The Bapedi have a rich and textured history, as with most of South Africa’s past, where religion and tradition are entwined to create a consciousness of life that is attractive to the naturally curious.

Today, part of Limpopo Province bushveld contains private game parks with Bapedi and other African names — including Moya which has three meanings. It is used for wind, or breath, or the soul, roughly translated. It is something they say which cannot be seen, but can be heard. When a sick person wheezes, you know they’re alive, because you can hear their soul, it has not departed. At night, when there is stillness, and you pick up the faint sounds of someone speaking, and upon investigation you find noone, then you know it is the soul of a dead person.

Parts of your body are Moya, the lungs, blood, heart, liver, kidneys, and sex organs, your head and your hair. It is also these parts which are mostly associated with or susceptible to, disease. Your Moya is like your iris, or your fingerprint, there is noone else who has a copy of your Moya.

While humans cannot live without Moya, sometimes it can live without their seriti, your shadow and reflection but this is the supernatural representation. The Bapedi word for shadow and a reflection in water or a mirror is Moriti.

Your Seriti is created at birth, when you cast your first shadow. For extremely traditional Bapedi, it is bad manners to step on anothers shadow, or allow your shadow to fall on someone else. Traditional healers therefore won’t work at midday when the sun is directly overhead, because it is said, the spirits of the dead are sleeping.
Chief Sekhukhune of the Bapedi knew this when he built his fortress in a steep sided narrow valley south of the Olifants River at what was called his Stat.

While the British were focusing on the Zulu’s in 1879, Sekhukhune was sparring with other English authorities along the Olifants, and the towns of Lydenburg and Middelburg were reinforced. The Bapedi Chief wanted to expand his territory across the Steelpoort River and his raiding parties were bothering the Boers there. His position was further strengthened by a drought which meant British and Boer commandos could not take to the field, there wasn’t enough grass and water for their oxen and horses. The dreaded horse sickness had also broken out, further complicating the Transvaal Government’s plans.According to the blueprint for the Transvaal that had been devised by administrator Theophilos Shepstone and Cape Governor Sir Bartle Frere, the defeat of the Bapedi would be proof to the Boers of the British good faith. It would demonstrate that British rule was a blessing.

To their considerable astonishment, this act actually put the final nail in the coffin of confederation as the Cambridge History of South Africa puts it. Since the British took control of the Cape in 1805, their policy had been grounded in the belief that once the won allegiance of the Dutch and Huguenot settler population, peace and prosperity would be guaranteed.