IN the last episode we looked at the categories of ‘mashavi’ spirits called ‘madona, mapfeni’ and ‘njuzu’.
We highlighted the prowess of the njuzu and bveni spirits in medicine.
Some people insist on describing African medicines as ‘herbal medicines’ to distinguish them from ‘Western’ or European medicines.
To an African, medicine is medicine.
Europeans, by emphasising the ‘herbal’ description want to infer that it is inferior.
Calling the medicine ‘herbal’ is meant to denigrate the medicine giving it a lower status, but the active ingredient in medicine, that which cures, is usually a natural chemical compound whose chemistry is constant whether in European or African hands; whether processed into a capsule, a pill or a syrup; whether it is contained in roots, bark or leaves of a plant.
Chemists may create synthetic drugs after studying the natural ones and making exact copies.
This is how most medicines are made; copying those found in nature.
Some Zimbabwean-Africans shun African medicines which they consider inferior, but this is a reflection of ignorance and the extent to which the individuals have been brainwashed to despise things African.
Bio-piracy by European drug companies, that is the stealing of medicinal plants and animals from Africa, is rife and is driven by the correct understanding that African plants contain some of the most potent curative compounds.
So while the Europeans hunt for African medicine, the lost African is busy ‘throwing away’ or rejecting a valuable resource,
Brain-washed and culturally ignorant young generation Africans often despise African medicines which their schooling and the church have taught them to despise.
We remind them again that God created only one world with a uniform chemistry.
Our argument is that these medicines provided by ‘njuzu’ and ‘bveni’ spirits are in many respects superior to Western medicine.
So as Africans we must be proud of them, but most importantly, they are natural (not synthetic or artificial) products in harmony with nature.
We shall now continue our discussion on ‘mashavi’ which is aimed at demystifying African spiritualism so that we can embrace it as a central pillar of our existence as Africans.
Once we understand and accept our spirituality, our identity will be clear and we shall become truly independent.
African spirits are who we are, much as some misguided wrongly educated Africans, try to deny this reality.
In his book Mhuri yeZimbabwe, Munhumutema lists some of the common ‘shavi’ spirits.
As indicated in earlier discussions, many ‘mashavi’ spirits follow the ‘mudzimu’ of a deceased person.
‘Zvipunha’ are shavi spirits that follow the ‘mudzimu’.
They possess a person who is normally possessed by a ‘mudzimu’ spirit.
They are great dancers and provide entertainment with audiences sometimes throwing in money as gifts and inducements for more entertainment.
Special occasions are organised where beer is brewed and many are invited to participate in song and dance.
Similarly shavi spirits called ‘zvipenzi’ (literally meaning fools) make people laugh as they run around, climb and frolick about.
Different shavi spirits may possess the medium sequentially, each displaying unique entertainment attributes.
These spirits have no blood relationship with the person they possess.
‘Magadairwa’ are shavi spirits that love dancing.
They include many of Nguni origin such as ‘machomani’.
Again they all come courtesy of the ‘mudzimu’ spirit that possesses a particular individual.
The ‘mudzimu’ allows them to possess his/her medium; sometimes several come to one individual in turns.
‘Zvidzimba’ are shavi spirits of animal origin.
‘Dzimba’ is the ant-bear (gwiba in Shona).
The ‘dzimba/gwiba’ is a very tough animal, a great digger and fighter, who hunts at night.
This ‘shavi’ does not come out to possess and speak through the medium. Instead, the characteristics are observed in the behaviour of the person possessed: great fighter, hunter and physical worker.
Another shavi spirit whose presence is shown by the work habits of the possessed is the ‘zenda’.
The zenda is a worm that bores through wood until the whole log is broken down.
The person (man or woman) possessed by a ‘zenda’ spirit is a workaholic, always busy sweeping, cleaning, working in the field, chopping firewood and so on.
This is the person who works without supervision, the self-starter who identifies extra tasks beyond those specified in the work schedule.
Many hard-working people are said to be possessed by ‘mazenda’ shavi’ spirits.
In his book Mhuriye Zimbabwe, Munhumutema also distinguishes good and bad ‘shavi’ spirits.
Most of those we have discussed so far can be described as ‘good shavi’ spirits. They enhance people’s capacity to carry out many useful tasks with extra-ordinary dexterity, speed, skill, wisdom and expertise.
We also have ‘shavi’ spirits that have great skills in playing musical instruments, dancing and singing, weaving and basketry, building, carpentry, pottery even public speaking.
A wide range of social and work skills among Africans are influenced by ‘mashavi’.
It is important to understand that only some ‘shavi’ spirits actually come out to possess their medium and speak out.
The majority only influence the actions of the possessed.
As always, there are two sides to any phenomenon: the good and the bad.
The bad ‘shavi’ spirits do not possess and speak out; instead the possessed persons behave and act to reveal their bad influence.
The ‘zungura’ shavi induces thieving behaviour on the possessed person.
A kleptomaniac (one with an irresistible urge to steal) can be said to be under the influence of a thieving ‘shavi’ spirit.
A person possessed by the ‘zungura’ spirit will steal anything from a homestead, even a pestle (mutsi) or any rubbish piled on the yard; things a normal person would not bother to steal.
Bad ‘shavi’ spirits induce the possessed to indulge in some of the following undesirable or even criminal activities.
These include witchcraft, being murderous, intense jealousy, theft, laziness, sexual promiscuity, destructiveness, violence among others.
While some ‘shavi’ spirits only possess either men or women, others affect both sexes.
Jealousy and witchcraft ‘mashavi’ predominantly possess women while robbery ‘shavi’ spirits commonly possess men.
We have shown that African spirituality permeates all aspects of our lives.
In fact, all great endeavours and achievements of individuals are directly attributable to the ‘shavi’ spirits that influence every aspect of our existence.
Once Africans recognise and embrace their spirituality, they will become truly independent.
The Western Christian missionaries have, through daily preaching and misrepresentation of the Gospel, sought to alienate the African from his spiritual roots.
The rise of many independent African churches is a positive development.
It attests to the awakening of the Africans who are increasingly reclaiming their spiritual independence and sovereignty.