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Zulu Traditional Healing 23
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Imhotep Journal, Volume 7, May 2010
The Shona People and Their Health Practices
By Caitlin Johnson
The Shona people are a large ethnic group subdivided into different lineages
and geographical spheres. They are primarily concentrated in Zimbabwe. Families
perform many ceremonies for spirits to keep their lives balanced. Despite influence
of westernization and colonization, the Shona have held on to these ceremonies and
many still practice and perform them to this day. Spirits are the basis for all elements
in the Shona universe. Therefore, the spirits need a person who can understand them
and talk with them. The Shona are deeply spiritual, and despite the influence of
westernization many people hold on to these values and traditions.
Emphasis on Spirits
As in many African cultures and ethnic groups there is an important
emphasis on ancestral spirits, or vadzimus, however a paternal or maternal spirit is
referred to as a mudzimu. Along with ancestral spirits there are tribal spirits within
the group known as mhondoro. The only way a person can become a mudzimu is to
have children, or relatives who can perform the proper rituals and involve them in the
living community, thus children do not become a mudzimu because they have not left
a lineage to carry on their name (Zvarevashe, 1970). When a person dies they have
two shadows; mweya, the white shadow, considered the soul, and the nyama yake, the
black shadow, which is the flesh. The mweya takes the form of an animal, usually a
worm, and it is after this sighting that the spirit can be taken in by the family and join
the ancestral spirits (Zvarevashe, 1970). There are also spirits known as shavi, which
are stranger spirits that can endow someone, a mutorwa, with special prowess. Either
witches or diviner-healers can bestow shavis to other people, either for good or bad.
There are many forms of shavis, whether they are the spirit of a dead child, or the
24 Imhotep Journal
marombo or
zvitsinha shavi, which is either the spirit or a dead man or woman who
was unmarried (Zvarevashe, 1970). Spirits are an integral part of Shona religion,
and their spiritual system is “an attempt to answer various problems of this life and
the life beyond the grave. The vadzimu and mashavi are an integral part of Shona
religion” (Zvarevashe, 1970, p.47). There is a hierarchy of spirits for the Shona, and
it goes as such 1.) mhondro, vadzimu, ngozi (revengeful mudzimu), 2.) shavi, healing
spirits, kurapa and kushopera (healing with medicine—divining), and 3.) muroyi
(spirit of evil) (Gelfand, 1973).
Spirit possession can also be an explanation for illness, erratic behavior, mood
swings, etc. “It has long been recognized that unsolicited possession by malevolent,
capricious spirits may serve as an explanation of illness and affliction in much the
same fashion as witchcraft and sorcery” (Bucher, 1980, p. 106). However, the use of
spiritual energy for negative purposes is forbidden and involves a totally different
realm of spirits. The Shona, like many other ethnic groups are deeply interested in
and involved in the spirit world, because the spirit world is the essence of the universe.
Spiritual energy constitutes everything in the universe, thus everything in the world
must be accorded the same respect because of the common essence they share.
Diviners/Healers
A diviner-healer is often a male, and is referred to as an n’anga or nganga.
A professional nganga needs a ‘special divining or healing spirit’ to assist them
(Bucher, 1980). Nganga are usually possessed by their own shavi which endow
them with their connection to the spirit world. Ngangas’ two main divining methods
involve consulting their hakata, divining dice. Often they only take in clients while
they are currently possessed by their spirit. Ones future as a healer or nganga is
usually revealed to them through their dreams, in which spirits want to enter their
bodies (Bucher, 1980). After this, that person usually performs an apprenticeship
under a diviner-healer to be taught the craft. There are several different kinds or
ngangas, whether they be herbalists, who use herbs for good or bad; a feared nganga
hired to harm others, but only effective if said person really deserves the harm; then
The Shona People 25