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“ÌýÌýÌýÌýÌýÌýÌý Ba Ga Mohlala Escapades

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An escape from antiquatedÌýÌýÌýÌý Confinement And Restraint To The Periphery of History
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This book contains revelations and exposés which shows Ba Ga Mohlala adventures, setting the record straight on culture, tribal politics and the truth about the rightful position of Ba Ga Mohlala in tribal politics, modern politics,Ìý and social engineering.

The book was published on September 2018.

THIS BOOK WAS PROUDLY PUBLISHED BY BANERENG PROJECTS AND CONSULTING.”
― Pekwa Nicholas Mohlala

“Pekwa Nicholas Mohlala

BA GA MOHLALA IN SCHOONOORD HISTORY SOURCES AND RESEARCHERS

Our sources for our ongoing research on the history of Ba Ga Mohlala in Schoonoord

The main sources that we use in our ongoing researches on the history of Ba Ga Mohlala in Schoonoord are government official records, archival records, and oral evidence.

There are few archival records on the history on the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe.

There are also very few published documents (especially books and others forms of researched publications) on Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe, and this is one of the principal motivations for the need to record the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. Therefore, the bulk of secondary are the available general works of South African History, and most of such works deal scantily with the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, that is because those general works mainly deal with South African tribes in general ratherÌý than Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe in particular. As such those sources are used to contextualize the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, and are mostly used to develop theorical framework.

Oral evidence forms an important part of our researches. That is because most of the history of clans, and tribes in South Africa, such as Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe was not written and it is expected that very few written records do exist on their history. As a result, the few written records which are available are used in conjunction with oral evidence. Most importantly, the other sources which have been mentioned thus far are used to corroborate oral information, and vice versa. Thus, the combination of all these sources result in a more balanced and objective study of the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe.

Because oral information is one of the core sources of our studies in the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, best practices in oral research are thoroughlyÌý followed in order to achieve the best possible outcome possible.
Like any other forms of collecting evidence, and as well as other sources of information, oral evidence has its own problem areas and some benefits, and there are also processes of dealing with those problem areas.

There are three main problem areas of oral history. Firstly, the limitations of the interviewee which include, unreliability of memory, deliberate falsification, unfairness through vindictiveness, excessive discretion, superficiality and gossip, oversimplification, distortion of interviewee's role, lack of perspective, distortion due to to personal feelings, self-consciousness, influence of hindsight, and repetition of published evidence.

Secondly, the interviewer has limitations which include, unrepresantative sampling, biased questioning, difference and bias towards the intreviews, and interviews as a replacement for reading documents. The third and last problem areas of oral is about the limitations inherent in the nature of intetviewing itself which include, misinterpretation of what the interviewee have said, inability of oral history to verified by others, interview transcripts missing the essence of the interview, impossibility of true communication, and dependence on survivors and those who agree to be interviewed.”
― Pekwa Nicholas Mohlala

“The history of Ba Ga Mohlala in Schoonoord, most of it, is violent and written in blood. Many people were killed, and assassinated by their own people and also in tribal wars.
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Ba Ga Mohlala in Schoonoord have not known peace, both internal, and external for centuries. Today they are split and divided than ever before and there are more hostilities between families. Most of this is because of their stubborn nature and the fact that they were warriors who affectionately loved war and spent most part of their lives as warriors. Segodi Sekgekge and his son Hlong Dinake spent their entire lives up to their old ages as warriors.

Dispite all the infighting and killings, no outside enemy can infiltrate Ba Ga Mohlala in in Schoonoord. They always had, still have unity of purpose. If one of them is attacked by an outside person or enemy, or they want to achieve something, they always, and will always put their differences apart and fight the enemy or execute a project together, united.”
― Pekwa Nicholas Mohlala

“There are two groups of Batlokwa in South Africa

The first group is Batlokwa/Batlokwe Ba Ga Lethebe who was also known as Tlokwe. Tlokwe/Lethebe was a leader of the group that is referred to in the book 'Tja Magoshi le Dilete' who stole Matlala's cattle and fled to Mogodumo. It is this man that Batlowa Ba Lebowa (including the collective Banareng and Ba Ga Mohlala) were named after, he was the chief of Ba Ga Dikgale who (Ba Ga Dikgale) were at that time called Bakgaladi, and Lethebe later called himself Dikgale ( that was around the year 1800).

The second group is is Batlokwa/Batlokoa Ba Ga Kgwadi who was also called Motlokwa/Motlokoa ( this group include Batlokwa Ba Mantatise in Gaborone in Botswana, Batlokwa Ba Sekonyela in Lesotho, Batlokwa Ba Sebetwane in Zimbabwe, Batlokwa Ba Machaka and Matoks in Botlokwa in Limpopo, and all Batlokwa in Free State KZN and North West. Batlokwa Ba Machaka and Matoks arrived in Lebowa (Limpopo) from Harrismith around 1825/27 (they left Harrismith in 1820) and settled at the present day Botlokwa which was already called/named Botlowa after Batlokwa Ba Lethebe/Dikgale, they only arrived there after majority or most of us (Batlokwa Ba Lethebe/Dikgale) have left the area.Ìý

The history of this group is well documented.

Kgwadi is the brother of among others, Diale gave birth to Bapedi of Maroteng Ga Sekhukhune (Mohlaletse and Mamone Ga Sekwati), and Mosia who gave birth to Moshweshwe of Lesotho (Bashweshwe).”
― Pekwa Nicholas Mohlala