked with Luvale royal house is a distortion of facts. As stated above by Chiyakayaka Chinganga, there are several Luchazi royal houses from different clans - not one royal house. There are several Luchazi clans with their clan leaders. Today DNA testing is available and it can point out which Luchazi royal house is related to which other royal house. Time has come to set the record straight and I urge those who want to prove their point to take this route because DNA does not lie. DNA testing can trace back ancestry to 12 generations. Luchazi proverb says, "Likololo ka va lumbila; vuangana ka va lisantsa" (Nobody uses the feathers of a crow on an arrow; no one can conceitedly lay claim to the kingship).

The names of Luchazi royal rulers constitute genealogies, and like many other royal families in Africa, the Luchazi royal family has several royal branches or houses. Tribal histories are often primarily preserved through oral traditions, which can vary slightly in their retelling across generations or storytellers, although core elements remain consistent. Every narrator brings their own background, cultural influences, and personal biases to their oral account. These oral accounts may vary from one Luchazi clan to another due to the narrators' personal and cultural biases which are often biased towards the perspective of the dominant group or clan. Here is a list of prominent past kings and queens based on oral account and written histories (Book: The Luchazi people. Their History & Chieftaincy):

Muangana Mueni Nkalanga

In book "The Luchazi People: Their History and Chieftaincy", Muangana Mueni Nkalanga is identified as the first Luchazi king. Though his early life is shrouded in mystery, he founded the kingdom in the Congo Basin—the ancestral home of the Luchazi people. The royal line continued with Mueni Mbuezo, followed by Mueni Ngambo, who ascended as queen.

Muangana Mueni Chivueka

According to oral history obtained from Luchazi elders in Angola, they say the Chivueka dynasty can be traced from Niakapamba Musompa, Kahiata Mungomba and Muti. The name Chivueka was given to Kahiata Mungomba at a place called Musumba. "Chivueka ua vuekele tuhia mungongo." His name is taken from kuvueka, which means to make fire. Hence, the Luchazi saying and song, Chivueka na vaLuchazi va fuma "Ku ntambantamba kua livangele ku-uema." Niakapamba Musompa had two children, unfortunately one child died, and the remaining child was a daughter named Ngelenge. 

When Ngelenge got married, she gave birth to children namely Kahiata Mungomba II (who is considered to be Mueni Chivueka II), Ngambo, Ngelenge, Chisengo, Mununga, Kamana, Kambuende and Kalumbu who functioned as royal councilors that advised the king on all matters pertaining to Luchazi traditions and customs. His sisters also performed the duties of royal retainers known as Vakua manda, and were the King's emissaries who used to visit the capital of the Luba-Lunda states on behalf of the monarch.

Muangana Mueni Chivueka II: When Muangana Mueni Chivueka Kahiata Mungomba died, he was succeeded by his nephew, Kahiata Mungomba II. Muangana Mueni Chivueka appointed subordinate chiefs to assist in the governance of the expanding kingdom: Mueni Kantiamba, Mueni Luhunda, Mueni Ngombo and Mueni Lukungu. At a place around the Ndakavala-Musimoyi-Luchazi, they ate the hearts of dogs as a symbol and confirmation of their chieftainship. They were appointed as the royal advisory board members who performed the duties of choosing a successor as per Luchazi traditions and customs, and they also carried out duties or made decisions on behalf of the Muangana.

He improved the capital and expanded the Luchazi Kingdom which covered the vast Jurisdiction from the Luantamba-Luchazi-Kanazi area in the north of Angola through to Lunguè-bungo River and its tributaries westwards upstream to the Cuando- Cubango-Bie plateau and across it to the Chimbandi, Nyemba, Lwimbi and Ngondzelo territories. 

His goal was to see the population of his tribe grow big as fast as possible. He himself had many wives. He ordered that captured women and children from the raids were not to be sold into slavery but incorporated into the Luchazi communities.

He made rules and regulations to guide his people in the art of parenting and the mode of bringing up children. His policy yielded results because the Luchazi population increased during his reign. 

Muangana Chivueka was also keen on ensuring that his people become self-sufficient and attained a high standard of living by urging them to work hard at the production of food crops, beeswax and rubber. He ensured that many of his people were wealthy as his standards. The Chivueka dynasty include the following kings:

Muangana Mueni Chivueka III: When Mueni Kahiata Mungomba II died, he was succeeded by his nephew named Mukuma ua Ngambo. Ngambo (the eldest of the sisters to Kahiata Mungomba) had six children namely Mukuma, Chingi, Mutunda, Ngonga, Kamana and Machalo. According to oral narrations, it was Mueni Chivueka Kahiata Mungomba II who initiated his nephew, Ngonga, at the mukanda.

After succeeding his uncle, Mueni Chivueka Mukuma established the following palaces Chiteke, Ntoka, Mukuzu and Kakupa. Muangana Mueni Chivueka Mukuma fought fierce battles with the Ovimbundu people in the area around Kukema near Chief Kangombe ka Yambi. He was killed during the battle, and he was buried at a place around Minjili river.

Muangana Mueni Chivueka IV: After the death of Mueni Chivueka III, Mueni Chingi was crowned Chivueka IV. He ruled during the period of Portuguese arrival in the inland territories of Angola.

Muangana Mueni Chivueka V: After the death of Mueni Chingi, Mueni Machalo ascended to the throne and was crowned Chivueka V. Following years of civil disturbances as well as several decades of armed conflicts, the Luchazi kingdom was obliterated.

Muangana Mueni Chivueka VI: In 2018, the Luchazi speaking people of Angola celebrated the act of the enthronement of Rei Mueni Chivueka in the province of Moxico. The Luchazi kingdom was officially restored and occupies a ceremonial role. Mueni Costa Livambu Mukumbi is the current King Mueni Chivueka VI of the Luchazi speaking people. 

Below are some of the Luchazi chiefs (past and present):

Muangana Mueni Mutunda ua Ngambo.

He was the nephew of Muangana Mueni Chivueka Kahiata Mungomba II and established his chiefdom along the Luena River and its tributaries the Kanazi, Lwantamba and Luchazi. Later moved westwards to Kuitu, then from there eastwards to the water-heads of the Lungevungu River. His name Mutunda comes from the word kutunda which means outstanding, and he was an outstanding leader indeed. The following subordinate chiefs were given authority to go and establish their own palaces from the Mutunda royal line:

1. Mueni Mbuezo ua Kamana: moved into Ngondzelo territory and set up his palace in the Katota and Kwanza area.

2. Mueni Ndundu: he went to the Songo people territory and established his palace at Kamisamba stream, a tributary of Lunguè-bungo River.

3. Mueni Vunonge: left the Mutunda palace, went into Nyemba territory and established a palace there.

4. Mueni Lyuma lia Kavanga: he was a great nephew of Mueni Mutunda, and he was posted to Cuito valley. He went on to establish his palace at Kueve. After his death, Mueni Ndondi Kameya took over and moved to Lumbala.

After the death of Mueni Mutunda, Mueni Sivi lia Tunda ascended the throne. Mueni Sivi lia Tunda was succeeded by Mueni Mbandua. It was at Chivue that Mbandua (son of Mutunda's niece Vuime) went through the mukanda circumcision ritual. It was during Mueni Mbandua reign that princes and princesses were given permission to go and establish their own palaces in the various parts around the Lungevungu area. After the death of Mueni Mbandua. Mueni Ngonga ascended the throne.

Muangana Mueni Ngonga: Mueni Ngonga ya Ngambo established his palace at Kandzelendende which is tributary of Lungevungu River. He was a tough Chief who never hesitated to punish wrong-doers, hence the song, "Ngonga depletes the number of people in the Kandzelendende", a reference to his cruelty and his practice of selling his subjects into slavery. He decapitated Mwene Kasanga ka Chinganga when this Chief, who his father was of the Mbunda tribe lead a band of ill-prepared warriors, attempted to invade his capital. He had heads of these invaders cut off and stuck them on to the sharpened poles of his palisade. Some people mix up the name of this chief with the name of Mwene Ngonga ya Kayongo of the Mbunda people. When Mueni Ngonga passed away, Mueni Kwenye lia Ngungu took over the throne.

Muangana Mueni Kwenye: He went and established his palace on the Kavwila bank, a tributary of the Lungevungu River. This was the period when the Mbundu people were traversing Luchaziland as agents for the Portuguese traders. Mueni Kwenye is remembered for his taste for beautiful young women, and this is expressed in the following song:

Mavembya-ee, yaya lelo-ee

Nani Mueni Kwenye-ee

Nani Mueni Kwenye-ee

Uambata kamosi ka linjenjenga

Mavambya-ee, yaya lelo-ee

The song above is one of the nguli which a man visiting a mukanda camp at night announces his approach by singing it which is in turn answered by tundanda and men present. When Mueni Kwenye passed away, he was succeeded by Mueni Chipipa ca Vuime, who is remembered in the following song:

Chipipa ca Vuime,

Nange nji muangana

Nji ku hianga vitsikuoka-e-ye

Chipipa ca Vuime,

Nange nji muangana

In this song, Chipipa ca Vuime is asserting that he is just as great as Mueni Kwenye.

Muangana Mueni Chiwisa ca Vuime.

The Luchazi Kingdom reached its greatest power and size under his reign. According to oral narrations, Mueni Chiwisa was the first chief to hold the traditional ceremony to commemorate the making of fire by the Luchazi people. During the ceremony, he made fire by rubbing vigorously the dried stick into a hole drilled in a kind of wood called muntenlenge. As his subjects saw the fire ignite, they celebrated. It is from these acts that others mistakenly called him Muangana Chivueka.

Muangana Mueni Mbangu: After the death of Mueni Chiwisa, Mueni Mbangu was crowned as chief at Senu palace. He was fair and just in handling cases among his subjects. He was a very skilled craftsman in the manufacture of implements of combat tools such as arrows, spears, knives, axes, and swords.

Mueni Mbangu had five wives and one of whom was called Chivingo who was beautiful but unassuming woman in the palace. His grandnephew, Mueni Ndemba coveted her so much that he poisoned Mueni Mbangu so that he could marry her after Mueni Mbangu's death. When Mueni Mbangu died, it sparked off a fight between the inevitable two factions of the palace, but the matter was amicably resolved by Muangana Mueni Mutemba, Muangana Mueni Chikenya and Muangana Mueni Kambueli.

The muted fight was instigated by Mueni Kasanga who was the younger brother of Mueni Ndemba. However, it was eventually agreed that Mueni Ndemba succeed Mueni Mbangu.

Muangana Mueni Ndemba: Mueni Ndemba moved his capital to Chilondo, and is well known for his keen interest in the manufacture of beeswax and rubber. During his reign, the following were given authority to be as his sub-chiefs:

1. Mueni Vuime I: she established her palace at Komba stream, a tributary of Lunguè-bungo River. Her daughter, Mununga, fled into Zambia and resided at Kambule in Western province.

2. Mueni Chikololo: he established his palace at the Volonguelo stream, a tributary of Chilondo River.

3. Mueni Kasanga: he set up his palace at the Makuta stream, a tributary of Lunguè-bungo River.

4. Mueni Kavangu: he established his palace at Mwangayi, a tributary of the Lunguè-bungo River.

5. Mueni Ngambo III: she set up her palace at Lutumi.

When he died, he was succeeded by Mueni Muzaza.

Muangana Mueni Muzaza: He moved the capital from Chilondo to Lusiyi, a tributary of Lungevungu River. It was this chief whom the Vindele va Kaluvambi (Portuguese administrators) found when they established an administrative post at Mwangayi which was set up under the supervision of Kapitua Chizimo, a Luchazi man in the service of the colonial officials. Mueni Muzaza was the first Luchazi chief who served with the Portuguese in the new system of managing native affairs. When he died, he was succeeded by Mueni Kawina.

Muangana Mueni Kawina: He is the most renowned and prominent of all Luchazi chiefs of long ago. He took power when the colonial officials started to undermine and corrode the authority and dignity of the traditional rulers. He resisted Portuguese colonial officials attempt to weaken and subvert the authority of his reign. He had many subordinate chiefs and his authority, power and influence was felt by everyone in his overall jurisdiction.

Muangana Mueni Muzaza (on the right) and Muangana Mueni SaChindamba (on the left)

Muangana Mueni Ngongola

He was Ngongola kahiata. He set up his palace at Liapela, upstream of Lutwayi River. He left Liapela and went on to establish his palace at Kueve (Cueve) after a courageous campaign around the Kueve River where he successfully established political and administrative dominance over the territory of the Nyemba people. Mueni Ngongola ya Kanunga was one of the greatest, wealthiest, most famous and most enlightened of the Luchazi Chiefs that ever lived. The following song is sung in his memory:

Nji kuya ku Kuevye-e!

Ngongola ya Kanunga-e

Ntsonange njili kuya ku Kueve

Nji katunga ca kuevye-e!

Ngongola ya Kanunga-e

Ntsonange nji katunga ca Kueve-e

Ngongola ya Kanunga-e!

Nji kuya ku Kuevye-e!

Ngongola ya Kanunga-e

Ntsonange nji katunga ca Kuevye-e!

Njili kuya ku Kuevye-e

Ngongola ya Kanunga

Ntsonange nji katunga ku Kueve!

Ngongola ya Kanunga-e ya!

Njili kuya mu Nyemba-e

Ngongola ya Kanunga-e

Ntsonange njili kuya mu Nyemba

Nji katunga ca Nyemba-e

Ngongola ya Kanunga-e

Ntsonange nji katunga ca Nyemba!

According to an oral account by Kapokola Chimbau recorded in 1979 (The Luchazi People: Their History & Chieftaincy), Mueni Ngongola ya Kanunga obtained permission from Muangana Mueni Ngonga to go and establish a palace at Chizilili, an area which was within the jurisdiction of Muangana Mueni Kavulembi and Muangana Mueni Malenga. He was advised by Muangana Mueni Kavulembi and Muangana Mueni Vitete that the area was under Muangana Chihami ca Kapenda son of Muangana Mueni Mutunda who had gone to settle there earlier and cautioned him that his going there might invite opposition, but he ignored the advice, saying that Muangana Mueni Chihami ca Kapenda was his cousin and so he did not expect any trouble from that quarter. As soon as Mueni Ngongola arrived in the area, however, Muangana Mueni Chihami ca Kapenda fought him, and the former retreated to Muangana Mueni Ngonga 's area. The following year Mueni Ngongola went back better prepared. On this expedition he defeated Muangana Mueni Chihami ca Kapenda and settled at Kanyumbu. Even to this day, the territory is usually referred to as mu Kueve lia Ngongola by the Luchazi people. At about the same time, Muangana Mueni Lyuma went and established his palace at Chihemba, a tributary of Ndakavala River.

Muangana Mueni Ngongola owned a lot of property including muzzle-loading guns and ammunition. He owned orchards of grapes and other citrus fruits. He was the first Luchazi king to set up and run a winery of his own in that part of Angola. He was the first Luchazi king to own and travel in a horse-driven wagon. Hence the common song, "Muenda Ngongola, mua vulamba" meaning, "Ngongola walks in a regal, majestic style". Mueni Ngongola was the first Luchazi king to be buried in a coffin. This fact of his burial is remembered in the following Mungonge initiation song:

Ngongola ya Kanunga

Mu mavu ka nji kuyamo

E-e; yaya mu cikasa cange nji kuya…

Other Luchazi royal rulers in Kueve area today are:

1. Muangana Mueni Musili ua Ngambo who has the palace at Luasinga.
2. Muangana Mueni NiaMatindi who has the palace at ku-ueyo.
3. Muangana Mueni Liuhia who has the palace at Ntento.
4. Muangana Mueni Chikongo.
5. Muangana Mueni Kazaka.

Muangana Mueni Mutemba

Muangana Mutemba ua Kamana established one of the greatest palaces in Chimbandi territory which covered the basin of the Chinjamba River, a tributary of the Cuito, and also some of the tributaries of the Chimbandyanga, a tributary of Kwanza. His first attempted invasion of the Chimbandi territory turned out to be futile and humiliation. He never gave up and vowed to set up a court in Chimbandi territory at whatever cost, hence the well-known Luchazi saying, "Mutemba ua Kamana, let us do as promised." True to his word, he later led an invasion into Chimbandi territory - overrun the territory and established his chieftaincy there. The following song is sung in memory of Mueni Mutemba's first attempt and is also sung for Litotola masked dancer:

Mutemba-e-ye,

E-ee,

Mutemba tatuye-e,

Va ile mu Chimbandi,

Vana tunta lusi!

In 1878, A Portuguese explorer and colonial administrator by the name of Alexandre de Serpa Pinto passed through the Mutemba's Kingdom and in his travelogue entitled "Como eu atravessei Africa" (How I crossed Africa) published in 1881 wrote, "The chief who governs the few villages on the banks of the Cuito River is Muene-Calengo, who pays tribute to another chief, Muene-Mutemba, whose village I could not pinpoint exactly where it is located.

These Luchazes work with iron and do all the necessary work. Iron is found in the country. One unique thing I saw among 'these' peoples I visited was their use of Luchazes lighters to make fire, with flint and tinder... and the flints they make are of wrought iron and tempered in cold water, where they launch them while the iron is red-hot. The tinder is prepared with cotton mixed with the crushed almond contained in the endocarp of a fruit called Micha.

The Luchazi women use baskets that are different from those used by the Quimbande women, and they carry them differently because they are suspended from their heads by a wide strip of tree bark and fall onto their backs. This way of carrying the baskets prevents them from carrying their children, as is common practice in Africa, on their backs, instead carrying them beside them".

Muangana Mueni Mutemba II: When Muangana Mueni Mutemba ua Kamana died, a Chimbandi rebellion arose. A bitter battle ensued and the Luchazi chiefs namely, Muangana Mueni Ndumba, Muangana Mueni Chiyuka, Muangana Mueni Kambuela and Muangana Mueni Lingendzo went and besieged the Chimbandi people. The Luchazi won and decapitated Chief Kalemo, the Chimbandi chief who had led the rebellion, and reaffirmed Luchazi supremacy over the Chimbandi people. The victorious chiefs elected Muangana Mueni Lingendzo to take over the Leadership of the realm in Chimbandi territory and renamed the capital Kanyumbu.

Muangana Mueni Lingendzo and Muangana Mueni Ndumba led an incursion into the Kimbundu territory across the Cuanza (Kwanza) River with the intention of setting up another palace at Kapoko River, but the attack was repelled by Mbundu warriors. He and his warriors retreated to Kanyumbu. He became very powerful during his rule and died at his palace.

Muangana Mueni Ndumba: After the first failed attempt to conquer the Mbundu territory across the Cuanza River, he later managed to establish his palace at Kapoko River. He sired a son named Mbie among the Mbundu people. Their royal dynasty is still there today in Bie.

Muangana Mueni Katolo ka Chindamba

Muangana Mueni Katolo ka Chindamba left the palace of Muangana Mueni Ngongola ya Kanunga in Liapela, Lungwebungu (Lungue-Bungo) area. He went to establish his chiefdom along the Luvuma River in the forested region of Nengu in what is now called Mitete locality of Moxico province of Angola. He was a fearless, creative and was well known for his supernatural activities. According to oral accounts, he was arrested by the Portuguese and taken to a prison in Lobito, Angola. He was later transferred to a prison in Luanda where he dead. However, other Luchazi people say that he was killed by Portuguese colonial forces during the Luchazi revolts of 1916 and 1919. His mother's palace, Mueni Chindamba, is still in Lungwebungu in Muagai. The chiefdom is now under the rulership of Muangana Mueni Liazovola.

According to legend, Muangana Mueni Katolo ka Chindamba liked touring villages in his area and sometimes took adventurous tours beyond his chiefdom especially an area known Civanda (in present Namibia). In his entourage, he always included a son of his indentured worker and this triggered a rivalry. This inclusion of a son of an indentured worker (muana ua hembo) did not go well with his children. They began to suspect that these children of an indentured worker (vana va hembo) were plotting to take over the throne; this belief was reinforced when members of their family started dying mysteriously.

While the Chief was away on his tours, his children decided to consult a diviner to help them solve the cause of mysterious deaths in their father's palace. The diviner agreed to help and brought his Ngombo ya cilambu (skin) for divination. That evening he danced throughout the night and then the following morning he ordered everyone to line-up to touch the skin (cilambu). He said, "Whoever the skin got stuck to, is the person responsible for the deaths in the palace." It so happened that one of the son of the indentured worker refused to touch the skin and decided to run away. When the sons of the chief discovered that he had run away, they pursed him and captured him in the forest. They killed him and burned his body. They returned to the village and lied that they had failed to apprehend him. 

When the Chief returned from his tours, he was told that one of the sons of the indentured worker had run away. As time went by, one of the villagers decided to reveal the matter to the elder brother of the murdered son of the indentured worker and took him to the site where his brother was burnt. Upon seeing the remains of his brother, the elder brother refused to return to the village and he went to report the matter to the Portuguese officials at a nearby administrative post. The officials sent a team to the site and collected the remains which were sent to Lobito.

The Portuguese forces went to the palace and arrested the chief together with his sons and locked them in a jail cell. While in the jail cell, in the night the king performed black magic (mahesi) and told his sons including all who were in the jail cell to touch his waist and the next thing that happened was that they all found themselves out of the jail cell; that is how they all escaped. The following morning the guards discovered that the cells were empty. How the prisoners escaped baffled them because the locks to cells were intact! A team of Portuguese and African forces was immediately dispatched to the palace of Mueni Katolo ka Chindamba, but as they were approaching the village, the entire village vanished and all they could see was a lake! They could not believe their eyes.

Then the African troops told their masters that it was black magic (mahesi) of the Luchazi people and to counter it they required a native doctor. So they went and got a native doctor who performed some rituals and then the village reappeared. They went into the palace and found Mueni Katolo ka Chindamba seated on his throne. As they were coming near him, he stood up and walked away and then disappeared. They called in the native doctor who performed the rituals again and told them that the king was heading toward the forest.

Quickly, the troops gave chase and saw him. They ordered him to stop or they will shoot him. But he kept going and the troops opened fire. To their horror, water came out of barrels instead of bullets. He then disappeared into the thick forest. The troops called upon the native doctor again who performed another ritual. Finally he surrendered and was arrested. His children escaped to Njenje (Northern Rhodesia) and one of his son, Kwikwi SaNgelenge, and  other relatives went on to settled in Kaoma district, western province of Zambia.

Muangana Mueni Chikoka Chiyaka
He set up his palace at Civalangonde, a tributary of the Nkokayi River which pours it waters into Lwanjinga River. He was the son of Mueni Nkenga (daughter of Chilongo). After his death, Mueni Chitimba was crowned chief.

Muangana Mueni Livandzi Chikomba

He established his palace at Ndoma River, a tributary of Cuanavale River.

Muangana Mueni Lumbongo Kambindumioko.

He established his palace at Chivue River, a tributary of Cuanavale River.

Muangana Mueni Samuzimu ua Ngambo

He left the Portuguese colony of Angola in 1801 and went to establish a large capital at Lupwepwe, a tributary of the Zambezi River in the Balovale District (now Zambezi district). His traditional capital was called Mizeze. When he died, he was succeeded by his grandnephew Mueni Samuzimu Lievela who gave very enlightened leadership to the Luchazi people in the Balovale district. Most people in the then Balovale District popularly referred to the Zambezi east bank under Senior Chief Samuzimu and Chief Katali as kuLuchazi because of the high population of Luchazi people in that area. The Luchazi settlements were in Kanyange, Chivombo, Lunkuni, Lunyiwe, Lutali, Chozo, Kalombo, Makondo, Kambanda, Chiwezi, Musekelembwa, Lwampungu, and Lwatembwe in the Balovale District. The Luchazi and the Chokwe were first people to establish linear groups of large, well-planned villages in the area. These were known as ndandanda. The Luchazi established a well ordered, regulated society in these territories. When the then Balovale district was set up in 1908, Mueni Samuzimu Lievela of the Luchazi people was already well established there. At the official inauguration of the Boma, the traditional rulers who were officially invited to attend were three namely Senior Chief Samuzimu of the Luchazi people, Senior Chief Ndungu of the Luvale, and Senior Chief Ishinde of the Lunda people.

When Mueni Samuzimu Lievela died in 1932, he was succeeded by Mueni Samuzimu Mbangu.

Tribal and Cultural conflicts in Zambezi district

For many years there were differences and quarrels among the tribes in the region. The Luvale and the Lunda claimed that Luchazi chiefs and their subjects who had migrated from Angola had settled in their territories on both banks of the Zambezi River in the Balovale District. The Luchazi, Chokwe and the Mbunda were regarded as foreigners or so-called newcomers from Angola by the Luvale and the Lunda. Since the fall of the Lunda kingdom in the Congo which was as a result of the incursions of armed Chokwe people, the Lunda people did not accept the settlement of the armed Luchazi and Chokwe in the territories they considered to be theirs. The difference in traditions, customs and culture was (and still is today) the major source of conflict.

When tribal fights become more frequent between the Lunda and the Luvale, this resulted in Paramount Chief Lewanika claiming authority over the Balovale territory. In matters of traditional rule, the Luyi (Lozi) originally claimed that the chiefs of the Balovale owed allegiance to their Paramount Chief at Lealui. With the help of the British colonial government, Paramount Chief Lewanika assigned a representative to each chief's jurisdiction to administer the traditional function of Balovale District and Kabompo District. This resulted in resentment amongst the local chiefs and their subjects towards Barotse representatives. Open protests against Barotse representatives became the order of the day when the son of the Paramount Chief Lewanika, Daniel Akufuna, found himself in open confrontation with the son of Senior Chief Ishinde, Prince Muhongo.

It must be noted that when the Kololo and their leader Sebetwane conquered the Luyi in 1838, they imposed their authority and language over the Luyi. But after Sebetwane's death, the Luyi recovered and took over control of their territory. It was their ruler, Lewnika, who in 1890 negotiated with Cecil Rhodes and reached an agreement. Chief Lewnika acquired British protection and the territory become a British protectorate. In 1924 Cecil Rhodes and his British South Africa Company handed the administration of Northern Rhodesia to British government.

The resentment for Barotse representatives turned into hatred. With the help of missionaries at Chitokoloki and Chavuma, the local people were made aware of their rights of self-determination and independence of the Paramount Chief's rule from Lealui. The protests intensified and became more frequent. The British colonial officials at Balovale Boma lent a sympathetic ear to the protests and took up the matter with the colonial government. In the due course, a commission of enquiry, headed by McDonnel, was appointed by His Majesty's colonial office to look into the matter and recommend a solution to the problem. The Luvale and Lunda submitted to commission of inquiry that the Luchazi, Chokwe and Mbunda people were newcomers from Angola and demanded that they leave their territories. But the Luchazi claimed that when the British and Portuguese colonial authorities marked the Northern Rhodesia - Angola border, the Luchazi chiefs were already in Balovale District which was set up in 1908. Therefore, the Luchazi felt that the claim by the Luyi, Luvale and the Lunda that classified the Luchazi as newcomers were unfounded. The commission of inquiry handed its findings and recommendations to the colonial government in November 1939.

In 1941, the British colonial government implemented the recommendations of the McDonnel report which decried Lozi claims that all chiefs in Balovale and Kabompo owed allegiance to their Chief in Lealui and re-established the chiefs as independent. The Barotse representatives were removed and repatriated to Barotse. In government matters however, each of the chiefs had to report to the District Commission at the Balovale Boma. Then came the complex task of partitioning and redefining the boundaries of the Balovale District and Manyinga area into specific territories to be placed under the authority of each of the traditional Luchazi, Luvale and Lunda rulers. The colonial government decided that:

• Senior Chief Samuzimu, his subordinate chiefs and their subjects be moved to and settled in the Manyinga area to take up the vacancy left by the Barotse representative, Sasa Imasiku.

• Senior Chief Ishinde and his subordinate chiefs have authority over the area between Zambezi east bank and Kalwilo west bank; and

• Senior Chief Ndungu and his subordinate chiefs have authority over the area between Zambezi west bank and the Northern Rhodesia -Angola border.

• The local people (Luchazi, Luvale, Lunda, Chokwe, Mbunda and any other tribe) who wanted to remain in the affected areas in which they were living, were free to do so. However, such people would have to shift their allegiance to the chief in whose jurisdiction the area now fell. Also, those local people who did not want to change their allegiance to a different chief were free to move to the area allocated to the chief of their choice.

These were the conditions which the British colonial government attached to the newly delineated areas of authority in the eastern part of the Balovale District. As far as can be ascertained, they are still in force today. These political choices made by the colonial government laid the foundation for ethnic tensions in the Balovale. To the Luvales and the Lundas, this meant that they were given chieftaincy power over other tribes such as the Luchazi, Chokwe and other tribes in the Balovale District (Zambezi District).

Senior Chief Samuzimu declined to go and settle in the Manyinga area, instead he decided to move to Mankoya District (now Kaoma District). Despite many Luchazi settlements in Mankoya, the Baroste refused to recognise the Luchazi chiefs, and at the instigation of the Barotse rulership Luchazi chiefs were stripped of their recognition as chieftaincies by colonial government such as Mueni Kakupa and Mueni Njimbu. Mostly the Luchazi, and other related ethnic tribe were classified as 'manyukunyuku' which is a derogative term for foreigners. The Baroste system of traditional rule was and has always been alien to the Luchazi culture, customs, values and traditions, so many Luchazi people resorted to solving their conflicts within their communities or village set up. So, this gave rise to what is known as 'Kalavina' a term for hired armed assassins who use automatic guns, especially the famous AK 47 rifles, to kill suspected wizards, witches etc. According to conflict studies, in societies where justice cannot be obtained through public institutions, groups are more likely to resort to violence for resolving their grievances. The degazetting of Luchazi chiefs in Baroste resulted in inequitable access to traditional power (chieftaincy). Beliefs that chieftaincies provide a systematic means by which one's grievances can be fairly addressed reduces the likelihood that persons will feel the need to take corrective measures into their own hands. 

In 1949, Mueni Samuzimu Mbangu III moved to Kasempa (now Mufumbwe) district, in the present-day North-Western province of Zambia. He died in 1990 and was succeeded by Mueni Samuzimu IV who was Masovi Chizau. Mueni Samuzimu V ruled for a short period and died. In 2006, he was succeeded by Mueni Mukimba Mbangu who is the current Senior Chief Samuzimu VI.

The Luchazi chiefs who established their palaces in the Balovale area of Northern Rhodesia before the Boma was set up in 1908 were:

1. Muangana Mueni Katali at Chozo, now living in Mufumbwe district.
2. Muangana Mueni Kasaka at Kambanda, Zambezi District.
3. Muangana Mueni Liuema also at Kambanda on the West bank of Zambezi River.
4. Muangana Mueni Kambinga at Chivombo.
5. Muangana Mueni Chindumba at Lutali.
6. Muangana Mueni Chikololo moved to Chiteve.
7. Muangana Mueni Kakupa in Baroste now Western province.
8. Muangana Mueni Njimbu in Baroste now Western Province.

The tribal tensions in the Balovale and Mankoya districts led to government authorities to change the names of these districts to Zambezi and Kaoma districts respectively, in the hope of defusing the tribal tensions. Despite the changes, the tribal tensions or the battle for tribal supremacy/superiority between the Lunda people and Luvale people in Zambezi district have remained unchanged to this day. The quest for tribal supremacy or superiority by the Lozi, Luvale and Lunda people have led other ethnic groups of Western and Northwestern provinces to advocate for balance in traditional power among other ethnic groups.

Muangana Mueni Kalunga Mutunda

He was from the royal line of Mutunda ua Ngambo in Portuguese colony of Angola and was born as Kamwocha kahiata Samukonga. He trekked from Angola and settled at Chikonkwelo River, a tributary of the Kabompo River, where he established his capital. Luchazi people settled in areas like Kasalya, Katuva, Mumbezi, Nyakuyuwa and Kalwilo Rivers to the west. Because of illness and old age, he was unable to continue as chief. His brother, Ntsamba Chiwaya who was born in 1898 in the Portuguese colony of Angola, took over and acted for ten years as chief. He was only installed as Luchazi chief on 28th October 1936. He took over officially the chieftaincy in 1941.

Upon the implementation of the McDonnel Report in 1941, the colonial government reshuffled the chiefs in the Kabompo district and Mueni Kalunga was moved to Chikenge because the colonial officials felt that he was too close to Chief Sikufele at Katuva. Chief Sikufele was then moved to Manyinga and Chief Chiyengele was moved from Manyinga north to Kayombo. The Luchazi, Chokwe, and Mbunda ethnic groups have always contested the settlement of Chief Sikufele in the Manyinga area who is Lozi by birth and name, but often poses as Mbunda. It is believed that Sinyama Sikufele and his late brother, Namiluko Sikufele were fugatives banished by Paramount Chief Lewanika and went into hiding in Angola. Sinyama returned in 1932 after the death of his brother and went to see the Baroste ruler at Nawindi, who gave him permission, of course with the help of the colonial government, to settle at the source of the Katuva River.

In 1946 the residence of the Luchazi chieftaincy was moved to Chikenge. Chikonkwelo has remained the ceremonial burial place for the Kalunga dynasty. It was Chief Kalunga, Ntsamba Chiwaya who lead his people with courage during those tribal troubles that were happening in Kabompo and Manyinga area.

Election of a Senior Chief for Manyinga

After the removal of Paramount Chief Lewanika's representative, Sasa Imasiku, from Manyinga area and the decline of Senior Chief Samuzimu to move to Manyinga, there was a vacancy for senior chief in the area. Therefore, the Northern Rhodesian government saw it necessary for people of Manyinga to elect a senior chief out of the four chiefs who were resident in the area. These chiefs were Chief Kalunga of the Luchazi, Chief Chiyengele of Mbunda, Chief Mutingini of Mbuele (Nkoya) and Chief Sikufele of Lozi.

The election was held in 1945 at Nkulwashi, near the old pontoon crossing on the Kabompo River. The district officer conducted the elections and was assisted by his clerk who acted as an interpreter. Four baskets were used as polling boxes and people were told to place a leaf in the basket identified with each chief and marked according.  People were told to collect leaves from the nearby bushes and put a leaf in the basket of the chief of their choice. According to eyewitnesses at the polling place, there was no control over the number of leaves a voter put in his favourite chief's basket. The counting was done by the District Officer's clerk in presence of the chiefs and voters. The District Officer then announced the results and declared Chief Sikufele as senior chief. This did not go well with the majority of the voters and protests broke out. To calm the situation, the colonial government laid down the following conditions for Chief Sikufele:

• He must de-link his chieftaincy from the Barotse Royal Establishment.
• He would rule only on the sufferance of the Luchazi, Lunda, Chokwe, Mbunda, Mbwela (Nkoya) and other related tribes.
• His failure to strictly adhere to the above conditions would result in his being deposed from rulership.

This was effectively enforced when Akatoka Sikufele, who had succeeded Chief Sinyama Sikufele after his death in August 1958, paid a visit to Lealui without the permission of the Kabompo district. Upon his return he was greeted with protests and demands for his deposition as penalty for his breach of agreement. The Colonial government accepted the people's demand and Akakota was deposed. He was replaced with Chief Lyamungongo Sikufele in 1960. Chief Sikufele recently was seen on National Television complaining about the installation of Chokwe Chiefs in the area to Vice President, Ingonge Wina, in Lozi language, a sure sign about his ethnicity. It should be noted that even today Chief Sikufele rules on the sufferance of the Luchazi and other related people of Kabompo. The election of Chief Sikufele as Senior Chief has never been accepted by the Luchazi, Chokwe, Lunda, Mbunda and other related tribes because of his allegiance to Barotse Royal Establishment, and they want him out because he has no indigenous subjects of his own in the Kabompo and Manyinga Districts respectively.

The tribal conflicts that characterised the area are briefly mentioned in the book, page 150, entitled: Kaunda's Gaoler: Memoirs of a District Officer in Northern Rhodesia and Zambia. By David G. Coe, E. Cyril Greenall. Here is an extracted and condensed part of page 150 of the book, "...The disturbances had resulted in the deportation '(from Kabompo)' of a number of the more riotously inclined headmen, all members of the Luchazi tribe. ...'protests continued'... At this point the Luchazi decided to bring with them their Senior Chief Chiwala (this was Chief Kalunga, Ntsamba Chiwaya). This was a strategic error... Within a short time, I had Chief Chiwala (Ntsamba Chiwaya) arrested. I informed him that he had been suspended as chief... After a month he was restored back..."

Mueni Kalunga II, Ntsamba Chiwaya, died in Kabompo District Hospital on 12th October 1981 and was buried at Chikonkwelo as per Luchazi tradition. He was succeeded by Mueni Tukusi. Mueni Tukusi was succeeded by Mueni Loni Livingi Kazhila who ruled for a short period and left the throne to pursue a career.

Mueni Kalunga V, John Makalicha Ngombo was crowned as Chief in 1989 who ruled until his death in 2008.

After the death of Mueni Mutunda Kalunga V, Loni Livingi Kazhila was recalled and took over the throne.

The Kalunga dynasty is credit with annual Chivueka traditional ceremony which takes place at Mueni Kalunga's capital. The Kalunga dynasty is the symbol of the presence of the Luchazi Chieftaincy in Zambia, and Muangana Mueni Kalunga is at the moment the one who is at the head of Luchazi traditional rule in Zambia.

Muangana Mueni Kalunga, Loni Livingi, died and joined his ancestors on 3 December 2022. He died at his palace at the age of 73. On 17 June 2023, Mueni Mwila Mututo (former Chief Ngongola) was appointed as the successor. He was officially crowned Muangana Mueni Kalunga on 1st October 2023.

Muangana Mueni Mutunda Chikololo

He established his palace on the eastern bank of Manyinga River. After his death, he was succeeded by his younger brother Mueni Liveve Chikololo Mutunda who moved the his traditional capital to Musokosi and later to Chiteve. He died in 1970 and the was succeeded by Mueni Chivumbu Mutunda.

Names of past Luchazi Chiefs in Angola

1. Muangana Mueni Kantiamba.
2. Muangana Mueni Lukungu.
3. Muangana Mueni Lufunda.
4. Muangana Mueni Mutunda.
5. Muangana Mueni Muwema ua Ngambo.
6. Muangana Mueni Chitali established his capital in the Mulangelo area.
7. Muangana Mueni Mbuezo son of Kamana had his palace in the Kwanza area.
8. Muangana Mueni Ndundu established his capital south-west of Songo territory.
9. Muangana Mueni Vunonge established he capital in Nyemba territory.
10. Muangana Mueni Lyuma lia Kavanga established his capital in Kwitu area.
11. Muangana Mueni Mundongo established palace in kwitu area.
12. Muangana Mueni Kwenye ua Ngungu established his palace at Ndindi.
13. Muangana Mueni Kavangu.
14. Muangana Mueni Chinonge ca Kazika Mazila.
15. Muangana Mueni Mukovoto Chiliva ca Ngongola.
16. Muangana Mueni Kayangula.
17. Muangana Mueni Chinyundu.
18. Muangana Mueni Chikololo.
19. Muangana Mueni Kayuma.
20. Muangana Mueni Lyambula.
21. Muangana Mueni Nkomba.
22. Muangana Mueni Chikoka Chiyaka established his capital at Chivalangonde, a tributary of Nkokayi River.
23. Muangana Mueni Linyuka lia Mbuela.
24. Muangana Mueni katutu.
25. Muangana Mueni Chingenge.
26. Muangana Mueni Mbangu.
27. Muangana Mueni kayuma.
28. Muangana Mueni Kangwengwe.
29. Muangana Mueni Chitimba.
30. Muangana Mueni Njombi.
31. Muangana Mueni Kasaka at Kambanda.

Names of past Chieftaineses in Angola

1. Muangana Mueni Ngambo got married to Mukuetunga Mungili of the Cimona clan.
2. Muangana Mueni Vuime got married to a mukuetunga of the Kamba clan who sired Mueni Mbandwa, Mueni Chipipa. She was the daughter of Mueni Ngongola.
3. Muangana Mueni Nkenga established her palace at Kanazi River. She married Mbonga of the Cihombo clan.
4. Muangana Mueni Likumbi had her capital in the Luchazi River area. She married a mukuetunga of the Kavili clan.
5. Muangana Mueni Ngelenge had her capital in the Luchazi River area. She married a mukuetunga Chilongo of the Kamba clan.
6. Muangana Mueni Kakuhu ka Kalemba est her palace in the Lukumbi River.
7. Muangana Mueni Vumba established her capital along the Likumbi river. She married a mukuetunga Kacholo.
8. Muangana Mueni Kanunga her capital at Mwangayi River near the mouth of the Lutwai. She married a mukuetunga Wanda of the Cimona clan. She was mother of Mueni Ngongola.
9. Muangana Mueni Funda established her palace at Lwandu. She married a mukuetunga of the Cihombo clan.
10. Muangana Mueni Fukungu had her capital at Lutumi.
11. Muangana Mueni Sali established her capital in Kandzongolo area. She married a mukuetunga of the Ciuano lineage and was the mother of Mueni Chitimba ca Sali.
12. Muangana Mueni Chisengo.
13. Muangana Mueni Yemba.
14. Muangana Mueni Chindele.
15. Muangana Mueni Wanda.
16. Muangana Mueni Nyaviso.
17. Muangana Mueni Senda.
18. Muangana Mueni Chipango.
19. Muangana Mueni Chinika.
20. Muangana Mueni Mbaka.
21. Muangana Mueni Mutango.

The above named were the Luchazi Chiefs and chieftainesses who ruled in their own respective jurisdictions in Angola.

Names of present Luchazi chiefs in Angola

1. Muangana Mueni SaMutunda has his palace in Luchazi municipality.

2. Muangana Mueni Kambongo ka Chisengo has his palace at Ndakasanga.

3. Muangana Mueni Mukomboto Cimbili has his palace in Sesemusite.

4. Muangana Mueni Lingele has his palace at Luziya.

5. Muangana Mueni Chitali ca Mukungulu has his palace in Liamuliangelo.

6. Muangana Mueni M. Kameya has his palace at Kangumbe.

7. Muangana Mueni SaChindamba

8. Muangana Mueni Ngansi has his palace at Lutuai.

9. Muangana Mueni Muteku has his palace in Kasamba.

10. Muangana Mueni Chimbali has his palace in Kasamba.

11. Muangana Mueni Chikekela has his palace in Kasamba.

12. Muangana Mueni Mungomba has his palace in Luanginga.

13. Muangana Mueni Mutiatia has his palace in Ntsamba.

14. Muangana Mueni Ntsende has his palace in Lutuai.

15. Muangana Mueni Chikololo has his palace at Lukonia.

16. Muangana Mueni Mpepa has his palace in Kazila.

17. Muangana Mueni Njembu has his palace in Kapandulula.

18. Muangana Mueni SaMasuka has his palace in Lutambua, Lufuta River.

19. Muangana Mueni Kapaji has his palace in Lutambua.

20. Muangana Mueni Kaliangu has his palace in Kanaji.

21. Muangana Mueni Samayando has his palace in Lutuai.

22. Muangana Mueni Kambinga has his palace in Lusivi.

23. Muangana Mueni Chikuku has his palace in Luchazi municipality.

24. Muangana Mueni Mpomba has his palace in Kasamba.

31. Muangana Mueni Niachinyundu has his palace in Luyo.

Names of present Luchazi chieftaineses in Angola

1. Muangana Mueni Nkalavanda Ngongola has her palace in Lumbala Njimbu.

2. Muangana Mueni Lisisa has her palace in Lutambua.

3. Muangana Mueni kaputu.

4. Muangana Mueni Lumai has her palace in Kapandulula.

5. Muangana Mueni Chipango Limbango has her palace in Lutambue.

Please take note that there are Luchazi royal rulers in Angola besides these but have not been listed here. The list of royal rulers will be updated as soon as the names are verified by Cikota ca Lucazi.

Chiefs Killed by the Portuguese

Because of the disease and climate, the Portuguese were reluctant to move inland of Angola until mid-19th century. In the last quarter of the 19th century the driving force behind Portuguese colonial expansion in Angola was slaves. During this period there was protracted warfare between the Portuguese, tribes in the area along the coastal area and the tribes inland of Angola. The systemic slave raids by the Portuguese and their Vimbali (the Kimbundu, Ovimbundu and other coastal tribes) tore apart Luchazi settlements.

When the Portuguese administrators came in the Luchazi hinterland, they introduced a system of rule which was not only completely alien to the Luchazi people but also repressive and degrading. To assist them in their system of government, they brought with them African troops such as the Kimbundu and Ovimbundu recruited from the Atlantic coastal areas whom they had trained in the use of guns to subdue the local people. They all but obliterated the authority of the chiefs. During these upheavals some Chiefs and their subjects fled their settlements. While others were killed during the uprisings of 1916. 

1. Muangana Matindi: He had his palace at Vihunga, a tributary of Kueve River. He was shot dead by Portuguese colonial forces during the uprisings of 1916. He was succeeded by Mueni Kalenga.
2. Muangana Kayangula: He had his palace at Kunjovue. He was shot by Portuguese forces during the uprising of 1916.
3. Muangana Katolo ka Chindamba.
4. Muangana Ndumba
5. Muangana Kwenye Kuangungu
6. Muangana Chikomba.

Luchazi royal funerals and burials

Whenever a king/chief dies, his death is personified by the breaking of the royal drumheads, meaning that the owner of the royal drums is no more. So, the royal drums are not played. There is usually one special village headman, selected by virtue of his close, and long association with the chief or royal family, who attends to the royal funeral, burial and rites of coronation of chiefs. When a Luchazi chief is dead, a team of selected burial attendants called vitapa. These burial attendants are into two categories:

Vitapa va nkula: these are the royal morticians or undertakers who paint their bodies with red ochre (nkula) during the royal funeral. These are the fearless men who are brave enough to work on the corpse of the chief and prepare it for burial. During the mourning period, these men do not mingle with other mourners, they cook and eat in isolation of the rest of the mourners. They are feared by the villagers. They are tasked with the responsibility of twisting the dead chief's head until it is severed from the neck. By custom, the chief's head is buried separately. To do this the vitapa obtain a bark of a huge tree in which they place the body, then they start twisting the head each day until, as the body is decomposing, the neck column disintegrates and the head is severed from the neck.

Vitapa va mpemba: they paint their bodies white and these go from village to village throughout the chief's territory, announcing the chief's death and collecting tributes towards burial expenses. They also organise the funeral dance.

E-e, Ngonga neza-e!
Va yaya Ngonga neza-e
Suekenu vana venu civala
Ngonga!

This is one of the songs sung during the funeral of a chief, which lasts many days. In olden days, villagers believed that the vitapa or the ritual pall-bears of the chief's corpse sneak into the villages and snatch small children to be killed at the royal funeral rites.

When a Luchazi chief is dead and the body is lying in state, it is a taboo for anyone to travel about in the countryside within the chief's jurisdiction until the body is buried. In Luchazi tradition, all the fires of the palace are put out after the death of the chief. All mourners are required to camp outside the palace according to their respective localities. Fellow chiefs and members of the royal family are prohibited by custom from going near the house containing the royal corpse. Each respective group of mourners are required to offer for slaughter a bull or a goat as ritual of sacrifice to the departed chief.

Burial ceremony

When at last it is time to lay the deceased chief to rest, a bull is slaughtered and its skin is used to wrap the chief's body; the bull's stomach is cleared of its contents and put around the stump of the chief's neck, representing the severed head. The body is buried in a separate place from the head whose burial is known as "interring the pillow of the chief”. Fellow chiefs and other members of the royal family are also not allowed to attend the burial ceremony. They are prohibited by tradition to go anywhere near the graveyard or cemetery.

Rites of cleansing of the king/chief's widows

Some days after the burial of the chief, consultations known as matumbe are held among the chief's advisors and other village headmen regarding cleansing of the chief's widows. Whereas the usual cleansing of the widow of an ordinary man involved, among other things, having sexual intercourse with a selected man during the night before dispersal, that aspect of the ritual is not allowed in the case of a king/chief's widows.

The rite of funeral dispersal

This is followed a few days afterwards by communal hunting called likanzo. Any number of game may be killed during the communal hunt and the meat is brought back to the palace. The liver and heart are offered to the ancestors at the miyombo shrine. Millet beer brewed the previous day is also offered at the miyombo.

The making of Cingina

The Cingina (Chingina) is a shrine that is specifically erected in the memory of the deceased chief at the verge of the village. When the beer brewed for this occasion is ready, the shrine is cleared and well-trimmed poles of hard wood which are sharpened at the top are stuck into the cleared ground in a semi-circle. A bull is slaughtered and pieces of the liver, lungs and heart are quickly boiled in the pot on a fire made at the shrine and offered to the spirits of the deceased chiefs. The upper portion of the bull's skull is cut out with the horns on it and stuck onto one of the poles. Other items of the departed chief's property like beddings, clothes, pots, plates, etc. are stuck onto the rest of the poles of the shrine.

Succession and coronation

Soon after the last funeral rite is performed, the chief's advisors and village headmen select the successor who is appointed as an acting chief called as Muangana ua makunga. Then arrangements are made to initiate preparations for the coronation of the successor. When making these preparations, the mikupele are revamped in readiness for playing during the forthcoming coronation ceremony and shortly, the acting chief is installed on the throne. It then the new chief's responsibility to make a new fire using the muntelenge method, and it is from this fire all new fires of the village are distributed. This tradition symbolizes a new era in the history of the chieftaincy.

Traditionally, Luchazi people avoided installing women on the throne because they believed that her husband (mukuetunga) would run the day-to-day affairs in the background. However, when there are only women heirs, then there was no way they could avoid a woman ascending on the throne. Sometimes, when a chieftaincy experienced a series of male chiefs who died suddenly or unexpectedly, a woman was installed as an alternative in an effort to avoid the occurrence of frequent deaths.

Funeral of a king/chief's wife (Lisano)

The wife of a Luchazi chief is not, by custom, left to die inside the palisade of the chief. When those nursing her during her illness see that she is about to die, she is taken out of the palisade without the chief's knowledge to a small house where she spends the last hours of her life. It is a taboo for the chief to see her at this stage, and also for him to see her corpse.

Ritual of cleansing

At the time of the lisano's passing away, the state of uncleanliness due to the spouse's death (visako) is transferred from the chief to another man hired from a different village. The ritual of transfer is done as follows: the hired man is told to lie down and the chief bathes his body while standing over him and the water from the chief's body falls on the hired man, thus transferring the visako to the hired man who then assumes the status of ntuluwe (widower). The night before the dispersal of the funeral, the hired man is coupled with a woman, usually a relative of the deceased lisano, with whom he performs the ritual of cleansing of the palace by having sexual intercourse. The hired man is usually appropriately paid for his services.

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