7:11 akufunekanga bathi: ""ucinga ukuba yintoni isizathu ukuba kumaxesha angaphambili ngcono kunale meko kuyiyo ngoku?""kuba lo hlobo mbuzo bubudenge. i--plura, umenzi wehlabathi ohamba phambili wokusasazwa kwe--digital digital and solutions solutions, uya kukhupha iimveliso ezimbini kulo nyaka we--nab show new york. umgca--mgca uquka yonke entsha yenkqubo yenkqubo yenkqubo--sfp--h, i--hybrid monitor series, ixhasana necoax, ifiber kunye ne--ip kunye nomxholo we--prm--3g, kunye ne--prm--224--3g, enikeza isakhiwo esincomekayo sakhiwo esidibeneyo nebakala a--10 ..." ENGLISH ABSTRACT: This study examines the socio-cultural issues in the praise poems of three Xhosa chiefs, namely, Nkosi Whyte Lent Mbali Maqoma of the amaJingqi, Nkosi Doyle Mpuhle Jongilanga of Dushane of Ndlambe and Nkosi Sipho Mangindi Burns-Ncamashe of amaGwali of Tshiwo. What comes out clear in the poems of these chiefs is that they experienced power problems after and before 1994. Their poetry protests about these political influences and calls for the restoration of the dignity of the chieftancy. The socio-cultural aspects of the praise poems of each chief are devoted to a chapter: Nkosi Whyte Lent Mbali Maqoma in Chapter 2, Nkosi Doyle Mpuhle Jongilanga in Chapter 3, and Nkosi Sipho Mangindi Burns-Ncamashe in Chapter 4. Attention is paid to each chiefs genealogy, praise names, names of oxen because of traditional significance in the life of the chief, the chiefs mother, and place names which have historical importance in the life of the chief. As part of the theoretical framework of praise poetry, praise poetry theory is handled in Chapter 1 of the study. It is concluded in Chapter 5 that Xhosa paramount chiefs still play and will playa crucial socio-cultural role in their communities. They are not only concerned about being custodians of culture but also with the development of their nations.