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By HRH Princess Eugene Majuru, Princess of Harare

HARARE, Zimbabwe (News of The South) – An impassioned audio message, reportedly from a man identifying himself as Muera Shumba Nyamuzihwa, has gone viral across social media platforms, igniting a fervent debate about Zimbabwe’s post-independence trajectory, the forgotten sacrifices of its war veterans, and a perceived abandonment of its spiritual and cultural roots. The powerful address, a raw outpouring of grief and frustration, paints a stark picture of a nation adrift, its promises unfulfilled and its liberators suffering.

The core of Nyamuzihwa’s lament revolves around the unacknowledged contribution and current destitution of Zimbabwe’s war veterans. He passionately argues that the independence enjoyed today was not merely a result of armed struggle but was deeply intertwined with the spiritual guidance of ancestral figures like Murenga, Nehanda Nyakasikana, and Chaminuka. These “mhondoros” and spirit mediums, he asserts, provided the wisdom and spiritual power that led the nation to freedom.

“The war vets went to war encouraged by Teteguru Murenga, the Mhondoros of all clans of Zimbabwe,” the voice thunders. “He equipped all Zimbabweans with wisdom… We have forgotten what happened yesterday, no value placed on war vets.”

Nyamuzihwa challenges the very foundations of contemporary Zimbabwean society, asking whether the “big churches” and “big businesses” would even exist if the war veterans had not fought for the country’s liberation. He recounts the First Chimurenga, mentioning key figures like Mutinhima, Chinguu, Chibatamatosi, and Mapondera, emphasizing the spiritual backing of the war. He goes on to list other heroes like Tumwi Mutekedza, Chinengundu, Lobengula, Tongora Marange, and Khumalo, all of whom fought “wholeheartedly” alongside spirit mediums like Tangwena, Biri, and Ganyire.
A central point of contention is the alleged disregard for instructions given by ancestral spirits to the post-independence leadership, specifically targeting former President Robert Mugabe. Nyamuzihwa claims that Mugabe was given specific spiritual guidance – “tsvimbo yenyika, tsvimbo yehondo, nguwo yekushonga in times of war” (staff of the land, staff of war, garment to wear in times of war) – which was ultimately ignored. Instead, he laments, the new leaders declared the country “ours” and celebrated with Bob Marley, forgetting the words of Nehanda.

“Zimbabwe, know that you chopped down the tree, the heart of God,” he declares, linking the nation’s current woes – families dying, children left in bushes and rivers – to this spiritual deviation. He decries the hypocrisy of burying heroes at Heroes Acre with pomp and ceremony while countless war veterans live in abject poverty, many dying from treatable illnesses like prostate cancer, headaches, and influenza, compounded by hunger, stress, and trauma.

Nyamuzihwa questions the moral compass of Zimbabweans who are “happy to leave Zimbabwe to go and live overseas,” warning of a national “ngozi” (vengeful spirit) and “mabayi emadzudzo” (spiritual afflictions) that will destroy the entire clan. He urges a return to traditional values, questioning the proliferation of churches that demonize ancestral spirits (“midzimu”) while simultaneously claiming to possess holy spirit for prophecies.

The speaker emphasises the deep spiritual connection to the land, citing the construction of Great Zimbabwe without modern equipment, a testament to the power of the ancestors. He criticises the abandonment of totems and traditional practices, viewing it as a sin against the “rules of Zimbabwe.”

His emotional plea extends to the current generation of leaders, accusing them of lacking mercy as the nation grapples with internal strife, prostitution, divorce, and widespread poverty. He challenges politicians forming new parties, suggesting their motivations are purely financial and that they lack the spiritual blessing to lead.

Nyamuzihwa passionately asserts that the war veterans “brought back the country and helped gained independence,” yet they are “living like slaves” in the very land they fought for, residing in dilapidated high-density suburbs while prime land is sold by whites to blacks, contradicting the very essence of “pasi nevachena” (down with the whites).

He concludes with a desperate appeal for a “dare rechivanhu” (traditional court) to cleanse the nation, stressing the importance of returning to the traditional roots championed by Nehanda and Chaminuka. He warns against mixing Zimbabwean traditional issues with foreign religious practices and laments the misuse of the Zanu name for sinful purposes.
The message serves as a powerful wake-up call, urging Zimbabweans to reflect on their past, honour their liberators, and reconnect with their spiritual heritage before the nation’s “ngozi” consumes them entirely. As Nyamuzihwa’s tears flow, his voice embodies the collective sorrow and frustration of many who believe Zimbabwe has lost its way, straying from the path laid out by its ancestors and sacrificing its soul for fleeting material gains.

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