Journal articles: 'Shona women of Zimbabwe'

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Sukutai Gudhlanga, Enna. "Reclaiming their socio-economic space in African culture : Shona Women Cross-Border Traders of Zimbabwe." Journal of African Languages and Literary Studies 2, no. 1 (April 1, 2021): 65–82. http://dx.doi.org/10.31920/2633-2116/2021/v2n1a3.

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The advent of colonialism relegated the traditional African woman to the fringes of the family and society through codified customary law. The Shona women of Zimbabwe were some of the worst affected as they were re-defined as housewives who had to rely on their husbands for the up-keep of the family. However, in as much as globalisation has been accused of having brought some crisis on the African continent and side-lined a significant number of indigenous players, for the African woman in the global south it has brought some form of re-awakening. Globalisation seems to have re-opened the avenues for Shona women and enabled them to re-negotiate their entry back into the economic activities of the family and the public sphere. Despite the general lack of interest in the activities of women and in the strategies used by the poor for survival, it is a known fact that Shona women have become a force to reckon with in terms of cross-border trading in Zimbabwe. This research was prompted by the general hub of activity at the country's borders before the onslaught of the COVID-19 pandemic and the predominance of women traders who traverse the borders but whose activities have either not attracted enough attention to get their work recognised, or simply because they are taken for granted. Despite such strides, women in the cross-border trading business have instead garnered a certain stigma around them to the extent that the magnitude of their work is largely unrecognised. Yet elsewhere, the significance of women in informal trade is well documented. This study argues that women have not been left out in the global arena of trade. Desai (2009) acknowledges that the global economic openings in the informal sector have afforded women the opportunity to become active players in the markets of the global South. It is the aim of this research to investigate how globalisation has influenced the nature of the activities of Shona women in the cross-border trading business in Zimbabwe and their impact on the social well-being of the family and the nation’s economy at large. The research is largely qualitative in nature. Purposively selected Shona female cross-border traders at the Gulf Complex and Copacabana Market in Harare were interviewed before the COVID pandemic. The study revealed that the transnational activities of these Zimbabwean women are more wide-spread than has been anticipated. The study also revealed that women are unrecognised pillars in the economy of Zimbabwe as reflected in their success stories that have benefited Zimbabwe as a country. The study was informed by Africana Womanist theory which is embedded in African culture with special leaning on Ubuntu/ Unhu philosophy which recognises the complementary roles and partnerships of both men and women in resolving society's challenges.

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Makaudze, Godwin. "WOMEN, WEALTH GENERATION AND PROPERTY OWNERSHIP IN TRADITIONAL SHONA CULTURE IN ZIMBABWE." Latin American Report 30, no. 2 (July 20, 2016): 18–29. http://dx.doi.org/10.25159/0256-6060/1237.

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Feminist scholarship is awash with literature that strives to vindicate its position that women in general have never enjoyed status and platforms equal to those of their male counterparts in the social, economic, religious and political spheres in life. The literature bemoans the invisibility of women in matters to do with economics and property ownership. The literature further posits that women neither wielded any power nor had any platforms for the generation and accumulation of wealth or the ownership of property. Leaning on Africana Womanist theory, this paper contends that such a perception is the antithesis of what actually takes place in the Shona milieu where, traditionally, women have, not just platforms to generate and accrue personal wealth, but have also authority over the use and disposal of such wealth. Avenues for the generation and accumulation of wealth and other property by Shona women range from marriage negotiations, the institution of marriage itself as well as the family, working using one’s hands and commanding positions of leadership.

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Samanga, T., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (August 28, 2020): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824/sajest.2020.001.

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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.

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Bessant, Leonard Leslie, and Elizabeth Schmidt. "Peasants, Traders, and Wives: Shona Women in the History of Zimbabwe, 1870-1939." International Journal of African Historical Studies 26, no. 2 (1993): 420. http://dx.doi.org/10.2307/219568.

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Moss, Barbara A., and Elizabeth Schmidt. "Peasants, Traders, and Wives: Shona Women in the History of Zimbabwe, 1870-1939." African Economic History, no. 21 (1993): 162. http://dx.doi.org/10.2307/3601819.

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O'Toole, Thomas, and Elizabeth Schmidt. "Peasants, Traders, and Wives: Shona Women in the History of Zimbabwe, 1870-1939." African Studies Review 36, no. 3 (December 1993): 136. http://dx.doi.org/10.2307/525187.

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Wright, Marcia, and Elizabeth Schmidt. "Peasants, Traders, and Wives: Shona Women in the History of Zimbabwe, 1870-1939." American Historical Review 99, no. 2 (April 1994): 616. http://dx.doi.org/10.2307/2167419.

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LUNN, JON. "Peasants, Traders and Wives. Shona women in the history of Zimbabwe, 1870–1939." African Affairs 93, no. 370 (January 1994): 144–46. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098693.

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SAMBISA, WILLIAM, SIAN L. CURTIS, and C. SHANNON STOKES. "ETHNIC DIFFERENCES IN SEXUAL BEHAVIOUR AMONG UNMARRIED ADOLESCENTS AND YOUNG ADULTS IN ZIMBABWE." Journal of Biosocial Science 42, no. 1 (October 1, 2009): 1–25. http://dx.doi.org/10.1017/s0021932009990277.

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SummaryUnderstanding the social and cultural contextual determinants of sexual behaviour of adolescents and young adults is an essential step towards curtailing the spread of HIV. This study examined the effects of one cultural factor, ethnicity, on sexual abstinence, faithfulness, condom use at last sex, and risky sex among young people in Zimbabwe. Data from the cross-sectional, population-based 2005–06 Zimbabwe Demographic and Health Survey were used. Net of the effect of sociodemographic and social–cognitive factors, and using multinomial logistic regression, ethnicity was found to have a strong and consistent effect on sexual behaviour among youth. In addition, the study found that there were ethnic-specific and within-gender differences in sexual behaviour, for both men and women. Shona youth were more likely to be abstinent than Ndebele youth. Compared with Shona youth, Ndebele youth were more likely to have engaged in risky sex. However, Ndebele men were more likely have used condoms at last sex, compared with Shona men. For both men and women, sexual behaviour was more socially controlled. School attendance and religion exerted protective effects on sexual abstinence. For men only, those living in rural areas were less likely to be faithful and more likely to have engaged in risky sexual behaviour than those living in urban areas. The study attests to the fact that ethnic norms and ideologies of sexuality need to be identified and more thoroughly understood. In addition, the study provides evidence that in order to promote safe and healthy sexuality among young people in Zimbabwe, cultural, social and gender-specific approaches to the development of HIV prevention strategies should be seriously considered. Current success in the Abstinence, Being faithful and Condom use (ABC) approach could be strengthened by recognizing and responding to cultural forces that reproduce and perpetuate risky sexual behaviours.

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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.

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Stanczuk, G. A., E. N. Sibanda, S. A. Tswana, and S. Bergstrom. "Polymorphism at the –308-promoter position of the tumor necrosis factor-alpha (TNF-α) gene and cervical cancer." International Journal of Gynecologic Cancer 13, no. 2 (February 2003): 148–53. http://dx.doi.org/10.1136/ijgc-00009577-200303000-00008.

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The purpose of the study was to investigate the hypothesis that the genetically programmed ability to produce low, medium, or high levels of tumor necrosis factor-alpha (TNF-α), as determined by TNF-α promoter polymorphism at position 308, influenced the development of cancer of the uterine cervix. The population was recruited from patients attending gynecological clinics at two teaching hospitals in Harare, Zimbabwe. Laboratory tests were performed in the Departments of Immunology and Medical Microbiology, Medical School, University of Zimbabwe. One hundred and three patients with invasive cancer of the uterine cervix and 101 healthy women were included in the study. All patients and healthy controls were from the Shona ethnic groups that inhabit northern Zimbabwe. DNA was purified from cervical cytobrush samples obtained from women with cervical cancer. In random cases a second DNA sample was extracted from patient blood. Control DNA was extracted from urine or peripheral blood samples from the healthy women. Detection of allele A and /or G at the 308 position in the promoter region of the TNF-α gene was carried out using the amplification refractory mutation system-polymerase chain reaction (ARMS-PCR) technique. Polymorphism in the amplified products was detected by gel electrophoresis. There was no statistically significant difference in the distribution of the low (G) or high (A) producer alleles at position 308 of the TNF-α gene between patients with cervical cancer and healthy women. The high producer haplotype AA was identified in only one patient with cervical cancer and two healthy women. These data suggest that the genetically acquired ability to produce higher levels of TNF-α is present in a minority of women with or without cervical cancer in the Zimbabwean population. Homozygosity for allele 308A is very rare. High-producer allele 308A as well as high-producer haplotypes AA is significantly less common in a Zimbabwean population than in a European population.

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Folta, Jeannette R., and Edith S. Deck. "Rural Zimbabwean Shona Women Illness Concepts and Behavior." Western Journal of Nursing Research 9, no. 3 (August 1987): 301–16. http://dx.doi.org/10.1177/019394598700900303.

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Venganai, Hellen. "Negotiating identities through the ‘cultural practice’ of labia elongation among urban Shona women and men in contemporary Zimbabwe." Culture Unbound 8, no. 3 (February 28, 2017): 306–24. http://dx.doi.org/10.3384/cu.2000.1525.1683306.

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Dominant Eurocentric discourses on African traditional cultural practices linked to sexuality construct these practices as retrogressive for women in these localities. These discourses take the form of women and sexual rights promoted by some women activists and scholars, whose work mainly focuses on the so-called traditional rural women as victims of these gendered sexual practices. In many ways, such approaches manufacture and exaggerate differences between Western and African women, while reproducing colonial discourses that construct Africans as backward. This article interrogates the modern-traditional binary which underpin conventional representations of some sexual practices as cultural. Following African feminist scholars who argue for research which explores the significance and meanings such sexual practices hold for those women who engage in them, this article draws on a study I conducted with Shona speaking women and men in Zimbabwe who participated and/or were interested in the practice of labia elongation. The targeted women and men, in their 20s -30s, live in relatively affluent houses in Harare, and are identified as urban, modern and middle-class. The study sought to explore why such women (as well as men) who identify as modern were so interested and invested in a sexual practice that has often been constructed as traditional and cultural. By exploring how women and men invoke notions of culture and tradition, the article demonstrates the creative and complex ways in which the young adults position themselves in relation to this practice in particular, and in relation to gender and sexuality more generally.

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ABAS, MELANIE A., and JEREMY C. BROADHEAD. "Depression and anxiety among women in an urban setting in Zimbabwe." Psychological Medicine 27, no. 1 (January 1997): 59–71. http://dx.doi.org/10.1017/s0033291796004163.

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One hundred and seventy-two women randomly selected from a Zimbabwean township were interviewed with a Shona screen for mental disorders and a semi-structured interview to assess symptoms suggestive of emotional distress, followed by the Present State Examination. Using criteria slightly stricter than threshold level 5 of the PSE-CATEGO-ID system, 30·8% of women had a depressive or anxiety disorder during the previous year. Nearly all disorders met Bedford College criteria for depression; 65% of these also had anxiety features. Only 0·6% of women had a ‘pure’ anxiety disorder not preceded by or associated with depression in the study year. Compared with London, the higher annual prevalence of disorders in Harare could mostly be accounted for by an excess of onset cases in the study year, 70% of which made a full or partial recovery within 12 months. The women's own words for these episodes included ‘thinking too much’, ‘deep sadness’ and a variety of terms describing heart discomfort, interpretation showing many of the latter to be expressions for grief, fear, or the possession of an insoluble problem, and 73% explained their symptoms as caused by a specific social stressor.

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Jeater, Diana. "Shona Women - Peasants, Traders, and Wives: Shona Women in the History of Zimbabwe, 1870–1939. By Elizabeth Schmidt. London: James Currey, 1992. Pp. xiv + 289. £35.00 (paperback £11.95)." Journal of African History 34, no. 3 (November 1993): 526–28. http://dx.doi.org/10.1017/s0021853700033983.

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Makina, Blandina. "Images of women in Shona songs by Zimbabwean male singers." Muziki 10, sup1 (December 20, 2013): 50–59. http://dx.doi.org/10.1080/18125980.2013.852743.

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Beach, D. N. "An Innocent Woman, Unjustly Accused? Charwe, Medium of the Nehanda Mhondoro Spirit, and the 1896–97 Central Shona Rising in Zimbabwe." History in Africa 25 (1998): 27–54. http://dx.doi.org/10.2307/3172179.

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

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Mukona, Doreen, Stephen Peter Munjanja, Mathilda Zvinavashe, and Babil Stray-Pederson. "Barriers of Adherence and Possible Solutions to Nonadherence to Antidiabetic Therapy in Women with Diabetes in Pregnancy: Patients’ Perspective." Journal of Diabetes Research 2017 (2017): 1–10. http://dx.doi.org/10.1155/2017/3578075.

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Diabetes in pregnancy contributes to maternal mortality and morbidity though it receives little attention in developing countries. The purpose of the study was to explore the barriers to adherence and possible solutions to nonadherence to antidiabetic therapy in women with diabetes in pregnancy. Antidiabetic therapy referred to diet, physical activity, and medications. Four focus group discussions (FGDs), each with 7 participants, were held at a central hospital in Zimbabwe. Included were women with a diagnosis of diabetes in pregnancy, aged 18 to 49 years, and able to speak Shona or English. Approval was obtained from respective ethical review boards. FGDs followed a semistructured questionnaire. Detailed notes were taken during the interviews which were also being audiotaped. Data were analysed thematically and manually. Themes identified were barriers and possible solutions to nonadherence to therapy. Barriers were poor socioeconomic status, lack of family, peer and community support, effects of pregnancy, complicated therapeutic regimen, pathophysiology of diabetes, cultural and religious beliefs, and poor health care system. Possible solutions were fostering social support, financial support, and improvement of hospital services. Individualised care of women with diabetes is essential, and barriers and possible solutions identified can be utilised to improve care.

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Garutsa, Tendayi C., Chipo P. Mubaya, and Leocadia Zhou. "Gendered differentials in climate change adaptation amongst the Shona ethnic group in Marondera Rural District, Zimbabwe: A social inclusions lens." AAS Open Research 1 (April 26, 2018): 14. http://dx.doi.org/10.12688/aasopenres.12826.1.

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Background: Various studies on climate change treat men and women as unitary categories with contrasting needs. There is a dearth of studies which use a social inclusions lens to understand the impacts of climate change on gender. Other social markers that give an in-depth insight of the social differences within and between genders to the impacts of climate change are consequently ignored. Methods: Utilizing a mixed methods approach, this study aimed to explore and investigate the gendered crops grown as a climate adaptation strategy to respond to perennial droughts, increased temperatures and unreliable rainfall patterns amongst the Shona in Marondera rural district. Results: The findings indicated that social differences between gender lines like age, household types, income, education and employment status amongst other social variables produce differentiated vulnerabilities and potential opportunities towards climate adaptation. Conclusions: The main position advanced in this article is that treating gender as the primary cause of vulnerability produces a narrow analysis making other social markers (age, types of households, income and ethnicity) analytically invisible. This paper recommends a holistic and comprehensive analysis to inform climate change programming and policy frameworks. This would in turn address and improve climate adaptation strategies within and between genders which are often obscured to address the needs of all vulnerable members of a given economy.

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Charumbira, Ruramisai. "Nehanda and Gender Victimhood in the Central Mashonaland 1896–97 Rebellions: Revisiting the Evidence." History in Africa 35 (January 2008): 103–31. http://dx.doi.org/10.1353/hia.0.0011.

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In 1998 David N. Beach revisited the 1896-97 central MaShonaland rising in colonial Zimbabwe in an article titled “An Innocent Woman Unjustly Accused? Charwe, Medium of the Nehanda Mhondoro Spirit, and the 1896-97 Central Shona Rising in Zimbabwe.” Beach's main thesis was that, contrary to conventional wisdom that placed Nehanda-Charwe (and other leaders) at the center of those anti-European settler rebellions, Nehanda-Charwe might have been “an innocent woman unjustly accused.” For Beach, upstart Kaguvi-Gumboreshumba (a male spiritual leader) might have been the real hero, for he was to be found in all the sources and his tracks were better traceable than Nehanda-Charwe, who had a sporadic presence in the same sources.Since Beach's 1998 study, I have not come across any other original study that has extended or disputed his arguments; to that end, I consider this study a response to Beach's study and an invitation to revisit the historiography of early colonial Zimbabwe through feminist lenses. My main aim is to revisit two major issues Beach raised in his study, and to look at them through a feminist lens in order to understand whether Nehanda-Charwe was indeed an “innocent woman unjustly accused” or whether something else was at play. After giving a brief background to the rebellion in MaShonaland, I will look at the issue of the credibility of evidence given by Africans to colonial officials about those who were up in arms against the colonial authority, the British South Africa Company (BSAC), with a focus on women's testimonies.

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Tembo, Charles, Allan T. Maganga, and Aphios Nenduva. "MUSICIAN AS CULTURE HERO: EXPLORING MALE-FEMALE RELATIONS IN PACHIHERAâ€™S AND SIMON CHIMBETUâ€™S SELECTED SONGS." Commonwealth Youth and Development 13, no. 2 (June 1, 2016): 129–42. http://dx.doi.org/10.25159/1727-7140/1152.

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This article is a comparative exposition of positive male-female relations in lyrical compositions of selected Zimbabwean singers. Particular attention is on one female voice, Pah Chihera and a male voice, Simon Chimbetu. The argument avowed in this article is that the selected musicians are sober in their appreciation of gender relations in African ontological existence. It further argues that, unlike feminists who view male-female relations as antagonistic, the two musicians celebrate cordial and mutual cohesion, which is part of Shona or African heritage. Against that background, the musicians are regarded as â€˜culture heroesâ€™ who connect Shona and other peoples of Africa with their rich and life-furthering heritage. We therefore advance the view that the selected artistsâ€™ social vision reflects women who are family centred and in concert with males in struggle, which is to provide a platform for promoting solidarity rather than schism. Critical appreciation of the music renditions of the selected musicians is guided by and oriented towards the Africana womanist paradigm.

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Haas, Andreas D., Cordelia Kunzekwenyika, Stefanie Hossmann, Josphat Manzero, Janneke van Dijk, Ronald Manhibi, Ruth Verhey, et al. "Symptoms of common mental disorders and adherence to antiretroviral therapy among adults living with HIV in rural Zimbabwe: a cross-sectional study." BMJ Open 11, no. 7 (July 2021): e049824. http://dx.doi.org/10.1136/bmjopen-2021-049824.

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ObjectivesTo examine the proportion of people living with HIV who screen positive for common mental disorders (CMD) and the associations between CMD and self-reported adherence to antiretroviral therapy (ART).SettingSixteen government-funded health facilities in the rural Bikita district of Zimbabwe.DesignCross-sectional study.ParticipantsHIV-positive non-pregnant adults, aged 18 years or older, who lived in Bikita district and had received ART for at least 6 months.Outcome measuresThe primary outcome was the proportion of participants screening positive for CMD defined as a Shona Symptoms Questionnaire score of 9 or greater. Secondary outcomes were the proportion of participants reporting suicidal ideation, perceptual symptoms and suboptimal ART adherence and adjusted prevalence ratios (aPR) for factors associated with CMD, suicidal ideation, perceptual symptoms and suboptimal ART adherence.ResultsOut of 3480 adults, 18.8% (95% CI 14.8% to 23.7%) screened positive for CMD, 2.7% (95% CI 1.5% to 4.7%) reported suicidal ideations, and 1.5% (95% CI 0.9% to 2.6%) reported perceptual symptoms. Positive CMD screens were more common in women (aPR 1.67, 95% CI 1.19 to 2.35) than in men and were more common in adults aged 40–49 years (aPR 1.47, 95% CI 1.16 to 1.85) or aged 50–59 years (aPR 1.51, 95% CI 1.05 to 2.17) than in those 60 years or older. Positive CMD screen was associated with suboptimal adherence (aPR 1.53; 95% CI 1.37 to 1.70).ConclusionsA substantial proportion of people living with HIV in rural Zimbabwe are affected by CMD. There is a need to integrate mental health services and HIV programmes in rural Zimbabwe.Trial registration numberNCT03704805.

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BERNSTEN, JAN. "English and Shona in Zimbabwe." World Englishes 13, no. 3 (November 1994): 411–18. http://dx.doi.org/10.1111/j.1467-971x.1994.tb00326.x.

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Vambe, Maurice Taonezvi. "Postcolonial shona fiction of zimbabwe." Journal of Literary Studies 27, no. 3 (September 2011): 5–20. http://dx.doi.org/10.1080/02564718.2011.614398.

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Shreve, Adam T. "Religious Films in Zimbabwean Contexts." International Journal of Public Theology 9, no. 2 (June 2, 2015): 193–211. http://dx.doi.org/10.1163/15697320-12341392.

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This article presents the author’s original research of a reception study of religious films amongst Shona peoples in the Gora and Chikara villages, which are located in the Mashonaland West Province of Zimbabwe. The two central questions of the author’s study are: First, in what ways might pre-existing Shona images of Jesus shape Shona responses to and interpretations of Jesus as he is portrayed in The Jesus Film (1979) and in indigenous, short, Jesus films in Zimbabwe today? Secondly, how might the viewing of these films affect these images of Jesus? This article addresses how indigenous, short Jesus films in Zimbabwe have manifested different representations of Jesus from the pervasive European image of Jesus that is perpetuated by The Jesus Film. This research is particularly relevant to current trends in media and technology, as the indigenous, short Jesus films are being distributed via mobile phones in Zimbabwe.

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Mhute, Isaac. "Typical Phrases For Shona Syntactic Subjecthood." European Scientific Journal, ESJ 12, no. 5 (February 28, 2016): 340. http://dx.doi.org/10.19044/esj.2016.v12n5p340.

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This paper presents findings from a qualitative research that focused on providing a comprehensive description of the Shona subject relation. Shona is a Bantu language spoken by around 75% of the over 13million people making up the Zimbabwean population plus the other speakers in neighbouring countries like Zambia, Botswana and South Africa. The paper reveals the types of phrases that typically perform the subject role in the language. The research concentrated mainly on the language as used by speakers of the dialect spoken by the Karanga people of Masvingo Province (the region around Great Zimbabwe) and the Zezuru dialect spoken by people of central and northern Zimbabwe (the area around Harare Province).

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Muranda, Richard. "Reflecting on death through song among the Shona people of Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): 106–19. http://dx.doi.org/10.15641/dande.v2i2.53.

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Singing is undertaken by individuals and the community in dealing with real life experiences including death. Death is a reality which humans and animals are not immune to. It defines the end of life and brings pain to humanity. However, humans have mechanisms to deal with pain caused by death, and singing is one of them. The article examines how song is used to tackle the inevitable incidence of death. In this study, traditional and contemporary popular songs were purposively sampled to analyse and reflect on the nature of music used to cope with death. The study engaged 20 people, among them musicians and the elderly. Basing on Kubler-Ross’ (1969) five stage DABDA model of dealing with grief, the paper contends that Shona people celebrate life and death through song. Through singing, the Shona express ways of dealing with death. Some Shona beliefs in life after death inform the paper with ways of dealing with pain and how subsequently the Shona people come to accept the reality of death. The bereaved also exhibit some spirited embodiment, and reverence of the departed regardless of their earthly conduct. The study concludes that through song, the Shona people draw solace, hope, and peace of mind with regard to life after death. The frame of mind that accepts the imminence of death is embraced by many as they prepare for death through preparatory moves in taking funeral and general insurance policies. The engagement into singing tends to weaken the sting of death.

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Makaudze, Godwin. "THE DISADVANTAGED AND THE DISABLED IN SHONA CHILDRENâ€™S LITERATURE: THE NGANO (FOLKTALE) GENRE." Mousaion: South African Journal of Information Studies 34, no. 2 (October 26, 2016): 54–66. http://dx.doi.org/10.25159/0027-2639/942.

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Contemporary Shona society in Zimbabwe has witnessed the mushrooming of organisations meant to protect the disabled and the vulnerable. In addition, empowering legislative measures have been put in place. In most cases, however, such efforts bear limited fruits, especially because they are not in sync with Shona practice. They are pursued as if the Shona people had never known the existence and observance of human rights and privileges. Using the Afrocentricity theory and drawing examples from the Shona ngano (folktale) genre, this article posits that Shona oral traditions are laden with the indigenous peopleâ€™s philosophy and approach to various kinds of impairments and disadvantages which can be adopted and adapted by contemporary societies.

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Kadenge, Maxwell, and George Mavunga. "The Zimbabwe crisis as captured in Shona metaphor." Journal of African Cultural Studies 23, no. 2 (December 2011): 153–64. http://dx.doi.org/10.1080/13696815.2012.637879.

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Jones, Claire. "Shona WomenMbiraPlayers: Gender, Tradition and Nation in Zimbabwe." Ethnomusicology Forum 17, no. 1 (June 2008): 125–49. http://dx.doi.org/10.1080/17411910801972982.

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Mlambo, Muzi. "A survey of the language situation in Zimbabwe." English Today 25, no. 2 (May 26, 2009): 18–24. http://dx.doi.org/10.1017/s0266078409000145.

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ABSTRACTIs there a Zimbabwean variety of English? If so, who speaks it? Although Zimbabwe is a multilingual speech community, the Shona language, which is composed of dialects and sub-dialects, enjoys numerical dominance because it is spoken by the majority of the Zimbabweans. On the other hand, English, the official language, enjoys status dominance and it occupies a special position in the lives of many Zimbabweans. There is dispute, however, whether English in Zimbabwe is an interlanguage, and its speakers have adopted the native variety as a model, or whether it is better to observe that there are many varieties of English in Zimbabwe which are pragmatically identifiable as Zimbabwean, and that the vast majority of Zimbabweans appear to speak an English which reflects the linguistic characteristics of Shona.

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Mushangwe, Herbert. "Challenges and Strategies in Translating Chinese and English Prepositions into Standard Shona." TranscUlturAl: A Journal of Translation and Cultural Studies 9, no. 1 (June 22, 2017): 157. http://dx.doi.org/10.21992/t9192f.

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The present study focuses on the challenges and strategies in translating Chinese or English prepositions into Shona. These two languages were chosen mainly because Chinese is becoming one of the most influential foreign language in Zimbabwe while, English is also one of the widely spoken foreign language in many countries. As already observed in some previous research, English and Chinese prepositions are captured in Shona phrases as morphemes. Words are the smallest elements that may be uttered in isolation with semantic or pragmatic content. This differs from morphemes which are defined as smallest units of meaning which cannot necessarily stand on their own. Research shows that Chinese and English prepositions do not have direct equivalent prepositions in Shona. We observed that Shona employs substitutes for Chinese and English prepositions, making translation of prepositions from other languages into Shona challenging. Keywords: Prepositions; Shona; cross language comparison; Chinese and English, translation

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Taringa, Nisbert. "How Environmental is African Traditional Religion?" Exchange 35, no. 2 (2006): 191–214. http://dx.doi.org/10.1163/157254306776525672.

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

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Raynard, Peter. "Elizabeth Schmidt, Peasants, Traders, and Wives: Shona women in the history of Zimbabwe, 1870–1939. Social History of Africa. Portsmouth, N.H.: Heinemann, Harare: Baobab Books, and London: James Currey, 1992, 304 pp., £35.00, ISBN 0 85255 657 8 hard covers, £11.95, ISBN 0 85255 607 1 paperback." Africa 64, no. 3 (July 1994): 416–18. http://dx.doi.org/10.2307/1160791.

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Dodo, Obediah, and Chamunogwa Nyoni. "Stepmother and Stepson Relationship Within the Shona People, Zimbabwe." Journal of Divorce & Remarriage 57, no. 8 (November 16, 2016): 542–52. http://dx.doi.org/10.1080/10502556.2016.1233789.

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Masimirembwa, Collen M., Mayra Beke, Julia A. Hasler, Bing-Kou Tang, and Werner Kalow. "Low CYP1A2 activity in rural Shona children of Zimbabwe*." Clinical Pharmacology & Therapeutics 57, no. 1 (January 1995): 25–31. http://dx.doi.org/10.1016/0009-9236(95)90262-7.

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Peterman, Lewis. "Kotekan in the Traditional Shona Mbira Music of Zimbabwe." Mudra Jurnal Seni Budaya 25, no. 3 (September 30, 2010): 235–45. http://dx.doi.org/10.31091/mudra.v25i3.1560.

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This article documents musical interlocking as it is traditionally practiced among the Shona people of Zimbabwe. Its focus is on the music of the mbira dzavadzimu, a traditional musicial instrument that consists of 22-25 or more keys distributed over three manuals(keyboards) played with both thumbs and one index finger. Numerous musical examples,using notational symbols developed for this study, are used throughout to clarify all technicaldetails. Most of the notational symbols are the same or similar to those used by Paul Berliner in his classic study The Soul of Mbira (Berliner: 1978). Six complete traditional mbira dzavadzimu pieces are presented in easy-to-read notated form: “Nhemamusasa,” “Chakwi,” “Nhemamusasa Variation,” “Nyamaropa,” “Shumba,” and “Taireva.” Four different categories ofinterlocking procedures form the core of the article: 1) Interlocking in Solo Mbira Music; 2) Interlocking in Two-Part Mbira Music; 3) Interlocking in Three-Part Mbira Music; and 4) Interlocking in Multiple-Part Mbira Music. Three supporting categories are also presented: 1) Interlocking in Mbira “High-Line” Parts; 2) Interlocking in Accompanying Vocal Parts; and 3) Interlocking in Miscellaneous Accompanying Parts. Much of the data in this article was gathered by the author through his private instruction with the following distinguished Shona mbira players: Irene Chigamba, Tute Chigamba, Musekiwa Chingodza, Stella Chiweshe, Michael Kamunda, Forward Kwenda, Ephat Mujuru, and Luken Kwari Pasipamire.

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Mangena, Tendai, and Sambulo Ndlovu. "Reflections on how Selected Shona and Ndebele Proverbs Highlight a Worldview that Promotes a Respect and/or a Violation of Children’s Rights." International Journal of Children’s Rights 22, no. 3 (October 27, 2014): 660–71. http://dx.doi.org/10.1163/15718182-02203003.

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This paper sets out to demonstrate that though the un Convention on the Rights of the Child (1989) is the most widely accepted Human Rights Convention and Zimbabwe is one of the 193 states acceding to the treaty, there are still challenges in the promotion of children’s rights. Irrespective of the fact that human rights discourse is believed to be a modern concept and its universal application is contested, this paper also demonstrates that children’s rights have always been moral imperatives for both the Shona and Ndebele of Zimbabwe since time immemorial, as shown in their proverbs. Nevertheless, it is also imperative there were some beliefs that, if considered in the modern sense of the human rights paradigm, promoted the violation of some children’s rights. The following discussion shows that children’s autonomy is not culturally a Shona or Ndebele concept, and is often not realized in these cultures even if Zimbabwe adheres to the Convention of the Child’s Rights that stipulates that the child be viewed and treated as an autonomous being. In both Shona and Ndebele traditional cultures, as expressed in their proverbs, parents have an obligation to offer protection to their children. This paper also demonstrates the cultural ambivalence in two specific aspects of child care: the beating up of children as a discipline factor and the raising up of orphans.

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Perman, Tony. "Muchongoyo and Mugabeism in Zimbabwe." African Studies Review 60, no. 1 (March 6, 2017): 145–70. http://dx.doi.org/10.1017/asr.2017.4.

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Abstract:This article explores the influence of nationalism and modernity in contemporary Zimbabwe and on the musical lives of Zimbabweans through an examination ofmuchongoyo, the signature dance–drumming tradition of Zimbabwe’s Ndau communities. Invoking the concept of “Mugabeism,” it illustrates how Shona nationalism and expectations of modernity have partially reshapedmuchongoyoin the turmoil of contemporary Zimbabwe. As indigenous practices serve political ends, their values shift. Consequently, there are now twomuchongoyos: one rooted in the unique history and values of Zimbabwe’s Ndau community, the other emerging from decades of political employment of indigenous music for the sake of nationalist discourse.

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Chimhundu, Herbert. "Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe." Journal of African History 33, no. 1 (March 1992): 87–109. http://dx.doi.org/10.1017/s0021853700031868.

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There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele.Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation.Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.

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Chikodzi, Mwangireni Ivy, and Luckson M. Kaino. "Shona Mathematical Instructional Practices in Bilingual Primary Schools in Zimbabwe." Africa Education Review 17, no. 4 (July 3, 2020): 104–15. http://dx.doi.org/10.1080/18146627.2020.1868077.

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Mutasa, D. E., and W. L. Chigidi. "Black writers’ Shona novels of the liberation war in Zimbabwe: an art that tells the truth of its day." Literator 31, no. 2 (July 13, 2010): 61–82. http://dx.doi.org/10.4102/lit.v31i2.47.

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Over the years Shona fiction that portrays Zimbabwe’s liberation war has been a subject of severe criticism because of its tendency to falsify and distort history. This article attempts to provide answers to the question of why authors of Shona war fiction tended to romanticise the war of liberation. In pursuance of this objective this article looks at circumstances and conditions that prevailed at the time that most of the Shona stories about Zimbabwe’s liberation war were written. These stories were published during the first decade of Zimbabwe’s independence and it is possible to look at this time and come up with a set of interdependent cultural, economic, political and ideological conditions that helped to shape writers’ perspectives on the war. The article argues that the conditions of artistic freedom that interfaced with internalised fear, the euphoria and celebration, the dominant ideology of the time, as well as the situation of competition were responsible for shaping the consciousness of the war fiction writers. In this article views expressed in interviews by some of the writers of Shona war fiction are taken into consideration. All interviews with authors referred to in the article were carried out by the researcher.

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Macheka, Mavis Thokozile. "Great Zimbabwe World Heritage Site and sustainable development." Journal of Cultural Heritage Management and Sustainable Development 6, no. 3 (November 21, 2016): 226–37. http://dx.doi.org/10.1108/jchmsd-09-2015-0030.

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Purpose The purpose of this paper is to assess the extent to which Great Zimbabwe World Heritage Site has contributed to the sustainable development of the local people who live in its vicinity. What is critically important to underscore is the value of the site to society. Design/methodology/approach The relevant data were collected through questionnaires, personal interviews and site visits. Findings The paper reveals that cultural heritage has affected sustainable development of local communities living in its vicinity in social and cultural terms. There is promotion of Shona traditions through exhibitions and selling of curios by local people at community projects such as the Shona Village and the Great Zimbabwe Nemanwa Craft Centre. The two projects also generate revenue to the local communities. However it was established that a number of benefits from the site such as employment creation are temporary and unsustainable. The main challenge for effecting sustainable development to local communities is lack of community participation. Originality/value Most researchers are arguing that sustainability of cultural heritage is much more difficult compared to natural heritage but the findings reflect that cultural heritage through Great Zimbabwe World Heritage Site could be an essential engine and valuable resource for sustainable development.

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Musoni, Francis. "Forced Resettlement, Ethnicity, and the (Un)Making of the Ndebele Identity in Buhera District, Zimbabwe." African Studies Review 57, no. 3 (December 2014): 79–100. http://dx.doi.org/10.1017/asr.2014.93.

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Abstract:This study examines the historical development of hostility between the Shona-speaking inhabitants of Buhera district in south-central Zimbabwe and Ndebele speakers who settled in the area after being forcibly removed from various parts of Matabeleland and Midlands provinces between the 1920s and 1950s. It shows how competition for productive farmlands, which became visible beginning in the 1940s, produced and sustained the Ndebele–Shona hostility in Buhera. While other scholars view this hostility primarily from an ethnic perspective, this article argues that ethnicity was just one of many factors that shaped relations between these people.

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Ingwani, Viola, Shamiso Iline Chingombe, Loveness Chindanya, and Sarah Moyo. "Psycho-Social Effects of Teenage Pregnancy in Masvingo Province, Zimbabwe." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 7, no. 1 (May 10, 2017): 96. http://dx.doi.org/10.21013/jmss.v7.n1.p11.

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<div><p><em>This qualitative research design focused on the psychological effects of teenage pregnancy in Masvingo Zimbabwe. In depth interviews were employed for data collection .The sample compromised five school girls with friends who dropped out of school due to teenage pregnancy, five girl child drop outs and three elders knowledgeable in Shona culture. The analysis was concerned with the attitudes of Shona society on teenage pregnancy and dropping out of school; in particular the girls’ family, the girls’ prospective in-laws, her school peers and the church. Findings revealed the trauma that the pregnant girl-child faces. It was noted that she suffers rejection, isolation, shame and low self esteem. Furthermore due to economic hardships the boys responsible for the pregnancy are not economically ready to start a family. Prospective in-laws discourage marriage because they feel that their boy children are not ready for marriage and are being taken advantage of. Recommendations were made that the family and the society should take a more supportive role when faced with pregnant teenagers.</em></p></div>

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Gotosa, Kudzai, and Maxwell Kadenge. "Some Reflections on Politeness Strategies among Shona Speaking Couples of Zimbabwe." Journal of Sociology and Social Anthropology 7, no. 2 (April 2016): 92–100. http://dx.doi.org/10.1080/09766634.2016.11885705.

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Dodo, Obediah, Alois Muzenje, and Mitchell Zihanzu. "Endogenous Conflict Resolution: A Comparison of Selected Shona Mechanisms in Zimbabwe." Explorations in Ethnic Studies 39-40, no. 1 (January 1, 2018): 135–54. http://dx.doi.org/10.1525/esr.2018.39-40.1.135.

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Charamba, Tyanai. "PARADIGM SHIFTS IN THE PERCEPTIONS OF DEATH IN SHONA LITERARY CREATIONS." Latin American Report 30, no. 1 (February 17, 2017): 49–76. http://dx.doi.org/10.25159/0256-6060/2174.

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This article aims to establish a paradigm shift in the way Shona traditional culture perceives death and funeral proceedings and in the manner that literary creations that were published before Zimbabwe attained political independence in 1980, perceive the same aspects. The article will also establish that there has been a paradigm shift in the manner that literary creations which were published before independence and those that were published after independence treat death and funeral proceedings. Thus, the article will establish that Shona culture perceives death and funeral proceedings as painful but not as monstrous and fearsome. Although that is the case in Shona culture, those Zimbabweans of Shona expression who created literature before independence view death and funeral proceedings as both painful and monstrous. However, some literary creations, which were published after independence, treat death and funeral proceedings as neither painful nor fearsome. In fact, there is a tendency by writers of Shona expression who published literary works after independence, to treat death and funeral proceedings as if they are natural and normal occurrences. They at times depict them as if they are lucrative life experiences and proceedings. The article has been written on the understanding that the paradigm shift in the manner death and funeral proceedings are treated in literary creations is indicative of some metamorphosis that Shona culture is undergoing as politico-economic and socio-cultural conditions and circumstances change in relation to the changing eras of Zimbabwe’s history.

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Chekero, Tamuka, and Shannon Morreira. "Mutualism Despite Ostensible Difference: HuShamwari, Kuhanyisana, and Conviviality Between Shona Zimbabweans and Tsonga South Africans in Giyani, South Africa." Africa Spectrum 55, no. 1 (April 2020): 33–49. http://dx.doi.org/10.1177/0002039720914311.

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This ethnographic study explores forms of mutuality and conviviality between Shona migrants from Zimbabwe and Tsonga-speaking South Africans living in Giyani, South Africa. To analyse these forms of mutuality, we draw on Southern African concepts rather than more conventional development or migration theory. We explore ways in which the Shona concept of hushamwari (translated as “friendship”) and the commensurate xiTsonga category of kuhanyisana (“to help each other to live”) allow for conviviality. Employing the concept of hushamwari enables us to move beyond binaries of kinship versus friendship relations and examine the ways in which people create reciprocal friendships that are a little “like kin.” We argue that the cross-cutting forms of collective personhood that underlie both Shona and Tsonga ways of being make it possible to form social bonds across national lines, such that mutuality can be made between people even where the wider social context remains antagonistic to “foreigners.”

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Myers, Scott. "Epenthesis, mutation, and structure preservation in the Shona causative." Studies in African Linguistics 23, no. 2 (June 15, 1993): 185–216. http://dx.doi.org/10.32473/sal.v23i2.107414.

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In Shona (Bantu: Zimbabwe), the causative fonn of a verb is fonned in one of two ways: either with the suffix -is-/-es- or by changing the root final consonant to a corresponding coronal continuant. The author argues for an analysis in which both fonns are derived from a common underlying suffix /sl. The suffixal fonn is the result of an independently motivated process of epenthesis. The mutation, on the other hand, comes about by fusion of the /s/ with the preceding consonant. This fusion leads in some cases to feature combinations disallowed in Shona. The effects of mutation in these cases can be captured exploiting an active version of Kiparsky's Structure Preservation in tenns of "persistent rules".

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Journal articles on the topic 'Shona women of Zimbabwe'

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