Madanha Zvimbakupa

Moyo Nematombo has for long been used as a form of identity; identifying people who belong to that totem with a unique social, economic, or historical background and past. It was thus a common unifying factor which bound together individuals, families and clans. Totems in Zimbabwe are not a thing of the past despite the changes that have come with time, people are still identified by their respective totems.

See Totems, Zimbabwe.

Madanha Zvimbakupa

Evo Tembo,
Hekani Mbizi,
Mbizi ine chivara,
Mashongera, Chivaraidze.
Hekani Dhuve,
Maita baba,
Maita vaHota vokwa Mutasa,
Makatwasanura nyika ino,
VaManyika veZomba,
Mazonyika chimera muno,
Makanga musina anonyika.
Hekani muZomba wangu yuyu,
Varume vangu,
VokwaMbizinyoro,
VokwaChibandamujodho,
Chipfupa chisina mwongora.
Kuringa mbizi huringa makumbo,
Kumusoro kune mahwara,
KuMazunguzamangwere,
Njuma isina nyanga.
Maita VaChiteketeke,
Muno kutendwa kuno mubvururu,
VokwaMunakirapasi,
Gunde repwa, muchembere wegono,
Muno mutupo usingagarwi nenhunzi,
Mukati chidawo chisina masvisvinwa.
Hekani Manjuma, Ngwere,
Maita waChivazve, Njumahuru
Inobva muhombodo.
Kurima ndekwevakadzi,
Varume pakuvhima,
Munoti, “Gushe musuva,
Muriwo ndimi.”
VaChipanegombe, mombe njuma,
Makanditi, “Siya amai,
Tizoswera tichirezvana.”
Nanhasi nyama tinogodya,
Nehorwe zvese zviripo.
Uchi tinongotamba nahwo,
Maita Matendera,
Muranda wehukwe.^[1]