Sunday, December 31, 2017
Va Mbire
I will share what I have gathered from the chroniclers, what has been passed down to me and continuously being passed down to me and what I know. I will avoid my own opinion. We all have opinions and they could be misleading at this stage in Africa's Awakening process. In terms of the word Shona, I have heard that in India it means Gold. There was so much Gold here and the Indian Traders called it Goldland. Translating it to Shonaland. Others say when Zimbabweans went to South Africa, vaino 'tshona' variko. And this was adulterated to Shona. What I know is the term Shona, regardless of where it comes from, was used by colonialists and traders to put all Zimbabweans in one Basket. They didn't want to be bothered about who the Zimbabweans truly are. And they also wanted to deliberately disconnect the inhabitants of Zimbabwe from their root or true self. The term Shona is not even used by the Ancestral Spirits. They dont even recognize nor know who the Shona are. Concerning the term KaRanga, this is what has been passed down to me from the Ancestors. When the Mbire migrated to what we now call Zimbabwe, they found at Mabwe A Dziva a people called KaRanga. Mabwe A Dziva was a Banya for Rain Making Ceremonies. KaRanga Spirituality is based on Fertility. And Rain is the Fertility Substance of the Land. They did not practice what has become known as the Mwari Religion of the Mbire. The Mbire took over Mabwe A Dziva and turned it into Dzimbahwe and it became a residential place as well as market place. There by desecrating the place which was mearnt for Rain Ceremonies mostly. And other Rituals and Ceremonies associated with the KaRanga Spirituality. The Mbire adopted some of the practices. Infact most of them and mixed them with the ones they were already practicing to come up with what is known today as ChiVanhu. The KaRanga people found at Mabwe A Dziva by the Mbire were of the Dziva/Mbedzi House and the Hungwe. Represented by the Crocodile and 'Zimbabwe Bird' respectively. The last Rain Maker (Gombwe) to operate from there was Karuva. Who then migrated to Marungudze. The Mbire were Soko, Mhofu and Moyo. And later more Houses were born out of the Moyo House. Mhiko ne Zviga zvema Tateguru avo zvakamira sekudai : Vayera Soko vakadzidziswa Dare re Mvura. Ndivo vakaita VaNyai ve Mvura. MuNyai mutumwa. Haasi muridzi we Dare. Ndosaka nanhasi Mhondoro dzinotura Dare re Mvura ku Gombwe. Vayera Moyo ndivovaka takudzwa Dare re Tsivo yevhu. Kureva ndivo vanogadza Hushe hwe Dzimbahwe. Saka tikaona Muyera Soko ogadza Hushe Matare anenge atotanangirwa. Tikaona muyera Moyo oita dare re Mvura, anenge atotanangira Matare. Asi kana ari Mhondoro chiga chake kusvitsa dare iri ku Gombwe. Zvaiitwa na Bhasvi kuna Karuva. Dare re Mvura vene varo vayera Dziva kana kuti va KaRanga. Tikaona muyera Dziva mu Dzimbahwe kana muyera Hungwe achizviti i Mhondoro, tinoti aikaka chava chii zvakare. Nekuti va Mbire ndidzo Mhondoro dze Dzimbahwe. Vazhinji havazvitendi zvavo nekuti kune mamwe ma Dzinza anozviti ndivo vana samasimba vane Simba revhu nehuyerwa zvose Asi sandizvo. Ma Dzinza ose anerakatarwa ravanobata maringe ne Magariro atakaita. VaMbire zvizhinji zvavo zvavanoita Zvino fambidzana ne Mwedzi. VaKaranga zvino fambidzana ne Zuva. Muenzaniso we ChiKaranga chimwe chakatorwa neva Mbire inhau ye Ngundu ye minhenga. Ngundu ine chekuita neva KaRanga Kwete neva Mbire. Makatarisa mhuri imwe yeva KaRanga ya MuNguni, va BaNguni vanoshandisa minhenga. Uye mhuri dzakazotangwa na Soshangane dzimwe na Zwangendaba zvakare. VaKaranga ivavo. Vana Khumalo va Nguni zvakare. Imhuri imwe chete iyoyo. Tikatevedza Zviga ne Mhiko yema Tateguru zvingabatsire kuona kuti iri idzinza ripi. Rabuda mumba ipi. Tikada kutarisa kuti vanhu vari kugara kupi zvinoti vhiringa nekuti vanhu vaingofamba vachitama pamusana pezvikonzero zvakawanda kusanganisa hondo, kuwanda nekukura semhuri. Saka hatitarise kwamunogara gara kuti tizive kuti muri va KaRanga here kana kuti va Mbire, kana va Tonga, kana Mlilo/Chauke Kana kuti Mtunzi. Hatiterere rurimi zvakare nekuti rinodzidzirwa. Ukataura chi Budya, hazvirevi kuti wava we Dzinza ra Chakoreka. Tinotarisa Dare rawakatakura kana raka takurwa nema Tateguru ako. Ndiro rinoreva kuti uri papi. Nhasi vazhinji vanosanganisa. Vobatira pwere matare asiriwo nekuti havazive kuti pwere iyi yabuda Mumba yani vari ve Dzinza ripi. Mabatirwo anoitwa Matare Eva Mbire akasiyana neanoitwa Eva KaRanga. Saka tinoto terera zvinotaurwa ne Mhepo. Kwete zvataka verenga muzvinyorwa. Kwanhasi ini ndapedzera pano. Ndizvo zvandinoziva. Handipo pakuita nharo. Munhu wose anoita zvaanoziva. Asi kubvunza Hakuna kuipa kana tisinga zive. Nharo hadzibatsire kazhinji. Tinotevedza nhanho dzema Tateguru kana dziri nhau dzema Dzinza ne Mhiko ne Zviga zvavo. Tinotevedza Matare kana chiri chi KaRanga kana ChiVanhu. Asi kana zviri zvimwe, tinoita zvedu nharo nekuti tinenge takaverenga ma book akasiyana. Nekuona ma video, ma documentary nezvimwe zvizere pa internet zvekuitisa nharo. Hazvipere.
Thursday, December 28, 2017
Story of Mwari
THE PLACE CALLED MABWEADZIVA (MATOPO HILLS) IS THE SACRED NATIONAL SHRINE OF ZIMBABWE FROM ANCIENT TIMES. THAT CECIL JOHN RHODES REMAINS BURIED THERE IS A SHAMEFUL DEFILEMENT OF A SACRED NATIONAL SHRINE.
The following is a creation myth from the Karanga (so called Shona) people of Zimbabwe.
Mwari, the supreme being, is the god of fertility, the sower, the rain-giver. One of his praise names is Dzivaguru, great pool, because he supplies the people with rain. Mwari is both male and female. As a female, Mwari is merged in the pool with its darkness and mystery; this is the god of below. As a male, Mwari is owner of the skies, the god of light, the father of creation who manifests himself in lightning or the shooting star; this is the god of above. He is an ambivalent god, both immanent and transcendent. He is ever present in his own creation.
To westerners, this African myth contains eerily familiar elements.
Mwari put his creation, Musikavanhu, into a deep sleep and then let him drop from the sky. While he fell, Musikavanhu awoke and, in the distance, saw a white stone which was also dropping from the sky at great speed.
Mwari ordered Musikavanhu to point a finger at this stone. Musikavanhu obeyed, and the stone stopped. Musikavanhu began to fly towards the stone, and the closer he got to it the bigger the stone became, and finally he could no longer see where it finished on either side.
Musikavanhu fell softly onto the stone, and the first spot his feet touched softened and emitted water. Touching the stone, Musikavanhu heard God's voice coming from it. (Mabweadziva/Matopo)
This place became the stone of the pool, today called Matopos, a place that is venerated. Musikavanhu, bored, began to wander about. When night fell, he sat down near the stone from which God had spoken, and slept.
In a dream, he saw the birds in the air, and many animals on the earth that were jumping from stone to stone.
When Musikavanhu awoke, he was surprised to see that all he had just dreamt had become reality. God told Musikavanhu what he was allowed to eat, and what food was forbidden. He was free to eat vegetables, and fruit from the trees, but not to kill and eat animals. Nor were the animals allowed to eat each other.
One day, while Musikavanhu slept, a snake crept over his loins and left its marks. When he woke up, he was overcome by a strange feeling; he had trouble breathing and his penis moved like a snake. A voice told him to go to the pool, and the pain would pass.
On his way there, he saw a beautiful young woman sitting on a stone near the pool. She looked like him, but she could neither speak nor move.
Again, Musikavanhu heard the voice; it told him to touch her with his hand. He did, and the young woman came to life, and a snake moved across her loins, too. She was overcome by the same emotions as Musikavanhu.
The voice spoke and told Musikavanhu to be kind to his wife, and to all the animals too. He was also to set aside one day a month for the honor of Mwari.
When Musikavanhu had completed the tasks set by Mwari he had to return to heaven. Before he went, he told his children to observe Mwari's laws, or Mwari would punish them.
People lived in peace for a long, long time. One day Musikavanhu's children got drunk and became proud. They told the animals and the other people that Mwari was dead and that one of them would be Mwari.
Mwari's voice warned them, but because of their pride they could no longer hear it. Mwari then became angry; he cursed the earth, and the sea's water became salty, the land dried up and thorns grew. During the rainy season, the rivers swept away many people, and crocodiles appeared in the waters. The sun became hot, and the animals began to eat one another and attack men. And men started killing each other.
The following is a creation myth from the Karanga (so called Shona) people of Zimbabwe.
Mwari, the supreme being, is the god of fertility, the sower, the rain-giver. One of his praise names is Dzivaguru, great pool, because he supplies the people with rain. Mwari is both male and female. As a female, Mwari is merged in the pool with its darkness and mystery; this is the god of below. As a male, Mwari is owner of the skies, the god of light, the father of creation who manifests himself in lightning or the shooting star; this is the god of above. He is an ambivalent god, both immanent and transcendent. He is ever present in his own creation.
To westerners, this African myth contains eerily familiar elements.
Mwari put his creation, Musikavanhu, into a deep sleep and then let him drop from the sky. While he fell, Musikavanhu awoke and, in the distance, saw a white stone which was also dropping from the sky at great speed.
Mwari ordered Musikavanhu to point a finger at this stone. Musikavanhu obeyed, and the stone stopped. Musikavanhu began to fly towards the stone, and the closer he got to it the bigger the stone became, and finally he could no longer see where it finished on either side.
Musikavanhu fell softly onto the stone, and the first spot his feet touched softened and emitted water. Touching the stone, Musikavanhu heard God's voice coming from it. (Mabweadziva/Matopo)
This place became the stone of the pool, today called Matopos, a place that is venerated. Musikavanhu, bored, began to wander about. When night fell, he sat down near the stone from which God had spoken, and slept.
In a dream, he saw the birds in the air, and many animals on the earth that were jumping from stone to stone.
When Musikavanhu awoke, he was surprised to see that all he had just dreamt had become reality. God told Musikavanhu what he was allowed to eat, and what food was forbidden. He was free to eat vegetables, and fruit from the trees, but not to kill and eat animals. Nor were the animals allowed to eat each other.
One day, while Musikavanhu slept, a snake crept over his loins and left its marks. When he woke up, he was overcome by a strange feeling; he had trouble breathing and his penis moved like a snake. A voice told him to go to the pool, and the pain would pass.
On his way there, he saw a beautiful young woman sitting on a stone near the pool. She looked like him, but she could neither speak nor move.
Again, Musikavanhu heard the voice; it told him to touch her with his hand. He did, and the young woman came to life, and a snake moved across her loins, too. She was overcome by the same emotions as Musikavanhu.
The voice spoke and told Musikavanhu to be kind to his wife, and to all the animals too. He was also to set aside one day a month for the honor of Mwari.
When Musikavanhu had completed the tasks set by Mwari he had to return to heaven. Before he went, he told his children to observe Mwari's laws, or Mwari would punish them.
People lived in peace for a long, long time. One day Musikavanhu's children got drunk and became proud. They told the animals and the other people that Mwari was dead and that one of them would be Mwari.
Mwari's voice warned them, but because of their pride they could no longer hear it. Mwari then became angry; he cursed the earth, and the sea's water became salty, the land dried up and thorns grew. During the rainy season, the rivers swept away many people, and crocodiles appeared in the waters. The sun became hot, and the animals began to eat one another and attack men. And men started killing each other.
History of Shumba Murambwi
MNANGAGWA IS ORIGINALLY MUTOKO!! I PROMISE MA VHITORI TRIBALISTS FRIENDS THIS IS THE FINAL LESSON!! WE ARE VANHUVAMWE!! HERE IS ED TRUE HISTORY NARRAYED BY Russel Davies!!
My brother, history is factual. Its something that can not be changed. Let me go deeper about ED's geneology. Yesterday I correctly mentioned Munangagwa Munhundagwa is a descent of Tavengegwei or Mudzungairi Weshambochena,the Chief Ancestor of all Shumba Murambwis. Murambwi means the Rejected One. He was a first son who had an illicit sexual act with his father's youngest wife. When it was discovered, he was banished .Banishment ndiko kurambwa kwacho. He left Mutoko area, a place near or around paGomo raMuchemwa. Banishment is almost the same as excommunication. The other two brothers of Tavengegwei who felt for their brother and offered to accompany their brother out of compassion, as blood is thicker than water. ED's Chief ancestor thus became a Wanderer. Hence the name Mudzungairi. Thats what it means. Of the three brothers, one settled in the area now known as Chirumanzu. Iyeye ndiye Shumba WeMhazi. Mudzungairi travelled further south with the other brother. That one settled in the area in and around the hills of present day Mashava. Iyeye ndiye anonzi Shumba Bere, Madzore
Mudzungairi , as a stranger in the Area now called Chivi met a girl known as Chifedza at a well where she was fetching water. This girl was later to become ED' s ancestor's first wife. She had very big breasts to the extent that she could breastfed her child whilst straped mumbereko kumusana by merely throwing it back over her shoulder. For those who have been to Chivi District Office, you will recall a statue of woman fetching water from a pool ane zamu ririkumusana achimwisa mwana. Ndivo vaChifedza vacho zimbuyambuya rana Shumba Murambwi by virtue of being Tavengegwei' first wife. VaChifedza vaiera Hove yaana Musaigwa. Vaera hove's capital was at Chidziva,Siziba in Ndebele. Chidziva chaiva paruware chine kana kuti chaiva neNjuzu. It is situate in a village known as Chidhume about 2okm south of Chivi Growth Point.
Baba vavaChifedza vakati kuna Tavengegwei kana uchida mwanasikana wedu unomuroora neNjiri or nguruve yemusango mhenyu. Vaifunga kuti haazvikwanisi bcz nguruve yemusango is a dangerous animal. He shocked them when he brought it alive vanhu vose vakatiza padare. Tavengegwei aiva '' Mhare'' meaning a very brave hunter. Ndosaka vana Shumba Murambwi vachinzi vaMhari.
Apiwa vaChifedza, Tavengegwei akazvara vanakomana vashanu navaChifedza namely Matsveru, Musvuvugwa,Masunda, Chiwara and Chidavarume.
Ndasvika panyaya manje. Kumwe kose uku ndanga ndichiitira kuti muone kuti History yandiri kutaura haisi yekujobera. Munangagwa or Munhundagwa anozvagwa muimba yaMatsveru.
However, please take note that Tavengegwei had several other sons with other wives, some of which are Madyangove, Mazarire and Madamombe. etc etc.
Muimba yaMatsveru ndimo munozvagwa amai vaShuvai Mahofa, vanozvagwa kwaChivaviro, kwaShokoni pedo nemakomo makuru anonzi Chishave naRomorehoto. Ndokusaka ED aiti kuna Shuvai Mahofa muzukuru. Murangarire kuti paiva panyaradzo dzaShuvai Mahofa pakanzi naED mirai muone kumagumo kune nyaya.
It is a fact that ED's father, and not even his grandfather relocated to Zambia in the 1950s. Those were the years of The Federation of the Rhodesias and. Nyasaland whose capital was Salisbury. Then the countries now known as Zimbabwe, Zambia and Malawi had one Gvt. You should remember Sir Godfrey Huggins. There was free movement of labour through the Federation. However, oppression was at its worst in Southern Rhodesia had bigger interests and the colonial Gvt of the Federation was also in Southern Rhodesia such that oppression of tbe blacks was felt more there. These factors explain why ED's father relocated to Zambia. It was not uncommon then. He died and was buried at Chisamba in Zambia.
If you still doubt that he is Zimbabwean ummmmmm mvaa rimwe gore uchasangana naED nezvidhara zvekwa Chivi zvichiita bira ramadzitateguru avo pagomo ravo rinonzi Nyaningwe, kwaChivi nokuti ndokwazvinoitikira.
Haaaa this is too long. Musandidenha veduwee
My brother, history is factual. Its something that can not be changed. Let me go deeper about ED's geneology. Yesterday I correctly mentioned Munangagwa Munhundagwa is a descent of Tavengegwei or Mudzungairi Weshambochena,the Chief Ancestor of all Shumba Murambwis. Murambwi means the Rejected One. He was a first son who had an illicit sexual act with his father's youngest wife. When it was discovered, he was banished .Banishment ndiko kurambwa kwacho. He left Mutoko area, a place near or around paGomo raMuchemwa. Banishment is almost the same as excommunication. The other two brothers of Tavengegwei who felt for their brother and offered to accompany their brother out of compassion, as blood is thicker than water. ED's Chief ancestor thus became a Wanderer. Hence the name Mudzungairi. Thats what it means. Of the three brothers, one settled in the area now known as Chirumanzu. Iyeye ndiye Shumba WeMhazi. Mudzungairi travelled further south with the other brother. That one settled in the area in and around the hills of present day Mashava. Iyeye ndiye anonzi Shumba Bere, Madzore
Mudzungairi , as a stranger in the Area now called Chivi met a girl known as Chifedza at a well where she was fetching water. This girl was later to become ED' s ancestor's first wife. She had very big breasts to the extent that she could breastfed her child whilst straped mumbereko kumusana by merely throwing it back over her shoulder. For those who have been to Chivi District Office, you will recall a statue of woman fetching water from a pool ane zamu ririkumusana achimwisa mwana. Ndivo vaChifedza vacho zimbuyambuya rana Shumba Murambwi by virtue of being Tavengegwei' first wife. VaChifedza vaiera Hove yaana Musaigwa. Vaera hove's capital was at Chidziva,Siziba in Ndebele. Chidziva chaiva paruware chine kana kuti chaiva neNjuzu. It is situate in a village known as Chidhume about 2okm south of Chivi Growth Point.
Baba vavaChifedza vakati kuna Tavengegwei kana uchida mwanasikana wedu unomuroora neNjiri or nguruve yemusango mhenyu. Vaifunga kuti haazvikwanisi bcz nguruve yemusango is a dangerous animal. He shocked them when he brought it alive vanhu vose vakatiza padare. Tavengegwei aiva '' Mhare'' meaning a very brave hunter. Ndosaka vana Shumba Murambwi vachinzi vaMhari.
Apiwa vaChifedza, Tavengegwei akazvara vanakomana vashanu navaChifedza namely Matsveru, Musvuvugwa,Masunda, Chiwara and Chidavarume.
Ndasvika panyaya manje. Kumwe kose uku ndanga ndichiitira kuti muone kuti History yandiri kutaura haisi yekujobera. Munangagwa or Munhundagwa anozvagwa muimba yaMatsveru.
However, please take note that Tavengegwei had several other sons with other wives, some of which are Madyangove, Mazarire and Madamombe. etc etc.
Muimba yaMatsveru ndimo munozvagwa amai vaShuvai Mahofa, vanozvagwa kwaChivaviro, kwaShokoni pedo nemakomo makuru anonzi Chishave naRomorehoto. Ndokusaka ED aiti kuna Shuvai Mahofa muzukuru. Murangarire kuti paiva panyaradzo dzaShuvai Mahofa pakanzi naED mirai muone kumagumo kune nyaya.
It is a fact that ED's father, and not even his grandfather relocated to Zambia in the 1950s. Those were the years of The Federation of the Rhodesias and. Nyasaland whose capital was Salisbury. Then the countries now known as Zimbabwe, Zambia and Malawi had one Gvt. You should remember Sir Godfrey Huggins. There was free movement of labour through the Federation. However, oppression was at its worst in Southern Rhodesia had bigger interests and the colonial Gvt of the Federation was also in Southern Rhodesia such that oppression of tbe blacks was felt more there. These factors explain why ED's father relocated to Zambia. It was not uncommon then. He died and was buried at Chisamba in Zambia.
If you still doubt that he is Zimbabwean ummmmmm mvaa rimwe gore uchasangana naED nezvidhara zvekwa Chivi zvichiita bira ramadzitateguru avo pagomo ravo rinonzi Nyaningwe, kwaChivi nokuti ndokwazvinoitikira.
Haaaa this is too long. Musandidenha veduwee
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