#Mambokadzi

[msraelyric-blog]

Issa Knotty ting! Today I washed my hair. I tied you up in littke knots more complex than you are accomplished to conquer. The smoke formed thick lather. When I told you I was leaving, you laughed as if the grapes for our funeral hadn't soured. Like enough sunsets hadn't left you wondering. But here I am. Healing is delicious. #NaturalHair #BantuKnots #AfricanWomen #Sunset #raelyric #poetsofinstagram #WritersOfInstagram #Afrogram #mambokadzi #ZimbabweanWomen #zimblogger #ZimbabweanBloggers

[thefazpixels]

A Lil preview of the @mambo.kadzi shoot | #thefazpixels #Mambokadzi #brandthabile #wearlocal #wearlocalcampaign #zim #mbare #hood #fashion #hautecouture #dress #dress #glamour #lifestyle #trendy #ladies #designer #models #real #smile #kids #photography #photooftheday #instagood #instadaily #photographer #Sony #sonya57 #sonyalphasclub (at Mbare, Mashonaland East, Zimbabwe)

[etana-patra]

The Odes to Mambokadzi

(Interpretation and reflections on a passage of culture)

By Chido Muparutsa (18 April 2017)

The Mambokadzi Playing Card Project is a profound piece of work with varied dimensions presented through Game Design, Augmented Reality, Graphic Design and Interactive Arts. The essence of this interactive piece of work is the exploration of Bantu cultural symbols and femininity. The word Mambokadzi is derived from Shona and means Queen. In my opinion, it is affecting that such a project was developed during the annual Fak’ugesi African Digital Innovation Festival and was presented as an exhibition during Woman’s Month in South Africa. The residents’ project was funded by Pro Helvetia and opened  as an exhibition on 27 August 2016 at the Tshimologong Digital Innovation Precinct (Johannesburg, South Africa).  

Like Eva Ensler, I too “believe in the power and mystery of naming things. I believe in naming what’s right in front of us because it is often what is most invisible.” I continue to be moved by my experience of the Mambokadzi Card Deck project and exhibition for so many reasons. Seemingly obvious, things like an event or a time were presented as an opportunity for progressive imaginators and creators to share digital tradition that unapologetically speaks to reclaiming Bantu cultural values and redefining femininity.

Through this project, we manage to fill a void created by the continued erosion of black identity in various media and spaces. The Mambokadzi Card Deck was collectively conceptualised, art directed and curated by Regina Kgatle -- a Game Developer from South Africa, Vuyi Chaza – a Graphic Designer & Social Media Consultant from Zimbabwe; and Mr MediaX -- a New Media Artist from South Africa. Phindile Thengeni embodied the energy and being of Mambokadzi in the deck and I narrated the odes that reverberated the essence of the symbolism offered.

I was raised on stories about my people and how they lived their lives when they had an immediate connection to their land. Some stories were of the times of colonialism and revolutionary struggles but rarely about the actual violence that took place. There were very few words that could be used to paint the specifics of these pictures that portrayed individuals shaping the narratives of the struggles for emancipation.  The generation of my parents and grandparents had repressed these harsh memories.  The other stories were about what life became when they moved away from each other and their land for social, political or economic reasons. As a ‘born free’ raised in the city I relied heavily on oral tradition to inform my understanding of the different dimensions of life and how the times had gradually changed.

From these early memories of my childhood I realise that I have always been curious about collective existence in spaces and how everyone plays an active role in life curiously, consciously or otherwise. Of all the stories I was told, I absolutely loved those about supernatural and mystical occurrences. Because of the disconnect some people had to African mythology and symbolism, I had to gauge who to ask these questions.  Over time, these accounts became unnameable -- and one could easily be offended or mistake your curiosity as evidence that your family had dealings with ‘black’ magic. It made sense that there was a distinct disparity when the same narrative was recounted by different sources.

It is through the stories about African mythology and symbolism that I learnt that we as humankind have an undeniable connection to nature. The mystery of existence is best translated or taught to me in the most relatable of ways by nature. Through nature, it’s easy for me to see that I am part of a deeper more mystical reality; I am part of every event that is happening now, has ever happened or ever will happen.

The Odes to Mambokadzi were a complimentary component of the playing card project and were inspired by diverse things. These things included a love for the Muuyu. Baobab tree, that year’s theme for International Women’s Day, oral memory and a desire to re-imagine the stories that I had heard in my present context and in a digital age.  I wanted to try something new – to give a sense of how I perceive my world and work through my reality by using a different language of expression. The challenge this time around was to project history in the moment while drawing from my previous pieces of self-work. I was also reading Deepak Chopra’s The Book of Secrets yet again and he says there are aspects of self that you unlock when you engage with or work on yourself.

I am a firm believer in the Shona proverb – “Ziva kwawakabva kwaunoenda husiku” which loosely translates to know where you are coming from so it may guide your future.  As such, my contribution to Mambokadzi was a way to add more dynamism to the passage of culture that I am creating for my future self.

I become my nature through communion with nature -- the wild living world. I often think about redefining, reclaiming and celebrating my culture and sometimes my femininity as an upside-down experience. These confrontations with self are resembled in the appearance of the Muuyu.Baobab tree which looks like it was removed from the ground, turned upside-down and replanted. As such, the branches look like exposed roots. Though some African tribes who co-exist with the tree in their environment believe in the mysticism and power of the tree, there is one particular legend that resonates with me. Apparently, during the time of the Chimurenga. The Revolutionary Struggle in Zimbabwe, there were spirits that lived in specific Muuyu.Baobab trees. Spirit mediums, most of whom were women would pray to Mwari Musiki. God the Creator at the feet of the great spirit trees for provisions in their time of need. The tree was said to have direct connection to the source Mwari Musiki who obliged vana vevhu.the children of the earth. The tree spoke boldly to vana vevhu and offered itself as shelter, gave them nourishing food and healed them of ailments as they fought against the foreign settlers.

Because the tree is widely distributed in 32 African countries, it provided itself as a means to pull a tangible thread through the different versions of chivanhu.ubuntu that each project contributor lives by. To create the odes, I imagined the spirit of the trees speaking proudly once again. Just like they did in the past, they passed strict messages to vana vevhu, more specifically, to Mambokadzi.  The spirit of the tree adores Mambokadzi because it remembers how they communed and connected to the greater reality. Mambokadzi is the spirit in the tree as much as the tree is her. At this frequency, the tree remindes Mambokadzi that what she seeks she already is: “You are the magic, mystery and the enchantment of being – you are ubuntu, uhuru, hunhu and tsoga.” The spirit of the tree calls Mambokadzi to vast limitlessness of being.

There is a way in which cultural disconnection can create a greater disconnect from the source. We are living in a time where there is greater need to reclaim our heritage, culture and perceptions of self. The Mambokadzi Playing Card Deck is a dynamic piece of digital tradition artefact that coaxes time and space to arrive at an intended effect. It preserves and transmits knowledge, ideas and cultural material digitally from the past and makes it relevant in present day.  The transmission of this experience is through Game Design, Augmented Reality, Graphic Design, Interactive Arts and The Odes to Mambokadzi which are folktale infused poems. Through the odes, I occupy multiple spaces of reality reimagined and otherwise to create a world as I see fit. After all, the world is ours to make and history is ours to take claim of in the present.

Through this experience, I was able to try something new, confidently express and embody chivanhu. Now, I find myself on the other side of revolutionary vibrations where I dare to be Mambokadzi -- to co-create a fulfilling present that may one day become a reference seed for future generations of Mambokadzi to come. To borrow from the words of Oliver Mtukudzi, “Dada nerudzi rwako chimiro chako nedzinza rako pembeza rurimi pwere dzigo yemura.” Be proud of your heritage, identity and culture, speak these truths so that younger generations can be guided by it.

[dzongastudio-blog]

Fak’ugesi Digital Innovations Festival  2016

2016 Fak’ugesi Digital African Residency #MAMBOKADZI Project developed by residents Cebo Simphiwe Xulu, Regina Kgatle and Vuyi Chaza.

[tasksweekly]

[TASK 078: ZIMBABWE]

In celebration of Black History Month, here’s a masterlist below compiled of over 290+ Zimbabwean faceclaims categorised by gender with their occupation and ethnicity denoted if there was a reliable source. If you want an extra challenge use random.org to pick a random number! Of course everything listed below are just suggestions and you can pick whichever character or whichever project you desire.

Any questions can be sent here and all tutorials have been linked below the cut for ease of access! REMEMBER to tag your resources with #TASKSWEEKLY and we will reblog them onto the main! This task can be tagged with whatever you want but if you want us to see it please be sure that our tag is the first five tags, @ mention us or send us a messaging linking us to your post!

THE TASK - scroll down for FC’s!

STEP 1: Decide on a FC you wish to create resources for! You can always do more than one but who are you starting with? There are links to masterlists you can use in order to find them and if you want help, just send us a message and we can pick one for you at random!

STEP 2: Pick what you want to create! You can obviously do more than one thing, but what do you want to start off with? Screencaps, RP icons, GIF packs, masterlists, PNG’s, fancasts, alternative FC’s - LITERALLY anything you desire!

STEP 3: Look back on tasks that we have created previously for tutorials on the thing you are creating unless you have whatever it is you are doing mastered - then of course feel free to just get on and do it. :)

STEP 4: Upload and tag with #TASKSWEEKLY! If you didn’t use your own screencaps/images make sure to credit where you got them from as we will not reblog packs which do not credit caps or original gifs from the original maker.

THINGS YOU CAN MAKE FOR THIS TASK -  examples are linked!

Stumped for ideas? Maybe make a masterlist or graphic of your favourite faceclaims. A masterlist of names. Plot ideas or screencaps from a music video preformed by an artist. Masterlist of quotes and lyrics that can be used for starters, thread titles or tags. Guides on culture and customs.

Screencaps

RP icons [of all sizes]

Gif Pack [maybe gif icons if you wish]

PNG packs

Manips

Dash Icons

Character Aesthetics

PSD’s

XCF’s

Graphic Templates - can be chara header, promo, border or background PSD’s!

FC Masterlists - underused, with resources, without resources!

FC Help - could be related, family templates, alternatives.

Written Guides.

and whatever else you can think of / make!

MASTERLIST!

F:

Dorothy Masuka (1935) Zimbabwean - singer.

Stella Chiweshe (1946) Zimbabwean - musician.

Sekai Nzenza-Shand (1959) Zimbabwean - writer.

Busi Ncube (1963) Zimbabwean - singer.

Rozalla Miller / Rozalla (1964) Zambian, Zimbabwean - dancer.

Leonard Zhakata (1968) Zimbabwean - singer-songwriter and dancer.

Masasa Moyo (1970) Zimbabwean / Irish, German - actress.

Eska Mtungwazi / Eska (1971) Zimbabwean - musician.

Shingisai Suluma (1971) Zimbabwean - singer-songwriter.

Petina Gappah (1971) Zimbabwean - author.

Thandie Newton (1972) Zimbabwean / English - actress.

Maggie Lloyd Williams (1975) Zimbabwean - actress.

Ivy Kombo (1975) Zimbabwean - gospel artist.

Anna Mudeka (1976) Zimbabwean - musician.

Chipo Chung (1977) Zimbabwean / Chinese - actress and activist.

Danai Gurira (1978) Zimbabwean - actress and playwright.

Kudzai Sevenzo (1979) Zimbabwean - actress and musician.

Edith WeUtonga (1979) Zimbabwean - musician.

Tinopona Katsande / Tin Tin (1979) Zimbabwean - actress, radio and television personality.

Jamelia Niela Davis / Jamelia (1981) Zimbabwean / Jamaican - actress and recording artist.

Shingai Shoniwa (1981) Zimbabwean - musician.

Fungisai Zvakavapano Mashavave (1981) Zimbabwean - musician.

Pauline Kamusewu / Pauline (1982) Zimbabwean / Italian - singer.

Mathira Mohammad / Mathira (1982) Zimbabwean / Pakistani - model, actress, singer, dancer, and hostess.

Lucia Evans (1982) Zimbabwean, Irish - singer.

Cynthia Muvirimi (1983) Zimbabwean - model.

Caroline Marufu (1983) Zimbabwean - Miss Zimbabwe World 2007.

Selmor Mtukudzi (1983) Zimbabwean - musician.

DJ Zinhle (1983) Zimbabwean - musician.

Natalie Gumede (1984) Zimbabwean - actress.

Velile Tshabalala (1984) Zimbabwean - actress.

Barbara Mamabolo (1985) Zimbabwean - actress and singer.

Prudence Mabhena (1986) Zimbabwean - singer.

Ropa Garise (1986) Zimbabwean - model.

Tarisai Vushe (1987) Zimbabwean - singer.

Vimbai Mutinhiri (1987) Zimbabwean - actress, model and television personality.

Taps Mugadza (1988) Zimbabwean - singer.

Chenegeto Brown (1988) Zimbabwean - musician.

Ruvheneko Parirenyatwa (1988) Zimbabwean - radio personality.

Silibaziso Dube / Sli Dube (1989) Zimbabwean - model.

Sibongile Mlambo (1990) Zimbabwean - actress and model.

Ericah Sabi / Empress Massina (1990) Zimbabwean - musician.

Alexandra Govere / Andra (1990) Zimbabwean, Unspecified Native American, French - singer-songwriter, producer, reality tv personality, gymnast, and journalist.

Mimi Ndiweni (1991) Zimbabwean - actress.

Sandra Muchaneta Gazi / Lady Squanda  (1991) Zimbabwean - actress.

Kristine Musademba (1992) Zimbabwean / Filipina - ice skater.

Moe Makaya (1992) Zimbabwean - model.

Letwin Tatenda Tiwaringe (1992) Zimbabwean - model.

Shalvin Kundai Chakwada / Empress Shelly (1992) Zimbabwean - musician.

Tinashe Kachingwe / Tinashe (1993) Zimbabwean / Irish, Norwegian, Danish, English - singer, dancer, actress and director.

Lynette Lisa Musenyi / Bounty Lisa (1993) Zimbabwean - musician.

Scola Dondo / Strawberry Ripples Let's Get Healthy  (1995) Zimbabwean - youtuber.

Tkay Maidza (1996) Zimbabwean - singer-songwriter.

Thando Sikwila (?) Zimbabwean - singer-songwriter and actress.

Yolanda Yona (?) Zimbabwean - model and beauty pageant contestant.

Catherine Makaya (?) Zimbabwean - model and beauty pageant contestant.

Charity Zisengwe (?) Zimbabwean - singer-songwriter.

Nyasha Matonhodze (?) Zimbabwean - model.

Carol Mujokoro (?) Zimbabwean - musician.

Michelle Wallace (?) Zimbabwean - model.

Violet Makunike / Viomak (?) Zimbabwean - musician.

Tholakele Dlamini (?) Zimbabwean - model.

Sibo Bero (?) Zimbabwean - model.

Hannah Chikosi-Mapepeta (?) Zimbabwean - singer-songwriter.

Rosanna Hall (?) Zimbabwean - model.

Teurai Chanakira (?) Zimbabwean - model.

Olivia Charamba / Mai Charamba (?) Zimbabwean -

RuTendo DeNise (?) Zimbabwean - model.

Sophia Leonie (?) Zimbabwean / English, German - actress.

Charmaine Bingwa (?) Zimbabwean - actress.

Chiedza Mhende (?) Zimbabwean - actress.

Portia Gwanzura (?) Zimbabwean - singer.

Ginny Holder (?) Zimbabwean - actress.

Melissa Mashiki (?) Zimbabwean - musician.

Pokello Nare (?) Zimbabwean - reality star.

Ammara Brown (?) Zimbabwean - musician and actress.

Hope Masike (?) Zimbabwean - musician.

King Lo / Locnation (?) Zimbabwean - producer.

Mbo Mahocs (?) Zimbabwean - socialite.

Candice Mwakalyelye (?) Zimbabwean - radio personality.

Daruler / Mambokadzi (?) Zimbabwean - musician.

Nonku Vundla / Black Bird (?) Zimbabwean - rapper.

Kimberley Robinson (?) Zimbabwean  - model.

Greatmore Chatya (?) Zimbabwean  - model.

Rachel Stuart (?) Zimbabwean  - model.

Nicole Ncube (?) Zimbabwean  - model.

Natasha Ndlovu (?) Zimbabwean  - model.

Petronella Tayamika Mahachi / Taya (?) Zimbabwean  - fashion designer.

Nomathamsanqa Mkwananzi / Nkwali (?) Zimbabwean  - fashion designer.

Pah Chihera (?) Zimbabwean  - model.

Linda Gabriel (?) Zimbabwean  - poet.

Namatai Mubariki (?) Zimbabwean  - musician.

Bethany Pasinawako-Ngolomi (?) Zimbabwean  - musician.

Chiedza Babra Maswera / Blacperl (?) Zimbabwean  - musician.

Bonnie Deuschle (?) Zimbabwean  - musician and author.

Dorothy Karengo / Darula (?) Zimbabwean  - musician.

Tariro Kadandara / Queen Kadjah (?) Zimbabwean  - musician.

Everjoy Takudzwa Kawadza / Eve Kawadza (?) Zimbabwean  - musician.

Edeline Mapuranga / Juwela (?) Zimbabwean  - musician.

Lady Storm (?) Zimbabwean  - musician.

M:

Joseph Magundwane / Mechanic Manyeruke (1942)

Thomas Mapfumo (1945) Zimbabwean - singer-songwriter.

Sam Mangwana (1945) Zimbabwean / Angolan - musician.

Dominic Kanaventi (1950) Zimbabwean - actor.

Oliver Mtukudzi / Tuku (1952) Zimbabwean - guitarist.

Cosmas Magaya (1953) Zimbabwean - mbira player.

Lovemore Majaivana (1954) Zimbabwean - musician.

Jonathan Wutawunashe (1955) Zimbabwean - keyboardist, guitarist, and songwriter.

Bob Nyabinde (1955) Zimbabwean - musician.

Zeke Manyika (1955) Zimbabwean - drummer and singer-songwriter.

Louis Mhlanga (1956) Zimbabwean - guitarist, singer, and producer.

Solomon Skuza (1956) Zimbabwean - musician.

Tendayi Gahamadze (1959) Zimbabwean - mbira player and songwriter.

Peter Muparutsa (1959) Zimbabwean - musician.

Garikayi Tirikoti (1961) Zimbabwean - mbira player.

Keith Thompson (1962) Zimbabwean - musician.

Chirikure Chirikure (1962) Zimbabwean - songwriter, poet, and writer.

Albert Nyathi (1962) Zimbabwean - poet.

Forward Kwenda (1963) Zimbabwean - mbira player.

Alick Macheso (1968) Zimbabwean - singer-songwriter, guitarist, bassist, and dancer.

Leonard Zhakata (1968) Zimbabwean - musician.

Calvin Gudu (1968) Zimbabwean - musician.

Josphat Somanje (1968) Zimbabwean - musician.

Edgar Langeveldt (1969) Zimbabwean - actor, singer-songwriter, and comedian.

Charles Mudede (1969) Zimbabwean - filmmaker.

Musekiwa Chingodza (1970) Zimbabwean - mbira and marimba player.

Clive Mukundu (1970) Zimbabwean - musician.

Christopher Mlalazi (1970) Zimbabwean - writer.

Daniel Dumile / MF Doom (1971) Zimbabwean / Trinidadian - recording artist and producer.

Connie M’Gadzah (1971) Zimbabwean - actor.

Ignatius Mabasa (1971) Zimbabwean - musician, writer, and storyteller.

Willbroad Muponda / Willom Tight (1971) Zimbabwean - musician.

Charles Charamba (1971) Zimbabwean - musician and songwriter.

Allan Chimbetu (1972) Zimbabwean - musician.

Brian Chikwava (1972) Zimbabwean - musician and writer.

Sabhuku Vharazipi / David Mubaiwa (1973) Zimbabwean = socialite, actor, writer and comedian.

Herbert Schwamborn (1973) Zimbabwean / German - producer and rapper.

Victor Kunonga (1974) Zimbabwean - singer-songwriter.

Sean Fletcher (1974) Zimbabwean / English - journalist and radio personality.

Ramadu (1975) Zimbabwean - musician.

Togara Muzanenhamo (1975) Zimbabwean - poet.

Adam Croasdell (1976) Zimbabwean - actor.

Audius Mtawarira (1977) Zimbabwean - singer-songwriter.

Progress Chipfumo (1977) Zimbabwean - singer and guitarist.

Alexio Kawara (1978) Zimbabwean - musician.

Blessing Shumba (1978) Zimbabwean - musician.

Dino Mudondo (1978) Zimbabwean - musician.

David Chifunyise / D-va (1979) Zimbabwean - musician and songwriter.

Leroy Gopal (1979) Zimbabwean - actor.

Buffalo Souljah (1980) Zimbabwean - musician and songwriter.

Alishias Musimbe / Maskiri (1980) Zimbabwean - rapper.

Obi Mhondera (1980) Zimbabwean - songwriter and producer.

Desmond Chideme / Stunner (1980) Zimbabwean - musician.

Nyasha Hatendi (1981) Zimbabwean - actor and producer.

Tongayi Chirisa (1981) Zimbabwean - actor and musician.

Peter Mujuru / Mashasha (1982) Zimbabwean - guitarist, bassist, percussionist, singer-songwriter, and producer.

Sulumani Chimbetu (1982) Zimbabwean - musician.

M. K. Asante (1982) Zimbabwean - author, filmmaker, recording artist, and professor.

Eric Moyo (1982) Zimbabwean - singer.

Lamont Chitepo (1982) Zimbabwean - musician.

Ngonidzashe Kambarami / Ngonie (1983) Zimbabwean - singer, guitarist, keyboardist, and drummer.

Dereck Chisora (1983) Zimbabwean - boxer.

Ngoni Kambarami (1983) Zimbabwean - musician.

Tawanda Sibotshiwe / Jusa Dementor (1983) Zimbabwean - musician and producer.

Winky D (1983) Zimbabwean - musician.

Leonard Mapfumo (1983) Zimbabwean - rapper.

Michael Mahendere / Mic Inity (1983) Zimbabwean - musician.

Tinashe Fazakerley / Rationale (1984) Zimbabwean - singer-songwriter.

Mkhululi Bhebhe (1984) Zimbabwean - singer.

Shingirai Kaserera / Sugaspott (1984) Zimbabwean - rapper.

Flint Bedrock (1985) Zimbabwean - singer-songwriter.

Desire Sibanda / Dizzy Dee (1985) Zimbabwean - musician.

Sanii Makhalima (1985) Zimbabwean - musician.

Rockford Josphat (1985) Zimbabwean - musician.

Simbarashe Muswere / Mystik Becyad (1985) Zimbabwean - musician.

Munya Chidzonga (1985) Zimbabwean - actor and filmmaker.

Tehn Diamond (1985) Zimbabwean - rapper and singer-songwriter.

Rockford Josphat / Roki (1985) Zimbabwean, Malagasy - singer-songwriter, dancer, and actor.

Terrence Kudakwashe Tichapondwa / Tryt (1986) Zimbabwean - musician.

Radzi Chinyanganya (1986) Zimbabwean / Scottish - presenter.

Rudi Schwamborn / Carlprit (1986) Zimbabwean / German - rapper.

Jah Prayzah (1987) Zimbabwean - musician.

Mukudzeyi Mukombe (1987) Zimbabwean - musician.

Abraham Wilson (1987) Zimbabwean - musician.

Martin Tawanda Gosha / Kazmik Chamakanda (1988) Zimbabwean - musician.

Pacharo Mzembe (1988) Zimbabwean - actor.

Biggie Tembo Jr. (1988) Zimbabwean - musician.

Mathias Mhere (1988) Zimbabwean - musician.

Energy Sylvester Chizanga / Free,am (1988) Zimbabwean - musician.

Prince Kudakwashe Musarurwa (1988) Zimbabwean - singer-songwriter.

Tendekai Philemon Tati / Madzitatiguru (1989) Zimbabwean - spoken word artist, slam poet, writer, and comedian.

Gerald Masanga / Jerry B (1989) Zimbabwean - musician.

Alfred Nenguwo (1989) Zimbabwean - singer-songwriter.

Regé-Jean Page (1990) Zimbabwean - actor.

Emmanuel Manyeruke / Guspy Warrior (1990) Zimbabwean - musician.

Nyabulo Mayibongwe Nkomo (1990) Zimbabwean - musician.

Kelvin Kusikwenyu / Killer T (1990) Zimbabwean - musician.

Wilton Isheasnesu Doba / Legion (1990) Zimbabwean - musician.

Elisha Matarirano / Legend Elly (1990) Zimbabwean - musician.

Tinashe Gamure Munengami /Cello Culture (1990) Zimbabwean - musician.

Nib Crouch (1991) Zimbabwean - rapper.

Phillip Kembo (1991) Zimbabwean - producer.

Brian Soko (1991) Zimbabwean - songwriter and producer.

Tafadzwa Mwandira / Celscius (1991) Zimbabwean - musician.

Lovejoy Matare / L kat (1991) Zimbabwean - rapper and lyricist.

Matthew C. Martino (1992) Zimbabwean - actor and producer.

Obey Makamure / Tocky Vibes (1993) Zimbabwean - musician and songwriter.

Darlington Zhanje / Dhadza D (1993) Zimbabwean - musician.

Maligakini Saizi / Kinnah (1993) Zimbabwean - musician.

Gary Tight (1994) Zimbabwean - musician.

Godknows Shumba / Magical (1994) Zimbabwean - musician.

Tinotenda Chitapa (1995) Zimbabwean - musician.

Kelvin Jones (1995) Zimbabwean - singer-songwriter and multi-instrumentalist.

Gift Lihlohonolo Ndlovu (1996) Zimbabwean - musician.

Takura Chiwoniso / Blot (1996) Zimbabwean - musician.

McDon Vladmire Woodburn / Mcy Ghost (1998) Zimbabwean - musician.

Fisher Masango (?) Zimbabwean - model.

Alton Edwards (?) Zimbabwean, British - singer.

Zuva Martens (?) Zimbabwean / Dutch - actor and comedian.

Mathias Muzaza (?) Zimbabwean - singer and percussionist (Mokoomba).

Trustworth Samende (?) Zimbabwean - singer and guitarist (Mokoomba).

Abundance Mutori (?) Zimbabwean - singer and bassist (Mokoomba).

Ndaba Coster Moyo (?) Zimbabwean - singer and drummer (Mokoomba).

Miti Mugande (?) Zimbabwean - singer and percussionist (Mokoomba).

Donald Moyo (?) Zimbabwean - singer and keyboardist (Mokoomba).

Kwayedza Kureya / Kwaye (?) Zimbabwean - singer-songwriter.

Tiwai Muza (?) Zimbabwean - actor.

Rise Kagonaa (?) Zimbabwean - guitarist.

Takura Tendayi / Takura (?) Zimbabwean - singer-songwriter.

Kenny Chitsvatsva (?) Zimbabwean - musician.

Shakespeare "Shakie" Kangwena (?) Zimbabwean - musician.

Chartwell Dutiro (?) Zimbabwean - mbira player.

Kudaushe Matimba (?) Zimbabwean - musician.

Tendayi Jembere (?) Zimbabwean - actor.

Steve Makoni (?) Zimbabwean - guitarist, songwriter, and comedian.

Kwasi Songui (?) Zimbabwean - actor.

Mr. Lion / Gazzully (?) Zimbabwean - DJ.

Clemmence Rice (?) Zimbabwean - bass mbira player (Mbira dzeNharira).

Chaka Chakandika (?) Zimbabwean - kalimba player (Mbira dzeNharira).

Takawira Devera (?) Zimbabwean - lead mbira player (Mbira dzeNharira).

Tendai Kazuru (?) Zimbabwean - hosho player (Mbira dzeNharira).

Mudiwa Hood (?) Zimbabwean - musician.

Douglas Vambe (?) Zimbabwean - musician.

Ngugi Vere (?) Zimbabwean - fashion designer.

Enock Munhenga / ExQ (?) Zimbabwean - musician.

Syfo fame (?) Zimbabwean - musician.

Clyde Macathur Chirikure / Clyde Banks (?) Zimbabwean - musician.

T Makwikwi (?) Zimbabwean - musician.

Antony Munetsi Matambanadzo / mUnetsi (?) Zimbabwean - musician.

Lloyd Charles Muponda / King Labash (?) Zimbabwean - musician.

Tawanda Zarzu Tichareva (?) Zimbabwean - musician.

Tinashe Makura (?) Zimbabwean - musician.

Kudzayi Mhlanga (?) Zimbabwean - musician.

Thembani Mubochwa (?) Zimbabwean - fashion designer.

Ara Kani (?) Zimbabwean - fashion designer.

Doc Vikela (?) Zimbabwean - comedian.

Calvin / Cal_Vin (?) Zimbabwean - musician.

Michael Kudakwashe (?) Zimbabwean - actor and comedian.

Muzi Mangena (?) Zimbabwean - musician.

Dumi Maraire Jr / Draze (?) Zimbabwean - musician.

Zadzisai Chikwanyanga / G.I.L (?) Zimbabwean - musician.

Ian Makiwa / Platinum Prince (?) Zimbabwean - musician.

Nicholas Muchinguri / POY (?) Zimbabwean - musician.

Sam Dondo (?) Zimbabwean - musician.

Tinashe Gonzara / Ti Gonzi (?) Zimbabwean - musician.

Trevor Dongo (?) Zimbabwean - musician.

Blessed Zikhali / 8L (?) Zimbabwean - musician.

Willis Afrika Wataffi  (?) Zimbabwean - musician.

Baba Harare (?) Zimbabwean - musician.

Newton Gwanangura / Badman (?) Zimbabwean - musician.

Albert Mushore / Boom Beto (?) Zimbabwean - musician.

Brian Sibalo (?) Zimbabwean - musician.

Calisto Nyamhute (?) Zimbabwean - musician.

Calvin Malunga / Crystal (?) Zimbabwean - musician.

Daniel Mazhindu / Decibel (?) Zimbabwean - musician.

Delani Makhalima (?) Zimbabwean - musician and producer.

Dereck Mpofu (?) Zimbabwean - musician.

Tamuka Mponda-Makuluni / DJ Tamuka (?) Zimbabwean - musician.

Dumalisile Mehlomakhulu (?) Zimbabwean - musician.

Douglas Chimbetu (?) Zimbabwean - musician.

Fungai Paradzayi / Fun F (?) Zimbabwean - musician.

Resilience Chekera / GZE (?) Zimbabwean - musician.

Bessel Mugo Parewa / Hwindi Prezident (?) Zimbabwean - musician.

Jah Child (?) Zimbabwean - musician.

Jah Designer (?) Zimbabwean - musician.

Jah Signal (?) Zimbabwean - musician.

Jeremy Olivier (?) Zimbabwean - musician.

Jonah Moyo (?) Zimbabwean - musician.

Josh Kawara / Josh Kays (?) Zimbabwean - musician.

Shadreck Kwarire (?) Zimbabwean - musician.

Kireni Zulu (?) Zimbabwean - musician.

Achieve Moyo / Krimz Beatz (?) Zimbabwean - musician.

Lucky Kumene (?) Zimbabwean - musician.

Shelton Tutani / Maggikal (?) Zimbabwean - musician.

Ephraim Mushore / Lyrical Editor / Major E (?) Zimbabwean - musician.

Masta Reins (?) Zimbabwean - musician.

Problematic:

Dizzy Dee (1985) Zimbabwean - singer-songwriter and DJ - convicted of rape.

Soul Jah Love (1989) Zimbabwean - assaulted wife.

Washington Kavhai (?) Zimbabwean - musician - convicted of rape.

Tawanda Manyimo (?) Zimbabwean - actor - played a Japanese character in Ghost In The Shell when he is not Japanese.

[rangamberi]

Roger, over and out: Chinx and the rhythms of unity

It was 1980. The war was over, freedom was in the air.

Within days, a new country, Zimbabwe, would be born. There had been songs to win the war. But now, new songs were needed. Songs of celebration, to capture the mood.

Cde Chinx had just returned from the Dzapasi/Foxtrot Assembly point in Buhera. They asked him to write a song to be performed by a choir at Rufaro Stadium, where the Union Jack was to be lowered, replaced by the new Zimbabwean flag.

Prince Charles was in town, to take back the Union Jack to Britain.

So, as Prince Charles settled into his chair that night at Rufaro Stadium, the song Mukoma Charleh was heard for the first time. One part mockery of Britain, another part celebration.

“…Mukoma Charleh, takura shoko unopa Mambokadzi … You better carry our message to our Honourable Mother, Her Majesty, the Queen, tell her Zimbabwean people were the happiest on that day, 18 April, Nineteen Eyiteh, when Zimbabwe became real independent country. Saying real. It’s real. Very, very real. Takura shoko unopa Mambokadzi, Mukomah Charleh..”

Charleh got his flag and left.

Chinx had staked his claim as one of the many voices that came to mark the tough transition from war. It’s a role he was to play even more in the early Independence years.

After Independence, war vets were given jobs in government institutions to help them settle. Chinx found himself at ZBC. But the job of transmission controller never caged his passion.

His old choir mates were still around, and Chinx tried to get them to record. But the big, white-owned record companies then, such as Gallo, were so over the war choir stuff. They wanted new, urban stuff to reflect the vibe of the time.

Chinx spoke to a friend, Maria Gazis. Did she know anyone in the music business, he asked? He was in luck. Gazis knew two people in the business; Jane Bartlett and Benny Miller.

Miller had been part of the Otis Waygood Blues Band, a punk rock outfit that had rocked Rhodesia since the 60s. He’d also been front man for a hard rock band called Klunk.

Soon, Chinx was spending nights at the Millers’, making music well into the night so he could still make it back to work at ZBC in the morning.

So, here you had it: On one side is a war vet, fresh out of the bush where he had been leading choir songs mocking white people - “kumusha kunonhuwa nhamo, mhino dzakareba” – a man whose grandfather Chingaira, after whom he was named, was beheaded by white settlers. On the other is Miller, guitarist for an all-white rock band. Different backgrounds, making great music together.

This, right here, was the new Zimbabwe.

Chinx played no instruments, so he would verbalise the instrumentation he wanted. “Play it like this… bham bham bham bhaaam bhaaam”.

Then another reconciliation thing happened. There was a genius white kid, a keyboardist, that Miller knew. Keith Farquharson was his name. He could play anything on his synthesizer. He soon joined up.

That was how the first new independent music label in Zim was born. They called it One World Records, fittingly. Their first recording, Marching Together, was a reflection of themselves, and their time. A black war vet fresh from the war front, a white punk rock artiste, and a teenage keyboard wiz recording together in a country still struggling to reconcile after 90 years of racial bitterness and war.

“I dearly want to believe, that the people ought to unite…Marching together, it binds us together,” Chinx sings, to the accompaniment of Keith’s screeching synth.

It was under this One World label that two other new talents came to the fore; Don Gumbo and Andy Brown. Chinx and Keith were recording as the Barrel of Peace at the time. Ilanga, with Don Gumbo and others, was just taking shape. Their arrival meant Keith didn’t have to play everything on his synthesizer any more. There was now a proper bassist, Don, and a guitarist, Andy.

This is how they ended up recording and performing together.

But it appears their relationship with Chinx was never that warm early on. Chinx never felt the Ilanga boys supported him enough. When he needed to record Ngorimba, they didn’t show up.

To put down a first cut of the song, he had to scramble together a few old comrades, a mbira crew called the Revolutionary Recreation Group. He still needed vocals. Doreen and Busi Ncube, two talented sisters, came to his aid. The other vocals were provided by a certain guy, Oliver Mtukudzi. Yes. That guy.

In the end, Ngorimba was recorded, and became one of Chinx’s biggest hits. The song, again, was about the unity he lived; the mix of traditional and modern instruments creates good melodies, he sings. Why can’t we learn from musical instruments, he asks. Our diversity can produce good things.

The Barrel of Peace days gave us songs such as Zvikomborero, a massive hit recently sampled by Alexio Kawara, one of my fave artistes.

Then there’s my personal favourite Chinx song, Nerudo. From the first strain of Keith’s bassline, I could hear Chinx instructing him, by mouth, how it should sound: “bham bham bham bhaaam bhaaam”

Somewhere, midway through the track, the two have a convo;

“Nhai Keith!” Chinx shouts.

“Chinx” Keith replies.

“Hanzi nababa, rudo rwusingachepi chete ngerwani? Ngerweruzhinji”

He never stopped singing about unity, through the Mazana Movement days. Who can forget Roger Confirm, arguably his biggest hit? 

Somewhere in those ungovernably indecipherable lyrics is the same call to unity that he loved. 

“The promising truth of our living, that of becoming one world, hwani people, one neeehshen, to the same destiny to the right….to the good of all…”

And, and…

“…the winning buzzword we love is that of reconciliation, to be one, enemies to become friends…”

Half the time, we hadn’t the foggiest idea what he was on about in that song. But we understood. Somehow, we understood. We felt the song. We felt him. 

And who can forget watching Chinx, in that video, dancing on the Africa map, singing Vanhu vose vemuno muAfrica?

As Alec Pongweni puts it in his book Songs that Won the Liberation War, this song was a “vivid description of the indomitability of the human spirit”, and a call for cadres to be “united in purpose”. Years after it was composed in the camps by Zanla, Chinx brought it to life, and did it so well that some wanted it to be the national anthem.

“Vanhu vose vemuno muAfrica, tamirira kuchipedzisa zvehutongi hwemarudzi ekunze, ayo akaunza rufu, kudai tachibatana tikurire…”

Like many war vets, his relationship with his own government was never easy. An enduring image of Operation Murambatsvina in 2005 was that of a defeated Cde Chinx sitting on the roof of what was left of his destroyed home in Unit M, Chitungwiza.

This was despite Chinx’s role in the Hondo Yeminda series, songs in praise of land reform foisted upon us through the early 2000s. His critics want this part of his career to define him, but there really must be no shock about a fiercely Zanu PF man, one who went to war to fight for land, singing songs in praise of a Zanu PF government’s programmes.

He never changed. Even when he sang songs critical of his party, it was never from outside of it. Gedye Yaramba, is a cry against the economic crisis at the time. He even sang Musadzingane Mumusangano, which is all rather self- explanatory.

In life and in music, he was all about unity. In his death, with tributes from all corners, he defies division still. 

I am happy that many have refused to allow debate about Chinx and his contribution to Zimbabwe to be bogged down in petty party politics. Or to even debate whether it matters if a Politburo of the likes of Chombo and Chipanga decides for us whether Chinx is a hero or not. 

After all, these are the people that have for years let down war vets, Chinx included. They stand square against the values of hard work, honesty and unity that he sang of and lived. 

Over his coffin, they would wave fists, make long speeches and chant the slogans that they have cheapened. The band would play Nzira Dzemasoja, a song urging respect for the masses and cautioning against greed; a song that they only use to bury their dead but never apply to their living. 

No. It’s not for them to determine Chinx’s place in the history of Zimbabwe, or his place in our hearts.

They are, frankly, not qualified. 

Not even worthy to hold his bhareta. 

Alexander Kanengoni, the late war vet, writes in his novel Echoing Silences: “What I fear most is that we will not leave anything to our children except lies and silence”.

Thankfully, Cde Chinx left us his music to tell us his truth, and that of many other comrades like him.

Rrrrrrroger!

(Listen to the album “Cde Chinx’s early hits” here)

[mumhanzimedia]

#womancrushwednesday goes to drum roll please ...@kikkybadass the Mambokadzi will repping the culture at #MumhanziNight . She has a new Ep out link on her bio #ZimMusic #ZimHipHop #MumhanziMedia #queenofthesouth #hiphopqueen #music #musicwednesdays — view on Instagram https://ift.tt/2QNzucB

[afroinsider]

Prophet Magaya is a SEX predator, BEDS female church members, married women: Mashusha | ZWNEWS | Zimbabwe News | Latest Zimbabwe | Zim News Latest | Zim Latest News | Zimnews

Prophet Magaya is a SEX predator, BEDS female church members, married women: Mashusha | ZWNEWS | Zimbabwe News | Latest Zimbabwe | Zim News Latest | Zim Latest News | Zimnews

PHD Scandals: Enisia Mashusha exposes Walter Magaya’s disturbing sex habits

FOUNDING member of all-female dance crew, Mambokadzi, Enisia Mashusha, has made sensational claims that Prophet Walter Magaya is a sex predator preying on desperate women who work for him.

The Harare-based Mashusha’s claims are the latest against Magaya who has been accused of rape by one congregate amid other…

[tyrannoninja]

Quick pencil sketch of the back view of my character Ruvarashe, the Mambokadzi (Queen) of Great Zimbabwe in my upcoming novella The Slave Prince of Zimbabwe. That three-pronged stiletto she's holding in her right hand here is an invention of my imagination but is inspired by the Japanese sai.

[msraelyric-blog]

#writing #raelyric #feels #selflove #PoetsOfInstagram #poetry #quotes #WritersOfInstagram #ZimbabweanWomen #zimpoetry #mambokadzi (at University Of Fort Hare(Alice Campus))

[thefazpixels]

Why blend in when you can stand out in a @brandthabile dress | #thefazpixels #Mambokadzi #brandthabile #wearlocal #zim #zimfashion #fashion #standout #mbare #H #Harare #hautecouture #dress #dress #glamour #lifestyle #trendy #ladies #designer #models #real #modelling #photography #wcw #instadaily #instagood #instadope #photographer #Sony #sonya57 #sonyalpha (at Mbare, Mashonaland East, Zimbabwe)

[takumazire]

Murenga Full Story. Chapter 1: Mbire The land of Huruhuswa was a land teaming with wild animals such as lions, and elephants. It was also populated by people and these people named their land Huruhuswa, a name which means “the land of big grass”. Though there were many groups of people, they lived in peace under the rule of their mambo. The mambo kept the balance between the people and the spirits, who lived in the spirit-realm of Nyikadzimu. The mambo dwelt in the stone capital city called Mbire. There his stone enclosed palace was situated on top of a hill with the stone city situated at its base. This mambo’s name was Mambire. One night, mambo Mambire met 15 high ranking members of the lion cult at the ritual enclosure on the hill. They were the largest and most extensive cult in all of Huruhuswa, though there were other kindred and rival cults. They clapped their cupped hands in order to greet the mambo according to custom. “Why have you summoned me?” Asked mambo Mambire. The high sage who was the most influential spirit medium of the lion cult then answered. “The spirits wish to speak to you, my lord. I have received instruction from Nyikadzimu, we must summon the Gombwe spirit tonight. When mambo Mambire heard this, he knew how serious it was. “The Gombwe is a high spirit, which exists next to Samasimba himself. Getting possessed by the Gombwe can be a dangerous thing, high sage, you could die in the process.” Said a member of the lion cult. “I know that.” Said the high sage. After hours of dancing and playing music from mbiras, hoshos, and drums, a light started radiating from the high sage’s eyes. “It is done, the high sage is possessed by the spirit.” Said a member of the lion cult. Everyone bowed down to it, and clapped their cupped hands, including mambo Mambire. “I am that which was sent by Samasimba himself.” Said the Gombwe spirit which was possessing the high sage. “Great spirit, what news do you bring from Nyikadzimu?” Asked mambo Mambire, who was not sure if this event would result in a blessing or a curse. “Do not be afraid for I bring you good news.” Said the Gombwe. Mambo Mambire was relieved. “Your wife will give birth to a son who will become a very strong-willed leader. He will stave off evil in the future, and so you must give him the name “Murenga”, which means resister.” Said the Gombwe. It then departed from the high sage and the mambo vowed to give more power to the lion cult as a result of their predictions. Many years later after Murenga was born, mambo Mambire had still kept peace and unity in the land of Huruhuswa with help of the lion cult which had become more influential. Mambire liked hunting, and he would sometimes hunt alone with his dogs. As he hunted, he encountered a lion. It charged at him so he sent the dogs to attack. The lion killed the dogs, but he had enough time to throw his spear at it and pierce it. As he let his guard down the lion got up and bit his hand, however, he took his bakatwa, or double-edged sword, and stabbed it, killing it. He then cut off its tail to use as a nyumbe, a magical item. As he returned to camp, his most trusted advisor and his guards ran to him. “Nyisai-” Said Mambire. “My lord, you are hurt! What happened?” Asked Nyisai, the advisor. “I was attacked by a lion. I have never seen a lion fight with such ferocity, it killed all my dogs and got my arm even after I pierced it.” Said Mambo Mambire. “Let us escort you back to the n’anga for healing.” Said the advisor. Mambo Mambire was then escorted back to Mbire, on the way he had lost some blood. He then rested in his n’anga’s hut, which was also on the hill complex, like his palace. The muchinda, or the mambo’s advisor, went into the forest at night time to conspire against the mambo and the cult. He wore cotton cloths from the waist down as a sign of high status. He met with a shadowy group of wizards and witches in the heart of the forest. “Ah Nyisai, you have come. The full moon is almost upon us.” Said the leader of the group who had a pet owl. “Yes, Shato, the time is almost ripe for the lion cult to end, and for the snake cult to rise.” Said Nyisai. “Did you bring the blood, and the totem of kings?” Asked Shato, the leader of the snake cult. “Yes, a bull’s heart, and the blood of the mambo, as you requested.” Said Nyisai. Shato then took the heart and the blood. The witches then surrounded Shato and started cursing the blood and the totem of kings. “The first mambo, Tovera, had power over us, but the power is in the blood, and the blood flows like the totem. I will put his son, Mambire, to death. In that moment the guardian spirits of this land will not be able to defend it or stop us from using our witchcraft in this land, for the throne of the land will be empty. Then we will invade Mbire, the headquarters of the lion cult, and destroy them all!” Lightning bolts struck the ground and thunder clapped. Shato then devoured the totem, which was the heart of the bull, and the blood of Mambire. “The throne of Huruhuswa is now empty, and the spiritual barriers of this land are now sundered. We will conquer Huruhuswa and wipe out the lion cult. The snake cult will reign!” Said Nyisai. Meanwhile at Mbire, there was a crisis. The royal family was in the N’anga’s hut. “Chiwoko, what happened?” asked Murenga. “No, it cannot be. Is he dead?” Asked the mambokadzi, or the first wife of the mambo. “No, mambokadzi, he is still breathing, and is still alive. His spirit is between the earth and Nyikadzimu. The mambo has been bewitched. He was going to die, but thanks to my medicine I have stopped the spell. He has now fallen into a deep sleep of which he cannot wake from until we deal with the witch, or wizard responsible.” Said Chiwoko, the royal N’anga. “This is witchcraft.” Said mambokadzi Danai. “Indeed, this is powerful magic, but a mambo cannot be easily bewitched. I beg of you mambokadzi, you and Murenga must be careful.” Said the royal N’anga. Three days later, the council was in court. “The mambo has been bewitched!” Said a muchinda, or a council member. “It was betrayal! I suspect it was the lion sages!” Said Nyisai “Yes, the lion cult has become very powerful lately…” Said another muchinda. “Yes, don’t you see, Chimombe? They harass our people across the land, and now they think they can be the rulers of the whole land!“ Said Nyisai. “Enough! You were the king’s most trusted advisor! You dare accuse the voice of Samasimba of treason?!” Said Chimombe. “Listen, we must act now if we want to stop them from usurping the throne! We must kill them all for betraying the mambo or we are going to be next!” Said Nyisai. “What of the nevanji? If the mambo is as good as dead, shouldn’t we put Murenga on the throne?” Said Chimombe. “No. The boy was raised by the cultists, he will be their puppet! We cannot risk that.” Said Nyisai. “This has gone on long enough. Let us vote. Those in favor of Nyisai’s plan put your hands up and those in favor of Chimombe’s plan don’t put up your hands!” Said a muchinda. The majority of the machindas put up their hands and voted in favor of Nyisai. “It is done, the lion cult will pay for betraying our mambo!” Said Nyisai. Chimombe shook his head. The whole army was mustered in the city. “Warriors you must go forward and kill those who have betrayed our mambo! I know it is a hard decision but this was an order by the mambo himself before he was bewitched! He knew who had done it! These are not innocent sages, these are witches who are in the same group as those who withhold the rains.” Said the Mukomohasha, who was the general of the army. “Do not worry! You will be given medicine to ward off their witchcraft!” Said the general. The warriors then went to be doctored by Shato, who had shapeshifted into Chiwoko, the royal n’anga. “You are now my slaves, you will do my bidding… You will kill any lion cultist you can find! As for the royal family, you must bring them to me, kill anyone who resists.” Said Shato, as he waved his nyumbe on the thousands of warriors, brainwashing them with his medicine. 8, 000 warriors were under his control. It was chaos in Mbire, and the greater area of the city, as the enslaved warriors went around killing any sages they could find. The warriors who were not brainwashed by Shato fought against their brethren who were under his cruel mind control. Many fled and some perished in the chaos, those who could not escape the city were captured by Shato’s henchmen. Chiwoko, the royal n’anga, who had been captured and sent to be executed in secret, by Shato, used his medicine to summon 7 lions, which fought against 3 of his captors. In the skirmish, he consumed his medicine, which he always carried with him, and became invisible. He then returned back into Mbire to rescue the royal family. Murenga and his mother were in the n’anga’s hut, where Mambire was sleeping. “Chiwoko has not returned. Something is not right.” Said Murenga. “Its just as we all feared. Murenga, go into your father’s hut and take your grandfather’s spear.” Said Murenga’s mother. Murenga agreed. “Alright.” Said Murenga. Murenga then went to Mambire’s hut and got inside. He looked at the long spear that his mother had sent him to retrieve. It had a magical glittering silver blade. “Pfumojena… Grandfather’s spear…” Said Murenga as he took the spear. As Murenga exited the hut and was going back to his mother he was met with Shato’s warriors who were being led by the brainwashed Mukomohasha, or general. “Where is the mambokadzi?” Said the enslaved general. “Mukomohasha! Tell me what’s going on first!” Replied Murenga. “You must come with us, or we will have to kill you!” Said the general. Realizing there was a coup, Murenga saw that he was in danger, so he got ready for battle. “No…” Replied Murenga. “Death it is, then… Men, to arms!” Murenga fought off the enslaved warriors. As he fought, he defeated some of them before being overwhelmed by their numbers. As he was being subdued, the lion cultists appeared with an army of white lions yelling their battle cries. “Reinforcements!” Yelled a warrior. The lion cultists armed with their bare hands, and wooden staffs went to battle along with their white lions which they kept as dogs. “Murenga, we won’t be able to hold them off for long, more reinforcements are coming up! We have sent Chiwoko to guard the mambokadzi, they both should be in the hut! Go now!” Said the high sage. As the reinforcements were coming up the hill passage which was very thin, the sages were throwing rocks from above, hitting many enslaved warriors as they ascended to the stone palace. Murenga managed to arrive at the hut to find his mother and Chiwoko arguing. “Mambokadzi, we need to flee now. I have seen what they are doing to members of the royal family who do not submit! They are executing them!” Said Chiwoko. “I have it! We must leave now!” Said Murenga. “No, I am not leaving him! You and Chiwoko must escape! Go north to kwaNzou, my home village! Ishe Nzou Samanyanga, will aid you. Tell him about what has happened here!” Said the mambokadzi as she insisted on staying with the mambo. She then took a bakatwa, or a sword, and got ready to fight. “I will stay here and guard his body… I will kill anyone who steps into this hut!” Said the mambokadzi. Chiwoko had already took his medicines and got them ready. “Murenga, come. We have no time, eat this.” Said Chiwoko. “One more thing, my son. Find whoever is behind this and use that spear to kill them.” Said Murenga’s mother. “I will.” Replied Murenga as he consumed Chiwoko’s medicine. They both became invisible and left the hut. They escaped the city and headed north to KwaNzou knowing that Murenga’s mother, the mambokadzi, would most likely die fighting. As they were in safe distance, they became visible again. “I vow to return!” Said Murenga. Chapter 2: Totem Wars

Murenga and Chiwoko travelled towards KwaNzou. As they looked back at the direction of Mbire, they noticed that a dark cloud was now covering the whole land of around Mbire. “That is not a normal rain cloud. I sense great forbidden powers within it.” Said Chiwoko. “What do you mean, wise one?” Replied Murenga. “Look. A cloud that black would be pregnant with water, but it does not rain. It’s obvious, this is witchcraft. Let us hurry before it overtakes us, and we get struck by lightning. We can rest at a cave near here.” Said Chiwoko. The two then continued walking north through the forest until they reached the cave. It was night time, so they made fire and sat down. “Who do you think is behind this treachery?” Asked Murenga. “It was most likely the Mambo’s advisors, though I don’t think they could have achieved this feat on their own. I suspect the snake cult was involved.” Replied Chiwoko. “What is the snake cult, and why did they do this?” Asked Murenga. “The snake cult is connected to the history of this land, going back to the very beginning. Samasimba, the Supreme Being, made the first man, Musikawanhu, in the heavens. He put the man to sleep and dropped him down to earth. As Musikawanhu was falling he awakened and saw a stone falling near him. Samasimba told hm to step onto the stone. Water gushed from the place the stone landed with Musikawanhu and it became a scared place for us, his descendants. Musikawanhu had a dream of birds and animals. When he awakened, his dreams had come true. Birds flew through the skies and animals roamed the earth. A woman appeared and when Musikawanhu touched her, she came to life and became his wife. Musikawanhu instructed their children in the ways they were to live and then he and his wife went to the heavens to dwell with Samasimba.” Said chiwoko the royal n’anga. “What does snake cult have to do with this?” Asked Murenga. “Our departed honored ancestors are our guardian spirits. The Snake cult does not believe this. They are nothing but a bunch of witches and wizards who have never seen the love of Samasimba. They worship the mashawi, foreign spirits such as the njuzus, and goblins, claiming that since they never had physical existence, they are closer to Samasimba, thus they are worthy of our respect, not our ancestors. Pure nonsense of course, but they will stop at nothing to spread their influence in the Huruhuswa. In fact, they are known to use the forbidden power of ngozi to achieve their goals.” Said Chiwoko. “Ngozi?” Asked Murenga. “Yes, it is the power of evil. Let me give you a word of advice Murenga, follow teachings of lion sages, for they are the mouth-piece of the ancestors. Do that and you never get lost.” Said Chiwoko. Murenga and Chiwoko reached the outskirts of a nearby village. They were being stalked by unknown men. “Let pass through the village and speak with the ishe, he might be able to aid us.” Said Chiwoko. As they walked they were ambushed by five thugs armed with staffs. “I am Chiwoko, the royal n’anga of Mbire. I am with the princ-“ “We know who you are!” Said the thug. “Nice spear you’ve got there!” Said another thug. Chiwoko took his staff and prepared to defend himself. With bloodlust in their eyes, the thugs attacked the two, but Murenga managed to defeat them due to his superhuman strength. “Time to finish this.” Said Murenga, as he was about to kill the remaining thug, the thug pleaded for mercy. “Wait, I yield!” Said the thug. “Tell us what is going on.” Said Murenga. “You see, with no mambo on the throne, and with the land in chaos, our ishe has decided that he is not going to submit to you. He and the other surrounding ishes have decided that they were sick of paying tribute to a weak ruler and have now declared their independence. We were sent to deliver the message! Nothing personal!” Said the thug. Murenga then let him go, and he disappeared into the bushes. “If what he said was true, then it won’t be safe for us to seek out the ishes’ help. We must avoid villages, and we must walk through the wilderness until we reach KwaNzou.” Said Chiwoko. They walked until they came across a young woman who was being chased by a group of warriors. “We must help her!” Said Murenga. Murenga and Chiwoko fought off and defeated the warriors. “Thank you.” Said the young woman. “Who are you?” Said Murenga. “I am Karuwa, a surviving member of the lion cult. We were on our way to Matonjeni to perform a ritual, then these men attack us. I think I am the only one in my group left. Who are you?” Said Karuwa. “I am Murenga and this is Chiwoko. We are heading to KwaNzou.” “The prince!? You should know that there is war at kwaNzou, and in all the lands.” Said Karuwa. “War?” Asked Murenga. “Refugees fleeing Mbire have spread news that the mambo and his family have been killed in a coup. In the confusion, the four great ishes of Huruhuswa, ishe Shumba (lion), Nzou (elephant), Shoko (monkey), and Hungwe (eagle), who were once subservient to the mambo have started fighting against each other for the throne. The fights have escalated into wars, and people have started calling these wars, the totem wars.” Said Karuwa. “Totem wars? The people are fighting among themselves? How are we going to go back to liberate Mbire if we don’t have an army?” Asked Chiwoko. “We can’t give up. We might convince ishe Samanyanga to lend us a hand since my mother comes from his village.” Said Murenga. “Let me come with you then.” Said Karuwa. “Why?” Replied Murenga. “I had a vision a long time ago. In my vision, the ancestors told me that I was going to help a hero who will save the land from a great darkness.” Said Karuwa. “The two men, then thought about it. “The lion sages have great knowledge and abilities. They can summon and become possessed by powerful spirits.” Said Chiwoko. “And we have great influence in the land.” Said Karuwa. “Very well, you may join us.” Said Murenga. The three then continued north towards KwaNzou. They walked through the mountains avoiding villages and towns. Meanwhile there was war in the valley. It was noon as the numerous Shoko people went to fight against the Hungwe people. “Do not be afraid warriors! We are going to be victorious, just as our ndudzo has shown us! Said the Shoko general, Sagudo. At Sagudo’s battle cry, the shoko ran towards their enemy, the Hungwe, who were archers. As the Shoko were running, the Hungwe released their arrows into the sky and when they fell, they killed some of the Shokos. However, Shokos kept charging, and going into the crescent formation known as muromo. “Now!” Said Sahanga, the general of Hungwes. Using their people’s medicine, the Hungwe flew up, and the Shokos were left alone on the ground. The Hungwes then started shooting their arrows at the Shokos, killing many of them. It was becoming dark, and the Hungwes were running out of arrows, so they decided to return home seeing it as a victory with no casualties. The Hungwes vowed to finish the Shokos off one day. Murenga, Chiwoko and Karuwa came across a great river. “The other side is KwaNzou territory.” Said Chiwoko. “How are we supposed to cross this?” Asked Murenga. “Allow me.” said Karuwa. She then got possessed as light started radiating from her eyes. She stretched out her hand and water from the river stopped flowing and was pushed back to form a wall. The three then crossed the river, and then the water continued to flow as it normally would. “That was impressive, not even I am able to do that.” Said Chiwoko. “I am an ancestral water spirit. I have borrowed this young woman’s body so I may aid you on your path. My work here is done.” Said the possessed Karuwa as the possessing spirit started to depart. Karuwa then returned. “Impressive for an acolyte. Getting possessed is dangerous, it can kill you if you mess up.” Said Chiwoko. They continued walking and Murenga asked a question. “What is the difference between the n’anga and the sage?” Asked Murenga. “While we n’angas are given knowledge to make powerful medicine by the spirits, the sages get possessed by these spirits and are able to perform magic beyond the n’anga’s capabilities.” Said Chiwoko. “So, the sages are superior to the n’anga.” Said Murenga. “I don’t know about that. There was a powerful n’anga who was my teacher. His medicine was so powerful that it could make an entire army of men invincible and summon fog.” Said Chiwoko. “You were initiated by legendary Kabudu Kagore?!” Asked Murenga. “Yes, but that was a long time ago.” The three finally arrived at the town of KwaNzou where they met a warrior who greeted them. “By the way you are dressed, I guess you must be someone important.” Said the warrior. “I am Murenga, the prince of Huruhuswa, and we need to urgently speak with ishe Nzou Samanyanga.” Said Murenga. “I will send a message to the ishe. Follow me, you must have had a long journey.” Said the warrior as he sent a messenger to the ishe. He then escorted the three travelers to get refreshed. After waiting the messenger returned. “My lord, ishe Samanyanga is ready to receive you. He sends his apologies for making you wait.” Said the messenger. The three then made their way to the ishe’s homestead. They arrived and they were greeted by the chief according to custom. “Greetings. I am Murenga, the son of Mambire.“ Said Murenga. “My lord, I apologize for making you wait. I have had many issues to deal with these days. Tell me, what has happened in Mbire?” Asked ishe Nzou Samanyanga. “The mambo was bewitched, and the city was in chaos. There was a coup. When we left, the army was executing members of the lion cult, and the royal family. We barely escaped.” Said Chiwoko. “What happened to the mambo, and the mambokadzi?” Said ishe Nzou. “I think it’s safe to assume that the mambo and the mambokadzi didn’t make it.” Said Chiwoko. “My goodness, who could have been behind this?” Asked ishe Nzou Samanyanga. “I was once kidnapped by the members of the snake cult. I suspect that their leader, Shato is the man behind this.” Said Chiwoko. “Have the guardian spirits of this land, abandoned us?” Said ishe Nzou Samanyanga. “We suspect that there was a traitor who gave the wizard the secrets to bewitching the mambo.” Said Murenga. “So, you have come here to request my men for battle? I am afraid I won’t be able to aid you with that.” Said ishe Nzou. “Why?” Replied Murenga. I have already just sent my best men, among them Chimhuru, Jinda, Gandaremvura, to battle Shumba’s forces and they haven’t returned.” Said ishe Nzou Samanyanga. “Could they have lost the battle?” Asked Karuwa. “No, they have consulted our medicine, and the signs were in our favor.“ “That’s unfortunate, how are supposed to retake Mbire?” Said Chiwoko as he started to think. “I have been trying to unite the four great dzinzas of Huruhuswa, but the divisive ishe Shumba has crushed my efforts in bringing back a form of unity. He claimed that the Shumba dzinza was superior, thus it was the one which was supposed to lead all the others. They started the aggression by attacking anyone who was allied with us. They attacked the Shavas, and the Gumbos, and it was our duty, as the Nzous, to protect the weaker groups. Mark my words, Shumba will pay for this.” Said ishe Nzou Samanyanga. “What about the other ishes?” Asked Chiwoko. “I have allied with ishe Shoko Vudzijena and had given him some of my medicine. I heard that he was having trouble the Hungwes who were raiding his territory.” Said the ishe. “So, our task is to unite the fighting ishes…” Said Murenga. “How do we make sure that the rebellious ishe Shumba listens. His fighting power is the greatest in all of Huruhuswa, it was second to that of the Mambo.” Said Chiwoko. “Yes, I must admit that even I am having trouble with the Shumbas. Their medicine allows them to transform into men beasts, half man-half lion. Not only does this give them great strength, but it allows them so see clearly in the dark. Giving them a big advantage when they raid at night.” Said ishe Nzou Samanyanga. “Wait, there is still hope.” Said Karuwa. “There is one item powerful enough to subdue this rogue ishe. If we go to Matonjeni, the secret headquarters of the lion cult, we might be able to get Ngoma Lungundu.” Said Karuwa. “Ngoma Lungundu, what is that?” Said Ishe Nzou Samanyanga. “It is a war drum that is kept in Nyikadzimu, so great is its power that mambo Tovera left it in the spirit world to make sure that no mortal could use it.” Said Karuwa. “But only a high sage can use the war drum without dying.” Said Chiwoko. “Yes, that is because the high sage is a person who has completed the sacred ritual.” Said Karuwa. “What is this ritual?” Asked Murenga. “The ritual involves going to Nyikadzimu and survive its trials.” Said Karuwa. “Then we must be off to Matonjeni, we don’t have time to lose. Ishe Nzou Samanyanga, farewell, we are going to retrieve Ngoma Lungundu, we will return.” Said Murenga. “I will hope for your success.” Said ishe Nzou Samanyanga. The three then left KwaNzou and headed towards Matonjeni. Chapter 3: Nyikadzimu They traveled southwest until they reached Matonjeni. There was a large rock with caves. “Over there. That cave leads into Nyikadzimu.” Said Karuwa. As they walked towards the cave then they came across the remains of the lion cultists. “It seems that the snake cult was here, too. They must have killed the remaining lion sages and left.” Said Chiwoko. The three then went to the entrance of the cave. “This is as far as we go. Further inside there is a portal which you must jump into, it will lead you to Nyikadzimu. That is where Ngoma Lungundu resides.” Said Karuwa. “Take this fodya, it might offer you some protection against enemy spirits. Be careful, Nyikadzimu could be a wonderful place, or it could be an unspeakable nightmare.” said Chiwoko. “Ngoma Lungundu will most likely be protected by guardian spirits, beware.” Said Karuwa. “I’m ready.” Said Murenga. Murenga then went forward and then jumped into Nyikadzimu portal without hesitation. Murenga landed in the spirit realm. When he looked back the portal was gone, and he was still in a cave which was inside of Nyikadzimu. Murenga looked forward and saw Ngoma Lungundu in the distance, floating above ground. It was being guarded by two guardian spirits. They were humanoid and wore feather crowns on their heads. These were the Jukwa, fighting spirits which served Samasimba. Murenga used the fodya, and carefully got closer to the drum. “A challenger is near.” Said one of the Jukwas. The Jukwa, challenged, started floating towards Murenga with its knobkerrie in hand, while the other remained behind guarding the war drum. When Murenga got into a fighting stance, and the spirit laughed. “Foolish mortal, you cannot harm a spirit!” Said the Jukwa. As it got closer, Murenga’s spear, Pfumojena, started to glow. The spirit tried to use its powers to defeat Murenga however Murenga was protected by the fodya. “It does not matter. No mortal can kill a spirit of war.” Said the Jukwa. Murenga fought the spirit. This was one of the toughest fights that Murenga has ever fought. As they fought the spirit knocked Pfumojena away from Murenga and was about to kill Murenga. “You are not worthy! You have not undergone the paths of enlightenment like the other sages! You will fail to claim Ngoma Lungundu!” As the Jukwa was about to strike Murenga, Murenga teleported to the location of Pfumojena without knowing how he did it. “Wait!” Said the other Jukwa Spirit. The other Jukwa halted. “That spear! It is Pfumojena isn’t it?! You use it like he did in combat.” Said the Jukwa. “What? How?” Asked Murenga. The Jukwa smiled. “Mortal, you must defeat the guardian if you are to be able to claim Ngoma Lungundu, and you are not even close to defeating him.” Said the Jukwa. “What is your name?” Asked the Jukwa. “Murenga.” Replied Murenga. “I will teach you how to use the spear, Pfumojena, properly, so that you can defeat the guardian.” Said the Jukwa. “I don’t have time for this!” Said Murenga. “Would you rather forfeit your life?” Said the Jukwa. “… Very well.” Said Murenga who agreed to be trained by the spirit. “What happened to me? I was there, but then I was here.” Said Murenga. “This spear, Pfumojena, was forged from materials from Nyikadzimu. It is the bane of spirits, and it was used by Tovera when he united Huruhuswa. It has powerful magic from Nyikadzimu itself… Here let me show you.” Said the Jukwa as it took Pfumojena and threw it outside the cave to the plains of Nyikadzimu. The Jukwa then touched Murenga and warped with him where Pfumojena was. “What just happened?” Asked Murenga. “This trick is called warp. Tovera and his kin can use this power if they wield Pfumojena.” Said the Jukwa. “Does this mean we are kin?” Said Murenga. “No. I am a Jukwa, a fighting spirit. Magic like this is within my grasp.” Said the Jukwa. “Oh.” Said Murenga. “I was once Tovera’s guardian spirit. I watched over him and defended him from evil. Let me give you my memories of him, how he fought in battle, and how he mastered Pfumojena.” Said the Jukwa as it gave Murenga knowledge of how to warp with Pfumojena. “Now, you can use Pfumojena’s full power, with great effort, I believe you can defeat the guardian spirit.” Said the Jukwa. Murenga then threw Pfumojena back into the cave and warped to its location. He used the fodya again and challenged the guardian spirit. They fought at full power. Murenga used Pfumojena to warp about the great cave, which was illuminated by strange lights. In the end Murenga managed to pierce the guardian spirit once, defeating it with Pfumojena’s magic. “No! Spirit bane…” Said the Jukwa as it was vanquished. Tired and injured, Murenga moved forward to claim the drum. “You have prevailed. Let me bless you, so you can use Ngoma Lungundu without dying.” Said the other Jukwa. Murenga got the blessing and was healed. He then took the war drum. “How do I get back to the world?” Asked Murenga. “Since you have not travelled through the paths of enlightenment, you must find a certain pool which will lead you back to Huruhuswa. Do not worry I will guide you, but be beware, this land is not for the living.” Said the Jukwa. Murenga and the Jukwa wandered the plains of Nyikadzimu with Ngoma Lungundu. It felt like they were travelling for days in the savannahs of Nyikadzimu; beautiful lands which were full of spirit animals. “Where are the dead people?” Asked Murenga. The Jukwa then looked at the great mountain in the distance without pointing at it. “They are there, at Gomo Ndimambo, the sacred mountain.” Said the Jukwa. “We have been travelling for a long time in its direction, but it feels like we are not getting closer to it at all.” Said Murenga. “That mountain is the seat of Samasimba. It is an aspect of Samasimba himself. He is the lord of all spirits, none who are not meant to get closer to the mountain can get closer to the mountain.” Said the Jukwa. “Does this mean I am not worthy?” Said Murenga. “No, it means it is not your time yet.” Said the Jukwa. The two then arrived at the glittering pool. “This is as far as I can guide you. You must dive into the pool, and you will emerge in Huruhuswa.” Said the Jukwa as it vanished. Murenga was about to dive into the pool, then he started to hear voices calling to him. “Murenga! Murenga!” Said the voices. Murenga looked back to see mambo Mambire, and mambokadzi Danai. “Mother? Father?” Said Murenga. “My son!” Said mambokadzi Danai. Murenga dropped Pfumojena and Ngoma Lungundu and went back to hug them. “My son, we are restless!” Said his mother. “We grow weary, and tired, trying to find the path to the sacred mountain. Our souls are full of anger, and rage, and it is stopping us from moving forward. You must destroy Nyisai, and the snake cult! You must avenge us before we become spirits of Ngozi! Said mambo Mambire. “I promise you, I will avenge you!” Said Murenga. Then a strange fog came and separated them. Murenga was left alone at the pool. He then took Pfumojena and Ngoma Lungundu and went forward to the pool; diving in without hesitation. Murenga then emerge from the sky, above Matonjeni. He started falling and then he landed softly with Pfumojena, and Ngoma Lungundu, on same spot Musikawanhu landed during the creation. Karuwa and and Chiwoko then went to see him. Chapter 4: Chindunduma

“You have it. Ngoma Lungundu…” Said Chiwoko. “You have been gone for days. How was your experience in Nyikadzimu?” Asked Karuwa. “It was strange, but now I can do things I couldn’t do before.” Said Murenga. “You have learned magic?” Asked Karuwa. “We have Ngoma Lngundu, maybe now we can convince ishe Nzou.” Said Chiwoko. As Murenga looked around he notices that there was a dark cloud covering the sky except for the place he appeared from in the sky. “What is this cloud?” Asked Murenga. “As I have said before it is evil magic. Looks like we have no choice but to go under it.” Said Chiwoko. The three then used Chiwoko’s medicine to become invisible and went under the cloud. The cloud started to rain and when the water touched the three, they ceased to be invisible. “This is not normal rain! We have been detected!” Said Chiwoko. As they looked in the sky they saw a group of giant lightning birds coming from a distance. “What are those?” Asked Karuwa. “Those are the impundulus, lightning birds! They are evil creatures which are sent by witches! They can take out an army!” Said Chiwoko. “Quickly! Use the war drum!” Said Karuwa. Murenga gave Chiwoko Pfumojena and started beating Ngoma Lungundu. The lightning which was sent by the great impundulus was blocked. Murenga continued beating Ngoma Lungundu, and it summoned flaming rocks falling from the sky; destroying the impundulus, and the dark cloud. The land around them was ravaged by lightning and fire but Murenga, Karuwa, and Chiwoko were untouched. “Incredible!” Said Chiwoko as he marveled at the power of Ngoma Lungundu. The three travelled to KwaNzou. Upon arrival at dusk they saw that the outskirts of the town were ravaged. Houses and crops were burning. They met a person who ran to them. “Reinforcements, finally!” Said the man. “What happened while we were gone.” Asked Chiwoko. “We were raided from the south by hordes of goblins. They came after the warriors returned from battle. They kept coming, raiding, day after day, for three days straight.” Said the man. “How is the morale? Where is the ishe?” Asked Murenga. “We have lost Chimhuru, and Jinda, our best fighters, in the battle before the raids. Morale is low. Ishe Nzou and Gandaremvura are at the ishe’s homestead recovering. I will take you to them.” Said the man. The three were taken to ishe Samanyanga’s homestead. “Ngoma Lungundu, you have it! Good.” Said ishe Nzou Samanyanga. “We know who betrayed the mambo. It was Nyisai.” Said Murenga. “How do you know this?” Asked ishe Nzou. “I met my parents in Nyikadzimu, they have told me the truth.“ Said Murenga. “Incredible.” Said Ishe Nzou Samanyanga. “Will you lend us your aid in battle?” Asked Murenga. “I will only help you, if you help us defend the town in tomorrow’s raids.” Said the ishe. “Fair enough.” Said Murenga. A warrior then came into the ishe’s house and bowed. “Speak.” Said ishe Nzou Samanyanga. “Ishe, we have followed the goblins as you have commanded. It seems they are being summoned by a witch.” Said the hunter. “Why didn’t you kill this witch?” Asked ishe Nzou. “We tried, but she was too powerful. The goblins were too many. Our hunters were eaten by those evil beasts.” Said the hunter. “The snake cult, they are behind this.” Said Chiwoko. “You did well, son.” Said ishe Nzou Samanyanga. “Murenga, let’s go to the people, they need to be prepared.” Said ishe Nzou. The people were gathered at night in the rain. “People of the Nzou totem! Hear me! Tomorrow we will defend our home. Here is the prince of Huruhuswa. Not is he the heir to the throne of the land but has been chosen by the ancestors to deliver us! All hope is not yet lost, for we have the war drum, Ngoma Lungundu! Let those who watch over in Nyikadzimu envy us tomorrow!” Said ishe Nzou Samanyanga. “Yeah!” Yelled the people. Morning came, and the people were in battle formation. Ready to defend their home, and their lives from the goblin horde. As the sun rose, it illuminated the goblins running towards the town. Murenga took his spear, Pfumojena, and threw it with all his might at the direction of the incoming goblin horde. It landed creating a crater. Murenga then took Ngoma Lungundu and warped to Pfumojena’s location. The goblins started pouring into the crater, however Murenga started beating the war drum. At its sound, the goblins were vanquished, turning into a black smoke. Murenga did not vanquish all of the goblins however, for they were too many. The Nzou people clashed with the goblins and in the chaos of battle, the witch appeared and faced ishe Nzou Samanyanga. “You will pay for crossing me, witch!” Said ishe Nzou. “You will fall on this day, on this battlefield!” Said the witch. The witch then fought with the ishe. As the NZou people were winning with the help of Ngima Lungundu, the witch, using her witchcraft, banished the ishe to the underworld of the Njuzus. Angered, Murenga took Pfumojena and speared her. The remaining goblins were vanquished, and the battle was won. “The battle is won, but our ishe is gone. What are we going to do?” Said Gandaremvura. “Your ishe said he was going to aid me in reclaiming Mbire and destroying the snake cult. You will honor his decision and follow me into battle.” Said Murenga. “Very well my lord.” Said Gandaremvura. Murenga, with the help of Ngoma Lungundu, led the Nzou army across Huruhuswa. He was successful in uniting the land under his leadership as the rightful ruler of the land, and thus he was known as “Sororenzou”, meaning, “the Head of the Elephant”. The only groups which were not united by Murenga were the Shumbas, and the Hungwes. Murenga now had a great number of followers. “What will you do when you have destroyed the snake cult?” Asked Chiwoko. “I will become the next Mambo.” Said Murenga. Murenga then send a messenger to ishe Shumba and ishe Hungwe. “Tell the ishes that they should yield to me or I will have to use force.” Said Murenga. “Yes, my lord.” said the messenger. In a few weeks there was news. “Ishe Hungwe has surrendered and he asked to meet with you.” Murenga then went to meet with ishe Hungwe. He took Ngoma Lungundu with him. They were in a forest which was full of trees. “An ambush?” Said ishe Shoko who was with Murenga. “Attack!” Said ishe Shumba. Ishe Shumba attacked with his lion men, and pet lions, however Murenga used Ngoma Lungundu, and put them all to sleep using the war drum’s power. The only people who remained awake were ishe Shumba and ishe Hungwe; who then surrendered. “Murenga Pfumojena Sororenzou, we surrender. You are the rightful mambo.” Said ishe Hungwe. “Will you return the Shokos’ territory?” Asked Murenga. “… Yes.” Said ishe Hungwe. “Ngoma Lungundu, in all my years I have never seen such a thing. Such power, truly, the ancestors have judged you worthy.” Said ishe Shumba. Murenga Sororenzou and all the ishes of Huruhuswa then went to the land near Mbire and made camp there. They were ready to assault the stone city of Mbire and retake the throne. The whole land around Mbire was covered by a dark cloud, similar to the one at Matonjeni, but this one was not raining. Under its shadow were dead creatures both men, beasts, and birds. Murenga’s war council was meeting in the war camp where all the ishes of Huruhuswa were in attendance, along with Chiwoko and Karuwa and the remaining lion cultists. They were interrupted by a hunter who had been scouting the area. “Speak.” Said Murenga Sororenzou. “My lord, we have investigated the cloud, and it seems that anything that goes under its shadow dies.” Said a hunter. “Dies?” Said Karuwa. “Yes, it just dies.” Said the hunter. “Another form of witchcraft. How do we get through this cloud?” Said Chiwoko. The war council was trying to find a way to remedy the problem, and the lion cultists intervened. “We can remedy this by using Ngoma Lungundu.” Said Karuwa. “Oh, then let’s do it.” Said ishe Shumba. “They went near the cloud, and Murenga beat Ngoma Lungundu, however, nothing happened. “It didn’t work.” Said ishe Shumba. “The war sages of old used to dance to the melody of Ngoma Lungundu. They called this dance the “war dance”. What if we danced to maximize the power of the war drum?” Said Karuwa. “Very well.” Said Murenga. Everyone was ordered to bring their musical instruments, such as drums, and mbiras. They were then ordered to dance and sing to the “war dance”. Murenga started beating Ngoma Lungundu and the people of Hurhuswa performed the war dance. After dance for a while the skies began to be cleared. “It is done. Warriors, ready yourselves! There is no surrender in the battle to come! Ndagara ngoma ini!” Said Murenga Sororenzou. “Chisadza muhomwe!” Yelled ishe Shumba. Murenga and his army marched to the city of Mbire where they were confronted by an army of mind-controlled warriors from the city. They were led by the Mukomohasha, the general. “Men, do not show mercy! You might know some of the warriors on the other side but they are under evil magic! Killing them will be an act of mercy!” Said Murenga Sororenzou. Murenga led the army of Huruhuswa, and they defeated the army of Mbire. “Find Nyisai! And bring him to me alive!” Said Murenga. Murenga then made his way up the hill to the stone palace, using Ngoma Lungundu to defeat his enemies. Chiwoko was close behind him carrying Pfumojena. They went to the hut where they left Murenga’s parents. There they were confronted by Shato. Murenga took back Pfumojena and gave Chwoko the Ngoma Lungundu. Murenga and Shato fought and Murenga ultimately speared Shato. “That’s one down.” Said Murenga. The medicine which Shato used on the warriors wore off and the warriors of Mbire came back to their senses. They surrendered and gave Nyisai to Murenga who then speared him. After order was restored, Murenga Pfumojena Sororenzou was then given the feather crown, and was crowned the mambo of Huruhuswa. He had defeated the usurper and avenged his last mambo and mambokadzi.

The post is compiled and authored by

Aldrin Samadera

Murenga ”The story of a great warrior who inspired Chimurenga’ Murenga Full Story. Chapter 1: Mbire The land of Huruhuswa was a land teaming with wild animals such as lions, and elephants.

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