Introduction
It can be said that the pre-colonial Shona women of the country now known as Zimbabwe were ahead of their time as they had achieved and were living the lives that feminists today are still struggling to achieve. In the pre-colonial Shona culture, women were empowered. They were considered care takers not only of their people but also of nature. They were guided by the Mutupo principle, which advocated for equality among all of creation – men, women, animals, plants, and others.
Summary
In the essay Shona Women and the Mutupo Principle by Tumani Mutasa Nyajeka (135), the author describes the worldview shared by the Shona and Ndebele tribes of the country now known as Zimbabwe prior to their colonization by the British. These tribes shared a religious worldview that centered on the god Mwari. In this worldview, women played an integral role in the community and were considered as equals on all things that pertained to the shaping of their people’s future destiny. In their worldview, women were empowered to actively participate and assume leadership roles in all aspects of community life, not only within their families but also within their clans and communities. They also served as priests at the shrines.
The Shona cosmology was expressed through a belief in Mwari, which led to the construction of shrines that symbolized “the cooperative spirit of all of existence” (Nyajeka 135) and the Mutupo or totem myth of creation, which was intended to affirm the individuality and uniqueness of entities such as races, clans, genders, and species. It also aimed “to affirm the relationality of all this diversity within existence” (Nyajeka 135).
Within the Shona culture, there was equality in gender relations, For example, women were able to assume the role of “Mwari’s oracle at Matopos” (Nyajeka 135) where she was consulted by all political systems on things that concerned both culture and state. Girls were also trained, together with boys, to become Mwari’s messengers, and they would later marry to become the Clan/Mwari Spirit in their respective clans.
In the Shona culture, the power and authority bestowed on women was enjoyed not only by women from priestly circles or from royalty but were also extended to most of the ordinary women through the Mutupo principle. These ordinary women were given the necessary training that would make them comfortable in exercising authority and power at all societal levels. During that time, women were not only given access to property, power, and land but were also given protection in terms of their interests and rights as daughters, sisters, wives, or mothers. There was no bias against women. They were free to become whatever they wanted to be. It was acknowledged in the Shona culture that its survival depended on the protection of the weak and the most vulnerable’s rights.
The three dimensions of the Mutupo cosmology were the belief in a god or Mwari, whom they considered the creator of the universe and nature; the belief in the aquatic beginnings of some humans and animals; and the belief in the terrestrial beginnings of other humans and animals. In the Mutupo principle, the focus was on fostering the primary relationships among humans, animals, the deity, nature, the dead, and the living. It advocated for a way of life that would ensure the future’s sustainability for all of existence. It advocated that the existence of non-human entities be taken seriously, yet at the same time also celebrated the uniqueness of the human experience in the universe.
The Mutupo myth also consisted of three fundamental principles, which became the basis for the construction of the Shona moral code, which granted and protected all of creation’s freedom. The first was the belief in the oneness or unity of all of existence and nature. The second was the belief that all existing entities were “inherently endowed with freedom and some rights-to-be” (Nyajeka 138). The third was the belief that Mwari or God was the sustainer and source of all existence and life.
In the Mutupo principle, all forms of nature were seen as equal, with space, time, nature, the deity, and humans having the same essence. It also saw existence, reality, and nature as “a paradoxical mystery of interrelationality, rather than a bipolar struggler of competing opposites” (Nyajeka 138). Moreover, humans were considered to be in community with the entire creation rather than being the focus of the universe’s existence. It did not view the universe as something that was created for humans to exploit; rather, its purpose was to sustain all of creation.
Finally, with their belief that Mwari or the Creator-Being was the ultimate enforcer and author of the principles of existence and life, the Shona understood all of nature to be of divine creation; thus, the veneration accorded on it by the Shona. For the Shona, nothing in nature was ordinary; everything was viewed with wonder and awe.
Althoough the Mutupo principle can’t be followed to the dot, it still serves as an ideal map that can be used to ensure balance between the ntural world and the human community and to rebuild our relation to the environment, as well as a society that’s just and sustainable
The Women of Zimbabwe
Zimbabwe is rich with a diverse culture where there is a great need for education (Cannon D.). Zimbabweans believe that teamwork and an education will lead them to a bright future.
The main language spoken by Zimbabweans is English, although it is not widely used in rural areas. They have many dialects, which include Ndebele and Shona. Similarly, there are many religions in the country, with Roman Catholicism being the dominant one.
The people of Zimbabwe are known to be courteous, cheerful, and friendly, although they can be very cautious with complete strangers. Men wear suits when they want to dress formally while women usually wear a blouse with a wrap around skirt or a dress that falls below the knees. For special occasions, women may also wear a head scarf.
Two hands are used when passing and receiving items where women also add a curtsy. When talking, women would typically take a seat on mats while men would take a seat on a chair or higher platform. Guests usually come uninvited, and it’s impolite to refuse food and refreshments. Similarly, public displays of affection are impolite as well as looking at elders in the eye. The typical recreation for men include dancing, playing games, socializing, and drinking beer while the typical recreation for women include socializing, dancing, and going to each other’s homes. Only the wealthy can afford to go on vacations, so most Zimbabweans just visit their relatives.
Stewed or roasted meat is prepared during celebrations, which may be served with rice. Women may also make beer from millet (“Zimbabwe”).
Agriculture is the main form of living in Zimbabwe where it is a source of economy for 70% of the population (“Zimbabwe”). A tenure system is used to determine the roles of the women and men in farming where men own majority of the land in commercial areas while still being “allocated land in the communal areas” (“Zimbabwe”). Both the women and the men work the smallholdings in the communal areas, though the women also remain in charge of domestic responsibilities. Rural women spend around sixteen to eighteen hours working each day where they spend 25 percent of their time on domestic activities and 49 percent on agricultural activities (Economic and Social Development Department). 35% of men are smallholder farmers compared to 70% of women (“Zimbabwe”). It can be noted that it is only in the field of agriculture that men are outnumbered by women (“Zimbabwe”). However, “most women are unpaid family workers” (Economic and Social Development Department) and men make most \of the decisions with regards to the use of money and the sale of crops.
It should also be noted that a significant number of the businesses in the informal sector are based on the traditional economic activities of women, which include baking, raising poultry, and gardening.
The government is dominated by men where women make up only 15% of the House of Assembly (“Zimbabwe”). Moreover, although the constitution states that men and women are equal, there are still areas where discrimination against women exists. These include laws that govern the conditions regarding inheritance and part-time jobs. As well, the payment of brideprices is still practiced.
In some Zimbabwean cultures such as in the Venda, Ndebele, and Shona, the woman moves into the home of her husband upon marriage while in some cultures such as among the Tonga people, the husband moves into the wife’s home area. However, most families in the urban areas have a smallholding where the married couple lives.
There are also two types of Zimbabwean marriage. One is the customary marriage, which tends to be polygnous but which is legal only for the black Zimbabweans. It can be dissolved only by death. The other type of marriage is the civil marriage, which is monogamous in nature and which can be dissolved both by divorce and death. However, divorce is rare in Zimbabwean culture, especially since it carries a stigma for women. As well, men assume domestic authority as the head of the family, although a woman also gains respect and authority with age.
The topics that best relate to the essay by Nyajeka are those about women’s participation in politics and agriculture, as well as their role in the family. In Nyajeka’s essay, it was described how the Shona women were greatly empowered in all areas of their society – their families, politics, and religion. In the pre-colonial Shona culture, men and women were equals and it was an important part of their culture to ensure and protect women’s rights.
It is sad how this has drastically changed in present-day Zimbabwe where women are marginalized and considered inferior to men. Although the equality of both men and women is stated in the constitution, it isn’t as well-protected and guarded as it was in the pre-colonial Shona culture.
This highlights the concerns that Nyajeka raises in her essay where she points out how colonialism has deprived women of their freedom and rights and how it has changed the ideals of the Zimbabweans. Now, the Zimbabweans think as the Europeans – particularly, the whites – do. This shows how, as Nyajeka wanted to point out, colonialism has destroyed not only nature but also the people’s morals and ideals.
Women’s Organizations in Zimbabwe
Some of the women’s organizations in Zimbabwe include the Ministry of Women Affairs Gender and Community Development; Women of Zimbabwe Arise or WOZA (Thomas); and the Girl Child Network.
The Ministry of Women Affairs of Gender Community Development aims to lead efforts that are geared towards the empowerment of Zimbabwean women such that equity and gender equality for community development may be achieved. They envision women who are empowered and prosperous, as well as communities that enjoy gender equity and equality. This effort would be applauded by Nyajeka, that at least there is a government arm that works solely for the welfare of Zimbabwean women. However, compared to the pre-colonial Shona women, the ministry’s efforts would still be quite lacking as they are still under the authority of the Zimbabwean government, which somehow still restricts the extent of their actions. Also, they’re not in a position to make decisions on their own.
Another women’s organization is the WOZA, which aims “to press for solutions to the current political and economic crisis” (Thomas) of Zimbabwe and to call attention to women’s struggles such as obstacles that limit the participation of women in politics and the lack of equality in pay and employment. They have held numerous demonstrations, which both men and women participated in and which mainly focused on the devastating effects of Zimbabwe’s poor economy. In addition, they’ve made a mark in Zimbabwean history with their efforts to overthrow the Mugabe regime to which Barak Obama awarded them with the Robert F, Kennedy Human Rights Award.
Nyajeka would also applaud this effort, that is, despite being considered inferior, the women of WOZA were still able to exert power and influence to somehow effect change in the Zimbabwean government. This was despite the strength and power of the regime they were going against. In this way, the women of WOZA were able to show that they were equals to men and that they played an important role in society.
Finally, the Girl Child Network was established to protect the rights of female children in Zimbabwe who were abused. This organization provided the girls with a safe forum where they could freely discuss their problems and come up with possible solutions. This group became the first empowerment club for girls in Zimbabwe.
Again, this endeavor would be appreciated by Nyajeka as this organization not only seeks to protect children but also to empower them. It can be noted that in the pre-colonial Shona culture, male and female children were treated and valued equally, making it truly unjust that the female girls of today are subjected to all kinds of abuse.
Current Events in Zimbabwe
One of the problems faced by Zimbabwean women is the increasing violence against them (Afrol news). It is said that this gender-based violence may be caused by strong opinions against virgins and HIV, that is, HIV is highly prevalent among girls and women. Another cause may be the economic downturn where women have become the main bread winners while men remained unemployed. A third cause may be a combination of an inflexible approach to traditional and cultural practices. In particular, traditional practices allow for men to physically discipline their wives and children.
There has been a steep rise in the incidence of gender-based violence in Zimbabwe, such that everyone’s joining forces to call for its stoppage. In particular, the police, traditional healers, and the government officials are condemning this form of violence. Even UNICEF is joining in the campaign against it and calls for the enactment of the law on Gender Based Violence to be accelerated.
However, it should be noted that violence against women is not an occurrence only within the home but also in the political arena. For example, women who supported the Movement for Democratic Change in 2008 were subjected to political violence (Haddadi). Around 5, 000 women were raped during the unrest, but only five received justice.
Again, this is contrary to the ideals advocated by the Mutupo principle where women were protected and were seen as equals of men. In the pre-colonial Shona culture, women were not subjected to violence. Instead, they were taken care of. Also, in that culture, women’s opinions were respected and valued. They were considered an important part of society, so important that the Shona deemed their culture’s survival to depend on the protection of women and the weak. Then, too, women were allowed to be whatever they wanted to be.
This is so unlike the present where the Zimbabwean men seem to resent the empowerment of their female partners despite its obvious necessity. In this present Zimbabwean mindset, it seems that men resent the success achieved by women.
Another difference between the Shona culture of pre-colonial times and the present-day Zimbabwean culture is that women were free to participate in politics. In the Shona culture of the past, women were not only allowed to participate in politics; they were also able to assume leadership roles where their wisdom was consulted on various matters. Moreover, even ordinary women were given the necessary training to enable them to exercise power and authority in society.
Again, this is so unlike the present where women are not only restricted from exercising political power; they’re also restricted from voicing their opinions where the restriction is imposed in a way that degrades them as women.
As Nyajeka ended her essay by saying that the Mutupo principle can be used as a map for the restoration and rebuilding of nature and society, it can be said that the efforts of the Zimbabwean government, the women’s organizations, and the United Nations in promoting gender equality is a step towards that direction.
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