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Family and Religious Studies 4

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Wilson Zivave
 CONTENTS

Chapter 1: Concept of Religion.................................................................................... 1

Unit 1.1 Global Distribution of Religions.................................................................................... 1
Unit 1.1 Distribution of Religions in Zimbabwe ...................................................................... 4

Chapter 2: Indigenous Religion................................................................................... 8

Unit 2.1 Rites of Passage in Indigenous Religion..................................................................... 8
Unit 2.2 Attire in Indigenous Religion.......................................................................................... 15
Unit 2.3 Sacred Days in Indigenous Religion............................................................................. 19

Chapter 3: Judaism....................................................................................................... 23
Unit 3.1 Rites of Passage in Judaism............................................................................................. 23
Unit 3.2 Attire in Judaism.................................................................................................................. 27
Unit 3.3 Sacred Days........................................................................................................................... 31

Chapter 4: Christianity.................................................................................................. 36
Unit 4.1 Rites of Passage in Christianity....................................................................................... 36
Unit 4.2 Sacred Days in Christianity.............................................................................................. 43

Examination I Paper 1 ................................................................................................... 47

Examination I Paper 2 ................................................................................................... 49

Chapter 5: Islam............................................................................................................ 50
Unit 5.1 Rites of Passage in Islam................................................................................................... 50
Unit 5.2 Attire in Islam........................................................................................................................ 54
Unit 5.3 Sacred Days in Islam.......................................................................................................... 56

Chapter 6: Religion, Family and Identify .................................................................... 61

Unit 6.1 Family and the Changing Culture ................................................................................ 61
Unit 6.2 Family, National Values and Good Citizen.................................................................. 66
Unit 6.3 Indigenous Religion and African Identity.................................................................. 70

Chapter 7: Religion and Education.............................................................................. 75

Unit 7.1 Religion and Education..................................................................................................... 75
Unit 7.2 Religion and Establishment of Educational Institutions and Capacity Building 80
Unit 7.3 Negative Impact of Religion on Education................................................................ 86
Chapter 8: Religion and Gender Roles........................................................................ 90
Unit 8.1 Gender in Various Religions............................................................................................ 90
Unit 8.2 Gender Based Violence..................................................................................................... 107

Examination II Paper 1 .................................................................................................. 112

Examination II Paper 2 ................................................................................................... 114

Chapter 9: Religion, Ethics, Health and Sexuality...................................................... 115

Unit 9.1 Indigenous Religion and Untu/Ubuntu..................................................................... 115
Unit 9.2 Religious Beliefs and Sexuality...................................................................................... 122
Unit 9.3 Religion and Health........................................................................................................... 126

Chapter 10: Religion and Disability................................................................................................... 133

Unit 10.1 Disability and Religious Intervention Measures...................................................... 133

Chapter 11: Religion, Rights and Social Responsibility............................................... 145

Unit 11.1 Right to Freedom of Worship.......................................................................................... 145
Unit 11. 2 Leadership, Rights and Social Responsibility............................................................ 148
Unit 11. 3 Religion and Levels of Leadership................................................................................ 155

Chapter 12: Religion and the Liberation Struggle....................................................... 160

Unit 12.1 Role of IR in the Liberation Struggle............................................................................ 160
Unit 12.2 Role of Christianity in the Liberation Struggle......................................................... 165

Chapter 13: Religion, Technology and Enterprise........................................................ 170

Unit 13.1 Religion and Technology.................................................................................................. 170
Unit 13.2 Role of Religion in Entreprising..................................................................................... 174

Chapter 14: Religion and Conflict Management.......................................................... 182

Unit 14.1 Levels of Conflict................................................................................................................. 182
Unit 14.2 Impact of Conflict............................................................................................................... 184

Examination III Paper 1 ................................................................................................ 189

Examination III Paper 2 ................................................................................................ 191

INDEX ...................................................................................................................... 204

 Chapter
CONCEPT OF RELIGION
1
Chapter Objectives
By the end of the chapter, you should be able to:
•• explain how religions are globally distributed.
•• describe the distribution of religions in Zimbabwe.

Introduction
In this chapter, there will be a look at the distribution of various religions in the world. There are various
religions in the world which include Christianity, Islam, Judaism and Indigenous Religions among other
religions in the world. There are dynamics in the distribution of these religions in the world and Zimbabwe
in particular. The religions in the world have different number of followers depending with their regions.
Christianity has the largest number of followers in the world and Zimbabwe respectively.

UNIT 1.1 GLOBAL DISTRIBUTION OF RELIGIONS

Global distribution of religions is defined as the spreading out of religions across the world. It is important
to note that religion is eminently social and it expresses itself through how it is spread out across the globe.
Religion have distinct geographical pattern which shows regional influences of the dominating religious
group and its spread of influences to other places besides its place of origin.

Christanity
Islam
Hinduism
Buddhism
Judaism
Chinese religion
Korean religion
Shinto
Folk religion
No religion

Fig. 1.1 Global distribution of religions of the world

1
Demographic study of religion of the world
Demographic study of religions is the study of information in figures about the population in an area. To
begin with it is important to note that there are 2, 2 billion Christians which amount to 32% of the world
population. The second largest populated religion is Islam which has 1, 6 billion which amount to 23% of
world population whereas Hinduism has 1billion followers which is 15% of the world population. Buddhism
has 500 million which is 7% of the world population. 400 million people of the world population practice
indigenous religions which include African Indigenous Religion, Chinese folk religions, North American
Native religion and Australian aboriginal religion.
Furthermore, an estimated 58 million people which is slightly less than 1% of the global population belong
to other religion which include Baha’i Faith, Jainism, Sikhism, Shintoism, Taoism and Tenrikyo among
others. It is also interesting to note that 1, 1 billion of the world population which is 16% have no religious
affiliation making it the third largest group after Christianity and Islam.
1. Christianity
Christianity is evenly dispersed as they are about 26% Christians who live in Europe while about 24% of
Christian population are found in Latin America, the Caribbean and sub-Saharan Africa respectively. Half
of all Christians are catholic while 37% belong to the protestant tradition, 12 % belong to the Orthodox
communion and 1% belong to Christian Scientist, Mormons and Jehovah’s Witness.
The global distribution of Christianity shows that it is dominant religion across the globe. Christianity is
distributed in every continent like in Europe, Africa, North and South America, Australia. This is because
of the missionary nature of that religion as well as due to colonisation. Many missionaries went to various
continents spreading the gospel in countries colonised by the Europeans. The high concentration of
Christianity in the global distribution is found in Europe where it began to thrive and grow rapidly in
the Roman Empire which was very strong during the formation of Christianity and its growth from the
1st century to the 4th century. In Zimbabwe due to the influence of missionary work and televangelism,
Christianity is heavily concentrated in Zimbabwe with 87% of the total population being adherents of
Christianity.
2. Judaism
14 million of the world population which is 0.2 %
are followers of Judaism. Geographically 44% of the
Jewish followers are found in the North America and
41% of the Jews are found in the Middle East and
North Africa., 10% is found in Europe while Latin
America and the Caribbean has 3%. Asia-Pacific
has between 1-2% Judaism followers and the Sub-
Saharan Africa has less than 1% Judaism followers.
In Zimbabwe, Judaism 0.1 % of the followers who
largely the Lemba people believed to be the lost
tribe of Jews.
3. Islam
1.6 billion of all people worldwide belong to two
branches of Islam namely the Sunnis and the Shiites.
87-90 % of the Muslims are Sunnis and 10 to 13 %
belong to the Shiites. Muslims are concentrated in
the Asia-Pacific region. In the Middle East and North Fig. 1.2 Muslims during pilgrimage in Mecca

2
 practices.
African initiated Churches – these are churches which have been formed by Africans.
Sunnis –  these are people who belong to a Muslim sect which follow the example of
Prophet Muhammad.
Shiites –  these are people who belong to a Muslim sect which argue that relatives of
Muhammad are the rightful heirs in leading Islam as a religion.

Revision Exercise
Structured Questions
1. There are several religions found globally.
(a) Define religion. [2]
(b) Identify four characteristics of a religion. [4]
(c) Account for the reasons why Christianity is found in all corners of the world. [3]
(d) Explain how religions are globally distributed. [8]
2. Islam is the fast growing religion in the current global distribution of religions of the world.
(a) What is global distribution of religion? [2]
(b) State the religions which are dominant in Asia-Pacific. [4]
(c) Explain the reasons for the fast growing of Islam. [6]
(d) Describe the global distribution of Islam. [8]
3. The global distribution of religions is similar to national distribution of religions in Zimbabwe.
(a) Define national distribution. [2]
(b) Outline four religions with large following in Zimbabwe. [4]
(c) Account for the dominance of Christianity in Zimbabwe. [6]
(d) Describe the national distribution of religion in Zimbabwe. [8]
4. The demography of religions of the world shows that Christianity has a large following.
(a) What is demography of religions? [2]
(b) State any four reasons why Indigenous Religion in African has few followers. [4]
(c) Explain the demographic study of religions. [6]
(d) Analyse the role colonialism in the spread of Christianity. [8]
5. 7,9% of the total population in Zimbabwe have no religious affiliation.
(a) What is religious affiliation? [2]
(b) Outline four religious affiliations in Zimbabwe. [4]
(c) Describe the reasons why some people have no religious affiliation. [6]
(d) Explain how Islam is spreading in Zimbabwe. [8]

Essay Questions
1. Describe the distribution of religions across the globe. [25]
2. Account for the global distribution of religions. [25]
3. Compare and contrast the global distribution of Christianity and Islam. [25]
4. Describe the distribution of religions in Africa and reasons why Indigenous Religion is decreasing in terms
of followers. [25]
5. Compare the global distribution and national distribution of religions in Zimbabwe. [25]

7
 Chapter
INDIGENOUS RELIGION
2
Chapter Objectives
By the end of the chapter, you should be able to:
•• identify the rites of passage in IR.
•• describe the regalia in IR.
•• identify sacred days in IR.
•• describe the significance of sacred days in IR.

Introduction
In this chapter, Indigenous Religion is discussed at length by looking at rituals, sacred days as well as attire
in Indigenous Religion. Indigenous Religion is a religion that is originated with the great ancestors of the
African land and has been passed down from one generation to the other through oral tradition. Thus,
Zimbabwe has various indigenous groups of people of different tribes which include Shona, Ndebele,
Venda, Tonga, Shangani, Kalanga and Sotho whose religious beliefs and practices which are inherited from
the ancestors of Zimbabwe. As such, Indigenous Religion is a home-grown religion which originated with
African forefathers.

UNIT 2.1 RITES OF PASSAGE IN INDIGENOUS RELIGION

Rites of passage can be defined as practices which are done to show the transition from stage of life to the
other. They mark an important turning point in life from birth, puberty, marriage and death and rites give
some form of identity and new status in life. These rites of passage vary from one religion to the other. The
different rites in Indigenous Religion ensures that people are equipped for every stage of life. The different
rites become important instruments which are used to ensure a smooth flow of the transition of people
from one level to the other.
(a) Birth rites
Birth is a rite of passage in Indigenous Religion because it marks the transition from one state to the other.
This is a transition from spiritual world of origin to the human world. It is believed that a child comes from
the spirit world. This rite initiates the child into the human world through a ritual. The child is believed to
be commissioned by the ancestors to come to the world and accomplish a particular task. Birth rites in
Zimbabwe are not universal, they differ according to the cultures of different tribes.
Rite of birth begin from the period a woman is pregnant and all the procedures which takes place to ensure
that there is safe delivery of the baby. Precautions like the position of the birth in womb and protection

8
from witches are then made to ensure safe delivery
of the baby. The baby is born under the observation
of a midwife who knows the family and a sacrifice is
offered to the ancestors since procreation is at the
centre of the ancestor’s interests.
There are different ways placenta and the umbilical
cord is disposed among different traditions in
Zimbabwe, some bury it in the land and others burn
it in the fireplace. Burying the umbilical cord reflects
the relationship between the newly born baby and
his/her own land. This is the reason why indigenous
people are regarded as mwana wevhu (son of the
soil). The child is bathed with water which would
not have been boiled and libations are made to
ancestors. Among the Karanga people, a child may
also be taken to the grave site to dedicate the child Fig. 2.1 A ritual being done on a baby in Indigenous
to the ancestors. Religion

Kugadzira Nhova (Treatment of the fontanelle)

Indigenous people value the life of the baby treating the fontanelle which is known as kugadzira nhova/
ukwethesa inkanda. This is because when a child is born, the baby will have a soft spot on the top of the
head. There will be a space between the two skull-bone sutures joining forms a membrane-covered soft
spot called fontanelle. It takes a year to two years for the fontanelle to harden. In indigenous society,
fontanelle has various symptoms like vomiting after sulking milk from the mother as well as being weak,
eyes turn white and sores develop on the upper part of the mouth, the palate as well beneath the tongue.
And above all fontanelle is attributed to witches in Indigenous Religion.
As such a ritual is done to prevent the baby from dying soon after the birth of the baby due to fontanelle
as well as preventing witches from tampering with it. Herbs and medicated things are used as preventative
measure of fontanelle. In some Shona cultures they use a treatment known as kutara in treating fontanelle
which involve the father sliding his manhood from face left ear to right ear and back of the head to the
middle of the head. In Venda they use tshiudza to treat the fontanelle which are indigenous herbs before
the fall of the umbilical cord.

Case Study Birth rite of the Tonga people

The Tonga people are the indigenous people who
are found along the Zambezi River. Like other
indigenous communities, birth is rite of passage
which connects the unborn with those born. When
a woman is pregnant she is given some traditional
medicine known as Matsvedza which ensure a safe
and smooth delivery of the baby by the midwives
known as vathumbusi. When the baby is born
under the supervision of the vathumbusi, the baby
is bathed water ritualised water which has some
herbs known as Mabakha to protect the baby from
illness as well as bad spirits.
Fig. 2.2 A Tonga menopausal woman

9
Importance of initiation include that:
•• an individual is recognised as an adult.
•• the boys and girls will now have the right to marry.
•• it bridges the youth stage and the adult stage.
•• it brings people together.
•• it offers education to the young people.
•• the boys will also have the right to acquire wealth in their name.
(d) Marriage rites
Marriage is the union between two adults, a male
and female for the reason of having children. It marks
the change of one’s status from single to married. It
is an important stage of life which every individual is
expected to pass through whether male or female.
In traditional indigenous society there were various
ways in which one could get married. One could
get married through a formal marriage proposal
known as kukumbira, elopement, musengabere,
service marriage (kutema ugariri), child marriage
(Kuzvarira) and levirate marriage (chimutsa mapfiwa
and chigadza mapfiwa). However, today the forms of
marriage which are still being practiced is marriage
proposal and elopement. Other forms of marriages
have been abandoned because of human rights Fig. 2.5 Wedding Ceremony for a newly married
issues, HIV-AIDS scourge as well as cultural change couple
due to the influence of Christianity.
(i) Marriage proposal (Kunyenga/ Kupfimba)
The marriage process especially using the marriage proposal (kukumbira) way in Indigenous Religion. This
marriage is the most respected and accepted form of marriage which was done mainly by those with
enough resources to propose for marriage because the marriage is very expensive. It begins with the two
young man and a woman proposing to each other. If the young man was not able to approach the girl
whom he wants to marry he would send her sister or aunt to propose on behalf of him. When the lovers
agree to marry. The young woman would visit the young men’s family so that she makes an informed
decision about the marriage in which she is ready to commit herself. She was accompanied by her aunt in
some cases.
(ii) Visiting the girl’s aunt
In indigenous societies, aunts are the one who played a role in the love affairs of their brother’s daughters.
Therefore, when a girl found a man who proposed to marry her, the boy or suitor is supposed to visit the
girl’s aunt. The aunt is the one who assess whether the boy and would approve the proposal. The aunt’s
decision had a lot of power in these matters. So, a boy was supposed to please the aunt as well so that the
proposal may be accepted.
(iii) Payment of lobola
After the girl is satisfied together with the aunt, a date for marriage is planned and is informed to all
interested people. The boy would then find a go between (munyai) who was usually close to the family of
the bride. The go between would be the link between the groom’s family and the bride’s family. It is not

12
allowed to approach the parents of bride directly as it is equivalent to lack of respect. Thus, the go between
will be told about the bride price which included beasts and one of which belonged to the mother and
negotiate on behalf of the groom. Before being told the bride price, a fee known as vhuramuromo is paid
for the parents of the bride to say out the bride price. After the payment of the portion of the bride price
which also included the beast which belonged to the mother, the two will then be joined as husband and
wife at a gathering known as mutimba. This is how the marriage proposal in done in Indigenous Religion.
When it comes to another common form of marriage known as elopement (kutizisa or kutizisa), the
marriage was done by those with insufficient bride price as well as when the girl is pregnant without
formal proposal for marriage. In this marriage, a girl who is pregnant or who feels she wants to get married
elopes from her home to the home of her boyfriend. In her elopement the boy would sent her sisters and
aunt to assist in the elopement of the girl. The parents of the girl were not supposed to know anything
about the whereabouts of their child until the go between (munyai) is sent with a message that the girl is at
her husband’s place (tsvakirai kuno). After the sending of the go between formal marriages arrangements
are made.
It is important to note that in indigenous society, marriage creates spiritual bonds between two people
who will be getting married. The bond can stretch beyond death of the married people. The different ways
of marriage reflect the importance of marriage in the Zimbabwean traditional societies.
What is the importance of marriage?
•• For setting up a family. The main goal for marriage in Indigenous Religion is to have children and
have a family which will help in the extension of the ancestral lineage. As such marriage becomes
more fruitful when there are children produced. It the role of marriage to set up a family through
bearing of children.
•• To create new relations is the other importance of family in Indigenous Religion. Through marriage
new relations are made between the husband’s family and the wife’s family. This means that one is
now related to all his or her spouses’ relatives.
•• Marriage connects the past, the present and the future generation. This means that the past who
are our forefathers are traced through children born in marriage and the future of the clan is also in
the hands of children born. Failure to marry means the end of the clan.
•• Marriage also serves the purpose of regaining the lost generation through mortality. If no children
are born the features and traits of the departed members of the family would not be seen again.
•• Improving one’s status is another significance of marriage in Indigenous Religion. For example, if a
girl is married she is no longer called by her name but by female praise name like Mandlovu.
•• Marriage improves the behaviour and personal attributes of the person. Attributes of Unhu like
love, hard work, caring and respect are inculcated because of marriage. Thus, the person becomes
virtuous.
•• Enables one to become a mudzimu if he or she dies after having children.
(d) Death
Death is the transition from the physical to spiritual life and there are rituals done associated with this
transition. There are several rituals which are conducted during the death of a person. The rituals began as
soon as a person dies up to the time that particular person is buried.
(i) Folding (Kupeta mufi)
Soon after death of a person, the corpse is placed in the right posture for burial. If one is confirmed
dead, the dead person is folded in a ritual which is called kupeta mufi. Eyes are closed, hands and legs are

13
straightened placing them in the right posture for burial. This prepares the dead for the new journey to the
world of the ancestors.
(ii) Washing
The corpse is washed, anointed with oil (chinu)
and dressed in the best clothes. The washing
and anointment of the body is done because the
Indigenous people believe that death is journey
and for one to be welcomed into the world he or
she is going one has to be presentable. Among the
Karanga people, the washing ceremony represent
the cleansing of all the dirty of this world. One must
go into world of ancestors whilst looking smart.
The body is placed in the coffin and a night vigil
is performed in memory of the deceased where
mourners will sing and dance. Usually the vigil is
done in a kitchen because of its connection with the Fig. 2.6 Burial Proceedings of a dead person at
ancestors. National Heroes Acre
(iii) Killing of a beast
During the funeral a beast is killed, the beast is known as nhevedzo. The beast can be a cow or goat. The
animal is dedicated to the ancestors and is paving way for the deceased into the world of the ancestors.
It accompanies the deceased as he/she will be meeting the ancestors in the new world. The beast also
serves the purpose of feeding the people. People are encouraged to eat the food to ensure that they
are in solidarity with the ancestors. Failure to eat the food at the funeral will anger the deceased and the
ancestors.
(iv) Burial
What starts is the marking of the grave which is
known as kutema rukawo which was done by a close
relative. This is done by a relative since they believe
that a relative is given a place to stay by a relative not
by a stranger. After the completion of the digging
of the grave, burial would be possible to take place.
Among the Shona people burial is done either in the
morning or late afternoon and it is a taboo to bury
someone at midday. This is because the indigenous
people believe that ancestors have a timetable as
they operate between 4 am and 12 noon as well as
from 2pm to 10pm. So, it is a taboo to bury someone
between 12 noon to 2 pm because the ancestors
would be far away. Burying the deceased outside
the stipulated time result in the punishment of the
culprit by the chief for offending the ancestors who Fig. 2.7 Burial Proceedings
are the owners of the land in which one is buried.
Before going to burial site, ancestors are informed that the deceased is now being taken for burial and
should be welcomed by the ancestors. The body is taken outside the hut where mourners will take turns
to view the body. When body viewing is over the coffin bearers lead the procession to the grave site and

14
they stop at intervals. This done because in Indigenous Religion the dead person can also get tired hence
stopping at intervals. The carrying of the coffin is done by close relatives. Songs are sung as people make
a procession to the grave site. The daughters in laws perform a ritual called nzveura where they imitate the
deceased.
Before the covering of the grave with soil, the ancestors are informed as men clap hands and women
ululates. Selected people will make some speeches testifying the goodness of the deceased as well as
briefing mourners on how the deceased died. After some speeches at the grave site, preparations are
made to lower the corpse into grave. A reed mat (rupasa/rukukwe) is in some places is cut into halves and
laid on the floor of the grave as bedding for the corpse. This shows the dignity of the sleeping person to be
buried. Close relatives throw a handful of soil into the grave as a way of casting away evil and misfortune
saying, ‘zorora murugare or famba zvakanaka’ which literally means rest in peace or have a safe journey
to the spirit world. During burial various items or objects are put into the grave. These objects include
weapons, tools, tobacco, beads and utensils. All these objects are meant for use by the deceased on his
journey to the spirit world.
After burial mourner return to the homestead of the deceased for feeding but before entering into the
homestead, all mourners who took part in the burial proceedings are ritually cleansed with medicated
water. This is done because the Shona believe that the dead corpse defiles the living because it not yet
tamed and it’s dangerous as well as evil such that all mourners and equipment used during burial should
be ritually cleansed. All mourners except close relatives will then be allowed to leave.

Activity 2.1 Research Assignment

Ask the elders from your village how different rites of passages were conducted in your culture. What are the
changes in the contemporary practices? If there are changes, what are the causes of the change?

Activity 2.2 Role play

Imagine you are an elderly person in your community, write a speech to address to the young boys who will be
attending the initiation period in your community. Highlight the importance of the process they will be going
through.

Exercise 2.1
1. Define rites of passage [2]
2. List any 3 rites of passage in the Indigenous Religion. [3]
3. Where do indigenous people in Zimbabwe find names to name their children? [2]
4. State the importance of masungiro. [2]
5. Describe the death rituals in the Indigenous Religion. [8]

UNIT 2.2 ATTIRE IN INDIGENOUS RELIGION

Attire refers to clothes of a special kind that are worn on a special occasion or formal occasion. The interface
between religion, culture, and attire is fascinating. Attire can be a window into the religious and social
world, which is bound by a tacit set of rules, customs, conventions, and rituals. In many religions, clothing
is an important symbol of religious identification. Religious identity is seen through attire because people
use self-presentation and self-promotion to visually present identity that is congruent with their belief
systems.

15
Generally, the attire associated with Indigenous Religion shows the status of one in Society. Chiefs, healers,
elderly men and women wear clothing which resemble their status in society as well as their religious
significance. Mediums wear black and white clothes accompanied with some beads. Some wear animal
skins like that of leopard, lion, python and as well as a staff. There is attire used by healers and mediums
which during spirit possession which is usually stored in a hut because a hut is sacred in Indigenous Religion.
As for chiefs they are always in their attire as it shows status and position. As such, attire in Indigenous
Religion can be classified into three classes which include royalty attire, religious attire and the general
attire for men and women.
(a) Royalty attire (Chief’s attire)
A chief is a representative of ancestors. The attire of
the chief is unique as it shows the status or position
of the Chief in society. It is because of this that the
chiefs in Indigenous Religion have attire which is
symbolic and distinct. The attire of the chief in Shona
include Lion skin/ leopard skin which symbolised
power and royalty as well as a staff or walking stick
which symbolised authority. The Shona chief also
wear a head gear known as ndoro. In Ndebele the
chief or king wears a leopard skin, a head band and
an induku (staff ) completes the attire.
However, the current inherited colonial attire of
chiefs is composed of red and purple gown, a white
Fig. 2.8 Chief Rekai Tangwena in traditional chief’s
helmet, a breast plate, a name badge and walking
attire comprising of a leopard skin and a hat
stick.
This attire for the white people symbolised a lot of
things. The red and purple gown represent royalty,
helmet symbolise the crown or rule of the chief, the
breast plate represented confidentiality, the name
badge is for self-identification while the walking
stick represent power.
The attire of chiefs is important for various reasons
which include the following:
•• Attire of chiefs is a symbol of power and
authority. This is cemented by the idea that
they wear animal skins of a lion or leopard
which are authoritative animals.
•• It also shows the dignity of the chief: the
attire of the chief is very important as it
depicts the dignity of the chief. His attire is
full of dignity and it is not ordinary. Fig. 2.9 Chiefs in modern day dressing
•• It ensured respect from the community.
(b) Religious attire
This is the attire worn by religious practitioners such as traditional healers and spirit mediums. They
wear clothing with animal skins, adornments of snakes, hyenas, birds and supernatural objects as well

16
Shangani
Zimbabwe is home to Shangani people who are
found in the South-East of the Lowveld. They
wear a chibabela or xibelani skirt which are heavily
gathered and beaded worn under bright colours
and displayed on dancing occasions. They also
put on an attire which is comprised of veil (duku),
necklace (vuhlalu) which is usually more than one,
the shirt yele, earrings, the stomach belt nkhamu
and the queens (ti queen).
Activity 2.3 Practical Exercise
Sew or make some attires which are used in the
indigenous communities. Present your products in
class. Fig. 2.14 Shangani attire

Exercise 2.2
Answer the following questions with either True or False
1. Attire helps in religious identity. [1]
2. Wearing of leopard’s skin or lion’s skin by the chief symbolises power and royalty. [1]
3. Diviners and mediums are not prohibited to wear metal ornaments like watch, necklaces and bracelets
and sometimes shoes. [1]
4. Married women in indigenous society should wear whatever they want. [1]

UNIT 2.3 SACRED DAYS IN INDIGENOUS RELIGION

A sacred is a day set aside for veneration of the ancestors or the Supreme Being or considered as worthy
to accord ancestors respect or devotion. Sacred days are chosen by the elders of the land. Most sacred
days which are being venerated in Zimbabwean communities were selected by the ancestors. On sacred
days, indigenous people respect the owners of the land by avoiding any form of work that is deemed as
offensive to the ancestors like tilling the land and fetching. Venerating the sacred days is also offering
respect to the ancestors of the land who chose those days.
There are several days which are regarded as sacred among different groups in Zimbabwe. These days
must be respected by all the members of the community or visitors of that particular community when
they visit. This shows reverence to the ancestors as well as the chiefs in those areas. In Indigenous Religion
there is no single pattern in terms of the sacred days which are followed. Therefore, sacred days in IR differ
from one tribe to the other depending with the geographical locations of a particular group of people.
(a) Chisi / Ancestral rest day
Chisi is an indigenous Sabbath day which is observed in different communities across the Zimbabwean
cultural boundaries. People in different communities celebrate the day on different days. The ancestral
spirits (midzimu/amadhlozi) of a particular group of people determine when chisi is supposed to be
observed. Chisi is a day of traditional rest day, people show respect for the land by not working on the
fields. Many Shona groups observe chisi on Thursday.

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Among the people in Gutu, Thursday is a day which was instituted by Gutu the great ancestor of the
Madyira people after he had conquered the area now known as Gutu. Some observe it on Friday while
others for instance in Zaka every Friday at the end of a Lunar Calender
Chisi is used also as a day to solve social disputes of on this day, hold meetings with his people and
situational rituals on this day. Thus, chiefs played an important role in the safe guarding the sacred day
from time immemorial for social and religious purposes.
Working on a sacred day is not only a sign of disrespecting ancestors but also chiefs who are the custodian
of the land. Therefore, working on a sacred day would result one in being brought before the chief’s court
and made to pay a fine in form goats and beer “mupeta wedoro”. Beer is part of the fine because it is used
to appease the ancestors who would have been offended by the offender who worked on the sacred day.
(b) Day of chief’s death
The day when the chief dies people are exempted from work as they mourn the chief. This makes the day
sacred since the deceased is believed to be a new ancestor for the tribe. A chief is also considered as a
traditional leader who was installed by the ancestors. The chief may be mourned for several days which
means the days of mourning days are sacred. Considering the mourning days as sacred shows reverence
to the religious institutions in the traditional days.
(c) The day when the member of the family dies
The day when a family member dies is a sacred day for a particular family of the deceased. People in
Indigenous Religion do not go to work as they mourn the deceased relative. They do what is known as
mahakurimwi, this is a period considered sacred in Indigenous Religion. This is common in all tribes in
the different Zimbabwean communities. Nowadays, the sacredness of the mourning days is still being
observed. People who go to work are given days-off at their work place so that they mourn the deceased
until the day of burial. In Zaka, this is observed on the day of burial.All members of the community are not
allowed to go to work in the fields.
(d) A day when there is a funeral in the community
When there is a funeral in the community, the days of the funeral are considered as sacred. All members of
the community are expected to attend the funeral. They are supposed to mourn together with the family
of the deceased person. Respecting the days of a funeral shows that, the members of the community are
in harmony with the deceased as well as the relatives of the deceased.
(e) Days when people hold ceremonies such as rainmaking ceremony
Rainmaking ceremony (mukwerere) is an important sacred ceremony in the Zimbabwean communities.
As such the day rainmaking ceremony was done is considered as a sacred day. There is no specific day the
ceremony will be held such as Monday or Tuesday, the day is selected by the elders in a community and
people have to respect that day respectively. On this day people should focus on asking for rain from the
ancestors and Mwari. In cases where people had defiled the environment or land, people had to ask for
forgiveness so that the rain may come. As such observing rainmaking ceremony day as a sacred day profits
the whole community and would avoid famine.
It will also unify the ancestors and the people in a particular community due to the fact that there will be
in harmony.
(f) The first day of eating (first fruits/fresh fruits)
In indigenous communities, the day when people gather the first fruits is sacred. Among the Kalanga people
the first fruits are called zhezha. On this particular day, the community collects different types of fruits and

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crops from different individual fields together. They gather and eat these together as a community in the
fields. These sacred days shows that the community that they are in harmony just as is depicted by hunhu.

Activity 2.4 Further Research

Ask the elders in your community about the other sacred days which are important in your traditional societies

Exercise 2.3
1. A day of rest in Indigenous Religion is called___________ [1]
2. A sacred day was selected with __________of the land. [1]
3. The custodian of a sacred day in Indigenous Religion is the _______. [1]
4. What is the importance of rainmaking ceremony? [2]
5. What is the importance of the first day of eating first fruits in Indigenous Religion? [1]

Interesting facts
1. African Indigenous Religion has no missionaries.
2. Some traditional healers can heal and at same time harm people.
Summary of the chapter
• Indigenous Religion is the religion of the native people.
• There are various rites associated with birth, puberty, marriage and death in Indigenous Religion.
• Rites of passage in Indigenous religion vary from one culture to the other.
• Names given in Indigenous religion have a meaning and historical significance.
• Initiation is a rite of passage which marks the transition from childhood to adulthood.
• Attire in Indigenous Religion is symbolic.
• Indigenous religion is attire is generally black and white clothes. Black represent the people and
white represents purity of the soul.
• The chiefs’ attire symbolise power and royalty.
• Dressing or attire has a link with life situation as they are dressing for wedding, mourning and
rituals.
• There are sacred days in Indigenous Religion and they vary from place to place.
• Sacred days were chosen by ancestors through mediums and the chief was the custodian of the
sacred day.
Glossary of terms
Fontanelle – is the soft spot that is found on top of the newly born baby known as Nhova.
Naming ceremony – is an event where children are given names in Indigenous Religion soon after
birth.
Kukomba – is an initiation ceremony of girls in Shangani and Lemba cultures.
Post marital rite – these are practices which are done after the marriage of a woman.
Attire – is the dress code associated with a particular religion.
Royalty – it is the power and rank given to the chief.
Head wrap – is a cloth that is put in the head of a woman as a sign of being married.

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Chisi (sacred day)
– it is a holy day associated with a particular clan or tribe. They vary from place to
place.
Medium – is the person who acts as a link between the spirit world and the human world.

Revision Exercises
Structured Questions
1. Rites of passage involves the participation of people in ceremonies that mark their induction
into new roles.
(a) What are rites of passage? [2]
(b) List any four stages in indigenous communities which require a rite of passage. [4]
(c) Give four reasons why rites of passage are important in Indigenous Religion. [6]
(d) Explain rites of passages associated with death in Indigenous Religion. [8]
2. Religious practitioners are seen with distinct attire in Indigenous Religion.
(a) Define attire. [2]
(b) List four items associated with Indigenous Religion attire. [4]
(c) Explain the significance of the staff as part of the attire. [6]
(d) Describe the role of attire indigenous religion. [8]
3. Indigenous religion value sacred days.
(a) Define a sacred day. [2]
(b) List any four events which can create sacred days in Indigenous Religion. [4]
(c) Explain the reasons why sacred days were put in place in Indigenous Religion. [6]
(d) Describe how sacred days are observed in Indigenous Religion. [4]
4. Mourning rituals require a distinct attire.
(a) Define mourning rituals. [2]
(b) List any four items put on during mourning. [4]
(c) Describe the importance of attire in mourning. [6]
(d) Explain message presented by attire in Indigenous Religion. [8]
5. Dedication to ancestors marks the beginning of birth rite in Indigenous Religion.
(a) Define a birth rite. [2]
(b) List four thing which are done when a baby is born in Indigenous Religion. [4]
(c) Explain the role of the mother during various birth rites. [6]
(d) Describe the importance of various birth rites in Indigenous Religion. [8]

Essay Questions
1. Describe different rites of passage in Indigenous Religion. [25]
2. Analyse the importance of rites of passage in Indigenous Religion. [25]
3. Discuss the symbolism of attire in Indigenous Religion. [25]
4. Describe the attire of women in Indigenous Religion. [25]
5. Discuss the significance of sacred days in Indigenous Religion. [25]

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