In my previous articles, I danced around a couple of themes, and it’s time to deep dive into these. One of the most fascinating themes for me is the traditional spirituality of Zimbabwe. It is by far the most interesting realm that a lot of people dwell in, without a complete understanding of what they’re doing.
When the colonialists introduced Western Christianity into the region that was carved up to be Zimbabwe, they pretty much failed to completely eradicate the spiritual forces and laws that the forebears of this land lived by. Christianity ended up being integrated into the existing traditional spirituality. However, the majority of Christian adherents believe that they have no connection to their ancestors in their Christian practices. I’m going to put some things forward, which show the connections between the two.
Studies reveal that that Western Christianity and other world religions borrowed heavily from African traditional spirituality. Yet, some Africans are unable to see how their forbears gave the world spirituality. They embrace the colonial narrative that dismisses and diminishes African traditional practices. Such narrative during the colonial period referred to Africans as pagans. Hence, you would hear some locals say they do not want to be associated with their forebears, out of ignorance and brainwashing.
The Roman Catholic Church
The Roman Catholic Church is one church that owes a lot of its traditions to African spirituality, although it is not immediately apparent. Its deep reverence of dead saints and various rituals during mass and benediction have similarities to traditional spirituality.
One of the many things that fascinate me about the link with Catholicism is how every chapel has the remains of a saint at the altar stone. The altar is where consecrations take place, which means that the remains of the saints are playing a role in turning something from basic to holy. Similarly, in traditional spirituality, there are sacred caves where kings or certain powerful healers were laid to rest or pools of water where spirits reside. These places are used for sanctification and cleansing among other things. But today, Africans that have been brainwashed by colonialism will reject their ancestral practices for Catholicism.
In Zimbabwe the women, and sometimes men in the Roman Catholic Church wear uniforms. Different sects have different uniforms and the sects all depend on one’s marital status or affiliation to the patron saint. The uniforms have various colors that the women adorn for Sunday mass. Sky blue, white, red, purple are some of the colors used. In traditional spirituality, depending on your ancestor or spiritual gift, one wears a cloth of these colors (and more). Congregates of European churches do not, however adhere to these uniforms
Also, songs and worship that take place during mass are accompanied by instrumentation of traditional drums made from wood and animal hide as well as the use of rattles. This is very present in traditional spirituality. These instruments invoke something (that I’m not yet knowledgeable of) that carries praise and reverence to the Creator/God/Mwari. Mwari is the word that ChiShona speaking people used to refer to their creator before Christianity settled here.
Furthermore, intercession and reverence of saints in the Catholic Church are similar to intercession by ancestors in traditional spirituality. Certain saints are approached to intercede for very specific things and for the chosen saint to carry that message to God. Just as in traditional spirituality, ancestors are asked by their practitioners to intercede and carry requests, thanks, and other messages to God. These are just some of the similarities that show latent traditional spiritual practices in the Catholic Church.
Pentecostal Churches
There’s been a huge rise in Pentecostal churches in Zimbabwe over the last couple of years. These churches are mostly referred to as “prosperity Gospel churches” that encourage people to claim earthly wealth during their lifetime. The leaders of these churches work mainly with the spirit and speak in tongues, just as the apostles and other followers of Christ received the Holy Spirit on the day of Pentecost and they started speaking in tongues. Working with spirits that descend upon people is something pretty common to traditional spirituality and some of these spirits speak in a tongue that is not of the earth. However, a person with the gift of translating the language will usually be present to interpret the messages from the channel speaking.
In a lot of Pentecostal churches, shiny fabric, satin mainly, can be found hanging at the podium or stage where the pastor conducts religious ceremonies. These satin fabrics are associated with water spirits in traditional spirituality. Water spirits are very much associated with healing, prophecy as well as wealth generation, and building a good life.
Pentecostal churches tend to use modern instrumentation for their praise and worship. The link there is that a lot of the water spirits that are referred to in traditional spirituality are foreign spirits from other continents. These spirits are called upon by certain ancestors to bestow specific gifts in a family for healing, cleansing, and/or wealth building. Some water spirits have always been present locally as far as traditional spirituality goes, however, these spirits are mainly associated with healing and the fabrics of the association are cotton-based and not shiny.
Roora/Lobola
Christianity introduced marriage in the form of wedding procedures that unify a man and a woman via a church ceremony to become husband and wife. As much as a lot of people practice this church unification, it cannot be done until roora/lobola is done. The bride price is called roora in ChiShona and lobola in SiNdebele.
Traditionally, roora/lobola unifies the two families and paves way for ancestors from both families to flow in and play specific roles within the union. Roora/lobola is recognized as marriage under the laws of Zimbabwe. Before a Zimbabwean woman is married in a church, roora/lobola is done through a process that is undertaken by various blood relations from both families. Today, people perceive this as a formality that one has to go through but the connotations of this ceremony are way much deeper than just a mere act of an olden day union. It flows down to the gifts that are going to be bestowed on the new family unit and how each party’s ancestors will play a role in the union, more so, the blessings that will be bestowed on their children and how these will manifest.
These are some of the examples that show latent practices of traditional spirituality in Zimbabwe. Many people think that they are “fully” Christian and that they have shunned what Western Christianity referred to as paganism, but here we are.
Further research will reveal more connections and the intersection between traditional spirituality and Zimbabwean Christianity. This will allow us to have a fuller understanding of who we are and where we come from. More knowledge will give us fulfillment, bring forth healing and stop the self-hate and inferiority complex that a good part of Zimbabweans latently carries.
Jekanyika is a writer