VaShawasha kwese kwamuri mativi mana epasi rose ivai nenguva yakanaka muchiparadzira rudo rwedzinza. Our love for each other has always been the pillar of our hopes and unity, our pride, our totem. May you all be blessed with love more than greed and lets remember our less fortunate other. Please be proud of being a Mushawasha and stand tall wherever you are and in whatever you do.
KuvaShawasha nevayenzi vanouyawo pano kunyanya madziSahwira. Ndinokumbirisa kuti kana pane ane maPicture avanhu vakambogara hushe hwaChinamhora, please send them here as I would like to try and build a family tree as a holiday project. Please your help will be greatly appreciated. I am based in the UK and if anyone has access to the National Archives, that could be a very good source of information and images. Please makudo ngatisanganeyi pano
I am made to understand that Chikowore had his children and his eldest son was called Membere the name of his grandfather. Member had many wives and children. His many sons include Mupandira, Zvomuya, Mandaza, Chisora, Makumbe, Chidziva (not sure). Zvomuya had two wives. Zvomuya had two sons and daughters. His sons were Mukurutangwa and Stephen (Chiuta) with their sisters Chipiringani and Sandura. The diagram below will try to explain more. Details are so scatchy but slowly filtering through.
I will start on Wambe or Vambe. I will relate this story as I was told by my late father Tawuyanago. As narrated by my father it all started with some family squabbles over the father’s marriage to a young and last wife while the father had reached advanced age. The father learning that his sons were getting interested in his new acquisitions was hot and out of rage ordered his eldest to leave the Clan. Hence Vambe, Derere Godzonga, Chidyausiku and one sister took off into the (Rimuka) wilderness. Derere Godzonga was well known for his skills with the spear in a close combat while Chidyausiku had great skills in trekking and ambushing. Vambe had great magic skills he could hit a cow with his stick and instantly the cow will change its colour. Thus, the three embarked on their journey with their single sister.
According to my old man they went to Wedza. It was a long journey and was not done in a single day. During their exodus they made camps here and there. Finally they reached Wedza and decided to pitch there for some time. As you know during these times a person was identified by his totem which was qualified by the Chidawo, as each chidawo separated the members of the Shona tribes from one another owing to the fact that you could find a lot of Shumbas and Shokos in the same areas. Further and above that this Chidawos were mostly adopted by such members, inorder to hide identity from atrocities they will be running away from.
After settling for some given time they three noted that families were growing large and once more there was need to go and look for better land. It was during this exodus that the brothers decided to split. Derere Godzonga remained in Wedza while Vambe and Chidyausiku embarked on their journey towards Chivhu. They reached the Nharira Hills and settled there for sometime. After a short time Vambe decided to go further South West, while his brother decided branched towards areas between Buhera and Gutu. Vambe later settled in the areas around Zoma- Chartsworth. Because of his skills in medicine his fame travelled so well in all areas that surrounded the Zoma- Chartsworth areas. The MuZezuru as he was known became very popular with the surrounding clans. Besides the skills in the use of magic these Zezurus had great skill in honey harvesting. It was well known that they kept a lot of maGuchu full of honey all year round. During this time these people still had retained the Shoko Murehwa totem.
THE NEW CHIDAWO- SHOKO MUTADZA WOKUPA.
As you know during the era in question people would travel long distance on foot on days on end sleeping where ever they find people residing. It was on one of these occasions that some men who were on their journey came to the Vambe homestead as per custom after these men had identified themselves and where they were going they pleaded to be allowed to rest and embark on their journey when it was cooler. Sure they were received and served with a lot of delicacies. As per the norm of these vaShawasha the visitors were served with Honey as desert. Beer was also served and they drank. They stayed for three days. It was in the fourth day late in the afternoon when the men decided to carry on with their journey. They bade farewell and were given another guchu of honey. You know honey is so tempting just when they were out of sight of the Vambe homestead they drunk the honey and went on. They were feeling thirsty from the honey hence they reached a stream and decided to quench their thirsty. You know combination of honey and water their stomachs were so full that travelling was a mammoth task. They decided to rest a bit in the shade of the trees lining the banks of the stream. The dizziness from the good beer they had taken in the afternoon and the honey really made this men fall into a deep slumber. When at last they woke up it was complete dark and they could here the rumbling of the lions as well as howling of jackals. They agreed that the only prudent thing to do was to go back to the vaShawasha homestead and ask for shelter. Sure they went back on arrival they narrated their ordeal of over sleeping after consuming too much honey given by the hospitality of the vaShawasha. They then retorted that from now on they will identify the Homestead as a homestead of the people vokwaMutadzakupa. “Imi matova vokwaMutadzakupa nokuti makatipa zvakawandisa tikatadza rwendo rwedu, honai tarara panofuti”. So this is when the Vambe Clan adopted the chidawo Shoko yokwa Mutadzakupa as the offsprings are now known today. Shoko Mutadza- which is further qualified as vokwa Shoko Mutadza wokupa kana vachidetembera. Let it be known that these people still know that they are Shoko Murehwa to this day.
THE HAMA CHIEFTAINSHIP
As I mentioned earlier the fame of Vambe’s use of medicine was passed on to his son Ruzengwe Hore. Ruzengwe had very powerful “gona” handed to him from his father Vambe. His fame spread into the areas occupied by the vaira Ngara yokwa Zimuto who latter married his sister and further to the remnants of vaRozvi who occupied the places known today as Hama area. The vaira Ngara were well known for their use of spear. They were fearless warriors. The vaRozvi who were staying in the now Hama area were Neshamba and Nechinyuni. They are known as the minors of the Rozvi tribe that had been occupying the southern parts of now Zimbabwe. They were farmers and reared lots of cattle in these plains. It was during one good rain season that these Rozvi people had grown a lot of sweet potato (mbambaira or mabura). The mabura grew so well that either by mere coincidence it grew and shook all the soil that covered it away, exposing the huge bulb to the world to see. The Rozvi were very superstitious, and this happening did not go down well with them. Elders were summoned and consultations made. It was unanimously agreed among the Rozvi that this was some bad omen. “Mbambaira kurasa ivhu haaa ishura iri”. Through consultations it was agreed that there was need to seek help from a n’anga who could specify this omen and make amends with the spirits so the curse won’t get to them. Hence the name of the muZezuru was mentioned Ruzengwe. A group was send to the Zoma-Chartsworth area to summon this muZezuru to come and heal the cursed land. When the emissaries arrived at the Ruzengwe homestead they found him there, however during this same time a wife of Ruzengwe was fully pregnant. Ruzengwe embarked on his journey with the group of vaRozvi to the Neshamba-Nechinyuni areas. On arrival sure Ruzengwe found the bura was fully out in the sun for everyone to see. He made his consultation with his gona and ordered the Rozvi to dig all the mbambaira slice it into big pots and slaughter fat heifer that have never been yoked and cook it with the mabura.
It was at this juncture that when the mabura and fat meat were packed in the “makate” that an emissary arrived from his homestead informing Ruzengwe that his pregnant wife could not release the Placenta. “Hanzi mudzimai wako arambira ravakuru”. Hmmm tight situation, Ruzengwe had to leave at once, leaving an instruction to the Rozvi that they should do nothing to the mixture until he comes back. All they could do was to make sure enough heat was supplied not to burn the ingredients. Waal have you ever could fat meat mixed with mabura and let it simmer. The smell that comes from such a mixture will leave rivers of saliva in your mouth. Such that what really happen on this incidence when Ruzengwe had gone the drunk Rozvi people could not stand the smell and agreed to have a taste of the dish. Haaaa the taste was worse than the smell they agreed unanimously to have a party of the delicacy. The part went on through out the night. When Ruzengwe returned on the following day late afternoon the Rozvi were all fast snoring in the shade of trees. He was greeted with empty “makates”. Pathetic story it was, Ruzengwe was hot with rage he demanded the Rozvi to return his “muti”. He vehemently accused them of testing his powers. All now he wanted was his muti back so that he could go back his way. Tough one there, the Rozvi had nothing to offer as they did not know what muti was used. Ruzengwe went back home and summoned his “mukwasha muira Ngara uya” who had married his sister and informed him of the misdemeanor done to him by the vaRozvi. Sure a force of very strong army was built led by the Zimuto warrior to go and recover the “muti” of Ruzengwe from the Rozvi. The Rozvi on seeing the army of the giant Zimutos they yielded and called for a truce. They instead offered Ruzengwe the land that they were occupying, hence the start of the Hama Chieftainship. This how the how the vaShawasha vaera Shoko Murehwa, now known as vekwaShoko Mutadza came to reside in the Hama area.
Little is known about the two brothers of Ruzengwe, Chiparuparu and Chinamasine.
Below I will give the sons of the two brothers of Chibura and their siblings.
Guruzva had six sons namely Mutindi, Mutumiri, Mawurunge, Zishiri, Mavedzenge and Ganda
It was here that Mawurunge named one of his sons Tingini maybe remembrance of the original founder of the Tribe.
Gava had three sons Musvuti (Zireva), Mutavikwa and Chiribhani
All the above sons are dotted around the Hama area their offsprings that is.
We are a renowned clan of Zimbabwe whose totem is Soko Murehwa. Our chieftainship is based in Chinamora but originally located at Chishawasha. Our little country borders Chiweshe, Masembura, Mangwende, Seke, Musana and Mbari. We share a lot of history and strong bonds with many other families in Zimbabwe.
Famous Ngomakurira where Chinamora once lived. Soko Murehwa is a Zimbabwean totem/mutupo/isibongo. The totem has a very long history among the indigenous societies which include the Shona, the Ndebele, Tonga, Venda, Kalanga, among others. Every totem has a branch which distinguishes it from the others. In Shona, these small branches are referred to as chidawo in Shona. In this particular instance, Murehwa is the chidawo for the totem.
Soko Murehwa, which belongs to the main Soko cluster has a close relationship with the baboon and its taboos include refraining from baboon meat. It has for long been used as a form of identity; identifying people of belonging to that totem with a unique social, economic, or historical background and past. It was thus a common unifying factor which bound together individuals, families and clans.
Totems in Zimbabwe are not a thing of the past despite the changes that have come with time. Many people are still identified by their respective totems. Like other totems in Zimbabwe, the Soko Murehwa totem is used in addressing people, by and large the elders, and is associated with family dignity and respect. It has also been used in praise poetry, thanksgiving, even in times of mourning.
VANA KOMANA VAMUSHONGA (GOTORA KUSVIKA PAVAZUKURU VEPIRI)
Muchineripi (Zheke): Abereka, (a) Kahwa Gideon, baba vaRocas, Jane naStephen (b) Chakawarika John, baba vaTeresa, Ernest Marufu, Malaya, Takazvida Ruth, Archibald, Enereta, Ellen Fadzwayi, Esnath naKudakwashe. (c) Mupandira, anonzi akasiya vana vaviri South Africa kwaafira & (d) Takazvida Monica.
Jemwa: Abereka (a) Henry, baba Distone, Conwell, Renny, Egnes, Sheilla, natatenda. (b) Marowa Wilson, baba vaJaymore, Rodwell, Tanyaradzwa Walter, Webster Bunwell, Tichafa, Wilmore, Gladys, Tendayi naTapiwa “mapatya”, Macdonald, Lawrence naLinda “mapatya” (c) Herny, baba vaRenny, (d) Enock, baba vaMargret, Barbara, Patricia, Robert, Benson, Thandiwe, naLucy. (e) George, baba vaRudo, George Jr naNyika. (f) Denis, baba vaJesphat, Daina, Sophia, Darlington, Eunice, Tendai, Brighton naArtwell. (g) Mathius, baba vaViolet, Victor, Fanwell, Virginia, Chinhamo, Fibion naMathius Jr (h) Jackson, baba vaEsimary, Taurai, Nyarayi, Tirivanhu Gibson naTumwe Serina. (i) Edward, ahana kusiya mwana. (j) Fanwel, Juliet, Mazarura Percy, Douglas, Beauty, Loveness, Florance, Abigail, naSimbarashe (k) Cecilia, (L) Daina (m) Dadirai (n) Zvinairo.
Bhasvi: Abereka (a) Samson, baba vaDoreen, Sibo, Bernard, Christine, Roy naMazvita (b) Samuel, ahana kusiya mwana (c) Freddy Dust King, baba vaJohn, akafira kuhondo yeChimurenga chepiri (d) Sydney, baba vaSamuel Jr, Webster, Tsitsi, Itai, Shupikai, Pedzisai naTawanda & (e) Silvia.
I am a descendant of the Moyo people who happen to be as "notoriously" candid as much as they are famous for their unqualified hospitality. The two traits embodied by frankness and hospitality are manifestations of the heritage of my Moyo ancestors who taught those of us who carry their name and blood that the greatest weapons against the forces of anarchy and the destruction of humanity are truth and justice. Truth is painful. That pain which is inflicted by truth has the same therapeutic value as that caused by a surgical procedure to remove a malignant tumour. That pain signals the beginning of the healing and recovering process. Truth and justice, the heritage of my fathers, underpin this platform.