Academic literature on the topic 'Village life in Zimbabwe'

AbstractThis article examines some of the beliefs and practices underlying traditional African religion's attitudes to nature with reference to Shona religion of Zimbabwe. At the theoretical level, assuming a romantic view of Shona attitudes to nature, it is possible to conclude that Shona traditional religion is necessarily environmentally friendly. The strong beliefs in ancestral spirits (midzimu), pan-vitalism, kinship, taboo and totems have the potential to bear testimony to this. The aim of this article is to critically examine the extent of the claims that Shona traditional religion is environmentally friendly. It shows that Shona attitudes to nature are in fact discriminative and ambivalent. I argue that the ecological attitude of traditional African religion is more based on fear or respect of ancestral spirits than on respect for nature itself. As a result we need to re-examine Shona attitudes to nature if Shona traditional religion is to re-emerge as a stronger environmental force in the global village. After introductory remarks the article gives an overview background about the Shona focusing on their socio-political organization, world-view and religion. An examination of Shona attitudes to nature focusing on the land, animals, and plant life and water bodies follows. After this there is a reflection on the ethical consequences of Shona attitudes to nature. The last part considers the limits of the romantic view of Shona attitudes to nature.

Girl-child marriages in the developing countries of the world have caused a lot of suffering on the girl-children. According to Giddens (2009) issues of poverty, cultural practices, and political instability and gender inequalities have been noted as some of the major causes of girl-child marriages in developing countries. The situation has caused great concern to the communities of the global village because of the serious damages on the victims. Gage (2011) states that the status quo was exacerbated by the historical gender inequalities that continue to exist within families systems and place the girl-child an inferior citizen in her country. The girl-child remained vulnerable and segregated particularly, in educational advancement which is the key to self-empowerment, knowledge and skills development because of the high rate of girl-child marriage in the area. It appears there is little significant research on the matter in the developing countries. In order to establish some strategies to promote the girl-child’s life-skills a study was conducted in Samanga ‘A’ in Honde Valley in Manicaland Province- Zimbabwe. From a population of 1500 a sample size of 100 participants was selected using the cluster, systematic and purposive techniques because of their appropriateness to the two paradigms (Punch, 2009). Cluster technique was employed because the participants lived in different kraal-heads. The systematic technique was engaged because the participants were selected from every tenth household in each of the five kraal-heads. The purposive technique was used to select the influential participants such as local community leaders and the victims of early girl-child marriage. Marshall and Roseman (2006) support that purposive technique in qualitative study because the participants are powerful sources of information that is needed. Both qualitative and the quantitative paradigms were used in the study because some aspects of the study required simple response, while some of the questions demanded the participants’ in-depth knowledge on the problem (Newman, 2010). A case study methodology was adopted because of its ability to focus on a specific issue in a concerned area (Croll, 2010). Data were collected through the use of direct observation, questionnaire with both open and closed ended questions and interviews. The data were descriptively analysed. The research revealed that the prevalence of early girl-child marriage was perpetuated by the society’s cultural deprivation ideology which has since seen the girl-child discriminated in her efforts for self - empowerment through education. The study recommended that there is need for the government to enforce and implement gender-sensitive policies which aim at protecting the girl-child in-order to enhance economic, social, cultural and political transformation for sustainable development in the community.

<p>The study sought to establish the contribution of beekeeping in rural livelihoods sustainability. Chitanga village had experienced low agricultural productivity due to poor and infertile soils and this has led to food insecurity which had driven them into beekeeping. This opportunity has been driven by the existence of tall trees and wild plants that develop flowers in the village which attracted bees. However, the utility of beekeeping enterprise as a livelihood activity has not been fully realised. This study was carried out in the context of a sustainable rural livelihoods framework. This framework states that at any given time, every community or society falls under a vulnerability context as a result of both natural and human made disasters. In light of the vulnerability, a community mobilises the various forms of its assets at its disposal to earn a living. Applying this framework, the study analysed the strategies the community employed to enhance its livelihoods through the sharing of benefits. The research used questionnaires, structured interviews and observations as sources of gathering data. The study established the benefits which accrued from beekeeping that included honey as food, income in the form of cash, medicines, scenery creation for tourism and income generating projects through making of hives, growing of flowers and citrus fruits which attract bees. A backward and forward linkage of enterprises emerged. Employment creation and increasing in the number of livelihood activities in the area has been witnessed due to beekeeping. This culminated in diversification of livelihood options leading to rural transformation through utilization of local available resources. The study recommends that the sustainability of beekeeping enterprise should be reinforced by backward and forward linkages. The government partnered by NGOs should take the lead and compliment the efforts of beekeepers by providing clear policy and planning.</p>

Like capital and labour, land is a prized resource, and where the land is inherited from one’s predecessors, it is held with reverence and is of particular significance to its inheritors. A situation involving land lies at the heart of a dispute between two village heads in Gutu district, Zimbabwe, the account of which is based on oral testimonies given by elderly members of the village which offered temporary shelter to a group of land seekers. The events recounted occurred during the late 1950s and early 1960s. Data was gathered through oral interviews and focus group discussions, supported by observations. Detailed interviews were conducted with the aggrieved village head as well as the former and current chief. Other elderly village members were also interviewed, and some were involved in the group discussions. The study revealed among other things the absence of tangible records pertaining to village boundaries, the lack of authority of the chief’s rulings, and the prevalence of corruption in the settlement of land disputes. Some focused deductions are made regarding possible outcomes of a pending court verdict. A number of recommendations are suggested with the aim of assisting in the resolution of similar land disputes in Zimbabwe