Indigenous religion in Zimbabwe

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Indigenous religion in Zimbabwe is explained in terms of the Zimbabwe ethnic groups, beliefs, norms and values, rites and rituals, ceremonies and celebrations. Indigenous religion is more carried out by living it than with its theory. Religion among the Africans is very important, it plays a vital role for the individuals, the family and the community as a whole. Bourdlillon asserts that indigenous religion is one, though there can be various manifestation just like Christianity which is one but has various denominations. [1] Thomas Gale defined the word indigenous as to anything that is native to a particular geographical culture. Mbiti says in Zimbabwe Indigenous religion is in two classes, the Ndebele [2] [3] and Shona. [1] [4] [5] [6] However, Zimbabwe has a lot of minority tribes including the Tonga, Venda, Kalanga and Sothu.

Contents

Characteristics of Indigenous Religion

The existence of spirits

Shona traditional healer, or n'anga close to Great Zimbabwe, Zimbabwe Shona witch doctor (Zimbabwe).jpg
Shona traditional healer, or n'anga close to Great Zimbabwe, Zimbabwe

In indigenous religion, the activities and actions of Spirits govern all social and spiritual phenomena.

The Shona and Ndebele people believe that spirits are everywhere, spirits coexist with people. [7]

Belief in God

Zimbabweans believe in God the Supreme Being who is referred to by many names depending on the tribe and occasion. Ndebele call him, uNkulunkulu, uThixo, uMdali or uMvelinqangi. The Shona call him Mwari , Ishe, or Musikavanhu.

Belief in life after death

It is believed that when one dies, they live on and can still hear and make decisions on life, thus taking an ancestral form living in the world of the spirits. There is communication between the dead and the living, whom the living believe to be their guardians in life.

Ancestral Spirits

During hard times, one can turn to their Ancestral spirits to help.

  1. They are regarded as good and important.
  2. They are protectors of people and land (territorial spirits).
  3. They are intermediates between people and the Supreme being.
  4. They do not cause harm.
  5. They fight evil spirits away from their family.
  6. They influence proper moral behavior.
  7. They guide the living.

Sacred places

outside view of a sacred cave Silozwana caves.jpg
outside view of a sacred cave
Sacred places Gulabahwe Cave.jpg
Sacred places
Prehistoric drawings in Silozwana cave Silozwana cave drawings.jpg
Prehistoric drawings in Silozwana cave

There are a lot of sacred places in Zimbabwe. It is a place where the spirits dwell. These are holy, godly or divine and highly respected places. [8] [9] They are significant because that is where the sacred practitioner communicates with the ancestors. These can be a hill, caves, rivers, trees and mountains. Examples include Njelele, Gulabahwe Cave, Silozwana caves, Diana's pool and Chinhoyi Caves. [10]

Ceremonies

  1. Rain making ceremony
  2. Umbuyiso [5]
  3. Ukuthethela [5]

It is orally transmitted

There is no scripture or sacred text. These are transmitted orally; by word of mouth from one generation to the other.

Moral Code

The indigenous religion has a strong moral code based on the sacredness of other being. [11] Failure to adhere to the moral code has strong repercussions in the afterlife. Respect for elders and honoring parents is one of the adhered to moral code. Killing, witchcraft, stealing, injuring others are some of the forbidden things through the moral code.

The concept of Ubuntu means that a human being cannot exist as a human being in isolation.(Louw, 1998)

Historical spirit mediums

References

  1. 1 2 Bourdillon, M. F. C. (1982). The Shona peoples: an ethnography of the contemporary Shona, with special reference to their religion (Rev. ed., 2nd rev. ed.). Gweru [Zimbabwe]: Mambo Press. ISBN   9780869221884. OCLC   9679472.
  2. ↑ Mpofu, I. N. (2011). Sithini isiNdebele? (1st ed.). Harare, Zimbabwe: Radiant Publishing Company. ISBN   978-0-7974-4280-1. OCLC   755905987.
  3. ↑ Sibanda, J. (2002). Isikithi (3rd ed.). Harare, Zimbabwe: College Press. ISBN   1-77900-137-1. OCLC   50810538.
  4. ↑ Bozongwana, W. (1983). Ndebele religion and customs. Literature Bureau. Gweru: Mambo Press in association with the Literature Bureau. ISBN   0-86922-254-6. OCLC   11960351.
  5. 1 2 3 Ndhlukula, N. P. (1980). Imvelo lolimi lwesiNdebele. Zimbabwe Literature Bureau. Gweru: Mambo Press. ISBN   0-86922-146-9. OCLC   896466170.
  6. ↑ Mbiti, John S. (1991). Introduction to African religion (2nd rev. ed.). Oxford [England]: Heinemann Educational Books. ISBN   0-435-94002-3. OCLC   24376978.
  7. ↑ Violette Kee Tui; Pathisa Nyathi, eds. (2018). Preservation of Ndebele art and architecture. Bulawayo. ISBN   978-0-7974-9314-8. OCLC   1119748168.{{cite book}}: CS1 maint: location missing publisher (link)
  8. ↑ Musoni, Phillip (2016-08-05). "Contestation of 'the holy places in the Zimbabwean Religious Landscape': A study of the Johane Masowe Chishanu yeNyenyedzi Church's sacred places". HTS Teologiese Studies / Theological Studies. 72 (1): 8. doi:10.4102/hts.v72i1.3269. hdl: 2263/57663 . ISSN   2072-8050.
  9. ↑ Morreira, Shannon; Iliff, Fiona (2021), Steinforth, Arne S.; Klocke-Daffa, Sabine (eds.), "Sacred Spaces, Legal Claims: Competing Claims for Legitimate Knowledge and Authority over the Use of Land in Nharira Hills, Zimbabwe" , Challenging Authorities: Ethnographies of Legitimacy and Power in Eastern and Southern Africa, Cham: Springer International Publishing, pp. 293–316, doi:10.1007/978-3-030-76924-6_11, ISBN   978-3-030-76924-6 , retrieved 2024-05-09
  10. ↑ Burrett, Robert S. (2016). The Matobo Hills: Zimbabwe's sacred landscape. Moira FitzPatrick, Julia Duprée (First ed.). Bulawayo, Zimbabwe. ISBN   978-0-7974-9808-2. OCLC   986991272.{{cite book}}: CS1 maint: location missing publisher (link)
  11. ↑ Ndlovu, Tommy Matshakayile (1995). Imikhuba lamasiko AmaNdebele. Doris Ndlovu, Bekithemba S. Ncube. Gweru, Zimbabwe: Mambo Press. ISBN   0-86922-624-X. OCLC   34114180.

Blessing Makonese(June 2022)

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