Cultural Heritage with Pathisa Nyathi

IT would seem Zambia is turning into my favourite playing ground, nay a learning field within the context of the unending cycle of knowledge acquisition. 

In October 2023, I sought to make contacts with Zambian artists in Lusaka. Fisani Nkomo, who had been in Lusaka on several occasions and was therefore familiar with the Zambian arts terrain, convinced me to join him. A pioneering adventure opened many vistas beyond the arts and culture landscape.

I made a presentation at the University of Zambia (Unza) and also at the Kalulu Kreativez in Chalala. The presentation related to my interpretation of the Great Enclosure at Zimbabwe’s iconic monument of Great Zimbabwe. In the book that I wrote on the same topic, “Journey to Great Zimbabwe . . .” I allowed the various art genres to tell their stories regarding the World Heritage Site (WHS).

In Lusaka, quite a number of art studios were visited. I remember, in particular, Mulenga Mulenga’s. Lusala Play House featured a powerful play titled, “Samangika. Yombwe Cosmas Mbuyisa of Kabanana fame was the main character in the dramatic presentation. The journey resulted in the penning of a book, “Journey to Kalulu Kreativez.” The experience turned out to be a dress rehearsal for the more publicised March 2024 visit to Chipata, Zambia.

The second visit seemed to open a Pandora’s Box in some quarters where some people thought we were venturing into the world of taboos and mythical folktales that are best left under the carpet. Ours was to seek confirmation whether or not King Lobengula kaMzilikazi did seek refuge among his kith and kin, the Ngoni people in Chipata, Zambia. 

With Government resource facilitation, we did get to Chipata where we met with King Mpezeni IV. The Ngoni monarch assembled a team of people; historians included, who briefed us on what they knew about the issue relating to the fate of the last Ndebele King. A book is yet to be penned that will deal more exhaustively with the issue and the related journey.

Last week, another trip to Zambia was undertaken. This time the destination was Livingstone across the Zambezi River. The journey was less arduous in physical terms but equally beneficial and mind-tickling. 

There was an art exhibition in Livingstone to which I had been invited. Artists co-operated in presenting joint art exhibitions in the form of paintings and installations. Artists came from numerous countries such as Zimbabwe, Haiti, Costa Rica, Lesotho and Norway, inter alia. 

The Livingstone Office of Contemporary Arts (LoCA) staged an art exhibition at the Livingstone Gallery that was constructed during the World Tourism Organization’s Expo arranged jointly by Zambia and Zimbabwe. During the exhibitions, co-operating artists got into conversations with a moderator guiding the process through questions that he/she threw to the artists. I took part in one such conversation session that related to witchcraft. 

So, there are people out there who are watching what I am doing in the field of Ancient African Science (AAS). It was a fulfilling engagement from which another book shall surely emerge. Participants were excited that their experiences were going to be documented. They saw me write profusely and wondered what my intentions were. Many look forward to the production of the book. However, it was experiences outside of the conversations at both the Livingstone Gallery and the Livingstone Museum that were of particular interest to me.

The issues discussed informally related to the issues pertinent to the articles in this column. The first experience was aboard the Extra City Bus travelling from Bulawayo to Livingstone. At Lupane, some woman whose face looked quite familiar boarded the bus on which I was travelling. She was in the company of some younger man. No sooner had the two sat down than I saw the young man approach me. 

He introduced himself as the son of Groom Nyathi from Mandihongola, a place close to my rural home. His paternal grandmother and mine were sisters, oMaDube. He was in the company of some woman who wished to talk to me. I obliged. The woman, whose name was Agnes Dumisani Mizere came and sat down next to me. I greeted her in IsiNdebele. 

She was not Ndebele speaking, nor was she Zimbabwean. She was of Chewa extraction from Malawi though now resident in the United States of America (USA). The woman just could not believe that she was sitting next to me on a bus travelling from Bulawayo to Victoria Falls. Apparently, she knew me well. She had read a lot of stuff about me in the print and electronic media. She knew how much I knew in the fields of arts, culture and heritage, with particular emphasis on African Indigenous Spirituality (AIS). 

She proceeded to open up her WhatsApp contacts and, right there, in front of my inquisitive eyes, I saw several names of people that I knew. One of them was Gumbi Jele, one of the historians that we had met at Chipata in March, earlier on in the year.

If she had read about me, I reckoned, chances were that she wanted to extract some African knowledge from me. I always oblige when people approach me seeking to siphon some knowledge. I had not bargained for this. The teacher-pupil relationship was not what I had anticipated. I was the pupil and she was the lecturer. I have not encountered one person this young who possessed so much knowledge, not about robotics, but about issues spiritual. Now, you can see how the trip from Bulawayo to Victoria Falls ended up as a lesson in Ancient African Science.

I soon recognised that she was somewhat timid or scared of using the language that was requisite and explicit as demanded by the topics to hand. She wrote down some words she felt uncomfortable with. I reminded her that long ago when stones were still soft, I was a Biology teacher. I remember her writing down the word, “orgasm.” That somewhat seemed to allay some fear of the explicit and in-decorum. 

Here are some of what she termed African acupuncture. Generally, acupuncture as a healing method is associated with the Chinese. The medical practice involves inserting sharp needles in certain identified parts of the body. We are told the pierced parts lead to healing. It is not just any part of the body that is pierced. There are known points that are related to the anatomy and physiology of the body.

Africa has always known about this ancient practice that was probably acquired by the Chinese. Remember, Africa is the cradle of humankind. Research findings seem to point to the location of the earliest humans as residing in a swathe of land embracing Namibia, Botswana and Zimbabwe. Africa led the way in advanced study and operational fields such as alchemy, astronomy, genetics and cloning. Some of these forms of AAS will be dealt with more definitively later as they have to do with AAS. 

Agnes, it seemed to me, was sent from the spiritual world to school me on matters spiritual. She indicated some points on a human head and face that are critical when incisions are made into which burnt herbs and plant extracts are introduced. One other point is between the thumb and the index finger. She cited the introduction of charcoal-based black medicines, insizi, that are introduced into incisions. The purpose of such medicines is, among others, to ward off crocodile attacks.

It is known that like poles repel while unlike poles attract. These are known Laws of Magnetism. Africa makes use of the same laws. Through incisions, crocodile traits are introduced into a person’s body. When one “possessing” a crocodile wades through a pool of water infested with crocodiles, they are immune to crocodile attacks.

Nature is holistically interlinked and interconnected. The various components bear diverse characteristics and properties. This is true of both flora and fauna. Africa has understood these properties and applied them. Manipulation of natural forces lies at the centre of producing desired outcomes within the context of nature-in-culture and vice versa. 

Some of these mechanisms are designed to safeguard the well-being and protection of humans and the environment that Africans perceive as a source of sustenance for human beings. Continuity, eternity, perpetuity and endlessness are effected through various measures, both natural and cultural. When predators are warded off, it is a way of ensuring that life continues uninterrupted.

Likewise, taboos are cultural constructs that are created, sustained and applied to preserve and conserve the environment, together with the diverse ecosystems resident within the environment. 

Some taboos may be rooted in the social, religious/spiritual, economic and political spheres. All of them are calculated to preserve human beings, the environment and the perpetuation of ecosystems with their bio-diversities. In terms of operation, taboos are expressed as prohibitions and restrictions. 

Another example that Agnes told me about, related to the ability of some people to exit their physical bodies. This is where witches come in with their advanced science. Some years back, one colleague told me how a man witnessed his wife transform at night into some tiny blob before scooting off into the dark night to rendezvous with other fellow scientists. A banana is usually used to take up the place of the departed man’s wife. Husbands are put to sleep until the early hours of the morning. The reverse is true.

Agnes also referred to some astral position that is assumed so that a returning individual may get back into the separated or decoupled component. It is critical that the remaining physical body assumes a particular position, an astral position, for the returning component to successfully get back inside. This is no mean achievement on the part of witches and wizards. However, we should not assume that the practitioners are theorists who understand the underpinning thought and who put into practice what they are not able to explain and interpret.

The exiting phenomenon facilitates entry into another realm. The two realms are governed by different physical and natural laws. The one characteristic of our world, the terrestrial realm, is the presence of the force of gravity. This force pulls down everything. We do not float because the force of gravity anchors us to the ground. Sometimes we take this force for granted. For example, when we go to empty our bowels, the excreta goes down due to the pull of the force of gravity.

In the absence of that force, as observed in spaceships, astronauts’ urine and excreta would float around them. There is simply no gravity to drag the mess down. That is done by the force of gravity.

That took me to the intangible realm to begin to appreciate its operations and how the force of gravity is negated. Witches are able to fly by virtue of first transforming into forms that enter another realm. 

People and Culture

Today we will look at yet another chieftaincy that was uprooted from Matabeleland, the Mafala chieftaincy, which is found in Zvishavane.

The Mafala chieftaincy in Zvishavane originates from the Indinana regiment, which was held by the Matshazis in Mzilikazi’s Ndebele state. 

Mbungwana Matshazi, son of Nyanzamakhanda had an alliance with the Ndwandwe people in the early 1800s.

Mbungwana later shifted his allegiance to the Khumalos of Matshobana and it was him who led the Matshazis into present day Matabeleland under King Mzilikazi Khumalo.

Mfangilele Matshazi succeeded his father Mbungwana who had become a chief of Indinana, which in Matabeleland was located not far from Mhlahlandlela. This was prior to its relocation to the Insiza River, at its confluence with Indida River.

Chief Mfangilele Matshazi’s first wife was Memezi Nzima, a daughter of Sithiba. Later on, he married the daughter of King Mzilikazi by the name of Nsimukhulu. MaNzima’s house became a junior house. The oldest son of Nsimukhulu, Ntembuzane, thus took over as chief of Indinana.

He took precedence over his elder brother born to MaNzima.

The succession was thus retained within the Ntembuzane line, he being succeeded by Mafala who in turn was succeeded by Jobe. The chieftaincy in Zvishavane is thus named after Mafala Matshazi.

The other chiefs co-existing with Chief Mafala in the Zvishavane area are Chiefs Mazvihwa, Masunda, Mapanzure and Wedza. The area has about 19 rural wards.

Chief Jobe Matshazi, who succeeded Mafala Matshazi was born on the 25th December 1928 and became chief in 1958 when the chieftaincy and its subjects migrated from Insiza to Zvishavane, then called Shabani. He was killed in 1979 during the liberation war.

When others were forced to move to Shabani, to pave way for white farmers and miners, some of the Matshazi people and subjects refused to go there but instead opted to go to Lupane.

It is from Mfangilele Matshazi’s wife MaNzima’s house that the Goduka headmanship in Lupane District was established in 1957. 

Thus Indinana is unique in that from a single ixhiba it yielded both an existing chieftainship in Zvishavane and a headmanship in Lupane.

The current Chief Mafala — Jongilizwe Matshazi was installed as a chief in his area aptly called Ndinaneni at Mabhetshula Village in Zvishavane in 1990. Ndinaneni has homesteads of the Dlaminis, Khumalos, Hlambelos, Msizas, Ndatshanas etc.

The late veteran educationist, Professor Meshack Jongilanga Matshazi affectionately known as “MJ” was a prominent and respected Zimbabwean hailing from the Matshazi clan. The Matshazis are also dotted around Nkayi, Lupane, Fort Rixon and other parts of Matabeleland and Midlands.

In future, we shall discuss the migrations of more Ndebele communities from Fort Rixon under Chief Mazetese to Mberengwa and other groups that migrated to Masvingo. This explains the existence of Ndebele communities in those areas often called Amadingindawo or Madinga in short.

Following the news of her BET nomination, Ndivhunzannyi Ralivhona, popularly known by her stage name Makhadzi, believes she deserves everything good in this world at the right time.

Speaking to Sunday World this week, the Ghanaian hitmaker said she was born a winner but did not know the exact time she would be in her winning era.

“The nomination is a shock and I know I deserve the best because I am a hard worker. I go all out when it comes to music and performances,” said Makhadzi.

“I know what I deserve, but I believe in God’s timing. Now that the time has come, I am grateful for the blessings that come with the hard work.”

Consistency and relevance

As an artist, Makhadzi believes the nomination will push her more into making music, as she plans to make people feel like she is a newcomer every year.

“I believe in consistency and relevance and I always make sure to shine. People are not ready for me this time around and one thing I’m praying for is to perform at the BET Awards one day,” said the Mapara star.

“Winning this award would be the medicine that will heal my wounds from the past in my musical journey. People know I have been through a lot but I chose to look forward.”

She said she believes the industry needs more female singers, especially in terms of representation. She also hopes that people do not take advantage of women, especially producers.

Unemployment holds country back

“The females are the ones that are giving us the melodies that we sing along; we must make sure that they are protected in all ways.”

This year, the nation celebrates 30 years of democracy and Makhadzi said she is not a politician but wishes that things get better.

“I wish they could deal with the unemployment issue because it is the one that is contributing to the high rate of crime in our country.” — Sundayworld

Innocent Kurira, Sports Reporter 

RELEGATED English side Luton Town have decided against renewing the contract of Zimbabwe international forward, Admiral Muskwe.

Luton Town announced during the week that Muskwe, who is still recovering from an injury, will be leaving the club.

Luton confirmed this on their website, saying: “Long-serving duo Dan Potts and Luke Berry, widemen Fred Onyedinma and Elliot Thorpe and forward Admiral Muskwe will leave the club at the end of their contracts.”

Muskwe made 26 appearances after signing from Leicester City in 2021, scoring twice for the Hatters.

He spent most of the time on loan and was recently attached to Exeter City but missed the majority of the season due to an injury.

The Warriors international is still out of action nursing the injury.

Muskwe joined Luton Town on a permanent deal from Leicester City in 2021 for an undisclosed fee.

At that time, he became the eighth new addition to Nathan Jones’ squad that summer.

He gained senior football experience previously with Swindon Town and in the Championship with Wycombe Wanderers. Muskwe featured 19 times in total for Wycombe, scoring three goals, having helped Swindon to promotion from League Two in the second half of the 2019-20 campaign.

Capped by England at Under-16 and U-17, playing for the latter when he was 15 years old, the full Zimbabwe international had been in Leicester’s youth system since the age of nine and was named the Foxes’ Academy Player of the Season in 2016. 

Muskwe made his debut for the Warriors in a 1-0 defeat to Lesotho in a friendly match played at Setsoto Stadium on 8 November 2017. 

He came on as a substitute.

He also played for Zimbabwe in the World Cup 2022 First Round Qualifier against Somalia in 2019 both at home and away. Muskwe was also named as part of the Warriors’ 23-man squad that participated at the 2021 Africa Cup of Nations (Afcon) finals held in Cameroon in January and February 2022 where he played two games.

To date, Muskwe has played six matches for the Warriors. — @innocentskizoe

Nkosilathi Sibanda, Sports Reporter

A man of principle who, however, would find laughter in the midst of a serious matter. 

This is how the late Nivathi Songo’s life was described by the many speakers who took to the podium, bidding farewell to one of Bulawayo’s most celebrated educationists, philanthropists and sport enthusiasts.

Farewell speeches read at the Amphitheatre on Friday morning, during Songo’s funeral service had a similar eulogy that bordered on a life well lived in the service of humanity.

Songo, born on 29 September 1945, breathed his last on 18 May at his Matsheumhlophe home in Bulawayo. 

His 79 years on earth were aptly summarised by his family, relatives and friends. 

Mourners came from all walks of life, somehow depicting the “genius” of a socialite and leader in Songo.

Hailing from the communal lands of Ratanyana, Kezi, Matabeleland South Province, Songo was a man of the people, who in his association with the high life society, didn’t forget where he came from. 

Known as an able and dependable supporter, benefactor and member of Highlanders Football Club, the late Songo was described as one person who had the country’s oldest football club at heart. That was undeniable.

His family and the Highlanders leadership attested to this at the funeral service. 

In sport, Songo’s name spread wide as he also etched his name on darts and chess. 

At Highlanders, darts and chess that is where his “sporting” lay.

The presence of Highlanders’ leadership was testimony of the influence Songo had in the history of the club.

The football club was represented by board member Peter Dube. 

Board chairperson Luke Mnkandla was also there and so was Cosmas Sikhosana. Prince Zwide Khumalo also paid his last respects.

Wyatt Mpofu, a former football administrator and close associate of the late Songo was present as well.

Mpofu represented the Highlanders Darts Club that the Songo once managed.  

Songo was a player, administrator and is among those to have drafted constitutions for the Highlanders Darts Club, Matabeleland and Zimbabwe Darts Associations.

He left a legacy that even stretched beyond sport. 

For the better of his life, he was an educationist. Many of yesteryear learners at the affluent Christian Brothers College (CBC) recall his name with fond memories.

At CBC, Songo was a Geography teacher who went on to become the deputy headmaster at the school that counts as one of the best institutions in the country.

He taught at CBC from 1994 to 2015 having transferred from Gifford High School.

He was valued at CBC that he retired at the age of 70. 

CBC sent a touching message on how they will remember Songo, a man widely known at the institution as “Umuntu Wakithi”.

“The board of governors, headmaster, staff, students and parents join the Songo family in mourning the passing of Nivathi Songo. The late taught Geography at CBC from 1994 to 2015. Beyond the classroom, Mr Songo’s contribution to the school as a member of the executive was invaluable. Throughout his years at CBC, Mr Songo — Niva or Muntu Wakithi as he was affectionately known — caught the attention of many through his infectious humour,” read the CBC tribute in part.

Those that he taught at CBC recalled the ever-jovial Songo. His jokes were retold at the funeral service and the gallery joined in the laughter, remembering the fallen and so loved teacher.

At CBC, Songo was said to have been instrumental in setting up the chess club which was to become a powerhouse in the Matabeleland region, national competitions and went on to do well competing against schools in South Africa.

“He was to become the pioneer of what has become one of the biggest annual high school chess events in the country, the Songo-Equate Africa Chess Festival. The festival is sponsored by CBC old boy Nhlanhla Mtobi, in honour of his favourite teacher and mentor,” read the CBC tribute.

As many people would have wanted to bid farewell to Songo, typical of a sending off ceremony for a well-known personality. 

Those who spoke and those who listened, had a sorrowful telepathy, one that resonated on having lost a loving person.

Songo’s wife, Lindiwe’s speech summed it all up.

“For 43 years you were my partner and husband. Your journey on earth is over but, your spirit will always be with me. You touched countless lives.” 

His children and grandchildren remembered him for his love, being a teacher, leader in the community and love for Highlanders FC. 

Messages from grandchildren in the Diaspora through video were beamed at the service.

One of them was grateful that the late Songo taught him chess. Songo was a grandmaster on the chess board.

Duma Xaba, who spoke on behalf of the Xaba family, where Songo married, said when the news of his passing on reached them, their hearts were broken. 

“If our grandparents were alive, they would say they were blessed to have umkhwenyana onjengoSongo. He formed a bond between the two families.”

Stan Moyo, a son-in-law, said: “From the moment we met, he welcomed me with the generosity of spirit. His support has been a source of comfort and strength. Our relationship was based on a strong understanding. He had a great sense of humour. His laughter was very contagious.” 

Teammate at Highlanders Darts Club Sydney “Sydo” Ncube said Songo was the greatest there was in the city.

“No one will come close to his stature and character. A man of his words, a man who loved to educate and inspire,” said Ncube. 

Poet Thamsanqa Gumbo put a wrap to the ceremony by citing all of the Songo family totems. The praises were proof of the late’ s royalty and his glowing life as a “man of the people”.

Hamba kahle Hlubi. Lala kahle, wena owabala amabhuku abeLungu, wacina ubafundisa. — @NkosieLegend

Actor, model, musician and TV presenter Tino Chinyani is one of South Africa’s dotting dads who many love to see on social media. 

He is calling on families to celebrate father figures at the Celebrating Dad with Tino Chinyani event, on 16 June in Sandton, Gauteng.

Tino welcomed his baby with Simphiwe Ngema in 2021 and he believes his life changed after becoming a father. “Before, I was very selfish. 

“I was working entirely for myself. My lifestyle was not too crazy compared to what it is now. I am still fun-loving, adventurous and an outdoor adrenalin junky,’’ he says. “Now, I just have more purpose. 

“I don’t feel the need to be seen as much, to party as much. But, I am more interested in building for my family and being a great role model for my son. My lifestyle has calmed down a bit. 

“Fatherhood has been a truly amazing journey,’’ he says. “It also shaped the way I behave and look at the world around me. I have discovered what love truly means beyond myself and to give that love beyond myself has been the best thing I can ever ask for.”

At his event that will be hosted at the Radisson Sandton Hotel, Tino hopes that fathers will have a dialogue. “I think as men, we don’t have encouraging, engaging and powerful conversations enough. It is our duty as men to take it upon ourselves to have these conversations,’’ he tells ZiMoja. 

“We need to talk about how we can be better men, better leaders and role models and be present, actively engage to eradicate generational curses.”

As much as fatherhood comes with challenges, Tino says he is having fun along the way. “The beautiful thing about life is the experiences, laughs and the people you share it with. If you’re too serious, you become too focused on the past or the future and forget to live in the now,’’ he says. “But, I have become very grounded. If you are weak spiritually, you cannot lead a family. I had to tap into a higher sense of self and get closer to God. 

“I am even more financially responsible and that is the weight I have felt the gravity of, the most. I felt I had to be a lot more disciplined. I don’t spend the way I would have in the past. I also learned not to be too serious on the journey. 

“I rather choose to live in the moment. Tino is currently working on a TV production. 

“It will encapsulate everything beautiful about Africa, the continent, people, cuisine and vibrancy. I am also working with Manu World Star or Music and Vuka M Beats and we will deliver amazing projects.’’ — ZiMoja

Bruce Ndlovu, Sunday Life Reporter

WITH both hands covering her mouth, Sakhile Dube looked like she was about to break down on stage as former Miss Universe Zimbabwe Brooke Bruk-Jackson lifted the crown from her head and prepared to put it on that of her successor. 

The sash that ran across Dube’s shoulder already announced her as the new queen of the ramp in the country. The crown was meant to put a full stop to the words written on the sash. 

It was the moment all had been waiting for, as one queen gave way to another in a change of power that was as touching as it was endearing. 

It was time now for Dube to ascend to the throne and carry the hopes of her country in the Miss Universe pageant to be held in Mexico in September. 

As the crown sat on her head, Dube seemed to be lost. 

Perhaps in that emotional moment, the days and nights she spent practicing for the ramp suddenly flashed before her eyes. This was, after all, not Dube’s first dance in a high-profile pageant. 

In 2018, Dube was crowned the face of the Zimbabwe Fashion Week while in 2020, she won the Miss Tourism Zimbabwe pageant. 

She later won the Miss Earth Zimbabwe contest, before going on to make history as she attained the country’s highest placement for Miss Earth by finishing in the Top 8 as well as winning various awards including Silver (second) in Best in Swimsuit and Best in Talent. 

Last year she scooped the Miss Supranational crown, solidifying her reputation as one of the country’s most successful models. In between those moments of triumph was the heart-crushing thought of failing to make it at the Miss Zimbabwe contest. 

That disappointing failure aside, the 27-year-old former Sizane High School pupil still had a piece of silverware missing from her wardrobe. She wanted to become Miss Universe Zimbabwe and on Saturday at the Harare Hippodrome, that deep desire was finally satisfied. 

“I honestly feel honoured to have been crowned Miss Universe,” she said in an interview after her triumph. 

“This time around, all the girls came prepared and everyone was fighting hard for the crown, so having been crowned Miss Universe felt surreal and I’m so excited because I believe every one of us deserved to win the crown. We all have unique aspects that make us fit for the crown, so winning for me was exciting and it’s a dream come true. It is something that I’ve always wanted, so for it happening right now it’s a moment of celebration for me and it’s a life achievement and I’m very excited for the journey that is coming.”

While many who witnessed her triumph at the pageant might have thought that it was the culmination of her journey in modelling, in a way, Dube’s win was more about her triumph over the odds throughout her life. 

A child from a polygamous family of seven, Dube was orphaned at an early age. 

From those humble beginnings, she pulled herself up by the bootstraps, going on to do a Bachelor’s Degree in Psychology from the Women’s University. 

Dube, who is a student at the prestigious Milan School of Fashion, has also never forgotten her roots. Knowing that out there are little boys and girls that are also desperate to scale new heights in the world, she established the Zibusiso Foundation, an organisation that seeks to forge equal opportunities for vulnerable orphans in the country. 

In its values, Zibusiso Foundation states that: “We recognise the transformative power of education. We strive to ensure that every orphan that we serve has access to quality education, enabling them to develop critical thinking skills, broaden their horizons and unlock their full potential.” 

Another reads: “We are committed to promoting financial independence among the orphaned population we work with. Through entrepreneurship training, vocational skills development and sustainable income-generating projects we equip them with the skills to build a stable and prosperous future.” 

If these words were coming from any other organisation, one might have been tempted to think that there were empty slogans from an entity desperate to cover itself in glory. 

However, given that it is founded by Dube, an orphan who dared reach for the sky despite the harsh conditions she found herself in, they ring true.

Sakhile Dube

In fact, Dube has said that she hopes to use the spotlight that her triumph to highlight the work that her organisation does in the run-up to the Miss Universe pageant. 

“Everyone competes to win, so that’s when the preparation begins and I’m already also preparing myself by working on maintaining my body, watching what I eat, and also working on my mindset because I believe that it plays a pivotal role to have a mentally strong attitude in life in general and yeah, I’m also working on my project which is on the promotion of equal educational opportunities for orphans and vulnerable children in Zimbabwean communities and I hope that with this opportunity that Miss Universe gave me, I’ll be able to put my project internationally,” she added. 

In the recent past, Zimbabwean beauty queens have often found themselves shamed not long after their reigns have started. 

Leaked nude pictures and lewd videos have led to a few high-profile downfalls and with this in mind, some will hope that Dube does not fall victim to the same vices. 

Her charity work and the eloquent responses she delivered while on stage have led some to believe that after kissing a few frogs, the country might have finally found its princess. 

In a statement released after her victory, Dube alluded to the prestige of the crown, acknowledging that indeed it took more than a crown and a sash for one to carry the Miss Universe Zimbabwe title. 

“Being Miss Universe Zimbabwe is much more than having a sash and crown. It is about taking pride in my commitment to serving as an ambassador to my country, to women everywhere, and to orphans and vulnerable children who I advocate for, to get equal educational opportunities. Never stop dreaming.”

Yesteryear Greats with Lovemore Dube

SUNDAY 5 May 1974 will always remain special to the hearts of die-hard Zimbabwe Saints supporters.

This is because it is when the club joined the elite group of clubs to have won national tournaments.

Prior to 1975 when national leaders wanted an end to trivial tribal fights in Bulawayo in preference of all energies being channelled to unity of purpose that was fighting for the liberation of the country, Saints were called Mashonaland United.

Until then Chikwata carried the “nearly men” tag and looked with envy at regional clubs Highlanders and Wankie (Hwange). Of the three up to 1974, Saints had never won a cup final at national level despite reaching the BAT Rosebowl Cup finals in 1966 and 1967.

Yet of the three clubs from the region, they were the first to play in a national league when they joined in 1963.

Pressure was always on them and when they reached the 1974 BAT Rosebowl final, a match against Callies of Harare, they went into the game as underdogs.

The Chronicle headlines screamed: “Majestic United swamp Callies.”

Yet in the preview written by David Ncube, The Chronicle’s star soccer writer of the time, the headline read: “It’s experience vs talent in Rosebowl.”

“Even ODDS are a fair forecast for the BAT Rosebowl final between Mashonaland United and Salisbury Callies at Rufaro Stadium tomorrow afternoon,” was the intro to the story.

“Not that it worries Mashonaland United being fancied the underdogs. It suits us perfectly,” Saints chairman Reuben Zemura had been quoted as saying.

Saints had nothing to lose and they were indeed less fancied to win the match.

Yet the line up at their disposal was mouthwatering and a team one had to lay his bet on for football’s sake.

But history indeed made them underdogs as Salisbury Callies had a good history and in their ranks were already a number of pieces in their trophy cabinet.

For bragging rights the crop of Gibson Homela, William Sibanda, Zebron Magorimbo, Moses “Madala Boy” Moyo that season’s most outstanding player, Isaac Chipangura, Ebson “Sugar” Muguyo, Max Tshuma, Francis Ngara, Emmanuel Sibanda, Chita Antonio, Adam Maseko, Robert Taremba, Phineas Chideme, Mapleni Nyathi and Onesimo Maphosa, there was a talent worth any challenge in the land. 

It was actually a mystery that Saints had never won a national tournament.

Their neighbours from the region, Wankie now Hwange had two Castle Cup triumphs to boast of, a 1970 conquest of Arcadia and the 1973 win over Dynamos in a marathon penalty shootout.

Highlanders on the other side had Saints to thank for the return to the elite league in 1973. Saints were facing  relegation in 1972 and to save them the blushes, their administration convinced the John Madzima leadership to have a North and South Region League set up. The winners would then play in a national play off to determine league champions.

So in 1973 Highlanders who had finished second to Ramblers were part of the Rhodesia National Football League South Region. Highlanders won the championship and lost 4-1 to Metals Box inspired by the likes of Oliver Kateya, Chita Antonio and Sunday Chidzambwa.

Highlanders had won the Chibuku Trophy 3-0 over Mangula (Mhangura) for their first national competition victory.

With part of the fanfare back then a bit tribal as Highlanders were called Matabeleland Highlanders and Chikwata Mashonaland United, Saints had to stand up and be counted. That entailed winning also a national tournament.

They had in their ranks Homela, Maseko, Aleck Mwanza, Mapara and William Sibanda who had been part of the 1969 Rhodesia World Cup squad that faltered at the last hurdle for the Mexico World Cup finals.

Homela, Mapara, Mwanza and Sibanda had made the cut.

Highlanders had just in that season joined the regional Division Two league from the Bulawayo African Football Association in 1969.

Pressure was definitely on for Saints to deliver for their supporters’ sake.

Callies had on their way to the cup final knocked out Highlanders the 1974 national champions in the second round and dumped Dynamos in the semi-finals. A Goliath versus David duel was on the cards with Callies under John McLaughlin seemed out on a routine to protect their integrity against minnows.

Every game, should always be a new competition.

And that cup final proved that.

Saints were described by The Herald’s Alan Hlatywayo as a super fit and mobile unit who were assured of victory before goals flowed.

“They pinned down Callies in an unshakable vice grip. It was difficult to imagine that Mashonaland United had never before won a cup final,” wrote Hlatywayo, himself a former teacher and Dynamos winger.

Sibanda, Tshuma and Moyo marshalled the midfield with the hungry jackals in attack Antonio, Ngara and Mapara.

Ngara, a cunning finisher scored a goal, with Antonio on target too and the other came from Homela who had collected the ball from his own half and raced for 30m before letting go a screamer that gave Water Lowrie no chance in goal for Callies.

Doug Smith scored Callies’ consolation goal.

Hlatywayo had gone on to write that such games create heroes.

Moyo, Tshuma and Homela were the heroes of that great afternoon for Bulawayo and Zimbabwe Saints legacy setting run.

Callies had a great coach and notable stars in Martin Gillan, Raymond Muller, Doug Smith, Nimmo Schillachi and Lesway.

With that win, Saints had announced their arrival on the big stage.

Despite a barren 1975, Chikwata were on the podium again in 1976 winning the Chibuku Trophy final, a sumptuous 4-0 humiliation of neighbours Highlanders in a city derby played at Rufaro Stadium.

Homela, who had been flown from the United Kingdom for that match, was “destroyer in chief” with a brace with Tshuma scoring the other two in the 4-0 win.

With their stock rising, there was nothing to stop Dynamos, the 1976 league and Southern Africa champions from hammering them 8-1 in the final of the Castle Cup then the Football Association Cup.

But their best season ever turned out to be the 1977 campaign that yielded a Castle Cup win and the championship for the first league and cup double by a Bulawayo side.

While Highlanders had won the championship in 1974, it was a national play-off between the winners of the North and South Regions, here were Chikwata walking tall from a national league that embraced teams from both regions playing home and away.

Two other years were added to the team’s success chapters the 1979 Castle Cup victory over Dynamos, Chibuku Trophy runners-up with probably the best Caps United team who would eclipse them to win the league play-off again as championship had been turned to a North and South regional races.

The last of Saints was 1988 when they reached the Rothmans Shield Cup final, won the Chibuku and league, since then the club has known little peace.

In Bulawayo and Zimbabwe’s Hall of Fame Saints will certainly have a slot with its galaxy of stars over the years.

Bruce Ndlovu, Sunday Life Reporter 

IN the chill of an early winter morning, pupils from schools around the Matabeleland region watched as the text of Shakespeare’s Othello came to life on stage at Eveline High School. 

Thought to have been written in 1603, the great playwright’s words had travelled 421 years, finally tumbling on the stage of the school located on the corner of Leopold Takawira Avenue and Samuel Parirenyatwa Street in Bulawayo. 

Suddenly, in the hands of the all-black cast, the play which was initially performed by the King’s Men at the court of King James I on November 1, 1604 came alive, leaping into life right before them. It was a nice change of pace from what the pupils from Northlea, Mtshabezi, Solusi, Lighthouse, Gwanda, Matopo, Eveline, and Founders High Schools are used to in their literature lessons. 

They watched as Iago, like the biblical serpent, whispered into the enterprising Venetian General Othello’s ear, planting the seed of doubt that in time germinated into full-on paranoia and mistrust of his wife, Desdemona. They watched as Othello ended the life of Desdemona and after realising the folly of his actions, took his own life, bringing an end to a life that had seemed so full of promise. 

In the end, Othello and Desdemona’s demise was greeted with a round of applause, as those in attendance recognised the work that had gone into bringing the production to life. 

Co-directed by Philani A Nyoni and Gift Chakuvinga with Thabani H Moyo serving as the producer, the play was enacted by actors from the Centre for Talent Development as part of the Performance-Based Workshops project. 

While the play itself was engrossing, the discussions afterward were equally illuminating, as many felt that Othello, was a representative of black excellence in a world that has sometimes, openly and covertly, conspired against people of colour. 

actors go through a scene in Othello at Eveline High School

On Friday, the play was also a part of the Africa Day celebrations and thus, the discussion seemed apt.

“It all went well and the audience was highly appreciative,” said director Philani Nyoni. 

“What I enjoyed from the discussions that the attendees had after the play was that Othello represents black excellence. That is something wonderful that came out of that discussion. To the audience Othello, before his downfall, represents black excellence. He represents the fact that you can make it in a society that is very much different from what you are. You can make it in life by strength of character and ability. I think that was the most positive message that came out today. Your origin doesn’t have to define you and that is particularly relevant when you look at Othello, who in a white-dominated Venice, became a general and the most powerful soldier in the country.”

Nyoni said despite the fact that the play was written by an erstwhile British playwright, the production resonated with an audience of mostly young black people because it resonated with their everyday interactions with the world. 

“Even the opening scene, speaks about an ‘old black ram tupping his white ewe’ which shows the fact that race is a central theme. Later on, we see Brabantio denies Othello the hand of his daughter, Desdemona, in marriage on the simple basis that he is black. Yes, Othello is accomplished but he is black. So, for me this is all very relevant even in this time and day, there are still spaces that we cannot occupy for the simple reason that we are black. For me, this is a very interesting text to delve into, especially on Africa Day,” he said.

Nyoni said Shakespeare is a very interesting writer who has survived over 400 years for the simple reason that his stories are relatable across time and space. 

“That’s one of the things that I love about William Shakespeare. So, if you explain the texts, which is primarily our job as directors, the actors can see themselves in his plays. Our job as directors is to help the players see the themes and motives of the characters so they get a better understanding of the text. Love is a universal theme and so are betrayal, ambition and other topics that Shakespeare brings out in Othello,” he said. 

He added that universal themes cut across time and space and were relatable. 

“Interestingly, Othello was a Moor, which meant that he was a black man. So, we are very excited to have done this play on Africa Day. It’s a Shakespeare play yes but is also about the life of an African. Racism is a very strong theme in Othello because when they refer to him, they emphasise calling him the Moor.” 

Nyoni said African or Zimbabwean actors do have their interpretation of Shakespeare and every time, an actor is given a role or character to play, they have to lead the director. 

“A director is not the one who is supposed to lead the actor. So, they have to interpret the roles according to how they see it and after they interpret it, all they have to do is exercise their judgments and execute. 

“That’s how we work. Most of the time, if an actor is led by the director, they become stiff and when that happens there’s no flexibility or realism in terms of executing the character. So, the actor has to interpret the character for himself or herself,” he explained.

Innocent Kurira, Sports Reporter

ONE name that caught the eye of the Warriors Squad for their next World Cup Qualifiers against Lesotho and South Africa is Douglas Mapfumo.

The Polokwane City striker is one of the many surprises in the squad. Mapfumo will be making his debut call in the national team. 

He was one of the decent performers for Polokwane City in the just-ended DStv Premiership season. He played a vital role as they maintained their DStv Premiership slot.

The 24-year-old contributed five goals during the just-ended season across all competitions. As such, he is expected to help Zimbabwe get a positive result. Mapfumo is the youngest Zimbabwean playing in the South African topflight league and is a Legends Academy Product. Previously, he turned out for Motsepe Foundation Championship side Black Leopards.

He had a stint at the Citizens during the 2021/22 season, but his stint at the Cape side was marred by injuries.

He will face competition to lead the Warriors frontline from Tinotenda Kadewere (FC Nantes), Tawanda Chirewa (Wolverhampton Wanderers) and Tymon Machope (Simba Bhora).

The Warriors face Lesotho on Friday, 7 June  in Johannesburg, before taking on South Africa on Tuesday, 11 June in Bloemfontein.

Zimbabwe have two points from as many matches after a goalless stalemate against Rwanda and a 1-1 draw against Nigeria in November last year.

Rwanda lead Group C with four points with South Africa on three while Zimbabwe, Lesotho, and Nigeria are tied on two points while Benin have a single point making the pool an open affair.

Tickets for the Warriors World Cup Qualifier against Lesotho are now on sale online.

Entry fees are pegged at R50 for adults and R20 for children under the age of 12.

Warriors Squad:

Goalkeepers:

Bernard Donovan (Chicken Inn), Martin Mapisa (Dynamos FC), Godfrey Chitsumba (Manica Diamonds)

Defenders

Gerald Takwara (Ohod FC), Teenage Hadebe (Konyaspor) Brendan Galloway (Plymouth Argyle), Munashe Garananga (KV Mechelen), Andrew Mbeba (Highlanders), Godknows Murwira (Caps United), Shane Maroodza (Huddersfield), Devine Lunga (Mamelodi Sundowns)

Midfielders

Marshall Munetsi (Stade de Reims), Andy Rinomhota (Rotherham United), Jordan Zemura (Udinese), Walter Musona (Simba Bhora) Daniel Msendami (Jwaneng Galaxy), Tivonge Rushesha (Reading), Joey Phuthi (Sheffield Wednesday), Tawanda Maswanhise (Leicester City)

Forwards

Tinotenda Kadewere (FC Nantes), Tawanda Chirewa (Wolverhampton Wanderers), Douglas Mapfumo (Polokwane City) Tymon Machope (Simba Bhora).

GETTING into a cultural landscape or built environment is like undertaking a learning and illuminating journey into the minds of its creators, builders and users. As pointed out in the last article, the said cultural landscape expresses and represents the ideologies of the people concerned.

This is not surprising as people create, build and use a cultural landscape as they believe. The emerging physical picture is underpinned and informed by several intangible factors.

Essentially, what they build translates to a material product (tangible culture), which is underpinned and informed by the more fundamental and intangible factors. Some of these include a people’s cosmology, worldview, perceptions, beliefs and philosophy.

In this article, we continue with the influences of domestication on a built environment, with special reference to the Ndebele people in the 19th century. In last week’s article, we concentrated on the domestication of animals by what previously had been hunters, the menfolk. For penned livestock, we saw that cattle byres, isibaya for example, found appropriately positioned spaces within the existing built environment. While that was taking place, there were conditioning and ordering factors by way of several applied factors. In the end, the spaces reflected several ideas so that the landscape became a kaleidoscope of ideological ideas for the community.

The spaces were not uniform in terms of factors that influenced the cultural landscape. For example power, be it cultural, social, economic, spiritual or political was unevenly distributed. There were spaces that represented greater power than others did. At Old Bulawayo, for example, the Royal Enclosure where the King and Queens lived, was a product of spatial distribution of power as expressed in terms of size of the cattle herd, material possession (e.g. ox-wagons, different architectural designs (the royal storeroom and royal palace embraced and expressed a different architecture.) The buildings were rectangular with walls of fired bricks, something that was novel and restricted to the King who possessed the greatest power.

Further, the size of the cattle pen was the biggest within the cultural landscape, pointing to the economic power of the king in comparison to other heads of households. The palisade defining the Royal Enclosure was a double wooden palisade that bore testimony to improved security resulting from considerations where the King was seen as the state and the state as the king.

The ox-wagons were sheltered under a roofed rectangular structure (shed) whose floor plan was rectangular. Once again, the walls were made out of fired clay bricks. King Lobengula had seen the making and application of bricks during a visit to the nearby Hope Fountain Mission. As a result, it is possible to identify the arrival of a new and exotic culture with regard to the build environment. This may be because of new immigrants who possessed a different culture from elsewhere.

Sometimes, new ideas were innovated and applied through independent movements of ideas. New ideas may be incorporated into the already existing and formative ideas that affect the built environment. New ideas hardly completely overhaul old ideas, practices and ideologies. It may also be possible to link new ideas to a particular group of people.

At Old Bulawayo, European missionaries had set up base at Hope Fountain, eMthombothemba. These men on a religious mission belonged to the London Missionary Society (LMS), now referred to as the United Congregational Church of South Africa (UCCSA). A new architecture was introduced. That marked the beginning of the loss of independence in terms of materials that were used but also with regard to the defining designs that were adopted.

These became associated with new socio-political realities, statuses and were embraced by the emerging built environment.

There were, in addition to the LMS missionaries, the Catholic Jesuits from Belgium who arrived under the leadership of Fathers Depelchin and Croonenberghs. They arrived in 1879 as part of the Zambezi Missionaries, as part of a thrust to neutralise perceived warlike tribes that stood in the way of missionaries’ proselytising mission. They, like the LMS missionaries, brought new religious ideas and beliefs pertaining to architecture. Their impact was not confined solely to the religious sphere, but extended to other social and economic spheres such as cuisine, architecture, material culture and attire, among others.

Now, let us turn to the incorporation of agriculture into the emerging architecture. Women were gatherers of food as pointed out in last week’s article. Therefore, there already existed gender-based differentiation in economic activities. Women, from being associated with food gathering, became associated with food production, food processing, food storage and consumption. Some plants, grasses, legumes and runners were cultivated within cleared spaces near homesteads.

Modes of economic production translated to changes that were wrought on the cultural landscape or the built environment. In deciding where to assign spaces for the above-mentioned utilities, already existing ideologies were applied. For example, the rear section of a homestead was, prior to domestication of agricultural crops, already associated with women. The entrances were in the front part of the homestead, a male domain where men assured security and defence.

In addition, there were practical considerations that influenced the location of structures relating to the domestication of crops. Harvested crops were stored within the fenced rear section of a homestead. Within the built enclosures, izihonqo and iziza were provided with platforms where harvested crops were stocked. The structures were known as ingalane.

The domesticated grasses were sorghum, amabele, pearl millet, inyawuthi and finger millet, uphoko. Each type of crop was stocked separately on a wooden platform. These grain crops, which were cultivated on the African continent have been around longer than 5 000 years. An archaeological site known as Nabta Playa in Egypt, close to the border with Sudan, yielded carbonised seed remains for some of these crops. Some of the crops were taken across the Red Sea and introduced in India.

Isihonqo referred to the enclosure made out of cut tree branches. The spaces within izihonqo (the term is now associated more with the Seventh Day Adventist worshippers) are what are known as iziza. The created spaces have izingalane, the wooden platforms and spaces where threshing was done. These spaces were provided with central depressions on the floors to collect grain that had been separated from chaff and stalks. The process separated grain from chaff. Winnowing baskets, inkomane or izitsha, easy transport for witches and wizards, were used for the purpose.

Beyond this stage, the clean grain was stored in grass grain bins, izilulu. These too were located in the rear, ezibuyeni but nearer the line of kitchen huts, imikulu. Where the grain was stored was nearer the spaces where food was processed, within or just outside imikulu.

Imikulu were special structures for wives. Allocation of kitchen hut spaces was informed by the wives’ seniority that was not necessarily determined by order of marriage. A wife’s social and political status was determined by the political status of her father. Where royalty was concerned, such arranged marriages played other roles beyond mere child production. Marital arrangements were used to foster positive relations among nations. That resulted in the negation of conflict and wars amongst powerful tribes.

King Lobengula of the Ndebele people married one Queen Xhwalile Nxumalo a daughter of King Mzila, the King of the Shangani people in Gazaland (koGasa). Of course, ethnic affinity was an important consideration. At the same time, the marriage was to prevent clashes between Ndebele people and their fellow Nguni kith and kin originating from KwaZulu-Natal originally. Chief Xukuthwayo Mlotshwa of eNtembeni and Lotshe Hlabangana (uMdengehatshi) of Induba were dispatched to get the queen. Several head of cattle were driven there and presented to the Gasa King Mzila as amalobolo.

To further, cement the relationship of the two nations and their monarchs, Princess Mhlumela a daughter of King Lobengula was reserved for the Gasa queen. Unfortunately, Chief Gampu Sithole, chief of iGabha Village, eloped with the beautiful Princess to South Africa. Chief Gampu lived at Ndikimbela (eMagogweni) the administrative and political centre for the iGabha section of the Ndebele State.

Our interest here is how they reflected Ndebele ideas relating to the built environment. Considerations relate to allocation of spaces as depicted above and the reasons behind the allocation. In addition to spatial distribution, design had to be in line with known and pre-existing designs. For example, the grass grain bins were pear-shaped, that is essentially circular. Circularity was the characteristic of African design informed by the cosmos.

The adage, “As above, so below” was applicable. The stars, planets and moons are all circular in design and Africans sought to replicate these on earth, within the built environment and other arts genres. Besides, all the mentioned bodies rotated around their own axis. They also moved in circular or elliptical orbits. Indeed, the circular design is the basic building block, not only for our planet earth but also, the entire universe.

Where harvested crops were stored, other factors were considered in terms of avoiding spoilage. The wooden platforms were rested on large stone boulders. At the bases of the boulders, ash was added. Flowing water was kept at bay. At the same time, the new structures added to or altered existing social ideologies. This was an important consideration. In order to avoid spoilage, the platforms were raised above ground level with wooden pillars.

In the next article, we shall seek to unravel the role of African cultural astronomy in the context of a built environment. That will be done with regard to both forms of domestication. The heavens seem not to abandon us. In most cultural activities, they continue to play significant roles.

Nkosilathi Sibanda, Sunday Life Reporter

COMMUNITY youth centres in the City of Bulawayo are in a state of derelict. 

The centres, found in most high-density suburbs, are not being utilised effectively and no longer fulfill their intended purpose.

The youth centres concept, as history would have it, came about in the late 1960s as a move to give young people spaces to get exposed to life skills in the arts, sport and other industrious means of survival.

Youth centres played a significant role in nurturing sporting talent in the past, particularly in the lead up to the 1990s. Renowned figures in the sports industry often share stories of how they first realised their potential through these establishments. 

These centres acted as crucial hubs for training young individuals in various sporting disciplines.

That is why it was no wonder that Mzilikazi, Makokoba, Tshabalala, Mpopoma and Pumula, Njube, Iminyela, Mabutweni and Lobengula suburbs were known for producing quality footballers, boxers and track athletes. 

They were all honed at youth centres.

Years down the line, there seems to be nothing to write home about in these youth centres. 

A drive around the city reveals that some are now being rented out to churches, weddings, parties and any other event that is not even close or related to youth activities.

The situation can be best described as sorrowful.

City officials are equally concerned and they strongly desire to see a change in the situation. Interestingly, a silver lining is on the horizon according to what has been tabled by the city’s economic development department.  

The City of Bulawayo’s Economic Development Officer, Kholisani Moyo said there were plans to revive the youth centres by implementing the sports economy concept.

“The sports economy initiative has many benefits to the City of Bulawayo. Apart from employment creation, we think that this initiative will also result in the improvement of infrastructure, especially the youth centres where young people can do different types of sport.

“When we launched the sports economy concept last year, we signed a memorandum of agreement with Squash Zimbabwe. For us to take squash to other areas, the city now has to also work with other stakeholders that include the private sector in putting up the required infrastructure in various locations in the western suburbs of the city,” said Moyo.

He went to lengths to explain that it was in the council’s plans to extend that benefit to other sporting disciplines in order to reach out to as many talented young people and at the same time uplift the community.

“We are also expecting that this initiative will also result in other sporting facilities in the communities being constructed, especially in places like Cowdray Park. In a nutshell, the idea is to make the sport economy a very critical tool in developing sport in the city. 

“We have youth centres that are well known for doing well in training youths in sports. We can make reference to Tshabalala Youth Centre where there are doing karate, so, such places need facilities and the city council has to come up with a programme in renovating these facilities in those suburbs. This will in turn lure young people to partake in sport and also participate and support the sport economy,” he said.

The envisaged idea, Moyo said would have to extend to other centres run by Government and private players in sport. He made reference to the Hockey Stadium at Kumalo suburb.

“The sport economy concept is not only exclusive to the City of Bulawayo facilities. We have places like the Hockey Stadium  that need improvement and we hope that as the city’s sport economy grows, partners such as Government departments will be encouraged to improve the facility so that it meets the required standards. We expect the same, with White City Stadium to be upgraded. To us, this sport economy initiative is very critical because it has other benefits besides creating employment and making sure the youths stay away from the streets and desist from using drugs. We are expecting to see better infrastructure that will serve as an inspiration to the young people of this beautiful city,” said Moyo.  

Moyo said they firmly believed that if they improve conditions at the existing youth centres, generations would be saved from the ills of society. 

“We are ensuring that the youth have productive activities to participate in, rather than resorting to substance abuse. Engaging in sports can also provide them with opportunities to make a living.”

Even renowned poet and musician, Albert Nyathi would want youth centres to be brought back to life.

“I recall my own experiences at Inyathi Youth Centre, I practiced karate, while visits to Iminyela introduced me to peers engaged in football,” he said.

The community awaits to see if these strategies will be implemented. If successful, the City of Bulawayo will, again, take its place as one of the best places to groom young talent in sport.

After the conclusion of the Inxwala national ceremony , people went back to their respective villages. After a week or two, the king performed the ukuchinsa /dolo qina ceremony.

Citizens of the Ndebele state were prohibited from harvesting their crops until the ukuchinsa ceremony was conducted. This was usually around January or February, when the first crops started to appear.

The king was the first to partake of the first crops in the kingdom. Anyone who broke this rule was punished by death. Izinyanga (traditional doctors) gathered the first crops like amakhomane, marrows and mixed them with medicines. After that, the king would eat the first fruits.

This ritual gave the king spiritual strength and as such he commanded the respect of his subjects. After completing the ritual, the king would at times throw amakhomane at groups of soldiers in the royal quarters who often stampeded to get a share of the first fruits.

Ukuchinsa was not a national event. Once it was announced that the king had conducted ukuchinsa, a date was set by the leaders in all provinces for ukuchinsa to be conducted. People were given a day to prepare for the ceremony.

A night before the ceremony, men were forbidden to sleep with their wives. 

They would instead sleep together and rise whilst the morning star (indonsakusa) was still visible in the sky. Wearing only their kilts round their waists, they assembled at the common meeting place.

The meeting place was usually in the middle of their kraal and, at a given signal, they followed inyanga out of the kraal and went off to join the people of their clan from other kraals.

Upon arriving at a pool of water, the inyanga poured some medicine and they went in and splashed about. When they had come out and re-clothed themselves, they walked to their clan meeting place.

While doing so, they were not allowed to pick up any dead branches from the trees as they passed, but they were allowed to pick up any dead wood from the ground.

They arrived, each man holding two or three dead branches in his hand, and these they threw down in a chosen place. Some young men were told to make a fire by rubbing two sticks together and six stones were brought with which to make cooking places.

While the fire was being lighted, the inyanga prepared his medicine, which he mixed with some imfe (sweet reed) , some umumbu(mealies), and ikhomane( a marrow).

Having obtained a cooking pot and large potsherd suitable for use as a frying pan, he put some mixture he had prepared into each pot. Having added some water, he closed the mouth of the pot and left it to cook while he fried the mixture in the potsherd.

Thick black smoke ascended from it and this was inhaled by every male present in turn by means of hollow reeds previously procured for the purpose.

This caused the men to cough continuously for a while. The ashes were then taken out, ground to a powder and mixed with fresh milk, which was boiled. Then, each man touched the milk with his fingers and brought them to his lips.

This he did three times, repeating the act on the opposite side of the pot. Then the lid was lifted from the other pot. One by one the men approached and each took a fragment of each of the three ingredients.

In turn, slapping himself on the back of the arms and legs as he did so, to make himself a good soldier. He spat into the fire each time and, as before, repeated the ritual on the other side of the fire.

As they finished, they went one by one to the entrance of the kraal and spat again there. As every man had to go through this ceremony, it sometimes took days to get through. In conclusion, the inyanga sprinkled them and bade them go home and eat of the first fruits.

The medicine used for sprinkling was called isigcelo. The fire was extinguished by the men who trampled on it and the ashes were scattered. The people were then at liberty to return home and great feastings took place.

Lovemore Dube

ARENEL coach Farai Tawachera believes he is ready for the big teams having served his apprenticeship with a number of the so-called smaller Premier Soccer League (PSL) clubs.

Tawachera had football fans in awe as he collected 30 points from 20 matches and nearly served Bulawayo City from relegation. 

Poor remuneration and incentives also coupled with an inability to sign big names, resulted in the team being relegated.

But it is in the last 20 games that he came on board and nearly guided the team to safety using relatively unknowns then such as Lukas Sibanda, Brighton Makopa, Elshaamar Farasi, Nyasha Gurende, Cedric Chinomona, Genius Mutungamiri and Dominic Jaricha are playing regularly in the Premiership this season.

In an interview with Zimpapers Sports Hub on Thursday evening, Tawachera said he relishes a position on the dugout at one of the major clubs in the country.

“Definitely, yes. I would like to measure myself to see if I am good, all my teams have been struggling financially,” said Tawachera — a Caf A certificate holder.

He declared himself ready and believes he has learnt enough to give him the guts to sit on the dugout of well-resourced teams having been with Tsholotsho, Quelaton, Bulawayo Chiefs and Arenel whom he believes will survive relegation.

Of his time with Bulawayo City: “That was the best, yes there was nothing in terms of finances, it was a hell of a good time with Bulawayo City, I enjoyed it, I liked it,” said Tawachera who beat Dynamos in his fight and was robbed of Premiership football by blatant officiating in a match against CAPS United in Harare.

The journeyman started his football apprenticeship as a coach in Gwanda where he played for ZRP Gwanda and CMED in the Zifa Southern Region Division One and Central Region League.

He started coaching in 2005 when he retired from playing to concentrate on his job as a clerk of court.

He was assistant coach to one Makarabha at Gwanda Prison FC who changed to CMED Justice and guided the less resourced club to eighth position on the log equipped with his Level One certificate attained under Nelson Matongorere and Bennedict Moyo.

“It was during those tough days. I was secretary and coach of the club, we managed to fulfil all our fixtures, the locals supported the team in 2007,” said Tawachera.

In 2008 he was part of the pioneering group of teams in the Central Region.

“We were struggling with no resources and would travel to as far as Gokwe and managed a top-five finish that year,” he said.

In 2011 he coached Blanket Mine outside Gwanda Town who finished 11th and were in the top four in 2012.

“I remember we beat Chapungu in Gwanda and there was trouble. Sadly after three months in 2012 I was transferred to Chipinge where I became Lovemore Mapuya’s assistant at Gazza Gunners,” said Tawachera.

In 2013 Tawachera was back in Bulawayo and got a job at Quealaton owned by Tawanda Ruzive. 

The club had been relegated and he emphasised on the coach assembling a youthful side.

“I had players like Zibusiso Dambo, Toto Banda, Velile Siziba, Moodley Njeleza and  Farai Chirava. There was a lot of young talent and fierce competition from teams like New West, Bantu Rovers, Technosphere and Fairbridge,” said Tawachera.

When the Bulawayo Chiefs coach, Thulani Sibanda moved to Black Mambas in 2014, Tawachera was engaged and worked under Peter Manoti.

“One of the best coaches I ever worked with,” said Tawachera of Manoti.

He had Wallace Magalane now with FC Platinum, Ian Nyoni who is at CAPS United, Mkhululi Moyo, Lindelani  Ncube and finished second with the crucial match that meant they lost out having been a loss to Agent Sawu’s Ntabazinduna Prison.

When Thulani Sibanda returned to the club in 2015, Tawachera went on to work with Under-18s at Chiwororo owned by Lloyd Munhanga in Mpopoma.

“We won promotion with those young boys to Division Two. Three-quarters of those boys went on to play Premiership and Division One football,” said Tawachera.

In 2016 he was offered a chance to work with Lizwe Sweswe and the rest is history.

“My breakthrough came in when I was invited by my brother Sweswe, brother I am what I am because of you. The guy is a good teacher, and takes time to listen, he is not the guy who says he is head coach, he listens to you, he will give you feedback, he does not make a decision because he is boss, just like him I like to listen,” said Tawachera.

Asked how he juggles his day time job and football, he said that needs a lot of commitment on either side for one to conquer.

“It needs a lot of commitment and a lot of drive from within yourself. After 3pm I go to training after training I go to the office. At times I miss my family. I am the first one at work in the morning,” said Tawachera.

He said being a clerk of court helps him in football as he has learnt to deal with different characters and situations.

Tawachera was born in Mudzi in Mashonaland East Province on 6 September 1973 and attended Mzezuru primary and secondary schools.

He would play for Otrick Spares in the lower division leagues in Bulawayo during the holidays. 

He was an attacking right link, the old Number 8 and was in the same team with Collin and Kid Nyambiya playing under Bongani Mafu and former Zimbabwe Saints striker Richard “Gwesela” Ndlovu who was player/coach when the former left.

In Bulawayo he says he grew up in Pumula East, a suburb popularised in sport by East Rovers whom he followed as his local heroes. 

It was during the days when Oscar Ncube and Mtshumayeli Mbewe were on fire before they left for South Africa where they guided Alberton Callies to the Smirnoff Cup contested by over 1  000 clubs.

He said they were inspirational figures in the suburb.

When he moved to Harare Polytechnic in 1993, Tawachera played in the Northern Region Division League.

After studying purchasing and supply he found a place to study at the Judicial College and his first assignment was to serve in Gwanda and that is where it all began for him in coaching.

GREETINGS beloved nation, in the name of Jesus Christ. Romans 15:19, “Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.”

We see Paul saying that by the power of the spirit of God, he has fully preached the gospel of Christ. The meaning is that the gospel of Christ cannot be fully preached without the power of the spirit of God.

The moment we ignore the power of the spirit of God, the gospel will be half preached. Unfortunately, in the season we are in, we are seeing the gospel being half preached. Why? Because we have ignored the power of the spirit of God. That’s why we cannot witness the mighty signs and wonders. It is the power of the spirit of God that produces the mighty signs and wonders as we see in the life of the Apostle Paul.

It is a pity that we are seeing a lot of Christians compromising their walk because of certain sicknesses and diseases. They end up going to witch doctors for solutions and for healing because there is no power in what we are claiming to be.

Nowadays, pulpits are full of speaking and there is no longer a demonstration of what we are saying. There have to be signs and wonders when the spirit of God is operational. Unfortunately, people speak about the goodness of God and that goodness is not seen in the life of a believer.

We speak about the power and the power is not seen. My prayer is that the Lord restores in this end time the power of the spirit of God, so that there may be noticeable signs and wonders.

People are tired of only hearing and not seeing the evidence and the proof that God is alive. I was saddened last week when I spoke to a woman who was once on fire for God, who was now being trained to become a traditional healer.

When I asked her what happened, she said she got sick to the point of death and her business went down.

She tried to get help from many churches and couldn’t find any and she only became worse. In the end, she was convinced by her family to go to the mountains of Matopos to be trained to become a traditional healer.

My question is, where are men and women of God who are full of the power of the spirit of God, who can demonstrate the power of the living God, of healing and deliverance? It’s so sad if in the church we speak about the power of the living God and that power is not seen in us, in our speaking and it’s not demonstrated.

It is because we have ignored the spirit of his power as a church and as a body of Christ. We know how to package the gospel well in our vocabulary but it is not seen practically.

The gospel was designed so that people may hear and also see what we preach and what we represent as a church.

Two dimensions that need to be seen when the spirit of God is at work. It has to (i) catch the attention of men (ii) it has to cause men to see the realities of what we are talking about. We cannot talk about healing and fail to demonstrate it. In Acts 8:5-8 we see Phillip going down to Samaria and preaching the gospel.

We see that the people gave heed unto those things, which Phillip spoke. The Bible says they were hearing and seeing the things he did. We have to underline two words here, “hearing and seeing”. That is the sign that the power of God was upon his preaching. They were able to hear and see the miracles he did.

The problem with this generation is that people are hearing the nicest things we say about God. But they are not seeing, there is no evidence, no witness.

The Bible says in verse 7, “For unclean spirits, crying with a loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.” And verse 8 says, “there was great joy in that city”.

We see Peter and John performing a noticeable miracle on a man who was lame by the power of the spirit of God and the Bible says all the people saw him walking and praising God in Acts 3:9-10. We also see in Acts 4:16 when Peter and John were put in front of the council accusing them of preaching about Jesus of Nazareth.

The council could not deny what Peter and John did to the man who was lame. They had to agree that indeed it was a notable miracle and the miracle was made manifest to all of them who dwell in Jerusalem and could not deny it.

May God release his spirit of power so that there will be miracles that will become noticeable and undeniable, such that everyone who is in the city and in the country will surely acknowledge that God is alive in the midst of his people. (i) they have to hear, (ii) they have to see a noticeable miracle.

We are tired of extended testimonies where people secretly go to traditional healers then they come and stand in front at the pulpit and testify that they were healed by God, whilst God was not involved. We are tired of seeing people being paid to testify lies that they were healed by God, whilst they are stage-managed miracles. It’s now happening in the church of God because people have denied the ministry of the Holy Spirit that carries the power.

May God revive and pour his spirit of power that will bring noticeable and undeniable miracles. Jesus one time when he was preaching, John sent his disciples to enquire if he was the messiah or if they should look for another. Jesus sent them back to tell John what they have heard and what they have seen. That the dead are raised, the blind see and lepers are cleansed, Matthew 11:2-6.

In the book of John 1:45-46 when “Phillip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

For feedback — dominionlifechurch01@gmail.comor WhatsApp number 0772494647.

IN the fast-paced music industry, creating a name and a brand of music that captivates the national audience is a mountain-climbing task that requires effort, skill and consistency.

It is therefore not surprising that a number of artistes tried once, became impatient and fell by the wayside before they were even known anywhere beyond their little circle of friends.

This has been the story of many budding musicians but certainly not one associated with Masvingo musician, Ras Chanduru, whose music has been getting generous airplay after the Government liberalised airwaves through the licensing of community radio stations where community heroes are rising.

“Ras Chanduru” (RC) real name Sylvanos Chanduru who is a teacher by profession and is not new to the music industry, shifted back to sungura from Zim Dancehall with a recent album titled Chishwe, his sixth.

He recently spoke to Sunday Life (SL) where he thanked the Government for allowing the establishment of community radio stations where artistes are appreciated by their communities first before going national.

He said the liberalisation of the airwaves through community radio stations was a masterstroke in promoting artistic talent, appreciation of ethnic diversity and in the growth of the broader cultural industry as communities were made to voice their concerns in a culturally contextualised environment.

Excerpts of the interview are below.

SL: You were into Zim Dancehall. What was the motivation behind switching from dancehall to sungura?

RC: As you know, the Zim Dancehall genre came after we have been listening to sungura for some years. Sungura has a wide reach in terms of audience and by switching to sungura, I have also expanded my listeners.

SL: You have released a new album, Chishwe. Can you briefly take us through the meaning of the five songs?

RC: We have a song entitled Munyasha, which is track number one. The song talks about the grace of God on one’s life where when one has found favour in God’s eyes no one can harm that person no matter how serious they may wish. So, in short, it’s just God’s protection to the one he loves.

Pakuzvarwa Kwemwana is the second track and talks about parents not wishing to have bad-mannered children even if they are known to be living an immoral lifestyle themselves, they wish good for their children.

Track number three — Chishwe, is where the album borrowed its name. Chishwe is a Shona word that describes a type of knot and it is a love song, where two birds exhibit their love as tied into that knot. It is inspired by the love of Solo and Mutsai from Gutu who were sung by legendary Jonah Moyo.

Comrade is track number four, where we talk about the heroes who fought for the independence of this country from the colonial regime. Some of them just passed on in the jungle and the whereabouts of their final resting places are not known to this day. We need to respect such selfless cadres who fought a good fight.

The last track number is Hondo. The word means war (quarrels) and in the song we sing against those who instigate war because it leads to destruction of lives and infrastructure. The song is a campaign against any type of violence extending from a household situation to international levels and is a call for people to preach peace.

SL: How has the album been received and has the opening of airwaves increased the marketability of your music?

RC: I am really happy with the reception I am receiving for this album. It’s really impressive. It has received good airplay on Hevoi FM, Awusheni FM, Great Zimbabwe University campus radio.

I still hope that ZBC radio channels will play my music since we have already submitted it to their library. Having more radio stations is good, it gives us the chance to have our music played and it enhances artistic talent.

SL: What do you think can be done to go past the challenge of piracy so that musicians can get something out of their creativity?

RC: The law should be a bit stern to those who breach piracy laws. We need to earn from our hard work as musicians. I encourage all musicians to register with Zimura, so that they can assist in the fight against piracy. I am happy that these days social media is paying as long as you are creative, let us be creative and have our work on social media platforms that protect us against piracy.

SL: Any expectation of collaborations with other big names in the sungura genre?

RC: Definitely, as a musician, I would love to feature with so many big names. Blending the talent makes a song unique, so I would love to do that. I have the likes of Alick Macheso, Tryson Chimbetu, Allan Chimbetu, Mark Ngwazi and yes, we are going to have them.

SL: You are a secondary school teacher. How do you balance the two and are there any chances of leaving teaching for music?

RC: It is a bit difficult to balance since teaching is also demanding, but I am managing, that is why you see that I am still teaching and releasing music. I work overtime in most cases that is during the night, holidays and weekends. As long as I am still capable of managing my time, I won’t quit teaching for music, No, not yet.

Sunday Life Reporter

IN one of her songs, If Walls Could Talk, off the album, All the way — A decade of song, Celine Dion implores fans to get into their imaginations and think what walls would tell their friends if they could talk and if they had eyes to see.

Obviously, the stories will range from those of horror, arguments, cheating, flirting and the steamy intimate moments that people share, to the cuddling and the sweet nothings that couples tell each other while in the confines of their dumb and blind walls.

She starts by asking a question; “can you keep a secret?” Some of the lines go like. . . “These walls keep a secret that only we know, but how long can they keep it, cause we are two lovers who lose control, we are two shadows chasing rainbows . . . Walls, can you keep a secret . . . ?”

The question may look very simple and if it was to be asked by any human being the answer would be an obvious yes.

But can we keep secrets that are not ours, secrets of friends and relatives that we are told in total confidence?

Having realised that taxis are flourishing as people continue importing relatively cheap cars from Japan and partly because of the economic environment that is forcing a lot of people out of formal employment, Sunday Life went out to gather information about the work of taxi drivers.

The findings were, however, interesting as most of them seem to operate under an oath of secrecy that they swear themselves to. The oath seems to be crafted using the aphorism see no evil, hear no evil and speak no evil.

Yes, protection of clients’ secrets is what defines professionalism in their own circles; it is the rule of the game and those who cannot keep it find themselves out of business. Maybe they are just like journalists who protect their news sources at times to the point of sacrificing their freedom. Or just like doctors who also do so for their patients.

Their line of duty is quite risky and unpredictable. They suspiciously and or unsuspiciously carry both criminals, cheaters and others who will be intent on good business but the bottom line is that most of their customers will just be strangers. And yet they do everything to protect them to the point of sometimes getting themselves into trouble.

Most of them, however, granted the interview using aliases while refusing to have the taxis’ pictures taken saying that would deeply affect the way their customers view them.

And just like any other business, the taxis follow where people are. And one would not fail to see them parked outside popular drinking spots and nightclubs although they seldom carry men alone.

One would be forgiven for thinking that they would be there to carry home men after having one too many of the wise waters. No. They carry couples to certain love nests strewn all over town whose business is to provide accommodation to cheaters and ladies of the night.

And like taxi drivers, men and women who also work at these places that are cheap because they are dingy can keep secrets.

They will never divulge to a certain client how many more men the woman would have brought to the place before the one she will be with. Such is their line of business. It involves keeping secrets.

Most of them divulged that they were in the business of carrying ladies of the night and their clients to different lodges and hotels in and around the city.

Some disclosed that at times when business is low, they rent out their taxis to couples but of course, after having driven to secluded places just after the Central Business District (CBD).

The taxi driver would leave the lovebirds sharing steamy moments in the car while he assumed the duties of a watchman.

“We enjoy our job and we can do everything in our power to make sure we get the money. By the way that is where our bread is buttered. And we can’t be asking our clients if they are not criminals. One thing for sure is that we now have certain clients both married and unmarried who we render our services, driving them to different lodges and taking them back to the city after finishing their business at different lodges,” said one taxi driver who refused to be named.

He added that the taxis came in handy as a lot of married men and women who would be cheating on their partners were using them to keep their affairs from the public.

“They keep my number and if they want to see each other they just call me and I go and collect each of them from their spots and take them to their preferred lodges. Some of them are executives who will be having affairs with married women and subordinates and will be trying to keep their steamy relationships under a veil of secrecy,” said another taxi driver who identified himself as Tawanda.

He said they know of prominent people who were cheating on their wives and husbands ranging from celebrities, businesspeople, lecturers and even doctors.

Tawanda said in some cases the cheaters would not prefer using their own cars that are known hence they use taxis.

“I will not tell you the names but there are prominent people who we carry. They are politicians and businesspeople and some of them are in love with married women who work in the city. Even the type of stories that they will be talking about while in the car will be selling them off. Interestingly most of them assume we are deaf as they go about talking about almost everything and we just remain quiet,” he said in between chuckles.

He added that it has become their business to carry cheaters to different lodges and hotels adding that some of them have been given gifts for being like walls in Celine Dion’s song — keeping secrets.

HEADING into 5 August 1979 CAPS United were a relatively unknown quantity despite having been in existence.

They had reached a major final for the second time in their six-year history, the Chibuku Trophy against a star-studded Zimbabwe Saints.

This was despite the fact that they were 1-0 losers of the 1977 Castle Cup won by Zimbabwe Saints.

They were rank outsiders to win the tournament but at the end of the final, which was replayed after a draw in the first match, the event turned out to be a launchpad for new stars.

So the 1979 Chibuku Trophy offered an opportunity to revenge the Castle Cup loss while for Chikwata it was re-asserting itself as a force to reckon with following a successful field in 1977. 

Saints had failed to show the tenacity exhibited in their best season ever (1977) when they missed out on most silverware in 1978 despite having been a dominant side.

In 1977 Zimbabwe Saints won the league and cup double, a rare feat during those days.

Saints still had a bulk of those players and had the luxury too of recalling the trio of Max “Shaluza” Tshuma (Moroka Swallows), Ebson “Sugar” Muguyo (Kaizer Chiefs) and Onias Musana (Moroka Swallows).

That added firepower to a side boasting of Itai Chieza, Gibson Homela, William Sibanda, Douglas Maneto, Philemon Dangarembwa, Isaac Banda, Kingstone Zimunya and Peter Zimuto.

So that cup final was not only the launchpad for CAPS United but a host of other players in the Harare side’s line-up.

Saints had cruised 2-0 past Black Aces and in Harare CAPS had a lacklustre outing with Black Horrors.

Horrors had driven all the way from Plumtree Town to Harare then Salisbury in a red Isuzu truck. Many who saw them arrive thought they were probably a group of mine or farm workers given a rare opportunity to watch a semi-final tie.

Out of the back of the truck after negotiating past gate marshals, the players who included Flackson Sibanda, Lemmy Mnenekwa and Grey Ncube walked to the dressing room and later trode to the pitch with expectations still on for a team to face CAPS United to arrive in a bus.

CAPS won the tie 3-0 to book a date with Zimbabwe Saints. 

Notably CAPS United had just been to one cup final and in terms of players to note, then Chronicle soccer writer, the late David Ncube seemingly knew of Shaky Tauro whom he had described as probably the top goalscorer in the country  at that moment.

Ncube also mentioned Isaac Mafaro who he described as a winger of note whose last cup final was a 4-0 disaster while at Highlanders in 1976. Bosso were beaten 4-0 by Saints at Rufaro Stadium with Gibson Homela and Max Tshuma scoring braces in the final of the same tournament, the Chibuku Trophy.

The writer had tipped either Steven Chuma or Homela to police Tauro in that  afternoon.

In the preview while CAPS had just two players mentioned while Saints had almost half-a-dozen. Those being Chuma, Homela, Tshuma, William Sibanda, Muguyo and Musana. That was an indication of the odds of the day.

But it was CAPS’s virtually unknowns that would steal the show alongside Tauro to announce themselves in the local game.

“RUFARO DEADLOCK — SAINTS LUCKY TO BE ALIVE” screamed The Chronicle backpage headline on 6 August 1979.

The teams had played to a 3-3 draw.

Saints had survived a surprise strong challenge from a side they were expected to overrun literally.

The Bulawayo giants had two defensive mistakes made by CAPS to thank in the draw.

Saints owed the draw to the duo of Muguyo and Musana for capitalising on the two mistakes to force a draw.

CAPS went into the lead through young midfielder Joel Shambo who had caught a retreating Saints defence unawares to beat Musa Muzanenhamo.

Musana equalised for Saints, with Tauro and Kainoth Chindungwe scoring the other two goals for CAPS. 

For Chikwata Musana and Muguyo carried the day.

In the replay at Barbourfields Stadium a fortnight later, Tauro netted a hat-trick, Chindungwe and Stanford “Stix” M’tizwa were on target too.

Musana scored a brace living up to what Ncube had written in the build-up to the first match that the result hinged on the form of Tauro and Saints’ scorer.

While all Zimbabwe Saints players retained their statuses, so many of the CAPS United guys got their images enhanced.

The country took note of a new order in football.

New stars had been born far from the popular brigade from Arcadia, George Rollo, Bethal Salis, the Dhana brothers Hamid and Majid, Dynamos’ George Shaya, David George, Oliver Kateya, Shaw Handriade, Kuda Muchemeyi and Sunday Marimo (Chidzambwa).

Wankie later to change to Hwange FC, had its own talented cast led by right winger David Khumalo, who played alongside Amos Rendo, Isaac Maduku, Jimmy Sibanda, Nathaniel Maduku, Rodrick Simwanza, Chris Yoyo and Nyaro Mumba.

One would not ignore Highlanders’ Tymon Mabaleka, Majuta Mpofu, Josiah Nxumalo and Doughty Sithole, nor would anyone ignore Barry Daka at Olympics.

Rio Tinto gave Zimbabwe several Phiris to talk about, Joshua, Raphael and Wonder, Robert Godoka and Gibson Sibanda.

All of a sudden young boys were dropping their shorts in what they called “IsiShakyman.” Tauro’s shorts appeared to deliberately drop, youngsters were presented with new heroes, some sparkling talent exposed by CAPS United’s appearance in the Chibuku Trophy final  in 1979 in which some beautiful attacking football was played on the wings, midfield and punctuated by some telling finish by a man nicknamed Mr Goals.

That was Shaky Tauro, a striker whose profile rose double-fold despite having been a striker of note so good that he was in the national team back in 1977.

Deservingly Shaky Tauro was voted Soccer Star of the Year alongside Stix Mtizwa, Stanley Ndunduma and Joel Shambo.

The quartet would dominate the Zimbabwe football scene with regular national team call-ups and appearances in the glamorous Castle Soccer Star of the Year calendar.

Ndunduma was a genius on the wing, M’tizwa a magician, Shambo an artist and Tauro a lethal finisher.

Aging former national team goalkeeper Matthew Mwale, was an imposing figure in goal, Charles Sibanda good as they came in defence and more stars would rise over the decades to keep the legacy glowing.

That CAPS United won its first national league title in 1979 edging Zimbabwe Saints in a national play-off is telling.

A giant had arrived on the scene to change the football landscape.

Bruce Ndlovu, Sunday Life Reporter

WHEN Bulawayo was declared a town on 1 June 1894, perhaps few gathered on that auspicious occasion could be bothered to recall that the city now being welcomed into late 19th-century “modernity” had been a smouldering ruin only a few months prior.

Faced with the ferocity of the death-spitting Maxim gun, King Lobengula had been left with no choice but to order a retreat, leaving the city burning behind him as he made his way to the northern parts of Matabeleland.

Thus, when Bulawayo was eventually declared a city in 1894, the hearts of his people were still sore, and not a lot of healing would have taken place when the nine elected representatives became the first Municipal Council in November 1897.

Throughout those early years that marked the birth of a would-be metropolis, there would be sporadic and sometimes sustained acts of resistance towards the white-washed version of “progress” that was being dished out to the native population.

By 1943, when it was declared a city by Proclamation 21, Bulawayo had largely stopped burning.

King Lobengula’s retreat and his fabled disappearance were now immortalised in song. New heroes were emerging and landmarks were being born on the cityscape that would define its identity over the next decades.

This week, as the city celebrates Bulawayo Day, Sunday Life looked at some of the iconic landscapes that have helped define the City of Kings.

The Cooling Towers

When the Zimbabwe Power Company (ZPC) announced that it wanted to demolish the cooling towers back in 2019, there was an uproar. The city’s residents, together with some city fathers, felt that this was an unnecessary act of aggression against the very soul of Bulawayo.

“These towers have a historical significance and there is no Bulawayo without those towers so if you destroy those towers, you would rather destroy the city. Destroying the towers is akin to destroying the Great Zimbabwe Monuments,” said the city’s then Mayor, Solomon Mguni during a heated meeting.

ZPC’s plan, of course, was guided purely by scientific reasoning. Having secured a US$110 million line of credit from India Eximbank to repower Bulawayo Power Station, it had plans to demolish the two cooling towers because the power station has outlived its lifespan of not more than 30 years.

When it comes to those cooling towers that loom large over Bulawayo, science, facts and figures, will rarely win you the argument in Bulawayo.

Built in 1947 with an installed capacity of 120 megawatts, the towers are what gave Bulawayo the name “Kontuthu Ziyathunqa”.

The industrial decline over the years has meant that the smoke no longer bellows into the air from the city’s industries as much as it used to do in the past. However, the towers still serve as a reminder of the glory of the city and a promise of what it could be again in the future if the stars align once again.

Stanley Hall and Stanley Square

Like Siamese twins that cannot be separated, Stanley Hall and Stanley Square come together as a package. Built in 1936 as a recreational centre, Stanley Hall and Stanley Square were declared National Monuments by the

Government in 2017, as a recognition of the great role they have played in the political and cultural history of the city.

If the walls at Stanley Hall could talk, they would narrate about the day that liberation icon George Silundika said his matrimonial vows or when Samuel Parirenyatwa was given a heartfelt send-off.

Stanley Hall

The walls would no doubt have a lot to say about how the Gama Sigma Club, a voluntary organisation that attracted young African intellectuals, which began having its meeting at the club in the 1940s, attracting such titans as Tennyson Hlabangana, the first black graduate in Rhodesia.

Over the years Stanley Hall and Stanley Square have served as the cradle for the birth of some of the country’s most notable political and cultural movements.

In the arts, Stanley Hall served as the ideal crib for Cont Mhlanga’s Amakhosi in its infancy, as it slowly transformed from a karate dojo into a fully-fledged arts organisation that catered for all disciplines. For years, it was the venue of the once internationally acclaimed Ibumba Festival run by Siyaya, a group made up mostly of people who grew up watching productions at the venue.

The group, alongside others like jazz veterans Cool Crooners, were among many who have called Stanley Hall home over the years, practicing there and hosting shows.

While the two might seem to have lost a bit of lustre over the years, last year the City of Bulawayo poured US$200 000 into the renovation of Stanley Hall, with funds committed to covering replacement, ceiling replacement, wall repainting, plumbing fittings replacement, fence replacement to match the existing fence, stage floor replacement, doors and door frames replacement, electrical refurbishment and landscaping.

Barbourfields Stadium

Any tourist should question their tour guide if at any point during an exploration of the city, they do not take them on a detour to the city’s ceremonial home of football. Aptly named Emagumeni, Barbourfields Stadium is more than just another arena where 22 young men kick and chase after leather for 90 minutes on any given Sunday. Some of the city’s best memories are tied to this 25 000-seater stadium which stands sandwiched between the iconic suburbs of Mzilikazi and Barbourfields.

Barbourfields Stadium

Built sometime in the 1930s, development at the stadium started to take bigger strides in the 1950s, with early costs regarded as too high. For example, the first contractors to fence Barbourfields set the cost at $300, which at the time was considered astronomical. While it is now seen largely as the home of local giants, Highlanders Football Club, the sports arena in its infancy catered for both soccer and cycling races which were very popular at that time.

Named after the former Mayor of Bulawayo, Barbour, the stadium now not only has sporting prominence but cultural significance, with a visit to Barbourfields considered one of the key items to tick on a visitor’s to-do list whenever they visit the City of Kings.

Haddon and Sly

Once upon a time, big department stores were dotted around Bulawayo. In those heydays, these stores were where everyone flocked for all their needs, from household furniture to clothes. However, over the years, things have changed and instead of formal shops, residents of Bulawayo now hunt for bargains from car boots and smaller boutiques. Department stores have been largely wiped off the face of the cityscape but Haddon and Sly has stubbornly hung on, reinventing itself to become a hive, particularly for the hip and the young in the City of Kings.

Obed Baloyi has fallen on hard times after Mzansi Magic’s drama series DiepCity was canned. The TV series, created by Black Brain Pictures, first aired in April 2021 but was cancelled in March 2023. Obed told TshisaLIVE DiepCity coming to an end was a big blow for him.

“It’s bad, really bad, and I have all the time in the world now. I bump into people in the streets and they stop me to ask, ‘When are you coming back? We want you, we miss you’. I know people miss me and I also miss being on TV.

“Acting is my life and I wonder what more should I do to prove to the producers that people want me. “Nowadays I get projects as a side hustle just to survive because I’m a father and I need to put food on the table. Sometimes people tell me all this is happening because of the tribe I’m from.

“If I was Sotho, Zulu or Afrikaner it would’ve been better. It hurts what’s happening to me, but those are people’s views.
“I thank Mandla N and Martin Koboekae for always checking up on me and answering my calls because others no longer answer my calls.”

Obed said Mandla N called him after DiepCity was cancelled, to join him in recording a movie but the movie is yet to be released. “My fans are my source of motivation. I’ve got fans everywhere in the country and I’m humble so fans get to interact with me. I want to go back to TV. I’m always hungry for performance.” — Timeslive