Mzala Tom

Modern Ndebele marriage practices are similar to other Bantu marriage practices in Southern Africa. Even though the pre-colonial elaborate marriage practices have since been modernised, the core traditional rites and pillars of marriage have been preserved. In this article, we shall discuss some of the core traditional steps and practices that lead to marriage in modern Ndebele society.

Gift exchange: Once the relationship is ripe, the couple intending to get married exchanges gifts to demonstrate their love and commitment. The gift can be a piece of jewellery, handkerchief, a tie etc. Expression of intent to marry: The two then approach their respective elders to advise them that they intend to get married and are ready for the process to start. The elder could be an uncle or aunt. This expression is made in the absence of the other partner.

Thereafter, the elder will request to see the partner their niece or nephew intends to marry, to clarify issues like their full names, which village they come from and who their parents are or what they do for a living and any other such pertinent information.

Ukucela umlilo or ubuhlobo, asking for a relationship, is the next stage. The young man appoints his negotiator (umkhongi) commonly known as idombo, a TjiKalanga name for umkhongi. This is done with the help of his family elders. A negotiator can be an uncle or trusted family friend and must be male.

The negotiator will then meet privately with the girl’s aunt with a verbal or written message requesting a date to meet them. On the first meeting date, the girl’s family will bring all the girls in the family for the negotiator to identify the specific girl they came for.

Once the correct girl is identified, the others are dismissed. The girl is then asked to produce something she exchanged with the young man to prove the relationship. Once the elders are satisfied with the evidence, the young man is also invited in to be seen( ukuvela).

This meeting sets the stage for the marriage negotiations. The date and preliminaries are usually discussed by the aunt and the negotiator who then set a date for the marriage negotiations. Once the date is set, the following stages follow. In most cases the marriage requirements are also presented to the negotiator at this meeting.

Ukungena ekhaya is the process where the man’s delegates led by the negotiator will then go to the girl’s house on the agreed date. They must be punctual or else they will be fined for coming late. Upon arrival, they wait outside until they present a monetary gift to come in. This gift is known as ungenekhaya.

The delegates cannot announce their arrival or knock at the gate. They should wait patiently until a plate is presented to them for ungenekhaya. They should also not chat as that is disrespectful. At times they are made to wait for hours just to test their patience.

Isivulamlomo: Once they are permitted entry, they are expected to offer cash to allow the bride’s family to open their mouths and talk to them. This signals that the negotiations are about to start. Isivulamlomo is a symbol of respect and commitment to negotiate.

The introduction (kangaziwe): Once isivulamlomo is accepted, the negotiator is asked why they are here to which he explains their purpose. The ceremony will only start once the girl confirms her lover’s name and shows all the gifts, she received from him.

The young man is called in from outside solely for the purposes of being seen and to confirm the identity of his lover. Thereafter, he is excused from the meeting and he shall rely on the negotiator for any further updates.
Now that the young man’s family is known, they are then expected to pay ukangaziwe usually one beast or the cash equivalent. Once this is accepted, both families now officially know each other and a relationship is formally built.

Bruce Ndlovu, Sunday Life Reporter

WHEN Cecil John Rhodes came up with the grandiose plan to build a railway network from Cape Town in South Africa to Cairo in Egypt, his interests were purely commercial. 

Having dug deep into the bowels of South Africa and found alluring treasures, Rhodes wondered what more delights lurked beneath the earth on the 7 200km stretch between the two cities on the north and south of the continent. 

“If South Africa has such treasures, how much money can fifty-three other countries amount to?” Rhodes is said to have quizzed. 

His ambition was clear. After all, he had not left soggy Hertfordshire in the East of England just to bask in the sun in Africa. He cared little for the continent, the beauty of its people, or its land, but he was concerned mostly about what its soil could give him. His vision of travelling from Cape to Cairo was therefore all about the bottom line and how healthy his ledger would look at the end of that journey. 

But for Vusumuzi Mnkandla and Thando Tshuma, a young Zimbabwean couple the journey through Africa has a different purpose and meaning. When they set off from Soweto, South Africa on 10 April, they wanted to explore and expose the beauty of the continent from the comfort of their bicycles. Since then, the couple has been through South Africa, Botswana, Zimbabwe, Swaziland, Mozambique, and Zambia and they are now in Malawi. Next on their bucket list are Tanzania, Burundi, Rwanda, Uganda, and Kenya, which will wrap up the first season of the continental odyssey. 

Along the way, they have had to deal with issues such as language barriers in countries such as Portuguese-speaking Mozambique. 

“There were language barriers because they spoke Portuguese as their first language,” Mnkandla revealed in an interview. 

“We met people who speak English in areas like Maputo but the majority of people we met on the way have been to South Africa and speak Zulu. In the other province we rode through they spoke Tsonga so we could communicate because we understand the language after living in Johannesburg for so long,” he said. 

On their journey, the pair have also managed to cycle through history. While in Mozambique, they also passed through Chimoio where thousands  were killed when Rhodesian forces mounted one of its most dastardly operations that killed fighters, women, and even children in 1977. 

“We passed through Chimoio which is a place that has a lot of history for Zimbabweans because of the massacre that happened there. It’s difficult to get in even though there are plaques that commemorate the historical events there. The only way you can get access is if you’re a Government official or a media house,” said Mnkandla.

Home is where the heart is and while they intended to journey through the heart of Africa, they have also managed to travel around Zimbabwe, cycling through Mutare, Rusape, Marondera, Chitungwiza, Chegutu, Harare, Kadoma, Kwekwe, Nkayi, Lupane, Hwange and Victoria Falls among other places in the country. 

“It was my first time in the capital of Zimbabwe because I had been in Bulawayo my whole life,” said Tshuma.

“So I finally managed to travel to Harare and I did that for free. It took us two months to cycle from Soweto to Harare and by the time we reached Rusape, we had done 3 000km. 

“We had spare tyres but we changed one bike completely during our journey. On the other bike, we changed one tyre in Mozambique and so we have one tyre that has managed to do the entire 3  000km.” 

Before they embarked on their epic journey, Tshuma confessed that she had left her job so she could fully focus on her bicycle and the road ahead. Why did she do this? 

“We were in our comfort zone in South Africa and everything just seemed to be so relaxed. I had a job working at a company called Amandla that makes paraffin and animal feed so I just quit. I wanted to challenge myself and get out of that comfort zone,” she said. 

Mnkandla, a musician, said for him, the journey was also an opportunity to market his career. 

“I was a full-time musician before this journey started. The good thing about the work she was doing part-time allowed her to work remotely. For me, as a musician, and this is the good thing about a digital world, most of my music is available for streaming. So, as I go, wherever I pass I ask people to stream my music,” he said.

Mnkandla said as cyclists, he and his better-half had different strengths and weaknesses. 

As a musician, he had learned that one needed to complement their bandmates. This was a principle he was also applying on their ride through Africa. 

“One of the things that we have learned to do is to do things in rhythm. As a musician, you have to complement whoever you are playing with and the same principle applies in cycling. So we have to do things in rhythm because we are in this together. So, if somebody is tired then you have to know how to accommodate your partner. I usually get hungry first and her stomach serves her longer. I ride quicker but that means I get hungrier quickly so we have learned to balance that out,” he said.

While the beauty of Africa is undeniable, some of its bushes and forests are not without their hazards. Despite this, the pair said they preferred to camp in the bush because people were naturally suspicious of them whenever they sought shelter. 

“What forces us to camp most of the time is that if you go to the schools most of the time, they’ll tell you that it’s safe there and then they’ll advise you to go to the police. Usually, the police station will be located 10km away from the school and when we approach people, they don’t trust us and think we are thugs who want to steal. This is especially so when they hear that we are coming from South Africa. The perception is that people from South Africa might be carrying deadly guns or other weapons. So now we avoid people. We avoid asking for anything. We go to the bush and we sleep there,” said Tshuma.

The pair now garners thousands of comments and views on social media sites like Facebook, as they become some of the most followed travel influencers on the continent. 

The friends they have made on such platforms have also helped them avoid hotspots on the continent in which their safety may not be guaranteed. During this season of their travels, the pair has yet to go through Burundi, which was subject to rebel attacks last year. 

“Some people from other countries cycle just like us and we communicate on Facebook. Some of these people are our hosts in the sense that when we get to their country they host us. They update us about the situation prevailing in their country. Last year, they told us it was not safe (to pass through Burundi) but they gave us the go-ahead this time and by the time we get there we are hoping it will be safe,” said Mnkandla. 

Bruce Ndlovu, Sunday Life Reporter 

LAST week, the Forward in Faith Church International Incorporated (FIFCII), better known as ZAOGA, found itself unexpectedly in the headlines in Scotland. 

Not all publicity is good and on this occasion, the church founded by Apostle Ezekiel Guti in 1960 found itself in the cross-hairs of self-proclaimed champions of Scottish culture. 

There was an uproar from “activists”, the papers claimed, who were disgruntled that the church, already popular in other parts of the British Isles, was expanding deeper into Scotland. 

According to Scotland’s Daily Record, FIFCII has secured approval from the Office of the Scottish Charity Regulator (OSCR), to expand its operations in major cities including Glasgow, Edinburgh and Aberdeen, having already bought property in Edinburgh designated as their Scottish headquarters. 

This mooted expansion, various papers claimed, was unacceptable as its practices clashed with Scottish values. 

For example, Edinburg Live claimed that ZAOGA had indulged in what it termed “gay exorcism”, a jarring practice given that Scotland was making moves towards outlawing conversion therapy that interferes with a person’s gender identity or sexual preferences.

“This organisation promotes vicious homophobia and misogyny, and may well be endangering lives with reckless allegations of witchcraft,” said National Secular Society (NSS) human rights leader Alejandro Sanchez. Any suggestion it is acting for the public benefit and worthy of charitable status is absurd. We know from experience OSCR has been either unable or unwilling to take action against religious charities that foster intolerance and extreme views. It is now time for legislators to urgently review “the advancement of religion’ as a charitable purpose. It must not be used as a back door for religious groups to promote conversion therapy and the subjugation of women.”

This is not the first time that the ways of Zimbabwean religious denominations and sects have shocked members of British society into a public outcry. 

In Barnsley, residents in a housing estate claimed to have been left tired and stressed after being woken at 5.30 am by a white-robed religious sect praying and chanting in woodland behind their homes. So disturbed were the residents of New Lodge Estate by these early-morning pilgrims that they wrote to Yorkshire Housing complaining about the “disturbance” coming from the prayers by the Apostolic Sect who regularly go into the trees to pray and chant early in the morning. 

In their defence, the Friday Apostles, a group led by Leonard Radzokota, also known as Madzibaba Isaiah, said that they could only praise their maker in the surrounding bushes, something that is not an uncommon sight in Zimbabwe. 

“As we do not have a permanent place to worship in Barnsley, we sometimes carry our early morning prayers in the wilderness. In Africa, all our church members carry out their services in the open space, commonly called wilderness, because by praying in the wilderness we are close to nature and God,” he said.

In 2019, a man only identified as Adam Warren caused a frenzy on Facebook after he photographed members of another apostolic sect that were deep in worship in the woods in London. 

While the United Kingdom, and other parts of the Western world like to proclaim themselves as beacons of religious freedom and tolerance, this is usually far from the reality for many Zimbabweans who have migrated to that country. Religious practices that are commonplace back home are regarded as odd in a country that in the last few weeks has been grappling with issues of racial and religious tolerance. 

As of this week, more than 1 000 people have been arrested in connection with violent disorder following riots in England and Northern Ireland earlier this month, according to the National Police Chiefs’ Council (NPCC).

The riots erupted following the spread of misinformation online, which blamed immigrants for the killing of three girls in Southport. Similar riots were witnessed in Northern Ireland where 20 police officers were injured in a spate of violent incidents in early August.

Bricks, petrol bombs and other missiles were thrown at officers as anti-immigration protests brought wider unrest to areas such as Belfast and Derry. Cars were set alight and several business premises were also severely damaged.

In such fraught times many Zimbabweans, who lean on religion as their emotional pillar in a country that welcomes their labour but shuns some of their practices are afraid of standing out unnecessarily. 

“In times like these, you don’t want to make yourself a target,” said Brighton Nyakwenda, a member of an Apostolic sect based in Edinburg. 

“You don’t want to be an easy target and wearing your Masowe garments will make you stand out, no matter where you worship from. 

Vapositori worshipping in Barnsley United Kingdom

You want to blend in as much with the rest of the community and some of our religious practices don’t allow us to do that and that’s why I have put a stop to any form of public worship for now.” 

For Zimbabweans in the diaspora, attending church is not only a form of religious fellowship but a chance to stay closer to home when many are struggling with homesickness and long arduous working conditions. 

“Since I arrived here in 2019, I have found myself to be more religious than ever because my church is a bit of home that I managed to carry with me when I migrated. When you are in church with other people with the same background, it starts to feel like you are home. When that is taken away, you can struggle and depression can set in,” he said. 

Victoria Ncube who relocated to the UK last year said for a lot of Zimbabweans, attending church was a luxury that they could not afford with the limited time that they had. 

“People can have time to go to church depending on the job that they do. I am sure that most Zimbabweans are in the healthcare or care support sector and that means most of them work even on weekends and they might not have time to go to church,” she said. 

Those who could attend church regularly, Ncube said, found it better to cast off their old robes and join non-denominational British churches that allowed them to blend with the rest of the populace.

“There are black people-led churches around but they are hard to find. They are there but not too many. You will find churches led by your typical ‘Papa’ and some Zimbabweans gravitate towards those,” she said. 

“Most churches are Pentecostals that are non-denominational. It’s just reading the word and singing songs that white people sing and those work out perfectly in a multi-denominational setting. Those kind of churches can be found in most big towns. On the other hand, you have your traditional churches like Methodist, SDA, and Anglican but sometimes the experiences in those churches are too orthodox and you walk in and out without hearing a thing. Most people from Zimbabwe don’t like going to the traditional churches they would have gone to back home because it does not have the same feeling that it carries back in Zimbabwe.” 

Ends

Renowned gospel artist, Solly Moholo, known for his powerful performances and uplifting music, is currently in critical condition in a hospital, after falling ill.

The beloved gospel veteran recently fell ill while in Botswana, where he was promoting his highly anticipated upcoming album, Wubani O zo Pepeza.

In a statement released to the media, Moholo’s performances during the tour was well received by his fans.

 However, tragedy struck upon his return to his residence in Botswana, as he fell ill and had to be rushed to a local hospital.

“Unfortunately, upon his return back to his residence in Botswana, Ntate Moholo fell ill and had to be rushed to a hospital in Botswana,” said the management.

Moholo’s management team has also revealed that Moholo has been transferred to a South African hospital and he is in the ICU.

“Solly Moholo was transferred to a South African hospital last night on the 28th of August. He is currently in ICU and Doctors discovered that Solly Moholo urgently needs a brain operation,” revealed Moholo’s management team.

During this difficult time, Moholo’s family humbly requested prayers as he continues his journey towards healing and they also asked for public donations to assist the legendary artist.

“During this time, the family would like to humbly request that you keep Ntate Solly Moholo in your prayers as he makes a full recovery,” the management said.‑ IOL Lifestyle

The Bangwato-Tswana people group of Mangwe in Zimbabwe are descendants of the followers of Raditladi and Mphoeng who broke away from the main group following a dispute with Bangwato Regent Khama III in the 1890s.

The dispute arose when Khama III declared Christianity as the official religion in all Bangwato land with himself as the head of the London Missionary Society church, now known as the United Congregational Church of Southern Africa (UCCSA)- in Ngwato territory. This meant he would head the Bangwato politically and spiritually.

His half-brothers, Raditladi and Mphoeng and their followers challenged this. The conflict culminated in the two brothers seceding and being granted land in Cecil Rhodes’ British South Africa Company Territory

Cecil John Rhodes granted them the land after they fought on his side against the Ndebele in the Anglo-Ndebele War of 1896, in which the Ndebele were led by Queen of the Ndebele Lozikeyi Dlodlo. The area was named Mphoeng Reserve.

The two brothers moved to the new land with their followers. The area is close to Matsiloje village in present-day Botswana. There was no border fence between Matsiloje and Mphoeng, the Bangwato easily intermingled with the rest of Batswana across the Ramokgwebana River.

Raditladi quarrelled with his brother Mphoeng in 1913. He then left Mphoeng Reserve and went back, but Mphoeng remained in Mangwe with his people. It is because of these communities that in 2013 SeTswana was made an official language in Zimbabwe.

Mphoeng’s people occupy the land to this day. Mphoeng and his people took with them the names of those wards that they left behind when they went into exile.

These include among others Mere, Mokgampo, Kweneng, Maboledi, Patse, Makhubu, Nkedile, Goo-Tshweu and Matshotha.

During the liberation war, a fence was erected dividing Botswana and Southern Rhodesia thus limiting the interaction of Batswana across borders. The Rhodesian government wrongly classified Bangwato as Sotho along with the Sotho-Pedi groups east of Mphoeng.

Another group that was exiled to Southern Rhodesia is the BaKalanga of She Madawo John Nswazwi who migrated in the late 1940s after a bitter conflict with Tshekedi Khama. The village for Nswazwi and his people in Southern Rhodesia was called Jetjeni.

In 1959, after the death of Tshekedi Khama, Seretse Khama facilitated the return of the Nswazwi. Their leader did not make it as he died in 1960. In 2002 his remains were exhumed and sent to Botswana for reburial. In 2006, some members of the Nswazwi community returned home.

Radio and television personality and former wife of DJ Fresh, Thabiso Sikwane, has died at the age of 50.

Her family announced her passing on Friday, stating that Sikwane had a passion and dedication to Christ, family life and the media and entertainment industry.

“(She) left an inedible mark on colleagues and audiences alike. During her illustrious career on radio and TV, she produced, hosted and covered significant events, shaped narratives and inspired many,” the family said in a statement.

The cause of her death is not yet known, however, a memorial and funeral arrangements would be announced in the coming days, it said.

On Friday, however, her former husband DJ Fresh published the first part of his podcast interview with the mother of his children on his YouTube channel, DJ Fresh (SA).

“The last time we sat across (from) each other on mics, we were doing a show together at YFM,” Fresh said.

Thabiso then replied and said: “The last time we sat across from each other when I was doing my show and you surprised me on Valentines Day for All You Need Is Love.”

In the podcast, she spoke about her love of God and how she starts the day in awe of the love she receives from God.

“God has come through for me by giving me the peace that He talks about in the Bible, in His word. That is my manual for life … Reminding me that He has not given me a spirit of fear — that fear is there and real.”

Faith Ndlovu, Sunday Life Reporter 

ACTOR, Chrispen Nyathi said his recent triumph at Royalty Soapie Awards in South Africa, which saw him shrugging off competition from seasoned performers has shown that he is on the right path despite struggling with imposter syndrome and confidence issues early in his career. 

The Zimbabwe-born artiste, well-known for playing the role of Pastor Charleston Ncube in the Mzansi Magic drama DiepCity, won the Outstanding Supporting Actor gong at one of the biggest nights for those involved in Mzansi’s small screen industry.

In an interview with Sunday Life, he described the feeling of winning the award as “overwhelming, beautiful, wholesome and humbling” as it came at a time when he was learning to celebrate himself.

“To receive this prestigious award is overwhelming and humbling. I didn’t even expect to get it at all because I was selected and put against the best performers, people who kill their performances every day, people who can kill any character given to them, like the late Mpho Sebang and Zenzo Ngqobe, the legendary Stone Khuse from the e.tv soapie Rhythm City,” he said.

Nyathi’s first major award was the Viewers’ Choice Award, which he said encouraged him to work extra hard because he realised people loved and accepted him. 

While the first award might have resulted from his popularity with viewers, his latest triumph feels a bit more special as it is a seal of approval from industry experts. 

“This current award was not based on people’s votes but on judges’ decisions, recognising my craft as deserving. It’s an award for people in the industry to realise my craft.”

While the award is prestigious enough, Nyathi said he was happy that he could now do two shows at one time, like other seasoned campaigners in Mzansi. 

“The award itself doesn’t come with much, but to find myself at a point where I am doing two shows at a go and being compared to the likes of the late Mpho Sebang and the legendary Zenzo, is a big thing for me. It shows that I am counted among the best,” said Nyathi.

Playing Pastor Charleston in DiepCity has been career-defining for Nyathi so far as it allowed him to ascend the ladder in the dog-eat-dog world of SA television. 

The 30-year-old has in the past revealed that he prayed and worshipped his way into the role, as he sought an entry point into the industry.

“I loved the different phases portrayed by my character, the comic side or comic relief of the story, which affects people’s hearts, leaving them in conflicts and unending conversations,” he said.

He described his character as a beautiful canvas painted with different colours.

“This role helped me grow because it’s another thing to have an entire storyline and be acting with the likes of Mam Toni, Mduduzi Mabaso and Zikhona Bali,” Nyathi said.

Nyathi also spoke highly of the Netflix film, Losing Lerato, describing it as a miracle that came to him when he was struggling. That role, he said, paved the way for him, leading to roles in Ipani, Kingdom and Isiphetho.

“Losing Lerato was a God-sent gift, sent to pull me out of the trenches because, at that time, things were a little dry on my side,” he said. 

“My character was one of the comic reliefs of that heavy story where people are on the edge of their seats, needing someone to bring some lightness and that was Kylie, the name of the character I played.”

Bruce Ndlovu, Sunday Life Reporter 

INSTEAD of a mere ticket that they can purchase at the entrance, revellers at this year’s edition of the Matobo Gin Festival will carry with them a passport, which is set to serve not only as their tag for access to the venue but also a record of the local and international delights they will have consumed during the event. 

This year’s edition of the festival takes place between September 13 and 15. 

With preparations for the festival winding down, organisers of the fest have unveiled their ground-breaking passport concept, which they say will act as a guide to the wants and preferences of imbibers during an event in which some of the best craft gin makers from around the continent and beyond will be present. 

Mzansi Gin by Obonato Distillery from Cape Town, Matobo African Gin from Zimbabwe, Malawi Gin from Malawi, Shelela Gin from Swaziland, Nyanga Craft from Zimbabwe and Copperfield Gin by Surrey Copper Distillery from the United Kingdom, will all be there to quench the thirst of gin lovers. 

Festival goers will also have a variety of other beverages to choose from. 

 “When you get in, we stamp your passport,” said one of the organisers of the festival, Bhekimpilo Ncube. 

“The idea is that since we have a lot of craft gins both locally and internationally, every time you get a gin from a particular country, we stamp your passport because you’re experiencing a different destination every time you fill up your glass. 

“So, if you buy Matobo Gin, you get a Zimbabwean stamp for that. If you purchase Malawi Gin, you get their stamp and the same goes with craft gins from South Africa and other countries. So, the idea is to bring those countries together in a glass. You might not have travelled to Nyanga, Malawi, or Cape Town, but you get a taste of what these destinations can offer you through the products that we are bringing you. When you get in through the gate, we call it Gin Immigration. The whole idea is that we want this to serve as a guide to your experience of the festival. It should also serve as your souvenir. We want to give people an experience that they haven’t had in a long time.” 

Ncube said the passport would also emphasise their desire to focus on tourism and animal conservation, which they believed were the event’s main focus. 

“On the first page, it shows the whole idea of the gin festival. First, we promote tourism then we promote animal conservation and then we market the craft beverages. This is something that we are doing in conjunction with ZimParks, so the drive is mainly towards tourism. This is reflected in some of our activities as well. For example, the year of the white rhino and that is why we have rhino tracking as one of our key activities this year. So, the cover of the passport has the white rhino for that very reason. The second page acts as a guide to the entire gin festival,” he said. 

Ncube said that they had decided to align with the tail-end of the Sanganai/Hlanganani World Tourism Expo, which is set to be held in Bulawayo between September 12 and 14, because they believed that their purpose was to continue highlighting the beauty and significance of Matobo. 

“We wanted to align the gin fest with Sanganai/Hlanganani because this is about tourism and exposing local brands to the international market. What better time to do it than during what is probably the biggest tourism conference in southern Africa? We make a local gin named after a World Heritage Site so why can’t we take the opportunity to expose Matobo to the rest of the region? The main thrust of the festival is tourism, then animal conservation, the gin comes a distant third because it is not the main thing. We named our gin Matobo because there’s a certain value and sentiment attached to the name, so we want to continue tapping into that,” he said. 

Ncube said that this year they also wanted to give a platform for the people that reside near the Matobo National Park to benefit from the festival, as very often they did not reap any benefits from having a World Heritage Site on their doorstep. 

“For this year’s edition of the fest, we will have the community of Matobo bringing their wares to showcase and sell to the people attending. There’s a lady who approached us and opened our eyes to the reality that very often people come to do things in Matobo, yet people who live in the area end up feeling like outsiders looking in. So, this year, they will have their stall because we don’t want to be people who just come in, have fun and then leave the people who live there with nothing,” he said. 

Bruce Ndlovu, Sunday Life Reporter 

OUT in the Mpamadzi area of Matobo District in Matabeleland South Province, lies a set of graves near the foot of Maninga Hills. 

For almost a century, these graves rested under the shadow of rocky hills in peace, constantly bathed by the seemingly never-ending supply of sunlight enjoyed by the area. 

The only disturbance came from the occasional creepy crawlies, including snakes, which are known to patrol the bushes, searching for ideal spots from where they can bask. 

In the 1980s, the peace that is enjoyed by these graves was disturbed violently. A mentally challenged man, Dabhayi Sibanda, is said to have laid siege on the graves, desecrating them. 

The reason for this apparent attack? Gold or any other shining trinket. 

In African culture, or indeed any other culture, graves are sacred. With that being the case, Sibanda undoubtedly violated a rule that transcends tribe or race. 

However, when one looks at the identity of who rests at these lonely graves out in this wild southern corner of Zimbabwe, one can perhaps see a glimpse of Sibanda’s twisted logic. 

Known as the Montgomery Graves, the place is an important part of local lore in the Mpamadzi area under Chief Malaba. 

 “In Loving Memory of Margaret (Susanna) Elizabeth Strydom, the Beloved wife of Montgomery, born on  August 11, 1864 and died on May 26, 1896,” reads the inscription on the vandalised granite tombstone on one of the graves. 

St Joseph’s Mission Parish Priest Father Innocent Makawule Ndlovu shows the grave of Elizabeth Strydom who died and was buried in May 1896 at Montgomery graves in Matobo District. On the left is Headman Mpamadzi (Leornad Ndlovu)

The grave lies only a stone’s throw away from what was known as the Groot Fontein Farmhouse. Groot Fontein, an Afrikaans name that means great fountain, fits well with the section of Semokwe River in the vicinity of Montgomery graves, which until recently was a source of water for the local community. 

Why an Afrikaans name? The Montgomery family were from a place called Somerset in South Africa. The Death Certificate of the wife of George Charles Coleman Montgomery supplied by the Pioneer Society Records shows that the wife of Montgomery died while giving birth on May 26,1896. 

In Mokomori, a corruption of the word Montgomery, the death of this woman has become the stuff of many myths and counter-myths.

Many believe that Montgomery was killed by a charging lion in an area that, once upon a time, was said to be teeming with the carnivores. Research, however, shows this is not true. 

“She died giving birth in 1896,” the parish priest for St Joseph’s, Father Innocent Makawule Ndlovu narrated to Sunday Life last Tuesday. 

“What happened was that when they came to this place, to the farmhouse, they were there to get spare parts for their wagons. This used to be a fortified place where people would drop by and get spares for their wagons. So, they brought all the wagons that broke down here. This was when we had the 1896 uprising, which saw a lot of fighting between the Ndebele and the British around this area. It was also a time when the rinderpest disease was wreaking havoc and a lot of cattle pulling these wagons were dying. As a result, this place was fortified and people came from different places to collect spare parts.” 

According to Father Ndlovu, who compiled a history of the place, it is reported that one Meintjies Frazer rode at night through the lion-infested area to Matsiloji in Botswana to fetch a doctor and by the time he came back with the doctor, Mrs Montgomery had died but the baby survived and was taken by her father on horseback, pillowed in front of the saddle to Mahalapye, Botswana. 

Eventually, the baby girl was taken to her grandmother in Zeerust, South Africa. The child later returned to then Rhodesia and her two sons went to school in Plumtree. 

“During the visit of one Charles Coleman Montgomery, his wife went into labour. When Montgomery realised that the wife was about to give birth, he decided to rush to Francistown and get a doctor. Unfortunately, he was too late and although the wife gave birth to a daughter, she died during the process and was buried here,” he said.

The history of the Montgomery Graves does not end with Margaret Strydom. While she might not have been devoured by a lion as local legend suggests, another man, Edward Allen Eaden from Birmingham, UK, is said to have been a victim of the fearsome big cats. 

“There is also a man from Birmingham who is believed to have been killed by a lion,” said Father Ndlovu.

A Pioneer Memorial Cross lies on the grave of Eaden, which is meant to mark his final resting place. 

Eaden is remembered even more vividly by the local community, whose account of his death is at odds with the Old Edwardians Gazette, which maintained that he died from unspecified ailments as a result of the country’s first Chimurenga/Umvukela. 

“We regret to have to announce the death of an Old Boy—Edward Allen Eaden, in Africa,” read an edition of the gazette published on October 1, 1896. 

“We are obliged to one of his most intimate friends for the following note: In August last year, Eaden sailed for South Africa, in the hope that a few months’ residence there would rid him of the ill effects of an attack of pleurisy contracted several years ago. The climate of the Cape was doing its work well and at the outbreak of the Matabele war in March, this year, he was a strong and healthy man. The privations endured during the siege of Bulawayo were, however, too severe for him and were the cause of his untimely end.” 

Historic graves in the area do not start and end with people who were part of the pioneer column. Nearby, there are graves of leaders who took charge when the war to unseat the new white overlords gathered momentum. 

Of note is the grave of Mdumuli Sekelela Makawule Ndlovu who died in 1923 and was the heir to Chief Kutshe who assumed chieftainship during the Anglo-Ndebele War of 1893-1894 up to 1896 during the First Chimurenga/ Umvukela and the subsequent hunger that ensued. 

Side by side, both proponents of that war rest, subject to great legend and myth. 

For the people in the area, the history of graves, known popularly as Makomori due to people’s failure to pronounce Montgomery, fact and myth have become intermingled over time. 

For some, Montgomery’s wife is the one that was devoured by lions and despite that some have endeavoured to correct this, it is a myth that they still hold on to. For leaders in the area, the story of the Montgomery graves or the late black leaders of the first war of liberation should not be easily forgotten. Instead, they would like to see the tourists that used to flock to the area flocking back to cherish once again its heritage. 

“This used to be a tourist centre and so it is our dream as a community to preserve these historical monuments and invite people to come and visit it as they used to,” said Father Ndlovu. 

“There are a lot of hills and mountains here and I believe that a mini snake park could be developed so that schoolchildren can visit and see animals. We have snakes, baboons and monkeys and these can be used to help generate income for the community. We will have a guest house where people can have refreshments as they wait.” 

It is a view echoed by village head, Mpamadzi Makawule. 

House music songbird, Bucie Nkomo, real name Busisiwe Nolubabalo Nqwiliso, is making a comeback to the music scene. The songstress dropped the bombshell a few years ago when she announced her exit from the music industry. She has opened up about how she felt she was not appreciated enough.

Bucie has since made a U-turn and returned to the music industry. However, her plans were interrupted by the divorce she is currently going through. She revealed this on the King David Podcast.

The Superman hit-maker said she was done with the music industry and did not think she was going to come back. 

“I was done, I wanted to have a nail bar, a spa that is where I thought I was going. And I never thought God would make everything around me so uncomfortable. (To a point where) I had to forget about my dreams and answer my calling,” said Bucie.

Bucie

She added that something that she loved so much got to a point where she had enough. Bucie also revealed that there is so much that she does not talk about. This especially considering that she has experienced horrible things in the industry.

Too much betrayal, quitting was no publicity stunt

“It is so bad that people would understand why I said I want nothing to do with the industry. There was so much betrayal, having to always fight for a spot in the industry and just being a woman. I meant it when I said I am quitting. And people thought it was a publicity stunt,” she said.

“There was a time where I felt I was not being appreciated enough. When …the new ones started coming in, I would get tweets that I needed to pull up my socks because they would replace me. That was when I thought, okay, let the replacers replace me. I am out’.”

Bucie said when Covid-19 hit, she did not suffer like the rest of the artists in South Africa. That is because her then husband had it all in control.

“Going back to me quitting music, I was really hurt by people not appreciating me enough. And the same people that they were comparing me to, look up to me. Me and South Africans fought. They wanted me to feel small and replaceable and that is why I left.”

Kwaito legend, Sandile Ngwenya, popularly known as Mapaputsi has passed away following an illness.

Hailing from Zola, Mapaputsi went from being a back-up vocalist for music greats such as Sis Rebecca Malope and Vuyo Mokoena to becoming one of SA’s greatest Kwaito Superstar.

Dr Rebecca Malope

In a statement issued to the media, the family confirmed that the music legend had passed away. Mapaputsi died on Thursday evening in hospital following a short illness.

The family expressed their appreciation for the outpouring support and also requested privacy as they dealt with his passing.

“Whilst the family appreciate the immense outpouring of support, love and condolences, the family would like to request for some space and privacy in processing the news and making plans for his burial.

“All details for the funeral and memorial services will be communicated in due time. We plead to please continue to put the Ngwenya family in your prayers in these most difficult times,” read the statement.

Mapaputsi is well known for his iconic hit Izinja and his 2001 album Izinja achieved huge success including two Metro FM Awards in 2002, for Best Kwaito Artist and Best Kwaito Song.

Kwaito lovers, fans, supporters and people in the music industry have been sharing their messages of condolences to the fallen musician.

IN recent years, Zimbabwe has witnessed a remarkable resurgence in the acceptance and utilisation of traditional medicine and the phenomenon is not limited to the countryside. 

The streets and street corners in town now have spaces with people selling traditional medicine and the fact that they have established themselves among other vendors is testimony that their products are in demand.

Seeing vendors displaying traditional medicine packed in plastic papers in powder and root form is no longer unusual in town.  

“As a country rich in cultural heritage and ancestral beliefs, Zimbabweans have long relied on the healing power of traditional medicine to address various ailments. Most people are aware of the traditional medicine and its place in maintaining a healthy society can never be emphasised,” said a vendor on condition of anonymity.

She said what is important is for people to understand that traditional medicine is not demonic as has been preached by other religious groups. 

She said there was a renewed acceptance of traditional medicine in Zimbabwe, shedding light on its benefits and the impact it has on healthcare practices in the country. She urged authorities to continue educating people on its use in primary healthcare.

Reviving ancient wisdom 

Traditional medicine in Zimbabwe is deeply rooted in oral tradition and indigenous knowledge systems and practices, passed down through generations. It encompasses a wide range of healing methods, including herbal remedies, spiritual rituals, and traditional therapies. 

Many Zimbabweans have come to realise the value of this ancient wisdom, recognising that traditional medicine offers a holistic approach to health and wellness, with Musimboti Traditional Science and Technology Institute director and herbalist, Mr Morgan Zimunya saying since time immemorial populations in developing and developed countries have been relying on traditional medicine. 

He said even powerhouses such as India and China were known for their unwavering policy that encourages the use of traditional medicine harvested through indigenous knowledge systems, adding that there was a need to continue bringing traditional and modern medicine together for their holistic use in healthcare systems.

Cultural significance

One of the primary reasons behind the acceptance of traditional medicine in Zimbabwe is its profound cultural significance. Traditional healers play a crucial role in Zimbabwean society and Mr Zimunya said those who are into traditional healing are revered for their ability to connect with the spiritual world and tap into the healing powers of nature. 

Traditional medicine not only addresses physical ailments but also acknowledges the spiritual and emotional well-being of individuals.

Accessibility and affordability 

This has been the major driving force in the resurgence of ancient healing and recognition of traditional medicine. The economy has been such that modern healthcare facilities are often inaccessible or unaffordable for many, traditional medicine provides a viable alternative. Those involved in traditional medicine are deeply embedded within local communities, making their services easily accessible to those in need. 

Moreover, the cost of traditional medicine is often significantly lower than that of modern pharmaceuticals, making it a more affordable option for the majority of Zimbabweans.

Another factor contributing to the acceptance of traditional medicine is its proven effectiveness in treating various ailments. Mr Zimunya said many Zimbabweans have experienced positive outcomes and witnessed the healing power of traditional remedies first-hand. From herbal concoctions to spiritual ceremonies, traditional medicine has been known to alleviate symptoms, promote overall well-being and even cure certain diseases.

Collaboration with modern medicine

Rather than viewing traditional and modern medicine as conflicting practices, there is a growing trend of collaboration between the two in Zimbabwe. Traditional healers are increasingly working alongside medical professionals to provide integrated healthcare solutions. This collaborative approach recognises the strengths of both systems and seeks to combine the best of traditional and modern medicine for the benefit of patients.

traditional healers

The acceptance of traditional medicine in Zimbabwe also stems from a desire to preserve and protect indigenous knowledge. Recognising the value of traditional healing practices, efforts are being made to document and promote traditional medicine as part of the country’s cultural heritage. 

This not only safeguards the wisdom of the past but also ensures its continued existence for future generations.

 Mr Zimunya said the acceptance of traditional medicine in Zimbabwe reflects a profound shift in attitudes towards healthcare and the recognition of the value of cultural heritage. He thanked the Government for efforts in collaborating the two saying it was important for an effective healthcare system.

“As the country embraces its rich traditions, traditional medicine is becoming an integral part of the healthcare landscape. Through collaboration, accessibility and proven efficacy, Zimbabweans are revitalising ancient healing practices and finding solace in the holistic approach offered by traditional medicine. With ongoing efforts to preserve and promote this invaluable knowledge, the future of traditional medicine in Zimbabwe shines bright,” said Mr Zimunya.

Bruce Ndlovu, Sunday Life Reporter 

EVERY year, some of the brightest minds in the world of tourism gather for the Sanganai/Hlanganani World Tourism Expo in Bulawayo. 

Bringing together many nationalities in their diversity, the expo is an unparalleled melting pot of culture, as every exhibitor takes the opportunity to show why tourists should visit any treasured corner of their country. 

Every country has its beauty spots but it is the job of the tourism experts, to convince everyone around the world to leave their homes, part with their hard-earned cash and visit far-flung destinations across the globe. 

Tourism is, after all, big business. In Zimbabwe, for example, the industry brought in revenue of $1 billion in 2023 alone. 

After three days of crunching such numbers, attendees and delegates will no doubt need to relax and unwind. Perhaps as they do so, they might decide to take in some of the beautiful sights and sounds of their host city. 

While in the party some delegates might have found themselves twiddling their thumbs as they wondered what to do with the rest of their time. This will not be the case this year, as Bulawayo’s major event planners have aligned their calendars with the expo. 

This year, the expo has partnered with Munch and Sip, arguably the biggest event on Bulawayo’s lifestyle calendar. 

In a year, during which the Zimbabwe Tourism Authority (ZTA) has put its shoulder to the wheel, promoting the country’s gastronomy economy, the event is set to be a well-thought detour for those who want to leave Bulawayo with a taste of Bulawayo.

Zimbabwe Tourism Authority (ZTA)

To showcase the importance of this, Munch and Sip has set a stage for two of Zimbabwe’s culinary experts, Bulawayo-based chef, Sindiso Ncube and Carl Joshua Ncube, who will provide delectable entertainment for revellers. 

As the Harry Allen Golf Club reverberates with the sounds of Amapiano, food lovers will be chewing away on the Munch Time stage. Those who feel that they have had enough will be able to wash down the exertions of the previous day at the Matobo Gin Fest, where craft beverages will take centre stage. 

All in all, it promises to be a blockbuster weekend to wrap up what would no doubt be a busy weekend in Bulawayo. 

However, the alignment of events is not by chance, as the city’s events practitioners have seen an opportunity to align Bulawayo’s historical heritage and tourism potential with the country’s tourism drive. 

“It’s a nice thing for tourism authorities to align themselves with local events,” said Bhekimpilo Ncube, one of the organisers of the Matobo Gin Festival. 

“I think we love being on their radar and consequently being part of their calendar and mandate as well. For example, the Matobo Gin Fest is held at a tourist destination and that is something in line with their mandate as a tourism authority. They have a push on gastronomy tourism and it aligns with Munch and Sip. So, it would be nice to be stakeholders going forward so that we add to the Sanganai/Hlanganani brand as a whole.” 

Ncube said there was hope that this year’s events would not be a one-off, but instead would lead to more partnerships with those tasked with selling some of the country’s most sought-after destinations. 

“Walking the talk is all about going to Matobo and seeing the relationships that we have built. It is about Munch and Sip and being in the close of gastronomy tourism. We believe that we are bringing a fresh perspective and lessening the workload because they don’t have to plan everything on their own because we have events lined up that tap into their mandate,” he said. 

Dalubuhle Sibanda of Umahlekisa Entertainment said that like their counterparts, they were also trying to leverage tourism for some of their events. Earlier this year, the group held a comedy special at the Khami Ruins. 

“When it comes to comedy tourism, it was something that we decided to pursue just purely because a lot of us have different strengths because of what we studied in tertiary education. For example, I have a background in the environment, so tourism is a passion of mine and so, I realised that a lot of people had not visited much of Bulawayo. So, the idea was that instead of people just drinking in the CBD, let us encourage them to get outdoors more and see more of the countryside. We needed an excuse to get people out and comedy provided a good platform to do that,” he said. 

Sibanda said Covid-19 had taught arts practitioners in the city the need to take their events as opportunities to further the country’s tourism agenda. 

“That wasn’t our first rodeo. The first one was at Silwane where we did a tour of the place and then a comedy show by the fireside. The events that were held were during the Covid-19 period and we did that because during that time those were the only events that were allowed. We needed to be entrepreneurial and innovative by mixing entertainment and tourism. This is an idea that we had always had so that gave us a perfect opportunity to try this out. So, when we came to Khami, it was just a continuation of the same concept,” he said. 

Sibanda said the future growth of the city’s arts and entertainment scene was tied to the fortunes of its tourism sector. 

“It’s one thing that we are eager to do and we have always been eager to combine with our local authorities to highlight our tourist destinations. This is one sphere that people have not taken seriously in terms of collaboration and I hope that it is one hurdle that we will soon jump over. We need those enabling collaborations and a lot of us need to grow up to cultivate those partnerships. Comedy is a big industry, it influences a lot of people and makes issues very easy to digest. Through humour, you can do a lot culturally and I think that when it comes to the promotion of tourism, this is a weapon that we have underutilised. So, in the future, we will also continue on this path because we believe there’s a lot that our people can gain from partnerships between local event organisers and tourism authorities,” he said. 

 Bruce Ndlovu, Sunday Life Reporter 

IT is a sunny Tuesday afternoon in Bulawayo, at the corner of Duncan Street in Suburbs. Mark Swannack is gazing at a tree that looms large over his house. At face value, it looks like any ordinary tree located in what scribes love to call the “leafy” suburbs of Bulawayo. 

Swannack knows a lot about this tree, the Signal Tree. He possesses the kind of information about it that some might only have about their pets or their most prized possessions. For example, he knows the exact dates when it starts to bloom every year. 

The signal tree

“On 15 October every year that tree goes into leaf,” he told Sunday Life. 

“It never fails. So, on that day, you can sit outside on the fire pit and watch it start to bloom.” 

A false marula, this is not just an ordinary tree. It is the same species as the Hanging Tree located along Joshua Mqabuko Nkomo Street, between Connaught and Masotsha Ndlovu Avenue. Owing to its history, stretching back to Umvukela (Matabeleland uprisings) in 1896-7 that particular tree was declared a national monument in August. 

Like its counterpart across town, the tree in Suburbs also has its share of history. Some may argue that the tree was the nerve centre of the conflict, as it played a central role during the war in Bulawayo, then just a metropolis in its infancy. 

“This tree was located here because during the first Umvukela, about 145 settlers were killed out of about 1 000 settlers at the time, so almost 12 percent of the settler community died in two weeks, so it was quite a big deal. When they came here, they built a laager,” recalled Swannack. 

“So, they all came into the laager and they used to signal from here to Hillside Dams. There were a lot of battles at the time in this area. So, every hour, they would signal and if there was no signal, they would then realise something was wrong. It was a very significant time in history because a lot of soldiers were missing in action at the time because they had gone for theTrade Fair spire when Rhodes tried to steal gold from South Africa.” 

It is easy to see why the tree became the centrepiece of war that Bulawayo became in those last years of the 19th century. Even from the ground, one can see some of Bulawayo’s key landmarks clearly. Such a vantage point would have provided a great respite for settlers on the lookout for the marauding Ndebele warriors. Indications are that even before colonisation and war, the tree held a lot of significance for black people. 

“If you’re standing here, you can see the Trade Fair spire. You can also see the centre of town. Why was this tree kept? Well, it is the same species as the Hanging Tree. This is a false marula tree. So, why did the Ndebele look after this tree in particular? There’s reason to believe that they felt it had some spiritual or medicinal value. So, this tree was not valuable only for its purpose of giving out signal but to the people here it also had an added significance,” he said.

“So, ideally located was the tree that only the lack of trees in the area prevented its conversion into a State House by Rhodes,” Swannack claimed. 

“This is where they wanted to put the government house. There was supposed to be a railway station here, which is why you see the railway line going through there, but the area is too wet. That’s why they moved to a drier area and swapped BAC and Bulawayo Poly, bringing them up here. So, that’s when they decided that there was no point having a government house up here. 

“In addition, if you look at this place, there are a lot of trees, but that was not the case in 1896. If you’re using firewood as a source of energy, there’s no reason for you to be walking 10-20km looking for wood. That was why Lobengula moved his capital and also the same reason why Great Zimbabwe declined. The resources did not permit for the plans that they had for the place,” he said. 

Earlier this year, Swannack started renovating the property on which the tree is located. 

While the tree is usually the centre of attraction, Swannack paid equal attention to the house, which has historical significance of its own. 

“Our entire plan was to put the history back into this place. We did that through the rebuilding of the house. We have restored the house back to the original. Bulawayo was divided up and surveyed by a chap called Fletcher. The family is still here today. So, the title deeds on this property were signed by Fletcher, which goes back to the 1890s. The house was built by the Sanders family, which owned the Sanders Department Store. So, it is a beautiful history we are happy to keep alive,” he said. 

Swannack spoke passionately about the house, its Oregon Pine Wood floors, pressed ceilings and foundation stones taken from the Hillside Dams. For him, every inch of the property drips with history. 

“Some sections of this house are not cement but clay because if you think back to 1910, cement had to come by ox-wagon from South Africa. Cement in those days did not come in bags, it came in barrels and it would have cost too much to bring it in,” he said. 

While the house has been renovated, the process has been organic, with all material used re-purposed from material in-house. It is a home that has been recycled not rebuilt. 

For Swannack, both the house and the tree are a source of untapped potential that Bulawayo and other historical sites in Zimbabwe have not fully tapped into, which is why he was not eager to tamper with its originality. 

“What we would like to see done more often is battlefield tourism, which we see a lot in KwaZulu-Natal with the Boer and Zulu wars. Our history is equally rich and we need to see people doing working tours,” he said. 

While they were once on opposing sides, Swannack said it was important for both white and black Zimbabweans to work together to preserve their history, a fact that is not lost to him as a white Zimbabwean. 

“One of the things I would like to see us developing in the country is a celebration of our history together. Our histories are not separate. I always tell my friends that my ancestors were up in the tree and your ancestors were at the bottom chasing us up the tree,” he said with a laugh. 

Yolanda Mlilo, Sunday Life Reporter

AT just 22, Andrew Chigona, a mechatronics engineering student at Chinhoyi University of Technology (CUT), is already making waves in the field of robotics.

With two innovation awards under his belt, Chigona has showcased his ingenuity by developing a hybrid system aimed at enhancing quality control and optimising heat recovery in industrial settings.

As the founder of the Robotics Club at his university, Chigona’s passion for robotics and artificial intelligence (AI) drives his ambition to create solutions that improve people’s lives.

In a recent interview with Sunday Life, he shared insights into his ground-breaking projects.

“I designed a lie detector for a competition where we were challenged to be creative with limited components,” Chigona explained.

“It was intended for use in official meetings to monitor participants’ moods and actions for safety reasons, and I’m proud to say I received an award for it.”

His hybrid system project was developed for a technofest hackathon at Chinhoyi University, aimed at ensuring the quality of goods produced by manufacturers and minimising energy loss through heat.

“My enthusiasm for robotics and AI led me to undertake this journey of learning and experimentation,” he said.
“I focus on inventions that address specific challenges faced in Zimbabwe, especially in agriculture and automation.”

Despite his accomplishments, Chigona is aware of the hurdles he faces in the world of electronics.

“The most challenging aspect is ensuring projects are energy-efficient and that power is distributed correctly. In software, debugging errors can be a significant obstacle,” he noted.

“I aim for my inventions to seamlessly incorporate the latest technologies, including AI and robotics.”

Chigona has ambitious plans for future projects, including the establishment of a smart greenhouse equipped with AI for plant monitoring and early disease detection through drones equipped with cameras.

His two awards, including recognitions from the Seitt Innovation high school competition and TME, a Polish-based company, have only fuelled his determination.

“Winning these awards serves as a reminder of the hard work I put in to achieve my goals and I’m excited for what lies ahead,” he shared.

“Hard work can create a strong brand and I always strive for more. I look up to role models like Elon Musk for inspiration.”

Chigona believes that success requires patience and a commitment to staying abreast of technology trends.

Cultural Heritage with Pathisa Nyathi

WHITE ash seems to have played some important role among ancient and contemporary African communities. This does not come as a surprise as they shared a common history, ideology, cosmology, worldview and thought.

Occupying diverse environments and getting into contact with different cultures led to their adoption of different cultural practices as a measure not only to adopt new cultural elements but also to adapt those elements to a pre-existing repertoire of beliefs, perceptions and practices to avoid contradictions between the old and the new. 

Innovation has always been an integral part of adapting to challenges in a new environment. There are people who are gifted to come up with new ideas and solutions to cope with the challenges that face and sometimes threaten their communities. However, in most cases , the underpinning and informing ideas, values and thought, tend to remain the same.

The new moon is welcomed with great expectations in the hope that it brings better fortunes for the community. This may range from better health and general welfare. It could be a time of peace and tranquility. Each new moon is thought to bring in its wake better prospects and better fortunes. Essentially, the underlying belief is that there is change for the better and hence the requisite chants that are performed to welcome the new moon. 

In fact, what is being welcomed is the new moon together with a new promise for a better life for the community. If calamity attended the emergence of a new moon, there would be no reason to celebrate. The attended rituals and accompanying ceremonies are conducted with great hope and prayer for a better wellbeing.

 It is change from the old to the new, from the bad to the envisaged good that underlies the process of transformation. It is transformation in terms of the media of expression. An idea is expressed and reinforced in several and diverse ways. It is emerging hopefully positive circumstances of the community that are captured in the rituals and ceremonies that are conducted and more particularly with regard to expressive body art.

There is, most of the time, if not always, complementarity between the various media of expression. These will range from oral to graphic expressions. Ceremonial attire, costumes, performances and a broad range of visual culture. The language and chants capture what is taking place and the ideas that the community participants embrace by way of their daily lives. The attire and choreography equally do the same. 

When the Aka Pygmies and the San in Southern Africa dance in stooping positions, they are expressing their lives as hunter-gatherers who have to stalk game during hunts. In a way, stooping avoids early detection by the animals intended for the kill. In similar vein body, art also comes in to reinforce the same idea.

The one idea or form of expression that we seek to dwell on in this article refers to the painting of faces with white ochre or similar materials. Painted faces are visual markers of underlying ideas. There are designs that are executed and posted on faces as part of adornment and decoration. The women in Matobo District have had this visual tradition revitalised within the context of “My Beautiful Home — Comba Indlu Ngobuciko.”

It is a visual tradition that is associated with women. Body art in its broadest and Africa-centred sense has been associated more with women than men. This also goes for fashion as expressed through beadwork, various ornamental trinkets and a lot more. However, when it comes for functional painting of faces and bodies, as opposed to art per se, both males and females mark the transformation, and sometimes the transition in the same way and both sexes take part.

In a previous article, we referred to some communities in the Democratic Republic of Congo (DRC) that performed moon dances when the crescent moon appeared in the western sky. These were the Kasongo and Songye communities. In their cases, they did not paint their faces. Instead, they wore face masks as part of masquerades to welcome the new moon with dance, pomp and ceremony. Before tackling the theme of painted faces as part of moon dances, it might be pertinent to compare facemasks and painted faces.

The painted faces referred to here are not the artistic renditions of aesthetics comprising designs informed by the cosmos resulting in what are referred to as geometric patterns or designs. 

Those acquainted with Xhosa boys undergoing rites of passage may be au fait with the painted bodies and faces. At the same time, the initiates will be wearing blankets for possibly two reasons, if not more. The blankets are easy to discard in the process of symbolising a stage of childhood that is being abandoned. The boys would experience excruciating pain if they wore underpants because the wounds resulting from severed foreskins as part of circumcision would still be unhealed. 

When the initiates graduate new blankets and attire that are presented to them are assumed to symbolise a new state beyond that of childhood. It is the adult stage associated with greater responsibility and taking part in reproducing Xhosa society. Through cultural actions, powerful messages are communicated

In this case, adornment and aesthetics are not intended. Rather, it is functional painting and less eye-capturing. A mask that may be exquisitely carved out of wood, serves a similar purpose. The face and head are parts of the body that carry individual identity. When we get identity cards (IDs), we obtain facial images where there are several features (nose, ears, mouth, eyes, etc) each with its own particular identity and a repertoire of them all, which lends overall identity of an individual.

One without a mask has a particular identity and expression of his/her status, or stage in the unending drama of life. The mask may thus mean the person behind the mask is no longer the one being portrayed to the audience. The mask and the painted faces and bodies will herald and express a new stage in one’s cyclical development. It represents transformation that is taking or has taken place. 

The crescent moon, as seen in the western sky, is transformative as alluded to above. That message and idea are complemented by a visual culture impressed on the faces and bodies. The choreography of the dances being performed also seek to capture the transformation being brought about by the moon. In essence, the broad facial paints and masks are like the curtain that marks the end of a scene and the beginning of a new one in theatrical production.

There will also be some accompanying attire that complements the appearance of a new moon and the resulting transformation and transitioning to a new stage and sometimes a status. The lyrics of the songs being sung equally express the all-encompassing and common theme — that of transition and transformation occasioned by the emergence of the new moon.

 From the entire repertoire, we are able to discern ideas that a particular community embraces. A seemingly easy statement about the crescent moon is expressed in a myriad of representations, expressions and symbolisations. The varieties of expressions are not contradictory. Instead, they all contribute to the advancement of the same theme or idea. This lesson became clear to me when I tackled the English Stonehenge monument within the Salisbury Plain. The Stonehenge is a World Heritage Site (WHS). Its various cultural features are all connected and work in conjunction to advance some common theme for the entire cultural landscape.

Interestingly, new henges, the Northernhenge with three henges, have been identified and recently acquired by the state and are characterised by the circular ditches and banks. There are no accompanying megaliths as is the case at Stonehenge. Perhaps this is a pointer to developing ideas that were not embraced by the creators, builders and users of Northern henge. The Stonehenge may possess, in this regard, superior ideas that were expressed through colossal stone circles. Perhaps this may be seen as a development and incorporation of new ideas and the adoption and application of new ideologies.

Masks, painted faces and bodies do speak. They speak a language of silence and tranquility that we sometimes fail to decipher. Eyes see and consume silently, and so do the ears with regard to vocal sounds. If we did, we would know a lot more about our past and the heritage that has been passed down from ancient times to us the intended recipients of ancient ideas, beliefs and cultural practices.

We thus should not be content with the chants such as that of the BaKalanga, “Howa mwedzi wagala . . .”  This is but one expression within a wide diversity of expressions that, in complementarity, deliver a fuller picture of African ideas relating to the emergence of a new moon and how it is perceived, welcomed and prepared for.

Fungai Muderere, Senior Sports Reporter

PLYMOUTH Argyle coach, Wayne Rooney, has issued an update on the injury and possible return of Warriors defender, Brendan Galloway.

Combative Galloway missed out on an international call from Zimbabwe for the first two 2025 Africa Cup of Nations qualifiers due to a hamstring injury.

The defender was dropped from the Warriors squad on the eve of the international break. The Warriors played two identical nil all draws against Kenya and Cameroon in Uganda last week.

So impressive was the country’s flagship side against Cameroon under new coach, Michael Nees as they refused to be bullied by five-time African champions and even restricted the Central West Africans to zero shots on target, in a Group J African Cup of Nations qualifier at Mandela National Stadium last Tuesday, evening.

Plymouth Argyle coach, Wayne Rooney

Zimbabwe are now on two points from two matches, while Kenya, who beat Namibia 2-1 on Friday, top Group J with four points.

Cameroon have four points from their 1-0 win against Namibia in their opening game last weekend.

Legendary Rooney, a former Manchester United gunslinger, was hoping to have the Zimbabwe international and Darko Gyabi, the loan signing from Leeds United who had a groin problem, available for selection for Plymouth’s league clash against Sunderland yesterday.

“I think they will both be fine and hopefully available for selection on Saturday,” said the coach, as quoted by Plymouth Live.

In a separate interview, Rooney emphasised the need to manage Galloway’s recent injury issue carefully.

The coach said: “With Brendan, we need to be careful, especially with his knees. He has had injuries before, so we need to be careful.”

Plymouth Argyle

Galloway initially joined Argyle on a short-term deal in the summer of 2021.

He immediately impressed with a series of classy performances on the left of the Pilgrims’ back three, but suffered an injury in October 2021 that would end up ruling him out for the rest of that season.

Galloway played 24 times as Argyle were promoted as Sky Bet League One champions in the 2022/2023 season, which triggered an extension to his contract.

Before arriving in Devon, Brendan spent the majority of his career playing in the top two leagues in English football, joining Everton as a teenager from Milton Keynes Dons.

During his time at Goodison Park he caught the eye of English national selectors and played age group football for England from Under-17 to Under-21, but would later make his international debut for Zimbabwe, the country of his birth.

Galloway had two loan spells while still at Everton, playing for West Bromwich Albion in the Premier League and Sunderland in Sky Bet Championship, before signing on a permanent basis at Luton Town, where he spent one before joining Argyle. —@FungaiMuderere

EXAMS are around the corner. As a candidate, you need to be fully prepared for these examinations. Here are some tips that might assist you as you are preparing for the final examination. 

Try to arrive at school or the exam venue early

 Know when your examinations are going to be written. Plan and read based on your exam timetable. Some exams are written in the morning and others in the afternoon. Examinations in the morning start at 9am and those written in the afternoon at 2pm. Know this and arrive early for your examination. It’s better to arrive 30 minutes early and do the final touches closer to the examination room.

 Go to the toilet before the exam starts

The disruption and distraction of going to the toilet during an exam can impact you. Getting up during an exam can make you lose your train of thought or “groove”. It can also waste valuable time. Getting toilet visits out of the way before you begin can help keep you on track.

Stay away from distracting and negative friends

Keep away from friends who are not focused and anti-school. Rather have supportive friends, who are willing to revise and do better in their examination. Friends who are thirsty for success and aim to achieve higher in life. 

Read and understand the demands of the question 

When you receive an exam paper, you should plan your work. Write a short rough draft. Understand keywords. Don’t answer questions with big words that you don’t understand. Start with questions that you understand. Make sure you budget your time correctly. 

Don’t worry about how long others are taking

Everyone answers at their own pace. Just because Muso has finished before you doesn’t mean he will get a better result. Stressing over what others are doing will distract you from answering your paper. You should keep an eye on the clock to ensure you have enough time to answer all the questions and not worry about how long those around you are taking.

Remain positive

Staying calm will help you remain focused. Focus on the exam and do your best. Don’t think about the home challenges or any problems that you are facing in life. The exam is only two to three hours and you are done. Do your best to pass the exam.

Follow the instructions

Before answering the exam, first read the instructions. Understand the instructions first before you attempt any questions. This is very important. Answer the questions wanted in any given section. Some questions need to be answered on the question paper and others on a separate paper or on a graph paper. Know all this. 

Handwriting

Make sure your work is presentable and easy to read. Don’t cancel and rub every time, but try to make your work presentable. Remember, you are communicating with the marker, so make sure the marker will be able to read your work.

Have a designed study timetable that you follow as you are preparing for your final examination.

Dr Manners Msongelwa is an author, teacher and youth coach. He is contactable on +263 771 019 392

Mzala Tom

In the olden days, marriages revolved around blood covenants between families and were not founded on a private agreement between two lovers.

A woman is the one who got taken (ukuthathwa) by a family and got converted to be their own, through sacred rituals. There was no exclusive covenant between a woman and her husband but between a woman and the husband’s clan. Hence the man could marry more women.

The first stage after marriage for a woman was that of being umalukazana. Umalukazana is derived from the word ukwaluka/ ukwalukwa – meaning to be initiated. 

Umalukazana thus referred to a female initiate being grafted into a new family through various rituals.

The next stage for the woman was ukuba ngumfazi. Umfazi refers to a person who knowingly chooses to die umfa-azi. Ukhetha ukufa esazi.

The last stage was to be isalukazi, which is also derived from ukwaluka/ukwalukwa. Isalukazi is in reference to a senior female initiation graduate /matriarch of the family.

Isa/zalukazi would thus initiate the newly married woman into the family by teaching her the ways of the clan, secrets and other sacred practices whether good or evil. The lessons were over many years.

Upon graduation after passing various tests, umalukazana would become umfazi. Meaning she would die with the knowledge she got or would be prepared to die with the family she is married into. She would also die to her old identity and acquire a new one. Ngumafa esazi.

To become umfazi there were blood covenants involved, breaking the old identity and acquiring the new. There was no going back. Hence umfazi could not be divorced or sent back to her people.

If the man was unhappy with her, he could get another wife but umfazi kaliwa (a wife cannot be divorced). Even if she had a child with another man, the man could not divorce her, the elders would say ezalelwe esibayeni sakho ngeyakho in honour of the blood covenant.

With old age, umfazi would acquire the title of isalukazi and had the authority to invoke the ancestors of the home she was married into. Her authority was from the blood covenants she made with the family.

With the passage of time, the above titles have evolved to fit into the cultural changes of society. However, there is a lot of history and culture hidden behind the words umalukazana, umfazi and isalukazi.

Faith Ndlovu, Sunday Life Reporter

LEGENDARY Zimbabwean dance troupe, Inkululeko Yabatsha School of Arts (Iyasa) is in Germany, where it is showcasing the best talent at its disposal as it takes part at the 2024 Rise Up tour.

Featuring young performers exhibiting traditional and contemporary styles, the tour is expected to facilitate cultural exchange, promote global understanding and grow artistic expression and appreciation.

Iyasa is one of the most celebrated performing arts schools in Zimbabwe and it has defied odds over the years by taking the local home-brewed talent to the world.

In an interview with Sunday Life, founder of Iyasa, Nkululeko Innocent Dube, said the five – Gugulethu Matshazi Dube, Banele Moyo, Hassan Muzorori, Fortune Ndlovu and Lauratta Phiri will be showing off their talents in Germany cities Berlin, Hamburg and Frankfurt as part of the KinderKulturKarawane.

“This is a project organised in collaboration with our partners in Germany. The objective is to give young people between the age of 16-19 an opportunity for an arts and culture exchange in Germany,” said Dube.

“For over 25 years, they invite groups and young people from various countries to visit and tour Germany and sometimes even stay with Germany families in a bid to create a better understanding of each other’s lives and culture.”

Dube also highlighted that the young people also present different productions that highlight issues that affect young people across the globe. In the past, they have explored and presented different productions inspired by the SDGs, the last having focused on climate change.

“This year, the five are presenting a production entitled Rise Up, which implores and encourages young people to use platforms such as social media to put an end to world hunger, poverty and promote gender equity.

“It is important to note that all the performers are doing this for the first time and their performances have been successful and impressive,” said Dube.

Dube said the group would present a music and dance production titled Fabulous Africa, which showcases modern and traditional dances and music from Zimbabwe and also participate in workshops at schools and other youth and young people’s gatherings, festivals and camps to exchange ideas, culture and knowledge with their Germany counterparts.

“Zimbabwe is rich in culture and it is important for us to express that to the world, Iyasa has since the year 2001 been involved in a lot of international projects and this is just one of the many we use to showcase who we are as Zimbabweans and tell our story through music, dance and theatre,” Dube said.

Iyasa is an organisation that works with young people and they are always keen to connect them to the world so that they explore and appreciate the power of the arts.

“The Germany audience has warmly received the group and we hit the ground running with several fully packed performances and raving press reviews,” Dube said.

He added that this would serve as a learning platform for the generation of artistes born after the new millennium, as they transit from one generation of artistes to another as Iyasa.

“The young ones are happy and it’s a life-changing moment in the sense that their perception of the world and of other people will be different after this experience.

“It’s an honour to represent Zimbabwe at this grand international stage where we have organisations, the press and Zimbabwe’s German Embassy throwing their support behind the initiative, it’s a revelation for them,” he said.

Dube said it would be a learning process for the young participants as they are slowly adapting to language, food and the cold weather patterns in Germany but these are all part of the experience and exchange of culture.

“We have a good balance of dances that are currently popular with young people in Africa and Zimbabwe in particular and the background of our traditional Zimbabwean dances that connect us to our country and origin,” Dube said.

He added that Iyasa remains committed to programmes and projects that give young people an opportunity to express themselves through the arts and they have various local, regional and international programmes lined up for the future as always.