By Princess Eugene Majuru, Princess of Harare
ZIMBABWE currently has 17 women claiming to be possession by the spitit of Nehanda, the high number of claimants shows there is a problem in Zimbabwe. There should only be one nehanda in Zimbabwe one at a time and nehanda should be able to show her powers so the nation can see. The claimants practice and come up with their different narratives and god knows what they are seeking. What baffles the mind is how they are all attracted to the land of my great ancestor King Mbari of the shumba Gurundoro totem. Mazoe a part of the Mbari ancestral land is where the former ruler of Harare King Mbari gave land to nehanda to settle. She lived in Mazoe and King Mbari looked after her. Now because of that all those claiming to nehanda are attracted to Mazoe they all want a piece of mazoe, the land and most probably the minerals. Should nehanda return fir real will she settle in mazoe or the spirit will lead ger to settle in another area under a different chief. Its a question for all the 17 claiming to be nehanda to explain why they are all coming into Mazoe, as Princess of Harare I speak on behalf of the mbari clan. Write an expanded article and list the various nehandas that have emerged. Write a feature articl
Zimbabwe’s Many Nehandas: A Crisis of Spirit and Land
The ancestral spirit of Mbuya Nehanda is one of the most powerful and revered symbols of Zimbabwean identity, a beacon of resistance and liberation. Her prophecy, “My bones shall rise again,” fueled the Second Chimurenga and led to the nation’s independence. But today, the sacred legacy of Nehanda is at a crossroads, with an unprecedented number of women—currently 16, and counting—all claiming to be the spirit medium. This proliferation of claimants is not just a spiritual curiosity; it is a profound and unsettling symptom of a nation in turmoil, where history, power, and land are all up for grabs.
The Nehanda spirit, a mhondoro or royal ancestral spirit, is meant to be a singular, unifying force. According to Shona tradition, this spirit selects a single, worthy female medium, who then becomes the vessel for the wisdom and will of the ancestor. This medium is the living embodiment of a spiritual lineage that stretches back to Nyamhita, the daughter of the first Mutapa ruler. For generations, the Nehanda spirit has been a solitary oracle, a voice of Mwari (God) for the people. The idea of 16 different Nehandas, each with her own narrative and agenda, is anathema to this tradition. It creates not spiritual guidance but chaos and confusion, a fractured and contradictory chorus where there should be a single, clear voice.
As a Princess of Harare and a member of the Mbari clan of the Shumba Gurundoro totem, I speak for a people deeply connected to this history. Our ancestor, King Mbari, the former ruler of Harare, is the one who granted Nehanda land to settle in Mazoe. She lived under his care, and the area became inextricably linked with her spiritual presence. It is no coincidence, then, that all 17 claimants are drawn to Mazoe. They are attracted to its history and its spiritual power. However, what they seek is more than just spiritual legitimacy. They are seeking a claim on a land rich with history, and undoubtedly, with valuable minerals. The question that hangs in the air is this: is this a genuine spiritual calling, or a calculated land grab disguised in a cloak of ancestral authority?
Should the true Nehanda spirit return, would she be led to Mazoe, a place of historical significance, or would the spirit guide her to a new area, under a different chief? This is a question the claimants must answer, for their convergence on Mazoe appears to be more a matter of worldly ambition than divine guidance. The spectacle of multiple Nehandas, each vying for recognition and a piece of land, is a desecration of a sacred legacy. It demonstrates a deep societal problem—a lack of singular, authentic leadership, and a desperation to co-opt revered symbols for personal gain. The nation is starved for genuine spiritual guidance, and in its place, it is offered a multitude of imitations.
The Contested Voices: A Snapshot of the Claimants
While a definitive list of all 16 claimants is not publicly available, their presence is a matter of common knowledge and conversation in Zimbabwe. The lack of a single, recognized authority has led to a fragmented spiritual landscape. Among the various narratives and practices, some commonalities and differences can be observed:
The Politically Aligned Nehandas: Some claimants are known to be aligned with specific political factions, using their alleged spiritual authority to legitimize political agendas. They speak of Nehanda’s will as a direct endorsement of one party or leader over another, blending traditional spirituality with modern politics in a way that serves the interests of those in power. Their narratives often focus on maintaining the status quo, rather than challenging the very systems that have led to the current spiritual and economic crisis.
The Independent Prophets: These claimants operate outside of formal political structures, often drawing a following from grassroots movements. Their message may be more critical of the government and the state of the nation. They might claim Nehanda’s spirit is displeased with the current situation and is calling for a moral and social revolution. Their authority rests on their ability to perform rituals or deliver prophecies that resonate with the common person, but their lack of a unified front makes them just one of many voices.
The Land-Focused Claimants: As noted, many are drawn to the historical and resource-rich land of Mazoe. Their narratives often revolve around the need to reclaim ancestral land and protect it from foreign or exploitative interests. While this message has a powerful resonance, it also raises questions about whether the spiritual claim is a means to a material end. They may perform ceremonies on the land and declare it sacred, asserting a spiritual ownership that could be used for economic purposes.
The problem is not the number of women who feel a connection to this great spirit, but the fact that a true spiritual medium should be selected by the spirit itself, not self-proclaimed. The true Nehanda would possess powers that are undeniable prophecies that come to pass, an ability to bring rain, or a wisdom that unifies rather than divides. The current claimants, however, offer only competing stories, each seeking to carve out their own piece of the sacred pie. The crisis of the many Nehandas is a reflection of a deeper national crisis—a crisis of authenticity, a crisis of leadership, and a crisis of a sacred heritage being commodified and exploited. Until a single, verifiable Nehanda emerges with the powers of the ancestor, the legacy of this great freedom fighter remains diminished, its power dispersed among a multitude of claimants with unknown motives.
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