Mzala Tom

Present day Kalanga people of Zimbabwe, Botswana and South Africa are believed to be descendants of part of the Bantu people who migrated down south from the Great Lakes region around AD900.

The early Kalanga ancestors are believed to be the Zhizo farmers whose descendants subsequently established the

Leopard’s kopje culture between AD 420 and 1050 characterised by special stone architecture and decorative pottery.

The Kalanga, Venda and Bolubedu are believed to have established the kingdom of Mapungubwe around 1075-1220 in the area around the confluence of the Limpopo Rivers. The kingdom flourished and attracted many Bantu migrants including the ancestors of modern day Shona groups.

Population growth resulted in the scarcity of land and food. Leadership disputes emerged. This coupled with severe droughts led to the decline of the Mapungubwe kingdom. The population began migrating north to present-day Masvingo where the Great Zimbabwe polity was established.

Some historians posit that this is where the evolution of the Kalanga to Karanga identity happened to some Kalanga who migrated earlier to establish Great Zimbabwe as they became socialised as the Karanga due to the influence of the dominant Mbire clans in the kingdom.

As the great Zimbabwe flourished, more Kalanga, Venda, Pedi, Tsonga and other people groups migrated to become part of the thriving kingdom. Subsequently, the Great Zimbabwe kingdom declined leading to the emergence of the Mutapa kingdom.

The Mutapa kingdom shifted its capital between the Dande and Zambezi valley in present-day northern Zimbabwe. Due to the increased slave trade by the Mutapa, the Kalanga and Venda broke away to establish the Togwa-Buhwa (Butua) kingdom in present day Kame-Khami ruins.

The Kalanga coined the name “Mutapa” meaning a harvester of people in reference to the slave trade. On the other hand, the Mutapa called them the “togwa/torwa” which translated to rebels or outsiders of the Mutapa state.

The Togwa state flourished between 1450 and around 1680. After building Khami, the Kalanga abandoned it in the early 17th century after it was destroyed by a fire and moved to Danangombe. At this point, they were ruled by a prominent army General Mambo Tjibundule.

Tjibundule was a fearsome warrior and military tactician. At the peak of his reign, his kingdom stretched from Makgadikgadi salt pans in the Kalahari desert, to the side of Venda reaching Limpopo and Palapye and Zambezi in the north east.

The 18th century saw the collapse of the multi-ethnic Tjibundule kingdom at the hands of people they named the Lozwi/Rozvi meaning destroyers. The Lozwi/Rozvi were military experts and tacticians who destroyed the Mutapa empire.

They moved to conquer the Tjibundule dynasty.

The Lozwi /Rozvi were a ruling elite of the Moyo totem whose followers were called BaNyai. BaNyai were former soldiers of the Mutapa army who managed to bring it down and repel the Portuguese under the leadership of the Karanga Moyo elite.

The Lozwi /Rozvi were attracted by the wealth and power of the Tjibundule dynasty and planned a total takeover so that they could control the entire present-day Sadc region by taking over the Togwa territories.

The assigned Lozwi /Rozvi ruling class was made up of four main totemic groups the Moyo -Moyondizvo, the Tumbare-Bepe Moyo, the Mavhudzi-Shava and the Shoko-Nerwande. Lozwi /Rozvi was not an ethnic identity but a class identity of the rulers.

The Lozwi /Rozvi defeated Tjibundule under their leader Nechasike. It is said that Tjibundule’s uncle migrated to present day Bulilima-Mangwe after the takeover of Nechasike. Bulilima-Mangwe is a corruption of Bulilima-gwa-Mengwe, meaning Mengwe’s territory.

The Lozwi /Rozvi established a confederacy of chiefdoms under their paramount ruler Changamire Dombo. In the south, they established their rule at Danangombe. Due to the dominant Kalanga population, the Kalanga language remained the lingua franca at the former Togwa territories.

It is at Danangombe that sometime in the late 17th century during the shaking of the Lozwi /Rozvi Empire under the reign of Dombo II one of his three sons Dende broke away from his father to establish his kingdom at Hwange giving birth to the Nambya kingdom.

In the late 17th century the Kalanga majority under Tjilisamhulu I overthrew the Lozwi /Rozvi aristocrats under Dombo II. Another son of Dombo known as Singo crossed the Limpopo River and conquered the Venda and attempted to revive the Lozwi/Rozvi polity at Dzata.

Other Lozwi/Rozvi crossed the Limpopo River and settled among the Venda in the Nzhelele valley where they found earlier Karanga, Kgalaka (Balobedu) living alongside the Venda who were part of the Thovhela sub-state.

In the early 1800s, the now Kalanga controlled Lozwi/Rozvi Empire was attacked by the Zwangendaba, Nxaba, Maseko and Nyamazana Nguni forcing Tjilisamhulu II to flee to Manyanga hills. The Ndebele dealt a final blow by       conquering and assimilating the Kalanga and Lozwi/Rozvi.

Finally, some historians have argued that the present day Kalanga language spoken in south western Zimbabwe and north eastern Botswana is the oldest and closest to the dialect spoken by the Zhizo and Leopard’s kopje civilisations from which many dialects were birthed. (source: @RealMzalaTom)

Raymond Jaravaza, Sunday Life Reporter 

TODAY it’s unimaginable that Innocent Bitu, a humble man living a quiet life in a village tucked away in Dete, Matabeleland North province, played a bass guitar for a group that was formed with the sole purpose of entertaining miners and their families but became so good that the late legendary Oliver Mtukudzi and Leonard Dembo curtain raised for them in sold-out shows across the country. 

Bitu does not think of himself as a yesteryear celebrity but says he was just a small part of a big machine that would be later known as Devera Ngwena Jazz Band  — the trailblazing outfit formed at Gaths Mine in Mashava, Masvingo Province, to provide entertainment to the mining community. 

Innocent Bitu

He remembers it like yesterday, the day he was interviewed in 1977 to be part of the group to join Jonah Moyo, Patrick Kabanda and Johnasi Machinya. The mining authorities had been toying around with the idea of a group that would provide entertainment for miners and their families and the coming together of the quartet proved to be a match made in heaven as it signalled the birth of Devera Ngwena, according to Bitu.

Sunday Life tracked down the former bass guitarist in Magoli Village in Dete,  where he doubles up as the village head on behalf of his older brother when he is away for work in Hwange. 

“Our job was to provide free entertainment in beer halls and open spaces at Gaths Mine in the late 1970s for miners and their families and we were employed by the mine under what was known as the welfare department. Patrick had been playing drums for a group known as Mundoz that was owned by businessman Samson Mundondo and he was given a job at the mine to join us as we continued entertaining the mining community.

“Jonah Moyo had always envisaged forming a band so we started song writing and held regular practice sessions just performing for the miners. One day after a successful evening during our month-end performances, which was attended by a large crowd from the mining compound and surrounding areas, Jonah convinced us that forming a band was a worthwhile venture,” said Bitu. 

Devera Ngwena Jazz Band was born. The mining authorities too were convinced that apart from the band providing entertainment for the mining community, the venture could be financially viable to the mine.

“After Devera Ngwena was formed a contract was signed between the band and the mine and it was agreed that the mine would provide musical equipment for the band in return for some of the band’s income until the equipment was fully paid for. 

“My late brother Jabu (Bitu) had also joined us by that time and we recorded the first single that was called Devera Ngwena Zhimozhi, which did so well that we became famous in the whole country in no time,” he said. 

Devera Ngwena Jazz Band’s music was a mixture of different genres such as rhumba from DRC, benga from Kenya and a fusion of mbaqanga from South Africa blended with traditional mbira-influenced rhythms to create a unique sound that was different from other genres at that time. At the dawn of Independence in 1980, the band was becoming very popular with the track Solo naMutsai propelling the outfit to national stardom.

“The likes of Oliver Mtukudzi and Leonard Dembo used to curtain-raise for us and I remember at one time we played in the same show with the Soul Brothers at White City Stadium and the place was packed. We also curtain raised for the likes of Don Carlos and when UB40 (British reggae group) came to Zimbabwe, we shared a stage with them at Rufaro Stadium. I think we were lucky at that time in that most mines had a huge population of workers from Malawi and Mozambique so we took advantage of that by recording music that appealed to them as some of the songs were in their language and incorporated rhythms that they were familiar with,”.

However, in 1986 the band suffered a major split with Jonah and Patrick remaining the only founding members while Bitu and the others formed a band known as Zhimozhi. 

“Jonah took away the name Devera Ngwena Jazz Band and we formed our own group Zhimozhi. The split happened after we were involved in a car accident and the mine did not pay anything towards our hospital expenses and Jonah was angry about that and wanted us to leave. We disagreed about his decision to quit and some of us stayed with the mine and formed our own group and he together with Patrick went their separate way. 

“I retired from the mine in 2011 but I had remained in contact with Jonah. We were still friends even after the split and I remember we used to meet and perform at national galas that were organised by the government at that time. The one thing that still hurts us today is that we (the original Devera Ngwena Jazz Band) are not recognised as music legends, the same way musicians such as the late Tuku, Cephas Mashakada, James Chimombe are respected and celebrated,” lamented Bitu. 

These days he spends his time herding his livestock in the grazing lands of Magoli village in Dete, a far cry from the life of glamour that he once lived in the late 1970s when he and fellow members performed in the mining compounds of Gaths Mine and later formed a band that would take the country by storm. 

Some villagers in Magoli have no idea he has been to England, Scotland and Netherlands and today stands as one of the remaining founding members of Devera Ngwena Jazz Band. His brother Jabu passed away in 2010. — raymondjaravaza@gmail.com 

Special Correspondent

MORE than two decades after Zimbabwe’s worst soccer disaster Muzondiwa Mugadza has revealed how he still struggles with the sad memories of the day.

The legendary former Warriors goalkeeper was in goal on the fateful day when 13 football fans died in a stampede following the abandonment of Zimbabwe’s World Cup qualifier against South Africa at the National Sports Stadium  in Harare on 9 July 2001.

A contemplative sigh followed by a puff of the cheeks at the mention of the date, in an online interview, reflects the weight of the sorrow still encumbering Mugadza’s heart as memories of the sad day are revoked almost 23 years later.

“I feel bad up to this day. It’s something that is in my head,” said Mugadza expressing his disappointment particularly at the reaction of the country’s football authorities who did not offer sufficient emotional support to the families of the victims. Although financial compensation was paid to the families, Mugadza stressed that the money alone could not have atoned for the families’ loss in any form.

“Money doesn’t bring back those loved ones. I don’t think I’d celebrate money meant for someone who has passed on.”

Trouble erupted at the stadium after South Africa took a 2-0 lead with eight minutes of the World Cup African Zone Group E qualifier remaining. Zimbabwe fans responded to Delron Buckley’s goal by throwing missiles onto the pitch leading to the match’s abandonment and the police firing tear gas into the stands.

While lamenting how the team did not receive any support in the wake of the traumatising incident he stressed how it would have been vitally important for the football authorities to take the lead in supporting the families of the deceased.

“Someone should have gathered us as a team so we visit the families of the deceased before or after they were put to rest. That never happened. I feel bad up to this day myself.”

Mugadza said he struggled to comprehend the seemingly indifference of the football leadership at the time, which presented a bad image for the team.

“I leave home to go and watch football and I don’t come back. Then I’m lying cold somewhere and the family has lost a father, mother, brother or sister and the same people that I have come to watch have not bothered to even come and console me. It was a bad look for us at the time.”

Circumstances permitting, Mugadza said he would have individually loved to play a part financially.

“I don’t know if I could have managed but it would have been good to at least show up and show support to the families. As much as those people came to support us, we were meant to go back and support them as well.”

Mugadza, who has been based in the UK for the past two decades, was speaking in a wide ranging interview on an online podcast Let’s Talk, Ngatitaure, Asikhulume, recently uploaded onto YouTube.

The former Zimbabwe Saints and AmaZulu goalminder probably becomes the first member of the squad to have come out publicly to partly concede responsibility for the calamitous events of the day. Asked to what extent the team felt that with a better performance, things would have turned differently, Mugadza said while he would take the blame for the second goal it should not be forgotten that the team did play badly on the day.

The country’s football authorities have been heavily criticised in the past for their reaction to the disaster in supporting the families and in honouring their memory in the subsequent years.

Comparisons have been drawn with the Zambian football authorities who have been consistent in honouring the 30 victims, who perished in the Gabon air crash on the night of 27 April 1993.

In South Africa 43 fans died in the Ellis Park disaster on 11 April, 2001 during a Soweto derby between Kaizer Chiefs and Orlando Pirates, making it the worst sporting accident in the country’s history.

In England the 1996 Hillsbrough disaster on 15 April 1989 stands out as that country’s worst sporting disaster.

All these and others are commemorated yearly with various ceremonies yet the National Sports Stadium disaster has on several occasions passed without notice.

In the Hillsborough disaster, 94 Liverpool fans were crushed to death during an FA Cup semi-final against Nottingham

Forest. Another person died in hospital days later and another victim died in 1993.

The 97th victim died 32 years later suffering severe and irreversible brain damage on the day.

South Yorkshire Police chief superintendent David Duckenfield who was the match commander on the day was actually charged and tried for criminal offences alongside other individuals including the Sheffield Wednesday’s club secretary

Graham Mackrell, who was found guilty of a health and safety charge.

Mugadza lamented how not only no one came up to accept responsibility for the unfortunate events of 9 July 2001 but that no one was held to account as happened in the Hillsborough disaster.

“The police who fired teargas were obviously given instructions by someone above,” said Mugadza adding his disappointment at the disturbing fact that lessons have not been learnt from the disaster.

Two decades later the handling of violent disturbances still gives no regard to issues of safety as seen in last season’s clashes at Barbourfields Stadium during a league match between Highlanders and Dynamos. Police fired  water jets into the stands oblivious to the risk of serious harm to the fans.

In the same YouTube interview, while lamenting how the team could have been offered more individual support to cope with the trauma of the day Mugadza highlights the negativity in the football culture of leaving players to their own devices when faced with difficult moments. He reveals his heart-rending gesture in supporting former Warriors goalkeeper Elvis

Chipezeze after his errors cost Zimbabwe dearly at the 2019 Nations Cup finals in Egypt.

Chipezeze was at fault in three of the four goals conceded by Zimbabwe in the 4-0 loss to the Democratic Republic of Congo. Despite not having known the goalminder personally, Mugadza reveals how he called the former Baroka FC shot-stopper to console him in a profoundly supportive gesture that was never accorded to him in similar moments of personal anguish.

Mugadza also reveals why he never played for Highlanders and how a potentially life changing move to English football was scuppered by AmaZulu.

His enduring love for Zimbabwe Saints is apparent from the passion with which he underlines his sadness at the current state of affairs at the second oldest club in the country.

Mugadza only played for Zimbabwe Saints and AmaZulu but does not hold back his feelings in professing how Chauya Chikwata would forever remain his spiritual home.  Formed in 1931, Zimbabwe Saints is the second oldest club after Highlanders who date back five years earlier in 1926.

The legendary goalkeeper also reflects on one of his biggest international matches — the 1996 Olympic qualifier against the star-studded Nigerian team featuring the likes of Nwankwo Kanu and Jay Jay Okocha. Mugadza has always thrived on a strong character and mental toughness which he relied on to weather the pressure that came with being thrust into such a big game at the last minute and the subsequent hostility from his own fans.

Mugadza had replaced Dynamos goalkeeper Gift “Umbro” Muzadzi following changes to the line-up prompted by allegations of an age-cheating scandal which The Herald had broken on the eve of the match.

The crowd, made up of predominantly Dynamos supporters, booed Mugadza when he took to the field. But he responded with a man of the match performance, pulling off a string of fine saves in restricting the vastly talented Nigerians to a single goal.

Bruce Ndlovu, Sunday Life Reporter 

WHEN South African music legend John “Phuzushukela” Bhengu passed away in 2011, the views of those that came to pay homage on his graveside in Nkandla, Northern KwaZulu-Natal were quite unanimous. 

A legend, the founding father of Maskandi had been laid to rest. In Nkandla, or even in Bulawayo, where the genre has always found favour, few had the inclination, let alone the desire to dispute that indeed the godfather of maskandi had breathed his last.    

Nkandla is now perhaps famous for giving politics charismatic former South African president Jacob Zuma but in the world maskandi genre, the area is synonymous with Phuzushukela, a man whose sweet guitar gave birth to a genre that has defined Zulu identity for decades. 

But as he was being rightfully eulogised and history was being written high on the mountains of Nkandla, some musical historians might have grumbled and mentioned that one man should have been mentioned, at least even as a footnote, when the talk veered towards who actually pioneered the genre. 

Today, as maskandi blares from speakers in Bulawayo all the way to Kwazulu-Natal, few might mention the name of Hadebe, but he is often credited as the man who brought the genre to Mzansi, where it took firm roots and flourished. 

During the 1930s, as the wind-up gramophone gained in popularity, so did the popularity of omasiganda, Bulawayo’s unique tribe of wandering musicians, who would go from town to town, busking and performing at local events. 

These musicians were a product of popular culture in those times. As Bulawayo’s industries began picking up pace, so did the desire for entertainment. As the colonial masters understood that workers needed to be entertained to distract them from the inhumane working conditions they toiled under in the mines and factories, free films were provided, with droves of low-budget American western films screened for the fatigued masses.  

From these, came the cowboy attire that Hadebe would make famous on and off stage. He might have been far from Texas and he might not have ever owned a horse in his life, but that did not prevent him from dressing like a cowboy. Cowboy hats, neckerchiefs and boots were all part of the snappy African dresser’s attire. Armed with a guitar, Hadebe, alongside others such as George Sibanda, became the city’s first taste of popular masigandas who tamed western country music for local African areas. 

It was perhaps fitting that these first notable guitarists from Southern Africa came from Zimbabwe. According to the LP Rough Guide to African Guitar Legends the “Moorish invasion in the eighth century that brought the guitar from Africa to Spain.” The instrument was reintroduced to Zimbabwe by Portuguese traders when they settled in the country in the 1620s. Three centuries later, Hadebe would pick it up to devastating effect, as he began laying the foundation of what would eventually become maskandi.  

On the streets of Bulawayo, Hadebe travelled and played everywhere, with appreciative crowds throwing a few coins towards his direction in appreciation. From tea parties, which were popular in those days, to shebeens, Hadebe spread the gospel of ukuvamba (vamping) — a playing style characterised by strumming two to three chords on the lowest strings of a guitar while picking the high strings to create the melody. It is a style that is still used by maskandi artistes today. 

By the end of the 1930s, Hadebe’s popularity had soared. His music at that time, already had the distinct flavour that characterises maskandi. On songs like Wazibamba Emarabini, his lush guitar is accompanied by izibongo, the rapid fire praise poetry that is a tradition in Zulu or Ndebele culture.     

On Marabini waxes poetical about himself, referring to himself as “Hadebe Ishokolote YoMfana, Umfana WakoBulawayo.” 

With such words, it is no wonder that won the hearts of many in Bulawayo, performing even at Stanley Hall, then a prestigious venue in Makokoba, then the beating heart of a city that was now taking shape.  He would go on to record 15 songs with Eric Gallo, the founder of titanic South African music stable, Gallo Records, as the label searched for talent around the region. 

However, Hadebe did not always have it easy in Bulawayo. In colonial Rhodesia, where Africans had enthusiastically taken to Christianity, he and other musicians were often chastised for being agents of the devil himself. 

It was said that his tunes tended to be “derogatory and vulgar” with his favourite song Pendeka, about the life of a prostitute, a firm example of this. In “An African Troubadour. The music of Josaya Hadebe. “S J M Mhlabi speaks of the social hostility towards popular music at that time. In one instance, an old woman rejoiced after she had crushed the famous “masiganda” Sabelo Mathe’s guitar, exclaiming “Ngimbulel’ uSathane. Ngimqamul’ imbambo!” (I have killed Satan. I have broken his ribs!)

Similarly, when Mhlali brought a guitar to St Columba’s School, where he was headmaster, he earned the wrath of an Anglican Church member who fumed over the presence of “Satan’s ribs.”

It is unclear if any of this ever affected, but in the 1950s, he migrated to South Africa. In Mzansi, Hadebe was a hit, as he would draw huge crowds when he came to busy towns and started strumming his guitar on street corners. Legend has it that when he visited the Bantu Sports Club in Johannesburg, in 1951, he caused a riot “as the crowds followed him through the tunnel, obstructing the soccer spectators from all sides of the field”.

During his travels, Hadebe would meet Phuzushukela and change the face of music in Mzansi forever. When they met, Hadebe reportedly taught the would-be legend the art of “ukuncinza intambo”. Phuzushukela headed the lessons and from then on the maskandi gospel spread like wildfire to KZN. 

While Hadebe might now be a mere footnote in history, his influence has not been forgotten by some of Bulawayo’s most famous sons. 

In an interview in the early 1990s, Lovemore Majaivana gave a nod to Hadebe and Sabelo Mathe, little-known men from the City of Kings who are undoubtedly music royalty that deserves their flowers, even in death. 

“Of course what does it mean, if they had not lived I wouldn’t be here myself,” an indignant Majaivana said when asked if he knew of the pair. 

“Sabelo and Josaya are the pioneers of this music. What I did was to broaden it. I think this is what it should be like, the young and up-coming artiste will take from me one day and broaden the sound, experiment further.” 

Sandisiwe Gumbo, Sunday Life Reporter

The Kwantuthu Comedy Festival is launching a series of comedy nights which are set to take place twice a month every month at Cotton Lounge, with the first launch tomorrow.

The shows for this month will be running under the theme ‘Engage, Educate, and Entertain’

Talking to the director of the festival, Maforty, he highlighted that the admission for some of the nights will be free for all.

“Tomorrow we are launching simple comedy nights that we will be having twice a month with free admission for a few nights, people should come in their numbers to enjoy nights of comedy and laughter.”

The Comedy nights will continue with another event on the 23rd this month. Comedian Nijo the Slick Pastor and King Kandoro will take the stage on the night, admission will be at $10.

To close off the month, there will be another comedy night on the 29th, it will also be hosted by Maforty.

“We did say Comedy was being given a new home and Cotton Lounge is that home,” Maforty stated.

Cotton lounge, also known as Kings Kraal, is located at Zonkiziwe Shopping Centre

Bruce Ndlovu, Sunday News Reporter

CHIMURENGA music founder Thomas Mapfumo is free to come back to Zimbabwe and host any shows, as the Second Republic is not interested in persecuting him for his views, the Permanent Secretary in the Ministry of Information, Publicity and Broadcasting Services, Mr Nick Mangwana has said.

Mapfumo last year hinted that he was now winding down his career with shows around the globe.

Posting on Twitter, formerly X, Mr Mangwana said Mapfumo was welcome back in the country like any other Zimbabwean.

“We have had conversations with Mr Thomas Mapfumo’s handlers, including Mukanya himself on the phone. He wants to hold his swan song in Zimbabwe but he is scared that he will be arrested. For what? Nobody is interested in him. At the culmination of the Second Republic, President ED did not declare a single Zimbabwean a persona non grata (PNG). On the contrary he asserted every Zimbabwean’s cardinal right to come home (including during Covid19 lockdowns),” he said.

While Mapfumo has in the past been a harsh critic of the government, Mr Mangwana added that the government would not arrest anyone for exercising their right to free speech.

“Mr Mapfumo and many other Zimbabweans did come home without any restrictions. Some continued their activities within and without the country afterwards. We are a democratic State and we don’t arrest people for free speech that doesn’t break our laws. Mr Mapfumo is a soon -to-be octogenarian, and we wish well in his remaining years. He has a lot of fans and detractors. That’s life. See you in Zimbabwe Mukanya,” he said.

Bruce Ndlovu, Sunday News Reporter

ZIMBABWEAN actress Danai Gurira is set to return to the small screen, starring in a spin-off of the, The Walking Dead, the television series that initially gave her acclaim.

The upcoming series, titled The Walking Dead: The Ones Who Live, tells the epic love story of beloved Walking Dead characters Rick Grimes (Andrew Lincoln) and Michonne (Gurira). The couple were fan favourites before their exit from the show as it drew to a close.

The series also stars Pollyanna McIntosh, Lesley-Ann Brandt, Terry O’Quinn, Matthew August Jeffers, Craig Tate, Andrew Bachelor, and more.

Gurira, who is also a playwright, has become one of the most sought after talents in Hollywood after starring in Marvel Studios’ Black Panther movies. Gurira also had significant roles in other movies in the lucrative Marvel Cinematic Universe (MCU).

The series, which is executive produced by Show runner Scott M. Gimple, Lincoln, Gurira, Denise Huth, Brian Bockrath and Greg Nicotero, is expected to premiere on 25 February.

According to its synopsis, the series presents “an epic love story of two characters changed by a changed world. Kept apart by distance. By an unstoppable power. By the ghosts of who they were. Rick and Michonne are thrown into another world, built on a war against the dead… And ultimately, a war against the living. Can they find each other and who they were in a place and situation unlike any they’ve ever known before? Are they enemies? Lovers? Victims? Victors? Without each other, are they even alive — or will they find that they, too, are the Walking Dead?”

The ‘Bob Marley: One Love’ biopic takes audiences on an immersive journey into the life and legacy of the legendary reggae icon, Robert Nesta Marley.

Directed by visionary filmmaker, Reinaldo Marcus Green, the movie delves deep into Marley’s identity, the profound influence of Rastafarianism, his unparalleled impact on reggae music, the pivotal role played by Rita Marley, and the director’s perspective in bringing this compelling script to life.

The film adeptly navigates through the labyrinth of Bob Marley’s identity, presenting a nuanced portrayal that goes beyond the superficial image of the reggae superstar. The story delves into Marley’s humble beginnings, his struggles, and the evolution of his identity as not just a musician, but as a cultural and spiritual icon. Actor Kingsley Ben-Adir delivers a stellar performance, capturing the essence of Marley’s charisma, passion, and the complex layers that defined him.

The movie doesn’t shy away from addressing the challenges Marley faced in reconciling his mixed-race heritage and the societal expectations placed upon him.

The narrative skillfully weaves through pivotal moments in his life, from his early years in Trench Town to his international stardom, providing a comprehensive and authentic portrayal of Bob Marley’s journey.  A stand-out aspect of the film is its exploration of the profound influence of Rastafarianism on Bob Marley.

The cinematography and soundtrack work in harmony to create a sensory experience that immerses the audience in the spiritual and cultural dimensions of Rastafari. The film beautifully captures Marley’s spiritual awakening, his connection to the roots of Rastafarian ideology, and the impact it had on shaping his music and message.

The use of symbolism and visual metaphors, such as the iconic dreadlocks and the red, gold, and green colour palette associated with Rastafari, adds a layer of authenticity to the portrayal.-Online

Sunday Sermon with Apostle Chisale

 Greetings beloved nation in the name of our Lord and Saviour Jesus Christ. 1 John 5:14, “And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us.” 

The subject of prayer is very important and cannot be over emphasised. Prayer is critical in the life of a believer because it connects us to God, it helps us in our spiritual growth, and it gives us victory among other things. So cultivating a life style of prayer is very important in the life of a believer. 

It’s unfortunate that many people have not truly understood the mystery of prayer and they pray without understanding. 

The bible tells us to ‘pray without ceasing’ so meaning our lives should be the lives of prayerful people. One time in the book of Luke 11:1 when Jesus had finished praying, one of the disciples approached him and said, ‘Lord, teach us to pray’. 

I believe the disciples were praying, but their prayers were not producing the results that they saw being produced when Jesus prayed. So they had to ask him to teach them to pray. So meaning prayer must be taught, otherwise we pray amiss and end up with no results to our prayers. 

The reason why a lot of people hate to attend prayers or to pray individually is probably because they have tried and failed in their effort to get whatsoever they wanted and they were discouraged. 

Probably they have concluded that what they have asked for from God, God has not heard them or their request is too big. 1 John 5:14 says that if we ask according to his will, he hears us, the key words being ‘according to his will’. 

So meaning there is a pattern to follow when we pray that will enable us to get the results we want. God is a God of patterns. 

If we follow these patterns we will see the desired results. In Luke 11:2- 4, Jesus then goes on to teach the disciples the pattern of prayer. Ladies and gentlemen there is a way to pray that brings answers, prayers that will command the attention of heaven. God does not answer all prayers. 

In the book of Genesis 21 we see Hagar being sent away with her son Ishmael into the desert. When their water had finished she left the boy under a tree and went off to a distance. 

She lifted her voice and cried and so did the boy. Both of them cried, but only the cry of the boy moved God, because the bible tells us that, ‘God heard the boy crying.’ So meaning your tears can touch God but they do not move God. 

If God is moved by your prayers, your tears, he takes action. So if God is to take any action on your behalf, it must be according to his pattern.

 There are some keys I want to talk about, that will command the attention of heaven and bring the results we want. 

Key 1: Heartfelt prayer. James 5:15-18 Before your prayer touches the throne room of heaven it must be heartfelt. 

A prayer that will move heaven is a prayer that moves you first. If your prayer                                   cannot move you, it will not move heaven. Elijah prayed earnestly and the heavens were shut. 

When it was time, he prayed and travailed in prayer and the heavens opened. The kind of prayer that touches heaven must be heartfelt from the depth of the spirit. 

In the book of first Samuel 1, we are told about Hannah. She would cry every time she went to Shiloh, crying for a child, because God had shut her womb and Peninnah kept provoking her. 

But there came a time when she prayed a heartfelt prayer before the altar and she poured out her soul and God was moved by her prayer. 

Key 2: The name of Jesus. John 14:13, John 16:23 Jesus tells his disciples that ‘whatsoever you shall ask in my name, I will do it’. 

He also says ‘my father, God the almighty, will give you whatsoever you ask, as long as you ask in my name’. So meaning the name of Jesus gives us access to the father. 

This is because he has legal standing before the father because of the finished work at Calvary. 

So as we pray it is important to ask using the name of Jesus, because that assures us of answers to our prayers. Key 3: Pray according to the will of God. 1 John 5:14 As believers we may pray heartfelt prayers and use the name of Jesus, but if it is not according to the will of God, it will not be answered.

 The one thing that challenges the devil is the word of God, which is a testament of his will. So if we pray using the word of God, which is his will, then we are assured that God will answer our prayers. 

Key 4: Prayer with thanksgiving. Philippians 4:6 When we pray with thankful hearts, when we thank God for who he is and for what he has done in our lives, we shall see our prayers answered. 

Prayer is not just about presenting a list of demands to God. Prayer involves thanksgiving and this a mystery that opens doors and gives us victory in the face of our enemies. 

The bible tells us in Psalm 65:2, “O you who hear prayer, to you all men will come”. David came to a conclusion that there is a God in heaven who answers prayers. 

Ladies and gentlemen, God does indeed answer prayers when we pray according to his pattern. Once again I would like to invite you to receive Jesus as your personal Lord and saviour, by believing in your heart and confessing with your mouth that Jesus is your Lord and saviour, and you shall be saved. God bless you all.

Feedback: dominionlifechurch01@gmail.com/ Whatsapp number: 0772494647

Laws are guidelines that stipulate how people should behave. These guidelines determine our success tomorrow. At home we have laws, for example, don’t steal , don’t lie, greet elders, etc. These laws are meant to protect and shape you.

As you are growing up, have laws that define you . These laws should be based on what your parents taught you. Make sure you don’t violate these laws. Your journey to adulthood will be a success. Define yourself. Know who you are. Don’t be like anyone else. Don’t copy anyone. Be yourself. All this is possible if you define yourself with your laws.

You can set laws for yourself, for example, No sex before marriage. No alcohol or smoking before I finish my degree. No clubbing or partying. Or I will make prayer my habit. I will read the Bible every day. I will read something every day, etc.

These laws will determine how you will use your time every day. These will also determine the type of friends you associate with.

When you buy a fridge or TV, you will find a manual. This manual directs you on how to use the gadgets. Without proper guidance, you won’t be able to use all the buttons on the remote. The same applies to you, God gave you the laws to follow. These laws will guide you on this journey to adulthood. You can’t do anything you want with your body or be everywhere. Remember anything that you mismanage you will lose it:  If you mismanage your body you will lose it.  If you mismanagement your teenage time you will lose it.  If you mismanage your mouth, drinking smoking ,kissing,you  perish. Manage your life choices now. Without laws, you perish. These laws are also called principles. They come first in everything you do. You write and stick them in your bedroom. Seeing them every day in your room will always remind you about your priorities. Above all ,ask God to grant you grace to overcome all the temptations.

Dr Manners Msongelwa/ +263 771 019 392/ Author/ Teacher / Youth Coach

Bruce Ndlovu, Sunday Life Reporter 

WICKNELL Chivayo shares a love-hate relationship with a lot of Zimbabweans. While he has been on a giving spree in the last few months, in the eyes of some, Chivayo remains a boastful man with a questionable shoe addiction.

In the past, Chivayo has not been shy to showcase his wealth and rub people’s faces in it. When he bought new toys in his garage, he made sure his countrymen knew and when he travelled first class, the information was likewise efficiently spread. Like other flamboyant businessmen, the likes of Phillip Chiyangwa and more recently, the late Ginimbi, Chivayo has had his fair share of critics. 

In a country where authorities are seized with the task of reviving an economy, those who flaunt wealth will always attract the unhealthy kind of attention. It certainly does not help that he has found himself hauled before the courts in a high profile case. It does not matter that Wicknell came out unscathed from that legal ordeal. In the court of public opinion he had already been tried and convicted and it is easy to see why that is the case. 

However, over the past few weeks, Wicknell’s generosity has overflowed. Christmas has come and gone but while Santa Claus takes a rest, Wicknell has continued working even harder, giving out gifts at what is, to some at least, an alarming rate. 

While some question the source of his wealth, last week on Capitalk FM, Wicknell broke down the gospel according to him. While Wicknell has been in a very giving mood towards celebrities and other public figures, he has not forgotten to “bless” members of the Johane Masowe sect he subscribes to.   

“At church, when we buy people cars, sometimes there are people who are over 65-years old and maybe started praising the lord in 1975 and have never had a car in their lives. Like last week, there’s a man who came to church riding a bicycle. I enquired about who he was and I was told. Then I asked if he had a licence and he told me he had one because he used to drive trucks. So,l told him that on that day he was not supposed to be worshipping but he should instead go and take a Ford Ranger double cab. I told the person who was accompanying them to also get an Aqua so they could both travel in style. 

“In church, I look at the commitment a person has towards worship. In our church there are a lot of people so I don’t know them by their names, I know them by their faces. So, I pick an elder and then show them the 20 people that I want to give cars. Then I ask them to choose 30 people of their own to add to their name. We look at the people that have been coming to church for a long time. Those that are committed…we are talking about people who have spent 15, 20, 30 years committed. They are not expecting anything in return,” he said.

According to Chivayo, any church member who wants to win his favour must first show love and care to the less fortunate.

“If you’re a prophet, I have to see that you’re really working for the people. I have to see that you’re really committed and you’re not just targeting me because I don’t want you to target me, a person who already has money. What will you prophesy? That I will get money? I have been getting money all my life that’s not something that’s new to me. I want to see you showing love to people that are not important…so everyone, who showed that kind of commitment touched my heart. Everyone in Marondera who showed that kind of commitment now has a house and a car,” he said.

However, while he was giving, Chivayo said the way people approached him, played a big part in whether he helped them or not. 

“At church, I can’t help everyone but there are channels through which we can help people with genuine grievances.

The approach is always important. There are children with 15 points at A-Level but their parents can’t waylay me on a Friday at 9am when I’ve just put on my garments and preparing to worship. You have to gauge my mood and then approach me correctly,” he said. 

So why is the businessman suddenly dishing out cars like confetti? Chivayo said the answer to his generosity could be found in his childhood. 

“I grew up in a background where I got a lot of assistance from strangers. One of my father’s friends was the late Air Marshall Josiah Tungamirai and also Alexio Mashamhanda from Mashwede. So, when my father passed away, I expected that I would be going to the rural areas to attend school there but instead I attended boarding schools. They paid for my fees. 

“Alex Mashamhanda was my father’s bank manager when he used to work at Barclays. So when he passed away, he said you’re now my child. He had a company called M and H Suppliers and I would go there and he would give me three blank cheques for me to just write. I would buy uniforms, groceries, shoes…I just acted like a rich man’s son. Then he would ask how much I wanted in pocket money. My father was late but he would say ‘I am still alive’. So this is how I grew up,” he said. 

Due to this background, Chivayo said he got to understand that blood was sometimes thicker than water. 

“At school I was known as the kid that brought a lot of things but my father was late. My father was late, my mother was broke so this is why I do what I do. I know that even if you’re related to a person, they can help you a lot. Mashamhanda would say can I pay the school fee, Josiah Tungamirai would say where is my child? Is his school fees paid yet?     

“It was not like they were very close, but the fact that they knew that this is Isaac Chivayo’s child and he died from an accident, made them want to help. They also knew that my father was my best friend and we would travel everywhere together. So, I knew all these people. That’s how I grew up,” he said. 

Chivayo has given gifts of cars church members and media personalities and even expensive models to musicians across the country.

By Mzala Tom

Peter Khutshana Lobengula was a sensation in England in the late 1890s. Peter alleged that he was the son of the last Ndebele king, Lobengula Khumalo and a grandson of King Mzilikazi.

Peter went to England at the request of Frank Fillis, a showman entrepreneur, in a show called ‘Savage South Africa’ which claimed to show the battles that Cecil Rhodes had fought against the Ndebele kingdom.

Peter was the lead performer and handsome star attraction of the Buffalo Bill Wild West tours in South Africa. He was fluent in Ndebele/Zulu, English and Afrikaans and always asserted himself as royalty in all his interactions.

Fillis had heard about the success of the Buffalo Bill Wild West tours and saw this as a great chance to seize the opportunity and bring the shows to the English audience and make a fortune.

The England shows were a great success. They depicted the Anglo-Ndebele, Anglo-Boer and Anglo-Zulu wars with a diverse cast of English, African and Afrikaner actors.

Peter became a sensation in the shows that drew the attention of the British royalty. In 1899 he got a royal invite from the Prince of Wales to drink champagne with him when he attended the London show at Earls Court.

Peter drew controversy when he announced that he had engaged a white woman called Kitty Jewell, an English piano teacher. The public was outraged! The London Evening News said, “There is something inexpressibly disgusting about the mating of a white girl with a dusky savage”.

Their attempts to get married were obstructed by the local vicar, the owners of the show and by Kitty’s mother. This prompted Peter to quit the show and threaten to return to South Africa. He however, stayed in Salford. Sadly, their marriage never materialised.

The Savage South Africa Show moved to Salford in 1900 and further to places like Blackpool, Leeds and Liverpool.

However, black performers suffered a lot of racism which eventually led to the collapse of the shows.

Peter remained in Salford, married an Irish woman called Catherine and had four children, living in Gladstone Street, off Indigo Street, Pendleton whilst working as a collier at Agecroft colliery.

In 1913 Peter made headlines when he appeared at Salford Magistrates Court saying that as son of King Lobengula of the Ndebele kingdom then part of Rhodesia he was entitled to vote. He won the case and was allowed to vote in the Salford East ward.

Peter contracted tuberculosis at the mines, which caused his health to deteriorate over the years. When his condition got critical, the local vicar of his parish applied for a pension for him from the British South Africa Company.

Peter made headlines when The British South Africa Company investigated King Lobengula’s family tree and declared him to be a hoaxer and therefore not entitled to the money which King Lobengula’s children were entitled to.

Peter succumbed to tuberculosis in November 1913 and was buried in a public grave in Agecroft cemetery. By 1920 his wife and four of their children were to join him in the cemetery.

It is said that his funeral cortege passed by Agecroft colliery and that his workmates dropped their hats as a mark of respect to their friend, also crowds lined the route to the cemetery. (Source: RealMzalaTom)

Shingai Dhlamini, Sports Reporter

MTHALA Queens say they are ready for the Glow Petroleum Rainbow Netball League which starts on 24 February with matches dotted around the country.

Bulawayo will play host to some of the games in a bubble format that the league has since adopted allowing one venue to have a number of teams from different areas. This allows fans to watch not only their team but others contesting against each other.

Sponsors Petroleum Glow pay for all the expenses. Team director, Nothando Nkomo on Thursday declared to Zimpapers Sports Hub that they are ready to take to the courts on Saturday. Nkomo disclosed that they have two players not training with the club because they are with the national Under-21 side that is preparing for international games.

“The problem we have at the moment is that we have two players who are in Harare with the Under-21 tournament and some players left the club because of lack of sponsorship, if we do not get new players soon I will have to join the girls and play,” said Nkomo.

Team captain Terry-Anne Dube confirmed that their biggest challenge was players leaving the club because of poor  sponsorship.

“We just hope the players who are left won’t leave for paying teams,” said Terry-Anne.

“We got promoted last year in February to play premier netball that’s the Super League in netball coming from the social ranks and we were top five out of 18 teams,” said the team captain.

Nkomo believes that her team can produce positive results and her wish for the team is to grow and be able to win the league title.

 Sandisiwe Gumbo, Sunday Life Reporter 

THE management team behind the popular Doek and Slay has expressed concern over individuals using the name for their brand. 

The Doek and Slay Management has stated that they were in the process of seeking legal advice from their lawyers to send cease-and-desist notices to individuals who have copied their name, concept, and programming. 

“The name ‘Doek and Slay’ is trademarked and registered under local and international Intellectual Property laws. We are in the process of seeking legal advice from our lawyers for us to find a way to send a cease-and-desist to these particular individuals. We note with great concern as it has taken us a long time for us to build our brand only for someone to copy, paste and steal our name, concept and programming and claim it to be their own ,” read the statement from Doek and Slay Management.

The management emphasised that if an event is not posted on their official social media pages, it is not associated with them in any way. They expressed their disappointment in seeing their brand being copied and claimed by other players. The management has highlighted that they have no connection with the Doek and Slay event that is being planned in the United Kingdom. 

 “We would like to specifically state that the Doek and Slay event being planned in the UK has nothing to do with us, nothing has been communicated to us, and we are not associated with it in any way.” 

The situation has also brought to light similar events with names resembling Doek and Slay, such as Doek and Jeans, Shorts and Slay and Doek Affair.  However, the organisers of other events have clarified their independence from the “Doek and Slay” brand. The organiser of “Doek and Jeans” emphasized the distinctiveness and that the event has existed for a long time, as it has operated for four years. 

Doek and Slay

“I have nothing to do with the Doek and Slay brand. My team is on Doek and Jeans Zimbabwe in operation being Doek and Jeans festival,” stated entrepreneur Thabani Madhlayo, the organiser of Doek and Jeans.

 “Well the Doek and Slay team is trying to protect their brand and I think I know the UK guys who are using the name. I am however, not associated with the Doek and Slay team. I do not even know who is behind it. Doek and Jeans has always existed, it is in its fourth year now,” Madhlayo added. 

The organiser of “Shorts and Slay” highlighted the differences in their concepts.

 “Our event is more different from Doek and Slay. We are Shorts and Slay and we allow both genders,” stated Tawanda  Muchechete, the organiser of Shorts and Slay and also the manager at Mguza Yucht Club. 

“We might have used Slay but it is different from Doek and Slay. We never used the Doek name, it’s easy for people to see that this is Mguza hosting and this is Doek and Slay with the type of event and make up.” 

Doek and Slay Management has however, expressed their gratitude for the support they have received so far. 

“We appreciate your support thus far, and we would really love to continue growing and flourishing with you. We remain steadfast in trying to protect and learn and improve the brand you have grown to love this past year. We are eternally grateful for your continued loyalty and support.”

Sandisiwe Gumbo, Sunday Life Reporter

MRS Miriam Mlotshwa, a 92-year-old pioneer resident of Mpopoma in Bulawayo has attributed her long life to obeying the biblical concept of honouring the elderly, “so that your days can be added on earth.”

Mrs Mlotshwa (pictured), whose maiden name is Sibanda, clocked 92 years on Friday and shared her life story with Sunday Life. She was born into a family of 12 children and she was the fifth child. Eight of her siblings have since passed on and is the eldest one alive. She was born and raised in uMguza District where she did her Primary level at Entukuzweni Primary School, reaching Standard four, which is equivalent to Grade seven.

“I was a very intelligent student at school. Standard four was nothing to me, it was very easy. They ended up teaching me the books for standard five. Even when I’m sitting today, I can see that I’m a very intelligent person. We moved from uMguza in 1948 when we were evicted to Inswazi. In 1957, it is when we started staying in this home in Mpopoma. We were one of the first people to stay in Mpopoma.”

She vividly remembers being raised by her parents and how much she loved school, church, and football.

“I grew up loving football and I supported Highlanders. Wherever Highlanders played I was there, no matter how far it was. I also loved reading and would have loved to pursue my education further, but with financial constraints faced within my family, I could not pursue my education further. I also grew up in an environment of religion, I loved to attend church and I am still attending church at this age, although I am not able to attend every Sunday,” said Mrs Mlotshwa.

She highlighted how she worked different part-time jobs and later did home-based care where she later earned herself a certificate. 

She attributed her long life to the biblical principle of honouring parents and respecting the elderly, which are values that she has held throughout her life. 

“I attribute my long life to the biblical principle of honouring your mother and father, this is what everyone should follow. I respected the elderly a lot regardless of whether we are related or not.”

She expressed her disappointment with the lack of respect and discipline in today’s young generation.

“Today’s generation is not being brought up well. When we were growing up respect was a must. We got disciplined by whoever and our parents would not defend us. Today when a child is disciplined by a neighbour or any other elderly their parents intervene, even the child will tell you that you have no right to discipline them as you are not their parent. 

“The life we lived is no longer the same as today, but the greatest thing in this life is having respect for elders. Young people don’t even have respect for each other these days. We respected each other to the extent that we would swim together as boys and girls and not care about nudity, which is different from today.”

Mrs Mlotshwa mentioned how much she values education, stating that most of her nine children are degree-holders, with one staying in America and raising her family there. 

“My family was not rich, but I’m grateful they raised us well with manners. My parents were not educated, and I am not educated, but I made sure all my children are well taught, that’s how I value education. I taught all my children respect, and they are all humble people.”

She was blessed with eight girls and one boy, but four of the girls have passed on. 

“I got married to the person I was in love with when I was still attending school. I was young. I got pregnant at a young age and at 16 years old I was married. In 1951, the marriage ended and I had to move back home. I then got married to someone else from a Mlotshwa family, we were together until                                                                                             he passed on in 2003 at the age of 73.”

She expressed gratitude for her long life, mentioning the minor health issues she faces but still can walk and perform minor daily tasks at 92 years old.

“I’m grateful to reach this age, it is nothing to take for granted. At 92, I am still able to walk and do some things like bathing on my own, that is a blessing.”

Luckson Pasipanodya, Correspondent

Zimbabwe national team football coaching has been a two sided coin for many decades.  On one hand, there have been local coaches while on the other, a legion of foreign coaches. With both local and foreign coaches, different football clubs in the country have been successful whereas on some occasions, they miserably failed to achieve.

The corresponding trend has been characteristic with the national men’s soccer team, the Warriors.

The Warriors have been under the tutelage of 23 coaches from 1981 of which 11 were foreign and 12 local. The longest serving local coach was Charles Mhlauri from 2004 to 2007 while the Belgian, Tom Saintfeit had the shortest stint with the team from October 2010 to November 2010.

The appointment of Sunday Chidzambwa had brought hope of the senior men’s football team revival in July 2017.

He qualified for the 2019 Africa Cup of Nations (Afcon) tournament.

Many soccer fans believed that, the highly successful local coach was the man to turn things around. This was based on his record as the first Zimbabwean men’s national team coach to qualify for the Afcon guiding the Warriors to the 2004 finals.

Chidzambwa wrote himself into football history when he guided the senior national team to its first international glory when he won a four-team tournament that attracted Mozambique, Malawi and Zambia as captain in 1980.

While his capabilities cannot be denied, nobody dared to suggest that the Zimbabwe Football Association (Zifa) is the manufacturing entity for national soccer problems and it needs to be reformed in light of President Mnangangwa’s Vision 2030.

Chidzambwa’s resignation in July 2019 as national team coach was not a deliberate move. It came after Zifa used its perennial syllabus of administrative animosity against local coaches.

The head argument for changing the coach was based, as always, on the team’s failure to progress beyond group stages at the 2019 edition of Afcon while neglecting what the soccer body failed to do for the coach and the players.

That gave Zifa another opportunity to dance naked in the devil’s field by employing a foreign coach to replace the illustrious Chidzambwa.

Zifa’s affinity for foreign soccer coaches was proven by the hiring of Croatian gaffer, Zdraviko Logarusic ahead of local coaches in January 2020.

Logarusic went on to embarrass the nation at the Chan tournament in Cameroon. With only a record of six matches in charge of the Warriors, he did not show the quality of a coach he was said to be, before the national and international embarrassment.

Zifa was eventually forced to dismiss the coach in September 2021 after winning one game with the national team. The team went on to the 2022 Afcon under the tutelage of local favourite Norman Mapeza and did not do well.

It was a disjointed team which he had taken over from Logarusic. The football body should be blamed for this level of embarrassment due to its futile strategies. The hiring of a foreign coach has been part of Zifa’s agenda for many years.

This level of decision making has failed to be altered from the national soccer mother body’s strategic radar for long.

Zimbabwe has produced good local coaches like Sunday Chidzambwa, Moses Chunga, the late Rahman Gumbo, Cosmas Zulu, Methembe Ndlovu, Calisto Pasuwa, Norman Mapeza, Charles Mhlauri, Bongani Mafu, Philani Ncube, the late Misheck Chidzambwa, Ian Gorowa, Gibson Homela, Madinda Ndlovu and Joey Antipas among others.

These coaches should be incorporated into the national football administration.  Even in the midst of good advice by those who played, learnt and lived soccer, Zifa seems to prefer filling its ears with logs. It is sad to note that, Zifa sees a foreign coach as a remedy, for the national soccer team under attack by local administrative problems.

Their major reason for hiring such is the “foreign element” and nothing much.  It seems Zifa always has an unquenchable penchant for foreign coaches. Besides the late German coach Reinhard Fabisch of the ‘Dream Team Fame’ from 1992 to 1995 most foreign coaches have not done much to the game. Rather they launched an onslaught of costly tussles on unpaid salaries and allowances against the remorseless football body, Zifa.

Soccer analyst, Sakheleni Nxumalo said, “It’s risky on the wage bill to employ foreign coaches. It is advisable to come up with a contract that would equally protect Zifa in the event that the expatriate is relieved of his duties. A performance based contract clearly stipulating what is expected of the coach and what should happen if the conditions are not met, should be adopted.”

Nevertheless, the team needs to be set free from miserable maladministration which has been the football anthem for the past two decades.

Zifa has failed to learn from its mistakes and continues on the same path of wanton failure.  It is on record that the Warriors participated in the Africa Cup of Nations in the past under the guidance of local coaches namely Sunday Chidzambwa (on two occasions in 2004 and 2019), Charles Mhlauri, who was then the youngest coach at the tournament (2006) and Callisto Pasuwa (2017) and Norman Mapeza in 2022.

There is no foreign coach who managed to achieve this football mileage in Zimbabwe’s football history. This shows that, Zimbabwe has talented coaches who can lead the team, if agents abstain from interference where the leadership decides who should play in the team.

The administration seems immovable when it comes to guidance and recommendations. The team has done well and competed where it matters most, in African football.

Therefore, the team cannot be the problem to warrant changing 23 coaches with most of their tenure not even exceeding two terms.

To another extent, Zifa has neglected the adoption and implementation of appropriate policies on the development of soccer.

In other countries such as Ghana, Nigeria, Morocco, Egypt and Cameroon, the Under-17, 20 and 23 players feed into the senior national team systematically.

Malawi based soccer fan, Bhekimpilo Moyo had this to say: “Zifa should go back to the implementation of proper policies that promote soccer so that the country will be spared from perennial embarrassment. It should understudy what happens in other countries especially those that are doing well with their local coaches.”

In 2015, the Warriors were banned from participating in the 2018 World Cup matches’ over a debt owed to Brazilian coach, Jose`Claudinei Georgian popularly known as Valinhos.  He left Zimbabwe with a bruising fight over unpaid fees against Zifa and the football governing body did not see a problem in that.  Belgian Saintfet whose tenure was the shortest is another unsuccessful foreign coach. With all these challenges affecting our football, a foreign coach surely is not a remedy to Zifa’s chronic maladministration which has destroyed football in this country. This needs to be dealt with urgently by the next Zifa Assembly.

Bruce Ndlovu, Sunday Life Reporter 

Around this time last year, there was a very public outcry when some of Lovemore Majaivana’s songs seemed to have, overnight, suddenly acquired titles in chiShona. 

A song that people had always known as Stimela was now Chitima, Mkhwenyana was now suddenly Rondedzero. To many, this did not seem like merely an act of translation. To many artists, the making of music is a deeply personal and even spiritual experience. When one makes a song, they are bringing to life something that did not exist when inspiration drove them into the studio. Thus, some can compare the process of making a song to giving birth. Finding your song, renamed, without your knowledge or permission, decades later, is therefore like finding out that your child has been renamed by the person whom you left as their guardian.  To the legions of Majaivana fans, this seemed to be the work of fraudsters, hell-bent on making a quick buck at Majaivana’s expense.  But before long, a defence dedicated to the repealing attacks from these vultures had emerged. 

“Majee has no Shona titled songs and Ndebele speaking people love Majaivana the way he is singing in IsiNdebele and his songs titled in Ndebele just like the Ndebele speaking people love Mtukudzi and his songs sung in Shona. Possibly this is the way to steal his music and cash in on his works,” thundered veteran broadcaster Ezra Tshisa Sibanda. “Genuine Shona people are angry with the changing or renaming of Majee songs and are condemning such sickening and barbaric behaviour by the company selling his music on-line. Such behaviour is divisive, and has no room in the modern world.” 

However, what was little known in music circles was that Majaivana tried a hand at singing in Shona. In 1985, after a brief hiatus, Majaivana returned to music, two years after he had quit following a disagreement with Jobs Kadengu, the erstwhile businessman who ran Jobs Nightclub where his former band, Job’s Connection was based. A further two years later, Majaivana found himself in England on tour, where together with renowned Zimbabwean music scholar Fred Zindi. It was while in England that Majaivana recorded Zvembudzi, a song in chiShona.

 It is unclear if the song was the only one in Shona that Majaivana ever recorded, but what is certain is that he drew on chiShona traditional storytelling to make the track. On this particular song, he used zvirahwe, traditional riddles that are used to impart wisdom. This was a technique that Majaivana used in his songs in IsiNdebele, particularly early in his career. 

“Scots music is traditional, they have traditional instrument to create modern music. Thomas (Mapfumo) is traditional,” Majaivana once said in an interview with Themba Nkabinde.

“I play traditional music. But I spice it up. To make old wine you don’t have to use old grapes. I did not choose to sing this music. My elders (ancestors) thought I should sing this type of music. And so I see myself as just a link in a long chain that must discharge the duty of teaching our youth their culture. For example, I don’t know Njelele myself, but when a child hears that song, he will ask what it is. Njelele is an important part of our culture.”

One man who was there throughout the making of Zvembudzi is Zindi, who played guitar on Jiri, the album on which the song is found. 

“Yes, it was in 1987 that I took Lovemore Majaivana to Britain on a tour. We ended up in Wolverhampton where we met Chris Sergeant a record producer and recorded the album titled Jiri which was dedicated to the late Jairos Jiri for his humanitarian work in helping persons with disabilities. I was playing guitar throughout the album with Bee Sithole. Peddle Ndlovu was on keyboards, Lovemore on vocals and his brother, the late Anderson Tshuma also on vocals. Bhikiza Mapfumo was on drums. 

“Another Mapfumo, Frank was playing the trumpet and the late Yutah Dube was on bass. The tour was a success and it helped Lovemore to pay off the mortgage on his house in Braeside, Harare. One of the songs on the album included Zvembudzi taken from Shona traditional songs. It went something like this: Zvembudzi zvandishamisa, Murume ndebvu, Mukadzi ndebvu, Zvandi shamisa.”

Proving the old age adage that music is a universal language, Zindi said Zvembudzi was the only song he understood at the time, as his Ndebele was poor. Despite this, he played the guitar fluently throughout the project. 

“The album sold very well during the UK tour and it was during this period that I interacted with multitudes of Ndebele-speaking people based in Britain who came to support Majaivana’s concerts. I also regret not being able to speak Ndebele because way back in 1987 I had an opportunity to learn to speak the language, but was too lazy to do so. In that year I recorded and produced “Jiri” although I did not understand the lyrics behind most of the songs we recorded.” 

It is not clear what motivated Majaivana to sing this particular song in chiShona. He was, after all an advocate for singing in one preferred language, as he believed that something was lost in translation whenever they crossed over to another tongue. 

“You sing in the language that best expresses your feelings. Things are not as serious when you say them in English than they really are,” Majaivana told Nkabinde. 

In making the song, Majaivana might have been driven by the desire to crossover to “outgrow” Bulawayo and crossover to other audiences in Zimbabwe and across the globe. 

“Majaivana and his fellow Zimbabweans are after all also looking for international stardom. Their success may be boosted by the ability to fuse the many different forms in order to cross over cultural boundaries that frustrate many African artists. Jiri was one such attempt. The album featured such musicians as Walla to provide the bright punchy brass and organ to give it a jazz tonic and liberate it from the constraints of mbaqanga,” wrote Nkabinde about the album.  

While his motivation remains unclear, the song struck a chord with those that heard it, particularly in live concerts.  When Majaivana joined South African music in a series of concerts seeking to raise funds for the liberation of the country, the song was noted as a highlight by critics. 

“The album was good “Zwembudzi stood out as well as the remix of “Ukhozi.” The tour was a success by all standards, raising about $500000 for the South African struggle,” revealed Nkabinde. 

Former Barcelona and Brazilian footballer Dani Alves has been sentenced to four and a half years in prison after being found guilty of sexual assault.

Catalonia’s top court found him guilty of sexually assaulting a woman in an upscale Barcelona nightclub early on New Years Eve in December 2022.

The victim said Alves raped her in a bathroom. He was also ordered to pay 150,000 euros to the victim by the court.

The 40-year-old ex-right-back was arrested in January 2023. He has been detained since then and had requests for bail denied as the court considered him a flight risk.

The Brazilian Federal Constitution guarantees that no Brazilian citizen can be extradited by the country.

State prosecutors were told by the victim she danced with Alves and willingly entered the nightclub bathroom the night of the assault, but when she later wanted to leave he would not let her.

She said he slapped her, insulted her and forced her to have sexual relations against her will.

Alves denied any wrongdoing during the trial. As the case was being investigated, Alves said while in custody that he did not have any sexual contact with her.

He later admitted to sexual relations but said they were consensual. He said he had been trying to save his marriage by not admitting to the encounter initially.

During the trial, his defense focused on trying to show that Alves was drunk when he met the woman.

The courts decision can be appealed.- sky.com

ON Friday afternoon Sunday News Leisure had a surprise visitor in legendary football dribbling wizard Boy Ndlovu, whose illustrious career saw him turn out for Bulawayo Wanderers/Eagles, Highlanders, Jomo Sono Cosmos, Zimbabwe Under-20, Under-23 and the Warriors.

He was in the company of Collen Ngwenya who is the chairman of the South African Chapter of Bulawayo Wanderers/Eagles Mazhiya Former Players Association. It is a group of former supporters and players of the team that was based in Iminyela or White City from the mid 1960s to early 1990s. The association is on a drive to revive football in the area.

Eagles left an indelible mark on the local scene where they touched the hearts of many with a free-flowing brand of football whose firm foundation was natural talent played to its best possible, woven into a team effort.

It was literally, a walk down memory lane with the player fans called the Menace. He feared no defender and even to this day Bulawayo fans who were at Barbourfields Stadium one afternoon in 1983, insist it was Boy Ndlovu who ended legendary centre-back Sunday Chidzambwa’s career.

Barbourfields Stadium

Ndlovu got the ball on the Edgars’ end of the Mpilo goalpost area at Barbourfields, beat a defender, twisted left and right and had Chidzambwa’s foot stuck on the turf and another body swerve had Japhet Mparutsa diving to the opposite direction. 

Boy Ndlovu (left0 stresses a point while Collen Ngwenya looks on

The nippy winger had the simplest task of rolling the ball past the goal line with Chidzambwa and Zimbabwe’s best goalkeeper Mparutsa sprawling on the turf beaten clean. They were township boys who had grown up playing street football to hone their skills and had brilliant players such as Mapleni Nyathi, Melusi Doctor Sibanda and the legendary Majuta Mpofu who played in the 1970s as their role models at Eagles.

Ndlovu took Sunday Leisure through one memorable match the club had in the early 1980s when they beat Rio Tinto 3-0 at Rimuka Stadium. Preparations for that match typified the existing Eagles problem of low sponsorship as club director Advocate Kennedy Sibanda, a national hero had been squeezed by football to the limit financially to make it one real problem at the club.

Boy related how Elvis “Chuchu” Chiweshe and himself had been paid their winning bonus immediately after hammering Gweru United 6-0 in a home match the previous Sunday. Their teammates expected to be paid on Tuesday as was the norm with most Super League clubs back then.

“We were going to play Rio Tinto that Sunday. Most players did not know what was happening. ‘Chuchu’ and myself were going to the national team and were paid soon after the Gweru United  match. We agreed to meet at the Large City Hall Car Park which was our usual meeting place. At Eagles, we were one and Chuchu and myself were the most vocal over the issue as we threatened not to travel. Others were eventually given money and were surprised to see me and Chuchu not getting any money after club manager James Banda had run around,” said Ndlovu.

He said such was the team spirit at the club that it would not have been fair not to fight for their colleagues more so that he was the team captain. Ndlovu wielded power and confidence and club boss Sibanda believed in him. At midday the most logical thing appeared to be to forgo the match as it was already too late to travel over 340 km for the fixture.

It was also not an ordinary Rio Tinto but one of the strongest teams of that era with the likes of Joshua Phiri, John Phiri, Wonder Phiri, Anderson Maphosa, Ephert Lungu and David Mwanza.

“I was the captain and we decided, let’s fix this old man (Advocate Sibanda), let’s go and win the match and increase his debt to us. John Banda had a pick up truck and  there was a Maseko who had a Mazda 323,” said Ndlovu.

The Mazda 323 took some players. The plan was that when they got to the stadium they would say the guys had a breakdown but were on their way. The first car arrived earlier as expected and reported the unfortunate “incident” and at 3.45pm the rest of the team drove in.

From left to right- Collen Ngwenya, Boy Ndlovu, Vusumuzi Dube and Limukani Ncube

“We found Rio Tinto waiting for us. The referee gave us 15 minutes to be ready and at 4pm the match started,” said the Menace.

“We went to half-time with a score line of 0-0. It was a pulsating performance that day. After half-time a Rio Tinto defender held the ball in the box and the referee ignored it. We laughed at the incident. A second incident similar to the first happened and he pointed to the spot and I scored the resultant penalty. Our left-back Stoneshed Moyo hit a ferocious shot that made it 2-0. I then got a pass and Raphael Phiri in goal thought I would dribble as usual but I chipped the ball over him. It was a great performance,” said Ndlovu.

He said after the third goal Rio Tinto coach John Rugg walked off the bench in frustration. Their great performance won them admirers.

“After the match, three elderly men came over and said since birth they had never seen a team play so well and dominate Rio Tinto at home,” said the former Warriors winger and several times Soccer Star of the Year finalist.

Ndlovu concurred with his former teammate Ngwenya that the foundation of the team was to allow individual brilliance to flourish on the field. Getting players to express themselves on the field of play.

“It was more like a boys’ team anyone could come to Eagles and play if talented,” he added.

Both said playing for Highlanders at that time was difficult as the Mzilikazi factor made it difficult for anyone coming from elsewhere. They gave the example of now Assistant Commissioner in the Zimbabwe Republic Police Kenneth Thebe, who was discarded by Highlanders.

“When Neh (Thebe) came to us he flourished and so did Francis Paketh,” said Ndlovu.

Mzala Tom

King Soshangana was born in present day KwaNongoma in KwaZulu, South Africa to Zikode kaGasa, a chief of the Ndwandwe empire under King Zwide kaLanga. The Gasa occupied the Mkhuze region around the eTshaneni mountain.

After the collapse of the Ndwandwe empire, Soshangana, along with his four brothers followed the example of other Ndwandwe parties by fleeing King Shaka. They took a route along the eastern foothills of Lubombo through Mngomezulu to the upper Tembe River.

In the Tembe area, King Soshangana lived for about five years, fortifying his group by constant raids. In about 1825, he crossed the Tembe River and marched north–west. Between 1825 and 1827 he lived on a tributary of the Nkomati River north of present-day Maputo.

King Soshangana defeated almost all the Ronga clans in the vicinity of Delagoa Bay without encountering any resistance and raided their cattle. Their young women were taken captive, and the defeated young men were taken up in his army.

His following was reinforced by many Ndwandwe refugees after the defeat of Sikhunyani by Shaka in 1826. King Soshangana and his people stayed in the region of Delagoa Bay until 1828, when he defeated King Shaka’s army at Bileni.

After a few years, King Zwangendaba returned from the north and joined Soshangana. After about two years together, mutual jealousies arose, and King Zwangendaba was forced to break ranks and carve his own kingdom.

King Soshangana’s residence was in the lower Limpopo Valley. His capital was located at Ekuphumuleni near present day Chaimite in the Gaza province of Mozambique.

From there, Soshangana sent his regiments in different directions to subdue local people. Using the military tactics which they had learned in Nguniland they conquered all people they attacked.

He defeated the Zulu armies in 1828. In the same year King Shaka was murdered by his half-brother. King Soshangana and his followers thereafter, established themselves on the fertile lowlands of the Lower Limpopo River in Bileni without any fear of Zulu attacks.

Soshangana and his group subjugated and incorporated the indigenous Tsonga, Shongonono, Ngomane, Ndau, Hlengwe, Nyai, Rhonga, Manyika, Tonga, Senga and Chopi tribes. Young men were incorporated into the regiments of his army, the women taken as wives and beasts as provisions.

This incorporation of various people groups brought into existence the Gasa empire, which Soshangana named after his grandfather Gasa. This blend of people groups was known as amaShangana, loosely meaning Soshangana’s people.

On the Save River in present day Zimbabwe, Soshangana violently subdued local groups after settling there in 1836. There he met King Zwangendaba again and they fought each other for three to four days until eventually Zwangendaba fled to present day Bulawayo.

After this battle, Soshangana settled further to the eastern side on the high lands of central Save. Before long he discovered that he was not the only Nguni leader in the area. Nxaba had established himself at the Buzi River in the eastern highlands as well.

Nxaba and his followers were also attacked and forced to flee. This victory enabled Soshangana to expand his kingdom. He then subjugated the people groups between the Zambezi and Inhambane and subsequently conquered the whole area south to Delagoa Bay.

In 1838, as a result of the smallpox epidemic, Soshangana lost many of his warriors and was forced to return to his earlier home, Bileni in the Limpopo valley. He left his son Mzila under control of the entire tributary region north of the Zambezi.

When King Soshangana returned to settle in the Limpopo valley, he brought not only all the Tsonga chiefdoms of the interior under his control, but he had also subjected many of the Tonga in the immediate region of Inhambane.

The Gasa empire grew because of the conquests of large populations of these groups. These people groups became known as amaShangana as distinguished from the ruling Nguni aristocrats. The Nguni inter married with these people groups but failed to impose their language.

The last years of Soshangana’s reign were spent stabilising and enforcing his power by sending his regiments out as far as the Zambezi River on a yearly basis to collect taxes and tribute. Soshangana died in 1858 at his residence near Chaimite.

Soshangana‘s remains were taken to eTshaneni Mountain in Zululand (SA) where he was buried. Under King Mzila and his successor Ngungunyane, the Gasa empire was embroiled in slave trade. The Gasa kingdom raided for slaves to sell to the Portuguese and various plantations.

The Gasa kingdom under King Ngungunyane was overthrown by the Portuguese in 1897, being the last African kingdom in Southern Africa to fall under colonial rule. — (Source: @RealMzalaTom)