By HRH Princess Eugene Majuru
In the rich tapestry of Zimbabwean oral tradition, deeply intertwined with the nation’s struggle for independence, lies a compelling narrative centered on two sacred tsvimbo – staffs of immense spiritual power. These accounts, passed down through generations, speak of divine guidance, foretold destinies, and the profound connection between the spiritual realm and the fate of the nation.
The story begins in 1957, within the revered Nyandoro clan at Murungwa village in Chihota, specifically at Biri na Ganyire. Here, it’s recounted that a young Robert Mugabe, accompanied by his grandfather Karigamombe and mother Bona, received the “tsvimbo ye Zimbabwe” (staff of Zimbabwe). This was no ordinary gift; it was a potent symbol, given with prophecies that would shape the future. The family was instructed to purchase a cow named “Pembera wabaya,” a name reflecting the coming struggle against colonial rule. Mugabe was reportedly foretold of the formation of ZANU in 1963, his eventual arrest and a ten-year imprisonment, and the crucial instruction to always guard this staff – “chengeta chinhu ichochi mdicho chinozokuyambutsa” (keep this little thing, it’s what will carry you through).
Indeed, the narrative suggests these prophecies unfolded. After his release from jail, Mugabe was guided towards the east, to Nyanga, where he was to meet Mambo Wendron, identified as the revered spiritual leader Rekai Tangwena. Tangwena, alongside Edgar Tekere, accompanied Mugabe as Tangwena’s wife, a powerful healer, performed rituals, invoking a fog from the east that enveloped them, aiding their crossing of the Taitezi river. This entire journey, from the initial prophecy to its intricate fulfillment, is attributed to the foresight of the Nyandoro clan. The symbolic cow, “Pembera wabaya,” was reportedly killed and rotted on the same day, signifying a divine affirmation of the events.
The narrative further distinguishes between two official tsvimbo: one for war (tsvimbo yehondo) and one for the nation (tsvimbo yenyika). Mugabe is said to have carried the tsvimbo yenyika into the liberation war. Even in Mozambique, facing initial suspicion from FRELIMO soldiers with spiritual insights, his life was spared, with some reportedly saying he was “shamwari yemabhunu” (a friend of the Boers) who would dismantle commanders from within – a testament to the belief in preordained paths. Mugabe’s rise to power, becoming Prime Minister in 1980 and later President, is seen within this narrative as the fulfillment of the spiritual trajectory initiated at Biri na Ganyire.
However, the narrative takes a poignant turn in 1986. The masvikiro (spirit mediums) of Biri na Ganyire reportedly reminded Mugabe of a critical instruction: the tsvimbo yenyika was to be returned to its rightful owners once the war concluded. Mugabe’s alleged refusal, driven by a fear of losing power – “aizosara asina nyika, ndobva ndapera simba, ndinobviswa pachigaro” (he would remain without the nation, then I would lose power, I would be removed from office) – marks a significant deviation from the spiritual guidance. Despite pleas from his mother Bona, who constantly urged him to return the sacred object, Mugabe remained resolute, eventually dismissing her concerns by highlighting his Catholic faith. This act, according to the narrative, deeply embittered his mother.
The consequences of this perceived spiritual transgression are profound within the narrative. In 1997, the Biri na Ganyire people allegedly declared that due to his failure to return the tsvimbo, Mugabe would not be buried at the Heroes Acre. This prophecy, according to the account, manifested with his burial in his home village. The tsvimbo yenyika itself is now said to reside in Mavhuradonha, near Mutota Nyatsimba’s grave, facing the Zambezi River, a location spiritually significant as a historical migratory path.
The narrative extends to the tsvimbo yehondo. In 1982, ten commanders were reportedly sent to retrieve the spirit of Nehanda Nyakasikana, which possessed Mazviona. At Chifombo, with Herbert Chitepo and Josiah Tongogara present, the tsvimbo yehondo was bestowed upon Tongogara by a young boy, Julian Murenga, he is now 72 years ild . A ritual involving a black rooster, whose mysterious flight into the sky symbolized the acceptance of their endeavors, confirmed Tongogara’s leadership of the Chimurenga war. This tsvimbo, previously kept in a baobab cave near the sacred Asanye River, was meant to be returned to the Chiefs of Dande after the war. However, Nehanda had also foretold Tongogara and Chitepo’s sacrifice, stating they would not cross the Zambezi River. Their deaths, and the subsequent loss of the tsvimbo yehondo (reportedly picked up by Munuru and later finding its way back to Dande), left countless spirits of fallen fighters unresting in the wilderness, as Mugabe allegedly failed to perform the necessary rituals to spiritually bring them home.
According to this narrative, the two sacred tsvimbo are currently held in spiritual keeping by the masvikiro, accessible only to those who will rule Zimbabwe with integrity and unity. The continued absence of these tsvimbo from public life is directly linked to perceived national shortcomings like disunity, corruption, and the unresolved spiritual debts from the liberation war.
This powerful oral tradition serves not just as a historical account but as a guiding moral compass, reminding believers of the intricate spiritual foundations of their nation and the ongoing responsibility to uphold sacred agreements for the well-being of Zimbabwe. This narration was provided by someone who was present when these events took place 50 years ago. Documentation of Zimbabwe’s history is very important and history where witnesses can give accounts of what happened are easy to document and understand because questions can be raised and answered in real time.
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