Later, with the growth of amakholwa Christian communities south

the Thugela River, “Natal Kaffirs” of Fingo (mfengu: refugee) background, Zulu came to have a broader meaning still, and led by teachers, clerks, and venders, it became a subnationality, with vital connections to the house of Cetshwayo, yet subject to the stresses of urban and rural divisions and gender conflicts.  Such struggles over the speakings of “zulu” redefined the word further, and by the late 1910s it had become an ethnicity, independent of any royalist connection, as royalist Zulus tossing sand in graves with their spears might nonetheless be Christians in good standing.