At some stage, the area now known as Gokwe was called Sebungu and was established in 15 March 1898. Sebungu and Mapfungautsi were later combined into Sebungwu-Mapfungautsi on the 2nd of August 1901. Sebungu was then condensed to Sebungwe on 21 February 1907, and then Sebungwe was renamed to Gokwe on the 18th January 1957.
This article touches on the traditional leaders who make up the Gokwe district, and it also discusses the physical boundaries of the district. The Gokwe district comprised of the following chiefs: Chireya, Nemangwe, Nenyunga, Njelele, Mukoka, Sayi, Simuchembu and Jahana. This article relied on the delineation report that was compiled by Latham around the year 1965. However, a number of changes have ensued since then with some headmen being elevated to chiefs or the other way.
This area was mainly populated by the Tonga, Shona and Ndebele tribes of Mkoka who believed in the most high God (Mwari) through the veneration of their ancestors and they built their houses along Kana River. The present day Gokwe-Kana is still under chief Mkoka. Despite the hot weather, tsetse flies, and wild animals, the area was densely populated. People are believed to have been depending much on hunting and farming like most African societies for their basic needs. Prior to the 1940s, these 3 great tribes had their own beliefs- they subscribed to traditional religion. In fact religion played an important part in their daily lives, including socio- political and economic life.
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Traditional ceremonies were performed before commencement of the farming seasons and even in hunting there were some norms and taboos which sought to preserve and conserve the resources for future generations. Cattle were also “treated”, through a tradition known as Iziko– Ndebele name which simply means “the ensuring of increased fertility and production of cattle through the veneration of ancestors for taking care in their cattle”. It is interesting to learn that in pre-colonial Gokwe- people, like many other tribes, measured their wealth through the number of cattle which one possessed and it was a privilege to have many cattle as they enabled one to marry many wives which led to a large number of children and these children were a force of labor to reckon with especially during the farming seasons. It was a taboo for a woman to enter the kraal as it was believed that women would lead even to mysterious dying of cattle. On the other hand, men were not allowed to partake in cooking but a preserve for women. Whilst one may not see the value behind these restrictions, the research from which this article was extracted took interest from such operations and further goes on to support that such practices worked as they were an appeasement to the dead who in return would reward them with prosperity in their production and good health.
CHIEF JAHANA
The name Jahana is their traditional name. This group belongs to the Ndebele tribe and their totem or isibongo is Khumalo. Additionally, their praise names are Emtamba and Endlangamandhla. Solomon Jahana was appointed chief on 29th October 1964. The basis for his appointment was primogeniture.
History of succession of this clan starts with Makasani, the first chief and he was a brother to Lobengula and the Nduna of the Insindeni regiment that was under Mzilikazi. The second chief was Mbulu who belonged to Lobengula’s regiment, and he was succeeded by Jahana. The fourth chief was Mezwana and he was succeeded by Solomon. It is alleged that Jahana was the first chief to be recognised by the Rhodesian administration.
History
It is mentioned that Jahana was recognised by the government while living in Nsinda which lies to the south of Insiza and Shangani station. They left De Beers’ ranch to settle in Gokwe because of clash of opinions with the De Beers’ manager and the new chief. The late chief and the manager were on their friendly terms but not with Solomon. As a result, they decided to move. Mtami and Zamani were abalisa/ headmen of chief Jahana. Mtami moved to fort Rixon where he settled on some farm and Zamani refused to accompany the tribe to Gokwe and remained on the farm.
Chief Jahana was given his present area by chiefs Nemangwe and Njelele. The area lied between Gokwe station and the edge of the escarpment towards Chinyenyetu. Many of Jahana’s followers did not share his optimism regarding the productivity of this area, and as a result many of them have hived off to join neighbouring chiefs and headmen. Villages in the area included Gundwane, Kani, Kutshwa, Mavela, Hoko, Naisoni, Matshoga, Sesule, Madala, Jahana, Ndutshwa, Enock, Mketiwa, David and Mbeka.
Boundary
Their boundary on the north and east is the edge of the escarpment. To the south they bound with Mabiriviri, Nyadumba and Sesami river and to the west they bound with Sesami river.
Functions of the chief
The chief received cases from the all the villages under him and cases on appeal were sent to the district commissioner in Gokwe. The chief is the land authority and each kraalhead is given authority over a particular portion of land, but a stranger will first seek the approval of the chief.
CHIEF NJELELE
The name Njelele is their traditional name, and it doubles as the name of their area. This group belongs to the Rozvi tribe. Mpofu is their totem and their praise name is Gotami. Their language is Karanga. One, Nduli Njelele was appointed chief in 1953. He was selected by the tribal elders and appointed by the dunzvi.
History
The Njelele family claim to have come to this district simultaneously with chiefs Chireya and Nemangwe and they say they came from Guruuswa. However, they first settled on the Madzongwe river. The graves of Gangawa and his sons are claimed to be at Kadzongwana, where the remains of their grain bins can be found. The Tongwe people hold their rain and spiritual ceremonies at this traditional burial ground. Njelele and his people found Gumbero and his people living in this district and the latter was settled around the little Chidoma and claimed the territory northwards as far as Nyarupakwe.
Mutowerwai had an elder brother who was lame but was a powerful medicine man and was well known for his concoctions in time of war. This man who is believed to have been called Njelele, matched his skill against his rival from the Gumbero tribe. The contest took place not far from Njelele business centre, in a vlei Hovanhu. Njelele was successful in proving his superiority and the area was divided between the two factions. The boundary was placed at Hovanhu, which incidentally means “dividing”. What Njelele did after this incident was that his name was given to his nephew Gangawa.
Their succession tree starts with Mutowerwizi the father of Gangawa the first chief. Gangawa was succeeded by his son Marayiromba who was the second chief. Marayiromba was succeeded by his brother Chingwere. Guwa was also Gangawa’s child but was not a chief. After Chingwere came Nyambiya who was Marayiromba’s son. Nyambiya was succeeded by Zimbaka, Guwa’s son. The sixth chief was Nduli who was Mutanhaurwa’s son and Mutanhaurwa was Nyampiya’s brother.
In terms of movements, many villages were moved from Ngondoma crown land and resettled in Njelele’s area in 1956. Among these people were Hliziyana and Mvurumo. The Chigiji group moved from the Mbumbuzi forest area into chief Nemangwe’s area. Chigiji was an unofficial headman of Njelele. Magaya Chigiji was an unofficial headman under chief Njelele. The Chigiji people belong to the Dube totem and they are Zezuru tribe. Mazvimbakupa is their praise name.
History of the Chigiji people
After leaving Shangani, they settled at Madzongwe headwaters under chief Njelele. Later they moved to Sikombela and then moved to Ngondoma headwaters. However, they left the area because it was required for European farms and they then settled on the Mbumbuzi, which later became a forest reserve and they were moved off the forest reserve in 1962.
Villages under the Chigiji community included Dhladhlana, Bandawa, Chigiji, Dovi, Mabiwa, Ben Ndiro and Gambiza.
Villages in chief Njelele’s community included Chalisegela, Tawonesa, Mbangiwa, Marumisa, Mafurirangwa, Chitungwa, Juju, Nyamasana, Bova, Razaro, Vumbi, Dzawanda, Mutanhaugwa, Marumirofa, Charuma, Nhliziwana, Mbengwa, Ngundo, Matenganyika, Manjonjo, Mazi Tulela, Matashu, Jichi, Mayebe, Masiyiwa, Maketo, Mapfumo, Mqanjelwa, Tasiga, Mapfumo, Mapopota, Amosi, Nyamazana, Muchengi, John, Fanegudo, Majuta, Magege, Maza, Mashowe, Mawira, Madzivanzira, Mdutswa, Ngowayo, Ravi, Silindeni, Mlingo, Sidojiwe and Nyambe.
Boundary
The boundary starts at the confluence of Muzongwe and Munyati rivers, up the latter to its confluence with Maviriviri to its confluence with Nyadumba, up the Nyadumba until it meets the Gokwe-Chinyenyetu road; follow the road until it crosses the Sesami/Zezani river, down the river to its confluence with the Chemumvuri, up to its source, then on the main Gokwe- Kana road; follow this road until it crosses the Rutope river, then follow a straight line to the Mateme river and the Nkai boundary.
Functions of the chief
The chief received cases from the all the villages under him and cases on appeal are referred to the district commissioner in Gokwe. The chief was the land authority, and he delegates his kraal heads to allocate land for their people, but they consult with the chief first. The chief led the mutoro/ rain making ceremony done annually at Hovanhu.
Headman Mande
Mande is their traditional name, and their area is called Gobabe. This group belongs to the Vashangwe tribe and they speak Ndebele. Chuma is their totem and their praise names are Makunda, Gazule, Ntungwa, and Mabena. Philip Mande was appointed headman in 1962. He was selected by chief Njelele and the basis for selection was collateral.
The history of succession starts with Sibikwa (the first headman) and he was Wadigwa’s brother. The second and third headmen were Juma and Mande who were Wadigwa’s sons. The fourth headman was Philip and Philip was Mande’s son. Gobabe area was formerly under Gwelo district and Wadigwa was a headman of chief Malisa.
History
The group formerly lived under chief Malisa and resided at Sempeni near Nyakwati in Silobela. Hliziyana, now living near chief Njelele was their neighbour. Both Hliziyana and Wadigwa were headmen of chief Malisa. They moved from Sempeni in search of better lands. Wadigwa settled at Gobabe, while Hliziyana settled on the Ngondoma. When the district boundary was adjusted and Gobabe fell under Gokwe district, Sibikwa was recognised by chief Njelele as a headman.
Villages in the Mande community included Mapupo, Sibika, Siboko, Tswere Njenjenje, Siyaturunga, Ndawana, Fusi, Situta and Mande.
Boundary
The boundary on the north of the community bounds with chief Njelele on the forest between Gobabe and Rutope rivers and to the east the boundary is with Kwekwe and Nkai districts on the road which runs on this boundary. To the south the community bounds with Nkai district on the same road, to the west with Gono, a muchinda of headman Salima. Gono and his people were moved from Rhodesdale by the government and settled in Njelele’s area and there is no clearcut boundary between them.
Functions of the headman
The headman receives cases from the kraalheads and heard small matters and cases on appeal were referred to chief Njelele. Land applications are passed from the kraalheads to the headman and then to the chief. The headman participated during mitoro function or rainmaking ceremonies held annually.
Headman Chisina
Chisina is their traditional name and it was formerly Gumbero. Their area is called Gumbero or Munyati. The sub-names are the names of dip tanks in the area. This group belongs to the Vahera tribe, and their totem is Shava or Mhofu and their praise name is Museyamwa. Mangaba Chisina was appointed headman in 1957 as the first officially recognised headman. He was selected by the clan elders and people of the area, and he was recommended for appointment by chief Njelele.
Their succession tree starts with Ndwengu the father of Chingwere, the first headman. The second headman was Chawawona who was Chingwere’s son and the third headman was Tandawapenyu who was a son to Chawawona’s brother, but the name was not provided. Tandawapenyu (Chisina) had two children: Nyamadzawo and Mangava (the fourth headman).
History
The Gumbero group is an offshoot of Vahera under Nyashanu in Buhera. They migrated to this district several years ago and first settled near Chidoma on the Mbembezi river. Their first ancestors were buried near Chidoma and they had a spiritual pool on a small stream west of Chidoma hill.
The Mvurumo people have always been closely associated with Gumbero, and in fact it is thought that they arrived in the district simultaneously. Dematsika, one of Mvurumo’s ancestors, was a son of Gumbero’s sister. The Mvurumos are also matunzvi (nominators of chiefs) of the Gumbero family. These two families are believed to have settled in the district long before Njelele and his group.
Njelele first settled at Madzongwe river, at an area known as Tongwe. Gumbero earned disfavour with the early administrators over the chibaro system and because of this it is claimed that Njelele was recognised as a chief and Gumbero was not. In fact, Chisina ruled his people under Njelele without official recognition until 1957, when he was given a headman status.
Villages in the community included Chigwedza, Ngubozabo, Nhuta, Manjonjo, Matetakufa, Mhaka, Mahiya, Zababona, Sigodo, Mlingo, Matewu, Kutshulwa, Robert, Sikova, Muza, Shabani, Mangilazi, Sigelegelani, Moses, Mabutshu, Mawila, Chodakufa, Chingoma, Tirivanhu, Kwili, Mabachi, Chavunduka, Maunga, Magora, Kanata, Tukwayo, Jubeki, Chisina, Zongoza, Marumbi, Muhacha, Mhungu, Kamele, Tokowaro, Manxuweni, Mhlolo, Msindo, Mlefu, Gunda, Mlandu, Mdabambi, Nyambira, Mtagwi, Mahala, Bafana, Machina, Munakira, Wili Choga, Kamhiripiri, Mabuku, Makaseni, Hondo, Muteresi, Mutero, Nhaudzawanda, Hlamba, Madzvamu, Mutimutema, Ndambi, Mapalala, Magonya, Musila, Fakazi, Chapenduka, Mararanda, Nyowa, Njini, Makani, Choga, Mavondo, Muzondiwa, Nyamadzawo, Tembedzi, Mushongandi, Mapalala and Singadzani.
Boundary
To the north Chisina boundary lies on the Madzongwe river, to the east it bounds on the Munyati river, to the west it bounds with chief Njelele on the escarpment and to the south it bonds with Mvurumo on the Chebechebe river. The functions of the headman follow the usual pattern.
Headman Mvurumo
The name Mvurumo is their traditional name for their headmanship. Their area is called Mvurumo or Chidoma. The group belongs to the Zezuru tribe and their totem is Dube. Their praise names are Mazvimbakupa and Madzimbahwe. Ariki Mvurumo was appointed headman in 1933. He was selected by his father, senior members of their clan and appointed by Chisina.
Their history of succession is as follows: Dungwa was the first headman, and he was succeeded by his son Machingauta who was followed by his son Dematsika. Dematsika was succeeded by his son Mvurumo and Mvurumo was succeeded by his son Ariki. Mvurumo had a brother, Mashami but was not a headman.
History
The groups claim to have migrated from Mutare, with a brief visit at Chihota before arriving in this district. When Chisina (Gumbero) was living at Chidoma, they were living south of the Mbembezi which is now crown land. They have always been closely associated with Gumbero and were until recently subservient to him. The reason for them coming directly under Njelele is because Chisina himself had no official status- that is both Chisina and Mvurumo were functioning unofficially.
Villages in this community included Takavadini, Chigutsa, Mashami, Pensela, Mabalani, Kampoundi, Gahwulele, Wunga, Jojo, Jarichari, Chiyangwa, Nyahuni, Sifonono, Chamanhanzva, Mavulele, Sotile, Kaitane, Kufazvinei, Mvurumo, Mudenda, Cheza, Taruzeza, Jakobe, Masungu, Mawila, Mwanayuma, Masaka, Pita, Mawana, Hlekise and Mazalengwana.
Boundary
The boundary starts at the confluence of Chingorowe and Mbembezi rivers, up the former to the escarpment, then across to the source of Mvuramachena and Gwenya rivers, then to the source of the little Chebechebe and down to the Ngondoma river. Functions of the headman follow the usual pattern.
CHIEF SIMUCHEMBU
The name Simuchembu is their traditional name, and their area is called Simuchembu as well. This group belongs to the Batonga tribe. Their totem is Mukowa or Sibanda and their praise name is Sinemabala which means “which has some sports” and Nsaka. It is alleged that the later seems to be the more accurate version of their praise name. Siyanjere Simuchembu was appointed chief on the 15th of April 1965. He was chosen by the elders and when a new chief is chosen, he is presented to the tribal spirits. The spirit mediums do not assist in the selection process. The basis for selection was matrilineal.
Their history of succession starts with Simuchembu who had a sister called Matende. Matende had children called Chabvisamabwe who was the second chief and had siblings called Churu and Tindi and these were females. Churu had a son called Siyakarungu who was the third chief. Tindi had two sons Mwere (fourth chief) and Siyamalola (fifth chief) and their sister was called Siyante. Siyante had two children: Siyakalenge (sixth chief) and his sister Changwenda. Changwenda had children called Siyamitumba (7th chief) and Chikoko. Chikoko had a son called Sianjere who was the eighth chief.
History
The Simuchembu people once lived on the Mapfungautsi plateau and owned livestock. However, due to repeated raids by Amandebele they fled to the Zambezi valley. The people claim no relationship with Gwembe Tonga, who they refer to as Majokojoko. The Tonga who lived on the opposite bank were related to them, and they have been moved to areas adjacent to the Gwembe Tonga. Simuchembu people were moved from the Zambezi valley in 1956, and they were Siyabuwa’s eastern neighbours. When Simuchembu and his people arrived, they were told to settle themselves on the Sabara and Sengwa rivers. Several villages favoured the area on the western bank of the Sengwa river around the Busi river. These people found themselves in the Binga district when the boundary was fixed in 1957.
In terms of the movements kraalhead Kambajo lives in Binga, but a few of his followers have moved across the Sengwa river into Simuchembu’s area. Kraalhead Siyambila and a few followers moved to Binga. Kraalhead Machijana and three of his followers live in the Binga district and some seven taxpayers live in Gokwe district. Kraalhead Siyachalema and most of his people moved to Binga district and three of his followers remained behind.
Villages in this community included Simuchembu Chapingisa, Mangwaila Siandezu, Siyatepulukuni Pekema, Titi Siyamarira, Mundiya Zareta Manzela, Machijana and Siyambila.
Boundary
Simuchembu claims the Kamakuyu river to be the boundary between his people and Siyamabechu but it seems he was trying to extend his territory. There was no known boundary between Simuchembu and chief Sayi in the south. They speak of a river called Kamota as their promised boundary, but they are not sure where this river is situated. The Siyamuchembu settlement ends approximately opposite the Busi river. An equitable boundary of this area would be from a point eight miles south of the Busi/Sengwa confluence, cutting eastwards to the escarpment and following this to the main Chirisa road. Chief Sayi’s furthest settlers are about eight miles from the Busi river junction. There is a relatively large stream entering the Sengwa river from the Binga district at this point.
Functions of the chief
The cases were received from all the villages under the chief and cases on appeal go to the district commissioner in Gokwe. The chief is the land authority. The people hold rainmaking ceremonies known as Masango and kraalhead Siyatepulukuni is the custodian of their spirits. This man takes gifts of grain, money and tobacco to Nevana in chief Nemangwe’s area. These spiritual functions are held on the instructions of the chief.
SAYI CHIEFTAINSHIP
The name Sayi is their traditional name for the chieftainship and their area is also called Sayi but there are numerous sub-names within the area and these are the names of localities and are known by their natural features such as- Sengwa; Manyoni, Lutope; Mwara (where the chief lives), Dewura, Guyu. This group belong to the Varozvi tribe and Ncube is their totem. Their praise names are Sawunyunyu or Gwaruman’ombe. They speak Karanga language. Makoshori Sayi was appointed chief in 1950. Successors to the chieftainship were selected by the two abalisa, Ngomeni and Simutenga. These two are vazukuru to the reigning family and they are known as matunzvi. Appointments were made by the administration on the advice of the clan elders. The clan spirits do not play a part in the selection and installation of chiefs.
History
Mufungo, Sayi and Nyamusasa were relatives who were the first to occupy the territory. Mufungo and Nyamusasa were later conquered by Chireya’s people. It is alleged that the Sayi clan is not certain where they originated from. Sawunyunyu and Simutenga arrived in the district together; the latter was a muzukuru of the leader. Later Ngomeni from Plumtree joined them, and he also became a muzukuru. Sayi was a name given to Sawunyunyu, but they know of no special meaning for this name. It has now become a mudzimu name.
The history of succession starts with Sawunyunyu or Gwaruman’ombe (the first chief) and his unnamed sister had children: Chisaka and Chikwamba who were the second and third chiefs respectively. After Chikwamba, Sambewu, a child of Sawunyunyu became the fourth chief. Sambewu was succeeded by his children: Chizangande and Sikaliyawu who were the fifth and sixth chiefs. Sikaliyawu was succeeded by his son Jonera and Jonera’s siblings were Siyantuba and Gonekano. Jonera was succeeded by his child Tendevende. After Tendevende came Maneneka who was Siyantuba’s child. Then Maneneka was succeeded by his child Makoshore as the 10th chief.
Villages in this area included Sayi Makoshori, Matewo Dosa, Kanyemba Ndondo, Karengwa Chakamanga, Nzungu Madzokwe, Tamwaika Chaveta, Dangaremberi Makayi, Bewula Bewula, Siyachingoma Zvakavora, Nhidza Mucheni, Makainganwa Koromu, Siyanzambu Maneneka, Matashu Matashu, Dungwa Ndoro, Gadimaunga Nyangaiwa, Karikoga Funduma, Chinegota Madiyabi, Manyepa Ndume, Siyafagwenda Paneshamba, Chiledebe Tobera, Siyamawanja Nyanduri, Magazo Mavanga, Zvidzo Zvidzo, Mvuraipenyu Mvuraipenyu, Muzanenhamo Muzanenhamo, Komboni Komboni, Zimwara Masikati, Matibini Matibini and Mangidi Mangidi.
History
Chief Sayi alleges that his area was much larger in the past but the two chiefs Mukoka and Simuchembu moved into his area with their people. He further claimed that he lost a portion of land west of Sengwa to Binga district and he states that he was supposed to be the paramount chief over Mukoka and Simuchembu. The boundary between Sayi and Mukoka is the Lutope river and there was no recognised boundary between Sayi and Simuchembu.
Boundary
According to chief Sayi their area boundary starts at the Lutope/Sengwa junction up the Lutope river to Siyamanyanga gate, from there to a place called Matombo, then to Gawa, then up the Dzororo perhaps Zororo stream to Gwarusonde, which flows into Dzuru which in turn flows to Svisvi then to Mupatausingabikwe, a gully which flows into Tari, then to Mutagwa sponge, then to the headwaters of Gwave river, then to Matshinda hill, then to Musita, a stream which flows not Sesami river; then to Chehamba, which flows into the Pogwe river, then to Nyanzati ridge, then to Ngoromera hill, then down the Kewusiga river which flows into the Sengwa river. However, the above boundary would include a large portion of land considered to be chief Nemangwe’s area and encroaches on Simuchemba. Functions of the chief follow the usual channel.
Headman Ngomeni
Ngomeni is their traditional name, and their area is called Sayi-Ngomeni. The group belongs to Kalanga tribe from Plumtree. Sibanda is their totem and their praise name is Shumba. Mabotshwa Ngomeni was appointed headman in 1946. He was selected and appointed by chief Sayi. Basis for selection was from father to son succession.
History
Ngomeni came into the area as a traveller and married the sister of chief Sayi. He settled and as a brother-in-law was granted an important position in the tribal organisation. The muzukuru usually enjoys a high status in African family organisations. Ngomeni shares the responsibility of selecting the successors of chief Sayi with the other mulisa/ headman Mutenga. Many people moved into this area.
Villages in this area included Makayi Bamba, Chovombo Mbotsha, Zvakanaka Mhlaso, Gumiremhete Gomba, Chiyeka Kura, Mateta Mateta, Dzenga Dzenga, Paradzayi Mafefe, Ramini Ramini, Marwizi Marwizi, Muzanenhamo Muzanenhamo, Mazhara Mazhara, Ruza Ruza, Tachiona Mack Mukwaza and Makaki Makaki.
Boundary
Ngomeni alleged that there is no boundary between his people and the chief’s people. The whole area belongs to chief Sayi. However, Ngomeni’s kraals live around him and are not mixed with the chief’s kraals. Ngomeni did mention that there are some hills which separate the two groups.
Functions of headman
The cases are received from the villages, and the headman deals with small cases and cases on appeal are referred to chief Sayi. Chief Sayi is the land authority, and the headman consult with the chief on land matters.
CHIEF CHIREYA
Chireya is their traditional name for their chieftainship and doubles as the name of their area. Their totem is Shava, Mpofu and they belong to the Shangwe tribe. Mabani Chireya was appointed chief in 1945. He was appointed by the clan elders and the native commissioner, Mr Tapson. The basis for selection was collateral. Mapani was the classificatory son of the previous chief.
The history of succession is as follows- Chirongamabwe, Ndombondombo, Negupo, Mukotosi, Chidzedze, Gwakwatu, Muposi and Mabani. It is alleged that the person who was selected by the clan to succeed Muposi on his death was Goremasandu but this choice was opposed by the native commissioner and then Mabani was selected.
History
The Chireya group came from Guruuswa. This is said to be somewhere near Ngezi river. It seems Chireya and his people were reluctant to talk about the past. The group were Varozvi and Chireya’s mutupo was Moyo and they now call themselves Vashangwe and Chireya is a Mpofu, Shava. It is alleged because of this change they are reluctant to talk about their past. Chireya originally settled in the area conquering the local people who were controlled by Vumba, Nyamusasa and Mufungu. Evidence shows that these leaders were comparatively new in the area, stemming from either Botswana or Lesotho.
In terms of movements, the Chidoma people moved into the area. Villages in the Chireya area included Chireya, Matemazondo, Kaita, Chidinga, Vugwagwengavi, Chitsunge, Moramasaga, Mateta, Mukwenya, Makumbi, Bangira, Karindakutowa, Sambatari, Mabudungu, Dzomba, Mupariwa, Karombo, Madaupandu, Neruhambe, Katandika, Chiveve, Maikanganwa, Mateyesangwa, Kufakwepasi, Gasura, Samupakaruma, Ndhlukulana, Chizeze, Gabarapata, Gumiremhete, Musogere, Chineviringa, Kamiripiri, Manyangana, Zaranyika, Dzidzawume, Tsangadzaume, Taka, Mandaza, Gonga, Marunya, Dzikamunhenga, Chakabvapasi, Lutope, Nyamayaro, Makumbi, Matesangwa, Murenga, Murunga, Mariromba, Mangisi, Chitovoro, Makainganwa, Kadanira, Tafireyi and Masikamba.
Boundary
The community lives along Wume river and except for the area known as Zanda it is separated by the empty bush from its neighbouring communities. The boundary starts at the northwest corner of the area at a point about four miles downstream from the confluence of Wume and Nyemba rivers, the boundary runs east and slightly north through the bush to the headwaters of the Manuwu river which is followed to its confluence with the Gungukwe. Crossing the Gungukwe the boundary runs southeast through the bush crossing the Chota river and reaching the Sumbe pan. Then runs due south crossing the headwaters of the Vimbe river and then along the watershed between the Wume and the Bvumbudze systems to the headwaters of the Nyaruwe river and to Nyamushuma stream and the Bungwa, tributary of Wume, to the Guyu hill. It stretches to the summit of Mumwa hill and down the Dende River to the Wume which is followed upstream to near the cattle dip (Goredema), about a mile to the east of the river, near Gwevu stream. The Wume is then followed downstream to a point south of Chiromo hill where the boundary leaves the river and runs westwards along the Nyanende hills to the headwaters of Katsanza stream, downstream to the Wume and to the starting point.
Functions of the chief follow the usual pattern.
Headman Madziwazvido
Madziwazvido is their traditional name, and their area is called Madziwazvido. This group belongs to the Moyo totem, and they belong to the Rozvi tribe. Mabhonzo Madziwazvido was appointed headman in 1940. He was appointed by the native commissioner, chief Chireya and the people. Mabhonzo was eligible for selection because he was the son of the previous Madziwadondo.
Their history of succession starts with Siyalubono who was never a headman. Siyalubono’s son, Madziwazvido was the first headman. His children were Siyakaruma, Mabonzo (second headman), Matemangwe, Majiko, Mangama. According to Mabonzo, Madziwazvido I was removed from office by chief Chireya for allowing people to settle in his area without informing the chief. In his place was appointed Kamufumo, not a relative, who ruled until his death when he was replaced by his son Zvikonyo. The latter on his death was replaced by his younger brother Kandama. On his death the title returned to the house of Madziwazvido.
There are no early history records from the Madziwazvido group. In terms of movements, a group of people from Chidoma settled on the north bank of Sasame river, about six miles downstream Madziwazvido camp. They are part of the same people who settled in the Nembudziya area of the Sebungwe tribal trust land. These people were living on unreserved land and were required to move.
Villages in this community included Madziwazvido, Siyanisamunhu, Shiridzinonetsa, Makayi, Mavurere, Nyamupanda, Zvikonyo, Mufunguri, Gufa, Katemangwe, Chinyandura, Machivazungu, Gavinga, Mudimu, Nemajuba, Nziradzapatswa, Aranga, Manyunga, Siyafamba, Koriwe, Chamanhanzva, Masiyandumbe, Mbaiwa, Chakwana, Kadziya, Kana, Siyachega, Mazenera, Mawuyu, Nenere, Mafurirangwa, Magidi, Pavanosvisva, Nyerenyere and Mapekerera.
Boundary
The boundary starts at the source of the Katsvanzva stream in the Nyanende hills, down to Wume which is then followed to its confluence with Kwakwavi river. Then the boundary goes westwards to the escarpment known as Mukovamwe hills. This is then followed south westwards to the main road to Nenyunga. A straight line from this point to a beacon on Chirisa hill divides this area from Nenyunga. From Chirisa the line is extended to the headwaters of Mugurazino stream in the Masikiri hills, down to its confluence with Gadze river and to Gadze and Sasame confluence. Functions of headman follow the usual pattern.
Headman Mashami
Mashami is their traditional name and their area is called Gunguwe. The group belongs to the Tembo totem and their tribe is Mugova. One, Mugova Mashami was appointed headman on 9 December 1946 by the Native commissioner after the resignation of the incumbent, Josefa/Joseph. It is alleged that Chigora a brother to Josefa requested for Mugova to be appointed and was supported by people. The basis for the appointment was that Mugova was a younger brother of the previous Mashami.
Their succession tree starts with Nekasanza who was succeeded by his sons Mazhomba and Muningwi who succeeded each other respectively. Siyamatu was the third child of Nekasanza but was never headman but his son Mashami was the fourth headman. Mashami was succeeded by Josefa and Chigora respectively. The succession that was followed was collateral succession with the houses of Mazhomba and Muningwi passing the title in turn to Siyamatu’s son Mashami. Josefa inherited the headmanship from his father, but he resigned to go and do business with Manoti. Mazhomba lived in Karongwe. According to chief Chireya, Mashami and his followers moved from Karongwe to the present area because of the Kariba resettlement. Chief Sampakaruma was moved into Mashami old area from the Zambezi valley and Mashami then moved closer to chief Chireya. It is possible that this movement might have happened prior to 1946 when Josefa resigned. It is mentioned that the people were tired of their area, but chief Chireya’s permission was required before they settled in the area.
Villages in the community included Mazhomba, Chapatama, Makwara, Mudimu, Chigora, Murima, Mapulanga, Gungu, Mapeta, Gasura, Goremusandu, Zimonga, Maradze, Mururrami, Matsaukira, Nyanga, Mukotosi, Mutambuwa, Madzura and Mutsimbira.
Boundary
The eastern boundary which divides Mashami and Nembudziya is Bvumbudzi river. A point near Sumbe pan indicates the southern tip of Mashami. At this point Nembudziya, Mashambi and Chireya seem to have a common boundary. But the westward boundary is not well defined. It is alleged that the boundary follows the Mututa river. The boundary westwards crossing the Chota and then the Gunguwo river at its confluence with Manuwu river. Then it continues west up the Gunguwo river to its source. In the north the boundary is Hwadzi river which flows into Sanyati flowing upstream to its confluence with Bvumbudzi. Which is the starting point.
Functions of headman
Cases are received from the kraalheads, and the headman only hears small matters, and all other cases are referred to chief Chireya. The chief is the land authority, and the headman only works on instructions from the chief or he consults the chief on land matters.
CHIEF NEMBUDZIYA
The group’s traditional name is Nembudziya and their totem is Gonde from isiNdebele Gonde tree from the Brachystegia family. Their area is also called Nembudziya. This tree is known as Mukonde in Karanga. The group is an offshoot of the Shangwe tribe. Chirasha Masocha Nembudziya was appointed headman by the Native Commissioner Mr Cockroft, the people and chief Chireya. The basis for the appointment was that he was a nephew of the previous Nembudziya.
Their succession tree starts with Nembudziya as the first headman and had two sons namely Nyahokorefu who was the second headman and Jonera, who was not a headman. Nyahokorefu had two children: Kagwesi and Chisekasela who was the third headman. Chisekasela had two children namely: Makwazvo who was the fourth headman and Mutonhodzi who was not a headman. The fifth headman was Kambonga who was Jonera’s grandchild, his father was Garu. The sixth headman was Shangwe, who was Kambonga’s child. The seventh headman was Chirasha who was Mutonhodzi’s grandchild and his father was Chabikwa.
History
This area was settled during the time of Kagwesi and Chisekasela and it was accomplished at the same time with the general Chireya migration. The people moved from Chidoma area. Nembudziya got settlement approval from chief Chireya and thereafter land applications were directed through Nembudziya. Nembudziya admitted the following kraalheads from Chidoma: Zvidzayi, Balu, Kisimisi, Sando, Svosve, Dongo, Taruvinga, Chirumanzu, Chiweshe, Bara, Chidzinde, Mahembe, Elijah, Rusere, Mudzore, Heberu, Bhasikoro, Paradza and Garikayi. This group that settled in Nembudziya had no leader and they now recognise Nembudziya as their headman. Elijah, Svosve and Dongo were regarded as senior kraalheads.
Villages in this area included Nembudziya, Vumbanyama, Muronda, Matora, Mabuka, Chodakufa, Tasiyana, Tene, Zvidzayi, Balu, Sando, Taruvinga, Kisimisi, Svosve, Chirumhanzu, Chiweshe, Bara, Chidzinde, Mahembe, Elijah, Heberu, Bhasikoro, Paradza and Garikayi.
Boundary
The boundary starts on the southeast corner of the area at the point where Vungwe river bisects the native purchase area, follow Vungwe upstream to its source along watershed to Nyamuroro hill to Mumwa hill and onto Guyu hill. From Guyu, the boundary crosses Bungwa stream and then to Nyamushuma stream, Masawi stream and onto to the Ngaruwe stream which is crossed near its headwaters to Vimbe river. Then Vimbe river is crossed near its headwaters, and the line runs due north to Sumbe pan which forms approximate northwestern corner of the area. From Sumbe the boundary goes eastwards across the bush passing through Nyagare onto the Bvumbudzi river and at its confluence with Hwadze river, upstream in a south eastly direction along Hwadze river following the approximate line of the Tsetse fly fence to Nguwe hill, back to Bvumbudzi river to its source along the surveyed line of the native purchase area to the starting point. Functions of the headman follow the similar pattern.
Headman Goredema
The name Goredema is their traditional name. The group lived in an area called Kaongo. This group belong to the Moyo totem, and they are an offshoot of the Rozvi tribe. Kadzomba Goredema was appointed headman about 1954 by the Native commissioner and clan elders through chief Chireya. Kadzomba was a young brother of the previous Goredema.
This group’s succession tree starts with Ruchinda who was the first headman. Ruchinda had three sons namely Kadausara, Matemajere and Shiri who were all headmen respectively. Kadausara had two sons: Mushuzha and Ruzara who were fifth and sixth headmen. The next headman was Shopera who was Shiri’s child. After Shopera came Muzira and Watsomba as headmen and the two were brothers while their father was Mushuzha.
History
Goredema group came from Guruuswa to the southeast of their present locality in a country of open plains were there were no trees. They moved from Guruuswa during Kadausaru’s time. They were on a hunting trip, and they found the local Vashangwe girls beautiful and they decided to settle in the area permanently. The local Vashangwe under Vumba, Nyamusasa and Mufungu were conquered and remined living in the area.
Villages in this community were Nzira, Goredema, Denga, Zuva, Chitsunga, Mavurere, Chipangura, Mutawa, Chibayamarange, Kadzviti, Matope, Nyamadzawo, Makoshori, Murota and Takuriwa.
Boundary
The Mumwa hill forms the extreme northern boundary of the community and from Mumwa hill the boundary runs eastwards to Nyamuroro hill and southeast along the watershed to Chinyenyetu hill. The boundary then follows Chinyenyetu escarpment southward to Chinwavaenzi hill and the headwaters of Bume/Wume. The Wume river is then followed downstream to its confluence with Denda stream. Then, Denda stream is followed upstream to the starting point on Mumwa.
Headman Mubikanyama
Mubikanyama is their traditional name, it doubles as the name of their area and the group belongs to Dube totem. This group belongs to the Rozvi tribe. Machaya Mubikanayama was appointed headman in 1948. He was appointed by the tribe and confirmed by chief Nemangwe. The basis for appointment was collateral and he succeeded his father.
The succession tree starts with Karombe who was the first headman. Karombe had three children: Muripori, Nzungu who was the second headman and Marumira. The third headman was Machaya and he was Nzungu’s son. At the time when the delineation report about this area was compiled, Machaya was old and frail and it was alleged that he was an acting headman.
History
The area was given to Karombe by chief Nemangwe and he was to act as headman because Nemangwe’s area was big. It is said that Mubikanyama and his people are descendants of chief Chireya and they claim to have originated from Mbohwe which is over Sanyati river and prior to that they came from Guruuswa.
Villages in this area were Makomo, Mataranganwa, Nzungu (Mubikanayama), Matemaronga, Mvuraipenyu, Makwikwi and Damanekwa.
Boundary
The Gororo river is the boundary between Mubikanayama and Nebumu. Gwigwa range of hills is the boundary between Mubikanyama and chief Chireya. Rugora river is the boundary between Mubikanayama and Wume. Sesami is their boundary on the western side. Functions of the headman follow a similar pattern.
Headman Mufungo
The name Mufungo serves as their traditional name as well as the name of the area. The group belongs to Manungo totem, and they belong to the Rozvi tribe. One, Zumbika Mufungo was appointed headman in 1954. He was selected by the clan elders and was appointed by chief Nemangwe. Basis for selection was that he was a son of the previous headman Mufungo.
History
It is alleged that the Mufungo people came from then Bechuanaland, now Botswana. They fled tribal wars and they settled in this area because then it was unoccupied and it had plenty of game. The group lived peacefully until Chireya and Nemangwe arrived in the area. It is said Mufungo was an expert in handling bees and would use them against his enemies. For instance, it is said he used bees to ward off Nemangwe. In retaliation, Nemangwe sent a beautiful girl to the Mufungo people waterhole. This girl was then presented to Mufungo. Unkown to Mufungo was that the girl had a sharp knife and she beheaded him that night. After the death of Mufungo, his people were now weak and exposed and as a result they were overpowered by Nemangwe and his soldiers.
Both Mufunga and Nyamusasa came from Botswana and they lived on friendly terms. Nyamusasa lived at Bari and was conquered by chief Chireya. Mufungo was senior to Nyamusasa. Mufungo was important on spiritual matters in his area.
Their succession tree starts with Soroguru (Mufungo) who was the first headman and was succeeded by his son Kanodebuka. Kanodebuka was succeeded by his sons Mufichiya, Mukwavira and Sengamukando who were all headman respectively. Sungamukando was succeeded by his son Zumbiko who was the sixth headman. Mufungo alleged to control an area from Zambezi to Shanagani and Nyamusasa lived within his area. Villages in this community included Zharare, Nziradzapatswa, Mavunda, Siyanhembe, Kanda, Muparigwa, Matembeni and Makuya.
Boundary
The boundary between Sayi and Mufungo is the watershed from Zungure to Charama then follow the escarpment eastwards to the headwaters of the Tari and then headwaters of Mutora then northwards and cross the Gwave just below where the Bungwe river enters Gwave. From this point the boundary follows an imaginary line cutting across Runyanhiriri river then Musita river and Pokwe river to Zungwe pan.
Headman Nebumu
The name Nebumu is their traditional name, and the group belongs to the Shava totem. The group claims to belong to Vashangwe or Rozvi tribe and it has been suggested that Vashangwe was adopted. Muguta Nebumu was appointed headman around 1945 by the clan elders and was endorsed by chief Nemangwe.
The family tree of succession starts with Nebumu, the first headman and had a brother called Zingarowa who was not a headman. Nebumu had two sons Chiwamatsemeni who was the second headman and Matorera who was the third headman. After Matorera came Chiwamatsemeni’s son Vhunzawabaya as the fourth headman and had brothers Mateyasango and Mbengeni who was the fifth headman. Zingarowa had a son called Chigupe and Chigupe had a son called Chinyembe who was the father of Maguta, the sixth headman.
History
Other sources allege that Nebumu was a son of chief Chireya though this is vehemently disputed by chief Nemangwe. This group was given the area they occupy by chief Chireya. They came from Guruuswa. When they arrived in the area they found Mufungo already in the area. Villages in this community included Maware, Chigupa, Mashore, Kufa, Mariromba and Nebumu.
Boundary
Gororo river is the boundary between Mubikanyama and Nebumu. Bungwe river is the boundary between Nebumu and Masakadza. It then stretches from the Sanyati pool and Bengwe, it follows a line from Sanyati to just below where Bungwe enters Gwave, this their boundary with Mufungo. The boundary follows Gwave to where Gwave enters Sasame, cross Sasame follows Magaya river to its source in the Nyanyende range northward to the source of Gororo river cutting through Chericheri. Functions of the headman follow the similar pattern.
Headman Nemasakadza
This group belongs to the Shava totem, and they belong to the Rozvi tribe. They live in an area called Masakadza. Pindamo Masakadza was appointed an acting headman by the people and chief Chireya. The basis for appointment was collateral.
History
Masakadza and Nemangwe were brothers and were sons of Chireya. Masakadza’s people are descendants of Chireya and they came from Guruuswa. The boundary between Nemangwe and Masakadza used to be Nyanhiriri river which flows into Sasame river. It was after the death of the first Masakadza when the first Europeans arrived at the area. Masakadza was then placed under Nemangwe.
Villages in this area were Musaba, Makorekangwa, Machena, Jolele, Katuruza, Mhaka, Mufungo, Siyagumbo, Paraneshamba, Dzongani, Gasura, Mateyesanwa, Mashiri, Marongero, Mufemedzwa, Mafumu, Maparadza and Musami.
Boundary
The boundary between Masakadza and Nebumu is Nyanhiriri river. Their boundary converges with Mufungo along a line cutting Musita river across to Pohwe river to Zungwe pan. From Zungwe to Chipani vlei, eastwards to Pokwe again to Mutora pan to the junction of Musita river and Sasame, up Sasame river to where it enters Nyanhiriri river and up Nyanhiriri river to the starting point.
Headman Wunu (possibly Hunu)
Their traditional name is Wunu. The group belongs to Shava totem, and they belong to the Rozvi tribe. Chikwava Wunu was appointed headman in 1957.
Their succession tree starts with Wunu, the first headman and was succeeded by his brother Shiri. Shiri was succeeded by Mukonde and Mukonde was succeeded by Chikwava.
Villages in the area encompassed Siyabulemba, Wunu, Padzakashamba, Nyanguru, Bango, Mazambuko, Nemanhanga, Damanekwa, Ndola, Ringiro, Nhadzawanda, Bamba and Musarurwa.
Boundary
The boundary between Hunu and Masakadza is not clear. He boundary runs from Mutara river to Musita river then joins Sesame River to Chikwati hills. It goes west to Kwakwari river to Sesami river, then in an imaginary line to Chirisa hill and cut Kamhenyu and Pohwe river back to the starting point.
Source: National Archives S2929/7/3
Research conducted by Dr. Joshua Kumbani, an established academic in Archaeology who has lectured at a number of universities in South Africa, Spain, and Germany.
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