Nothing primitive about use of totems

THE Genesis of totems and the rationale for the totem system needs unbundling.

The reasons for maintaining the totem system are varied; spanning the ritual, cultural, religious and political terrains as impacted upon by historic narratives that relish identity of persons and groups.

The totem system is thus handy in tracing African roots and offers that rare window where persons located in different parts of the country or region are able to relate to each other along historical narratives that seek to identify some single patriarchy as the unifying force.

Intermarriages between people of different totems create added frontiers for advancing and promoting interests of different clans for their collective good.

Like racism, the totem system seeks to protect and promote its own members, but done in a way that builds healthy synergies with abutting tribes or clans as opposed to fomenting discord with them.

The British did not invade the then Southern Rhodesia when the then Prime Minister, Ian Douglas Smith made Unilateral Declaration of Independence from Britain on November 11 1965.

The kith and kin aspect was even cited as constraining the British from invading the country in order to contain the rebellion.

Doctor Kwame Nkrumah’s declaration in 1957 that Ghana remained unfree for as long as a single square inch of African soil was not freed, also reflects the kith and kin scenario that motivated such a highly principled stance by an African towards fellow Africans.

The War of Mount Mhanda (Hondo yepaMhanda)fought in the eastern districts between the Makonis of the Nyati clan and the Mutasas of the Shumba clan, saw mobilisation of reinforcements from Midlands by the Shumba clan situated in that area to protect the interests of their sister clan in the east. It was like Nkrumah’s understanding of African unity that prompted the Shumbas to unite in battle against the Nyatis. Likewise, the Chipunzas of the Nyati clan also united with the Makonis at Mount Mhanda to protect and defend the interests of the Nyati clan against those of the Shumba clan.

The examples above serve as reference, among many other cases, and seek to qualify ancestrally related groupings as the totem system that brews and brings people together in furtherance of their historical, cultural, religious and political interests.

In Zimbabwe, people that share the same surnames establish their relationship by virtue of establishing what totems they answer to. Just as aristocracy is about hereditary nobility in manners and beliefs, there are cases where a person of a certain totem is called upon to fulfil a certain role to qualify a ritual as properly managed.

Before the arrival of the whites, the Varozvi of the heart totem (mutupo wemoyo) were responsible for installing traditional chiefs, and no one else.

Even in the Bible certain houses were designated for specific functions. The Levites and Rubenites had separate functions peculiar to their houses for the public good.

There is, therefore, pride and importance in linking a person to a house. Even Jesus in the Bible is referred to as of the house of David, and David the Lion of Judah.

It is clear that what we call totem as Africans or north American Indians is referred to as house in biblical culture, and caste system in Indian culture.

In the Mutasa culture, Sakupwanya of the same totem Shumba, is responsible for nominating a person for appointment and installation as Chief Mutasa.

In the Makoni culture, despite sharing the same totem Nyati, no other house superintends over the nomination of a person for appointment and installation as Chief Makoni except the house of Chemasezu, popularly known as Mukuwapasi - The Installer and Fire Extinguisher (Baba Mukuwapasi).

Ordinary citizens also enjoy the prestige of being honoured through the use of their totems.

A young child, even at the age of two, feels elated and honoured to be addressed using his or her totem. A cry-baby or a young person who misbehaves, when addressed using his or her totem, appreciates he/she is wrong and quickly makes amends. What is the matter Gushungo? Maitwa sei Gushungo (munhurume)? Maitwa sei Mangwenya (munhukadzi)? What is the matter Eland? Maitwa sei Mhofu (munhurume) Maitwa sei aChihera (munhukadzi?) What is the matter Buffalo? Maitwa sei Nyati (munhurume)? Maitwa sei Shonga (munhukadzi)?) What is the matter Monkey? Maitwa sei Mukanya (munhurume)? Maitwa sei Mwenevazvo (munhukadzi)? What is the matter Elephant? Maitwa sei Nzou, Samanyanga (munhurume)? Maitwa sei achihoro (munhukadzi)?

Chief Kamba holds the Makoni chieftaincy in Manicaland