Academic literature on the topic 'Ritual – Zimbabwe'

Abstract Salvage excavations in the 1970s uncovered a sizeable commoner occupation at Great Zimbabwe, as well as evidence for the early construction of an elite stonewalled enclosure. As a result of these excavations, we can revise somewhat the chronology of Great Zimbabwe. The most important changes are the extension of Period IVa, lasting from AD 1285±10 to 1395±10, and the appearance of P, P/Q and Q-coursed walling in Period IVa. The small Nemanwa palace was built in P/Q and first dates to Period IVa, as does the Outer Perimeter Wall, and both were linked to the growth of the Zimbabwe state. Period IVb represents the floruit of Great Zimbabwe, while Period IVc encompasses the occupation after the political elite moved north to become the well-known Mutapa dynasty. After the move north, the Mutapa established a masungiro ritual centre at Great Zimbabwe, perhaps to maintain territorial rights in the face of Torwa expansion.

Despite Westernization and particularly the advent of Christianity and its widespread entrenchment on the African continent, traditional indigenous rituals continue to constitute an integral part of African religious belief systems and practices. This article presents the results of an ethnoarchaeological study of two death rituals that are conducted by the Ndau people of south eastern Zimbabwe. The rituals are a demonstration of attitudes towards death and beliefs about the role of the dead among the living. The Ndau do not believe that death signals and represents the end of life. In the same vein and perhaps more importantly, the Ndau do not believe that death just happens. It is caused by human agency out of jealousies, hatred and conflict among the living. These beliefs are central to the two rituals presented and discussed here: the first ritual is conducted to ascertain cause of death and the second to bring back the spirit of the deceased from a temporary state of limbo immediately after death. Meat and beer are central to these rituals, firstly as offerings to the deceased and secondly as an important part of the living celebration of the rituals. The paper then explores some interpretive implications of the rituals from an archaeological perspective.

This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.

AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.

The rising of the Ndebele and southwestern and central Shona people against colonial rule in the 1890s has become one of the classic cases of such resistance. Yet, since the independence of Zimbabwe in 1980, very little fresh research has been carried out on the subject. This paper re-examines the role of Shona religious authorities in the rising, especially that of the medium of the Nehanda spirit of the Mazowe valley in the central Shona area. In just over a century, the figure of “Mbuya Nehanda” has become the best-known popular symbol of resistance to colonial rule in modern Zimbabwe. She has been commemorated since 1980 in statues, street names, a hospital, posters, songs, novels, and poems, and is soon to be the subject of a full-length feature film. This paper examines the historical basis behind the legend.This legend runs as follows: the historical “Nehanda” was supposed to have been the daughter of the founding ancestor of the Mutapa dynasty, who lived in the fifteenth century. Her ritual incest with her brother Matope gave supernatural sanction to the power of the Mutapa state. After her death, she became a mhondoro spirit, and this spirit possessed a number of mediums (masvikiro, singular svikiro). During periods of possession by the spirit, the svikiro was regarded as speaking with the voice and personality of the original Nehanda and not with her own. In the last part of the nineteenth century one medium, Charwe, was responsible for the organization of resistance to the government of the British South Africa Company and the settlers in the Mazowe valley, and in particular for the killing of H.H. Pollard, Kunyaira, the extremely oppressive Native Commissioner of the area. This resistance began in June 1896, and from then until her capture in late 1897 the Nehanda medium was a major factor in the war. Tried and sentenced to death in March 1898, she refused to convert to Christianity and struggled right up to the moment when she was hanged.

MAAS ( Xitsonga)
Ehansi ka Senthara ya M.E. R. Mathivha ya Tindzimi ta Afrika, Vutshila na Ndhavuko
This study is an investigation of Shangani rituals in the Shangaan communities with specific reference to N’wanedzi and Chiredzi District in Zimbabwe. The study analyses the relevance of Shangaan rituals and how they can be performed and preserved. Rituals are cultural or religious ceremonies performed according to the prescribed social rules and customs. Rituals of various kinds are a feature of almost all known human societies but each community has specific rituals that can be prescribed by the tradition of that community. These rituals are critical to individual and community development. The study also examined the extent to which the Shangaan rituals have disappeared and how the socio-economic lives of the Shangaan communities have been affected. The study also highlighted what best can be done to promote rituals, the attitudes of the Shangaan people towards rituals and importance of reviving them. The study is qualitative in nature henceforth the researcher will employ qualitative approach to collect data. The research technique to be used will be interviews and observations. Although the essence of the study will be generalised to the whole of Shangaan speakers, the field will be delimited to N’wanedzi District in Zimbabwe. Data will be analysed using thematic qualitative method. Through this method of analysing data, a number of themes will be identified conveying the findings and making an interpretation of the meaning of the data. Chapter I focuses on the background, research problem, rationale of the study, aims and objectives of the study, research questions, significance of the study, theory of the study, definition of terms which were mostly used in the research, and methods of analyising data. Chapter 2 deals with literature review whereby the researcher will explore work done by other scholars related to rituals .Research to be reviewed includes dissertations, thesis books and articles that have addressed issues like the importance of rituals in society. Chapter 3 deals with research methodology and data analysis. Research methodology is the plan for selecting subjects and data collection procedures to answer a research question. The study shall employ two data collection techniques namely interviews and observations. vii Chapter 4 is an analysis of Shangaan rituals, death rituals that is the announcement of death, the burial of chiefs, family head and kids, the unveiling of the tombstone, appeasing of family and national spirits and the reasons for their disappearance among the Shangaan. Chapter 5 is an analysis of Shangaan rituals like the rainmaking ceremony, Christian’s participation in praying for rain, the first fruit festival, male circumcision and girls initiation rites. The chapter also focuses on the attitudes of the Shangaans towards rituals and the importance of reviving them. Chapter 6 provides an overview of entire the study, research findings, conclusions and recommendations.

The intention of this thesis is to examine the possibility of seeing mythology and ritual as sources for understanding spiritual, symbolic and spatial structures in architecture. Mythology and ritual are used as sources of creativity for examining a culture's architecture and as a way to understand the creative and cultural processes informing an architectural record. Central Great Zimbabwe is used as a case study for examining this. Karanga ethnography has not previously been considered as a source for interpreting Great Zimbabwe. However, historical evidence documented in this thesis shows that the Karanga were the creators and occupiers of Great Zimbabwe. The study pursues the need expressed by P. 1. Sinclair to consider the mythology of the region as an informative tool to understanding the symbolic values inherent in the landscape of settlement dynamics and symbolic structures; ...one might expect such aspects of material culture as architectural style and settlement layout, organisation and decorative motifs as well as a choice of subsistence needs to be strongly influenced larger scale expressions ofsymbolic values... exist in the expressions of kingship and power Further illustrations might include the associations of the granite mountains found throughout the plateau margins with the widespread distributions ofstone buildings. The mythology of the region has been little considered from this point ofview (Sinclair, P. 1987: 159). The study sets out to test Sinclair's observation by examining whether the Karanga symbolic values sourced from the mythology and ritual practices of the region may be reflected in the settlement dynamics and spatio-symbolic expression of Central Great Zimbabwe. Parts of the study examine Thomas Huffman's fieldwork, documentation and methodology. As the most prolific documenter on Great Zimbabwe, with the most recent interpretations, Huffman's findings are rec.orded and discussed in detail and his hypothesis for domba (initiation centre) function for the Great Enclosure is tested against the information evident in Karanga mythology and ritual. Since his hypothesis is widely criticised by his colleagues, this criticism is also included in this study as an informative tool to contextualise this field of research and outline the current ethno-archaeologica1 debate concerning the function of the Great Enclosure. This dissertation takes a different approach to that of Huffman and therefore the outcome of this study deviates from that of Huffman's. lIDs study adopts a synchronic approach to history while HufIman's methodology is a structuralist one and takes a more diachronic approach. Since both approaches are necessary in this field of study, the synchronic approach here is seen as a way of contributing new information and interpretation to the field. The intention of the thesis is not to suggest an 'answer' to the 'mystery' of Great Zimbabwe, but to offer possibilities and to recognise that this is merely one approach in a very complex, interactive and dynamic research field. In any qualitative study area, research should lead to still further research and should not be considered to be leading to the 'answer' to a 'problem'. Therefore, this study explores a wide range of disciplines such as sociology, anthropology, psychology, philosophy, religion, history and archaeology in order to broaden and deepen the study. Architecture is neither a science nor an art but sits comfortably between the two domains. It is therefore an interactive discipline and is marked by a divergent flow of creativity. Rather than taking a convergent approach, which is marked by a structuralist need to solve problems, this study approaches research in a divergent way, where the grappling with the 'problem' itself is seen as a process leading to discovery and possibility rather than to an 'answer'. The study therefore does not examine Karanga mythology as a way to answer the 'mystery' of the stone ruins, nor to provide proof or evidence for an archaeological hypothesis. It is rather a study towards examining ways in which mythology and ritual can be used to broaden and deepen an understanding of symbolism and meaning in architecture. A method of inquiry which validates the diversity of views and documentation in this field of study is validated by this dissertation and is seen as a valuable way of approaching the history of architecture in Southern Africa at this particular time, where African society is itself undergoing transformation as it reinterprets its past in a 'de-eolonised' African context. For that reason, interpreting Great Zimbabwe based on local ethnography is seen as a valuable way offurther validating African creativity and local origin. We can no longer afford to view history one-dimensionally. We need to learn to accept different grounds and more than one belief system. Examining Karanga mythology and ritual is considered in this study as a new way of seeing and interpreting historical artifact in order to expose the creative domain of discovery. This approach is relevant to the paradigmatic shifts being made in Southern Africa and globally, where society is discovering new ways of seeing itself and concentrating more on its processes than on its products. Society is becoming more tolerant of other perspectives and we need to consider how we can learn more about our society both past and present within the context of so many changing paradigms. The results of the proposed investigations for this study as outlined above are documented summatively in Part 5, Chapter 9 and generally in the Conclusion at the end of the study.
Thesis (M.Arch.)-University of Natal, Durban, 2000.

A group of four widows undertook this research journey with me. They reflected on their widowhood experiences. Narrative and participatory practices guided our conversations. Participatory, contextual, postmodern, liberational feminist theology, poststructuralism and the social construction theory of reality informed this work. Reflective and summarising letters after each group meeting played a central part in the research. The letters were structured to make visible the "taken-for-granted" which informed the widows about who and what they are. The alternative stories of preferred widowhood practices that emerged during and between sessions were centralised in the letters. Elements of transformation, hope and empowerment surfaced as counter stories to the culture of oppression, providing the scaffolding for re-storying their lives. The group formed Chiedza Widows Association in order to support other widows who are still marginalised.
Practical Theology
(M.Th - Specialisation Pastoral Therapy))

This study was about death rituals among the Karanga of Nyajena, Masvingo, Zimbabwe, who are a sub-group of the Shona people. This inquiry’s primary purpose was tripartite in outlook. First, it described the Karanga causes of sickness and death, and Karanga death rituals. Second, it explored the significance of these rituals to the Karanga people. Third, the study traced and identified the changes in the practice and significance of some of the rituals. The overall goal of this inquiry was to compose a brief manual for the performance of some of the Karanga death rituals. The inquiry divided the Karanga death rituals into three major categories, namely, pre-burial rituals, burial rituals, and post-burial rituals. The investigation employed qualitative research traditions, particularly ethnography, in the collection and interpretation of the relevant research data, in pursuit of the goals mentioned above. Postcolonial theory was used to give a theoretical framework to this study. This study was necessitated by the need of a written manual on the performance of Karanga death rituals. The study compiled the participants’ narratives concerning the praxis, meaning, and changes in the Karanga death rituals in an attempt to analyze and write them down for posterity. The inquiry found out that although the praxis of the rituals was still rememberd by many Karanga people, some of them were no longer performed, and their significance had been lost. Although the study acknowledged the inevitable dynamism of culture, it held that every ethnicity should have some cultural or religious constants so that its identity is not lost. Hence, the Karanga of Nyajena should retrace their footsteps back to their death rituals in order to rediscover and reaffirm their battered cultural identity and integrity.
Religious Studies and Arabic
D. Phil. (Religious Studies)

In thisstudy, I seek to give a missiological critique of the inculturation of marriage rituals in the National Baptist Convention (NBC) of Zimbabwe. I examine and explore the kind of inculturation that could help expedite greater engagement between the NBC of Zimbabwe, on the one hand, and the Shona and Ndebele cultures, on the other hand, in Midlands and Matabeleland regions. To that end, I use missiological research methodologies that include Pastoral Cycles, especially the four phase and the seven-point praxis matrix as propounded, among others, by Kritzinger (2010). I apply the latter as a grid of missiological questions. I apply these cycles in a mixed-research approach of quantitative and qualitative paradigms. The case study and descriptive survey are my designs. I chose as my research sample 140 research respondents from six of the thirteen denominations of the Convention in two regions, namely, the Midlands and the Matabeleland. These include National Executive members, pastors, elders, deacons, church committee members and ordinary lay members. Questionnaires, interviews and observations are used as instruments. The findings reveal that marriage rituals are significant to members of the NBC of Zimbabwe. They show how the NBC of Zimbabwe inculturated payment of bride price, ululating, dancing, and guidance and counselling into church practices. Marrying someone whose background is known was also inculturated. Respondents argue that these aspects of culture are biblically commendable and should be retained. However, polygamy, divination and ancestor veneration is rejected. The study further shows that the kusungira ritual and conducting marriage rituals in the November month are controversial. However, the inculturation of some aspects of marriage rituals was hindered by fear of syncretism, clash of doctrines and differing views within members of many ethnic tribes in the Convention. The study recommends that the NBC of Zimbabwe should encourage the payment of the bride price, whilst discouraging its abuse and that Church leaders should also handle with sensitivity controversies surrounding payment of the bride price. It also emphasises the preaching and teaching against views that perpetuate patriarchy and subordination of women by men in the church and society and encourages fusion of church and traditional wedding ceremonies.
Christian Spirituality, Church History and Missiology

Early Christian missionaries alienated Shona people from their culture and traditional religion. Essential elements of Shona religion were rejected because they were thought to be entertaining paganism, fetishism and idolatry. More than a century of Christianity in Zimbabwe has passed and some Shona still hold on tenaciously to their ancestral religion. The missionaries did not understand Shona language and may have been ignorant of the significance of the Shona religion to the Shona people. However, with the transfer of power from colonial masters to black rule, one would have expected parallel changes concerning creative integration of indigenous cultural values with the Gospel. But today, forty years after independence, not a single Church denomination in Zimbabwe (Mainline Churches, Evangelical Churches and Pentecostal/Charismatic Churches) seems to have made any ‘meaningful adaption’ of the Shona views on death and afterlife, in the light of the Bible, and in particular, the Gospel. Several elements in Shona traditional beliefs on death and afterlife have been proposed for inculturation. In spite of the proposals put forward by various scholars, even the indigenous Church leaders in Zimbabwe seem to have failed to fully adapt the Shona views into the Christian Gospel message, despite the fact that they fully understand and appreciate the Shona culture and values. A literature review will help to extract information from current and past studies underlying this field. The principles followed on comprehending and solving problems, and the methods and methodology employed in the study, will be made explicit. A detailed examination of the Shona views on death and afterlife which the Zimbabwean Church is expected to possibly incorporate into their worship, and the precepts on the eschatological perspective of Christianity on death, resurrection and afterlife, will be conducted. Definition and analysis of the terms ‘dialogue’ and ‘inculturation’, and the progress achieved on dialogue and inculturation, by the Church in Zimbabwe, will follow. The challenges confronting the Church in Zimbabwe, and the Shona Christians, will be investigated, while theological arguments will be employed to identify gaps in knowledge in the previous literature. The study will suggest possible proposals on the way forward.
Philosophy, Practical and Systematic Theology
PhD. (Systematic Theology)

Using Electric Counterpoint as a central reference, this chapter outlines the constitutive role played by audible cultures of the non-West in shaping the distinctive sound of Steve Reich’s music. Reich’s involvement with African music, in particular, extends beyond the common historical narrative of “influence” (construed as mostly confirmation and encouragement for an already formed style). Electric Counterpoint draws on a host of African musical strata—ranging from literal quotations and paraphrases to the application of techniques and principles—derived from local expressive cultures, ritual traditions, biospiritual practices, and musical cosmologies from Ghana, Nigeria, Central African Republic, Zimbabwe, Zambia, Uganda, and Mozambique. The project tracks the way music and sound circulates within different regimes of meaning, mediation, and value, with a particular interest in retrieving the often tributary and ephemeral phenomena found in geographically remote cultures that, for complex reasons, are systematically written out of world history.