Saturday, March 15, 2014

Where Women Rule Alongside Men

Where women rule alongside men

March 15, 2014 Opinion & Analysis
Roselyne Sachiti Features Editor
Zimbabwe Herald

When many young people hear the name Muzvare, they can easily conclude that it refers to a woman whose womb has “spit” many children.

Some think it’s a reference to a menopausal woman.

But in Zimbabwe’s Manicaland Province in Chief Makoni’s area, Muzvare refers to something more important and precious: women born in the royal family.

Vazvare are royal princesses and are of the Nyati totem.

Loosely translated, Muzvare means Her Royal Highness, the Princess.

People like Girl Child Network founder Muzvare Betty Makoni are fourth generation of Paramount Chief Makoni who moved to Zimbabwe around 1600 and established his Maungwe Kingdom there.

History has it that one of the women to fight in the war was Masara.

Her brothers and fathers honoured her with title Muzvare – Her Royal Highness – and since then it has been passed down to those who proudly hold it today.

In this part of the country, Kamba Village, Baradzanwa area of Makoni, Rusape, to be precise, Vazvare are treated with utmost respect.

They hold onto their culture, trying to preserve it as much as they can.

Local leadership, ordinary villagers and even visitors all know their value.

The Herald tracked down some of the princesses, who spoke of their life, responsibilities, joys and fears.

Muzvare Winnie Bushu, born June 22, 1933, has been around long enough to see different generations of Vazvare.

“I am a one of the many proud princesses from Chief Makoni area. Vazvare, both the living and departed, are important in the day-to-day livelihood of the area.

“Our duties, among others, include working side-by-side with local spirit mediums (masvikiro) for the rain-making ceremonies.

“If there are issues affecting locals to be discussed, Vazvare also meet at Chitsotso – the sacred place – where they brainstorm ideas and find solutions. If there are serious issues, we first meet and discuss before everyone is involved,” she says.

In this part of the country, Vazvare are not afraid to question the patriarchal leadership at household and community levels whenever they feel an issue has been improperly handled.

“If, for example, there is case that is being dealt with and a Muzvare thinks the handling is not proper, she can challenge the father or traditional leader. She can advise them on what she thinks is right and they always listen and even change the decision,” she says.

Adds Muzvare Bushu: “We also listen to issues being handled by the chief. If not satisfied, a Muzvare can signal to the chief saying ‘kahwa, kahwa, shewe’ and the chief will know she wants to say something and give her room.”

When they marry, Vazvare’s husbands earn the title “Dangirwa”. The marital bed does not take away their status and role as Vazvare.

“Even if no one has called us and we see there is an issue that needs attention, we summon each other to Chitsotso. Some who have been married in areas like Chiendambuya, Mukuvapasi come and we discuss the issues,” she adds.

She reveals there are many Vazvare in the area, new ones are born each year.
Even in death, Vazvare are special.

They are buried at the sacred place called Chitsotso, where ordinary villagers are never interred.

Only one man, Dangirwa, is buried there and, as Muzvare Bushu explains, he protects all the Vazvare there.

The graves are marked by small heaps of stone. They have no epitaphs.

“When a Muzvare dies, the elderly Vazvares, sahwiras and Dangirwas usually lead the proceedings. Representatives of the Dangirwa also help,” says Muzvare Bushu.

Sometime in October, Vazvare make a beeline to Chitsotso and cut all long grass around the cemetery.

Making rain, lifting skirts

They also perform rain-making ceremonies.
“When we dance at the ceremonies rain can fall. When we do Chitsotso, we kill a cow and beat the drums. Even rain can fall. The chief and his people also come,” she adds.

From long back, the community has consulted Vazvare when rains do not come on time.

“They say to us ‘Vazvare why have you forsaken us like this? When are the rains coming?’

“But, the rain is not ours; it belongs to God, so Vazvare would go under a tree at Chitsotso and do their rituals and God provides the rain. We also work with spirit mediums like Sakureba,” she narrates.

Adds Muzvare Bushu: “During the ceremonies, the older Vazvare generation would dance and lift their skirts. We would sing the song ‘Muzvare Muzvare, mvura yanaya, kungomuti bii, mvura yanaya’. But the lifting of dresses is dying down.”

She said the chief saw it fit for a Girl Child Network safe house to be built at Chitsotso so that abused girls can be protected by Vazvare.

Modernisation and Christianity, in particular, are to blame for the erosion of their once beloved traditions, Muzvare Bushu believes.

She says younger people no longer respect Chitsotso.

“Trees are being cut on the scared burial area. Some even have their church ceremonies here. They say those following tradition are heathens and do what they want with our area. We have raised our concerns with the chief and village head.

“I don’t know if the village head told his people to stop what they are doing. I told him that this place should be respected but nothing is happening. Vazvare, both living and dead, are not happy.”

Standing at Chitsotso, Muzvare Bushu is clearly unhappy, venting her frustration to village head Mr Lameck Kamba (34).

“I am not happy with the way this place is being treated. Sabhuku, tell your people we want our respect. What is all this? All the trees are gone. Talk to the chief, Sabhuku, we do not want this . . . arrest people who are doing this. You know them,” she wails.

Some of the graves have been there before Muzvare Bushu was born.

And it is evident that the place is a shadow of its former self.

Vazvare want a security fence around the area. What will they tell and show future generation Vazvare if Chitsotso disappears is their main worry.

Muzvare Bushu says they are working hard so that they do not die with their traditions.

What they know, they pass on to those willing among the younger generations.

“We saw what our elders were doing that is why we are still doing, we hope this will not go with us.”

They want Chitsotso to be respected – there should be no cutting of trees whose leaves and branches blanket the graves.

“As young girls, we would be scared to go near Chitsotso. We knew its value, importance and significance to our culture,” she adds.

She says because of Christianity, most Vazvare no longer smoke tobacco, take snuff or drink alcohol.

“We would partake of bute and mudhombo but because of religion, the Bible stops us from doing many things. We would smoke in public when we met,” she recounts.

Twice blessed

Some Vazvare are “blessed”: they are both princesses and spirit mediums, earning double respect.

Muzvare Agnes Mugarandega is a rain-making medium.

“We are important. We were born like that,” she says.

And if a chief is being installed she has to be there standing as “Father”.

She says there are seven known spirit mediums in the Makoni area.

Muzvare Mugaradenga thinks the mixture of modern and traditional practices that has crept in the area is a big problem.

“Most people are saying rain-making ceremonies are for heathens. I just hope that those who departed early will see what is taking place and bring natural solutions,” she says.

She blames the local traditional leadership for not doing enough to ensure that traditions are preserved and respected.

Sabhuku Kamba’s one-year-old daughter is a Muzvare.

He was born into the tradition and has seen different generations, over the years learning to fear and respect them.

“For example Muzvare Betty Makoni built Girl Child Network Village at Chitsotso, a scared area.

“The area is not supposed to be electrified but because of her power as a Muzvare she did so,” he said.

He also tells of days when a cow would be
beaten with fists by old men until it died during ceremonies at Chitsotso.

“But one modern chief, the late Naboth Gandanzara, used a gun to kill a cow. He brought too much urbanisation to the area,” he says somewhat ruefully.

He says because of their power, Vazvare never went hungry when drought hit many parts of Zimbabwe in 1992.

“We could hear of hunger from areas like Buhera. Even when others were given yellow maize meal, popularly known as Kenya, we took less because we had enough food. Our Vazvare had danced for the rains and food,” he relates.

He says some Vazvare smoke marijuana and drink alcohol more than men – it is just one way of showing their power.

One wonders if a visitor to the area 100 years from now will find old women dancing and lifting their skirts as they beseech the heavens for rain.

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