He is known as an author of books on stories mixing traditional Zulu folklore, extraterrestrial encounters and his own personal encounters. His most recent work is a graphic novel called the Tree of Life Trilogy based on his writings of his most famous book, Indaba my Children. The term stems from a more historic time and is not widely used today, even in a traditional setting. Credo currently lives with his wife, Virginia, in Kuruman credo mutwa prophecies pdf they run a hospice clinic.
His father was a widower with three surviving children when he met his mother. His father was a builder and a Christian and his mother was a young Zulu girl. Caught between Catholic missionaries on one hand, and a stubborn old Zulu warrior, Credo Mutwa’s maternal grandfather, his parents had no choice but to separate. Credo was born out of wedlock, which caused a great scandal in the village and his mother was thrown out by her father.
Later he was taken in by one of his aunts. He did not attend school until he was 14 years old. In 1935 his father found a building job in the old Transvaal province and the whole family relocated to where he was building. Where Christian doctors had failed, his grandfather, a man whom his father despised as a heathen and demon worshipper, helped him back to health.
At this point Credo began to question many of the things about his people the missionaries would have them believe. Were we Africans really a race of primitives who possessed no knowledge at all before the white man came to Africa? His grandfather instilled in him the belief that his illness was a sacred calling that he was to become a sangoma, a healer.
In 1974, Credo obtained a piece of land on the Oppenheimer gardens in Soweto in order to create an African cultural village. He created many sculptures and populated the village with huts and symbols that he claimed was secret African mythology. The village was primary designed for tourism to promote African culture and was generally ignored by the Sowetan locals, partly due to the unfamiliarity of the mythology that was being represented. Credo believed that the great unrest in Johannesburg and the popularisation of communism in the black struggle drew Africans away from their traditional roots.
Unlike most political activists, he actually supported a separation between white and black in order to preserve black traditional tribal customs and way of life. In 1976, students partially burnt down the cultural village after he was misquoted on Afrikaans radio, as they saw the village promoting tribalism and separate development. Parts of the village was burnt again in the mid 80’s during a strike against the West Rand city council. Here he supervised the building of small cultural villages, each representing the traditional cultures of the main South African tribal peoples.
The Kwa-Khaya Lendaba cultural village in Soweto is currently being restored and is still open to the public free of charge. Tour guides are available from the caretaker of the village. Although many of the sculptures at Kwa-Khaya Lendaba were unfamiliar to the Africans they were meant to represent, a number of them have been said to be prophetic in nature.