Zimbabwe

POPULATION 11,376,676
CHRISTIAN 48.5 percent
AFRICAN TRADITIONAL RELIGION 47 percent
BUDDHIST, HINDU, JEWISH, MUSLIM, AND OTHER 4.5 percent

Country Overview

INTRODUCTION

The Republic of Zimbabwe, located in southern Africa, is a landlocked country bordered by Zambia to the north, Mozambique to the northeast and east, South Africa to the south, and Botswana to the southwest and west. Natural boundaries include the Zambezi River to the north and the Limpopo River to the south. Eastern Zimbabwe is mountainous, but the rest of the country forms part of the Highveld, a region of high, grassy plains. Agriculture is the main means of sustenance. Their close dependence on the earth has led Zimbabweans to worship a God who supports them when conditions are adverse. During such times, traditionalists and Christians unite to pray. Because Christianity and traditional religion interact so often in the country, there is a degree of syncretism among Zimbabweans.

Christianity was first introduced to the people of "Monomutapa's land," now Zimbabwe, in the sixteenth century. It became a permanent fixture there in the nineteenth century through the efforts of British missionaries in cooperation with British colonialists. When Christianity was introduced, it entered into competition with the traditional religion practiced by both the Ndebele and the Shona peoples. The Ndebele worshiped Inkosi (God), while the Shona believed in Mwari, Nyadenga, or Musikavanhu, each of whose names also means "God." The missionaries preceded the colonialists, encouraging the Ndebele and the Shona to accept the white men, who would offer them a better life—that is, Western culture. The indigenous people were thus colonized. Widespread acceptance of Christianity by Zimbabwe's African population, however, did not occur until late in the twentieth century, when it came about as the result of Zimbabwean initiatives.

Following decades of liberation struggle, Zimbabwe won its independence from Britain in 1980. Formerly called Southern Rhodesia (1911–64) and Rhodesia (1964–79), it had renamed itself Zimbabwe in 1979 after the Dzimbahwe (House Built of Stone), a structure of immense political and cultural significance. The ruins of the Dzimbahwe are located near Maswingo City.

Two religions, Christianity and African traditional religion, are prevalent in contemporary Zimbabwe, with each representing a little less than half of the population. The remaining small minority contains adherents of various religious groups, including Muslims, Hindus, Jews, and Buddhists. Historically the people of Zimbabwe believed that all religious groups worship the same God.

RELIGIOUS TOLERANCE

There is religious harmony in Zimbabwe, not only because all of its religions are monotheistic but also because religion is respected by everybody. For this reason even henotheistic religions like Hinduism, which worship one god but do not deny that other gods may exist, are respected. Zimbabweans believe that, since religion is a way of life, no one can legislate how a life of faith is to be lived.

Since the majority of Zimbabwe's population is made up of Africans, who are generally amenable to diversity, it is not surprising to witness ecumenical religious activities, especially at funerals, weddings, family reunions, and other events that bring people together. Several ecumenical organization operate in the country, including the Zimbabwe Council of Churches, Zimbabwe Catholic Bishops' Conference, Evangelical Fellowship of Zimbabwe, and Fambidzano (Conference of Black Churches). It is quite remarkable that there has never been an interreligious battle. Tensions between the country's churches and the government of President Robert Mugabe increased in 2004, however, when some church leaders protested human rights abuses perpetrated by the government.

Major Religions

CHRISTIANITY

AFRICAN INDIGENOUS BELIEFS

CHRISTIANITY

DATE OF ORIGIN late sixteenth century c.e.
NUMBER OF FOLLOWERS 5.5 million

HISTORY

Christianity was initially planted in southern Africa in the sixteenth century by the Jesuit missionary Father Gonçalo da Silveira. He baptized the Thonga rulers and several hundreds of their subjects and converted Monomutapa, the king of what is now Zimbabwe, and his wife but did not make progress after that. A Muslim advised the king that the missionary was in fact a spy representing the viceroy of India. This misinformation resulted in Silveira's murder in 1561. Nevertheless, by 1667 nine places of worship had been established by the Jesuits and the Dominicans. At the end of the century all the missions were destroyed by wars in the region.

The second phase of Christian missionizing in Zimbabwe began in the nineteenth century, with European Protestant missions predominating. The Scottish missionary Robert Moffat played a major role in replanting the church. During this time the missionaries needed the protection of the colonialists, and the colonialists exploited the missionaries' persuasive approach to gain acceptance by the indigenous rulers. The allocation of land by both colonial and indigenous rulers made possible the physical establishment of the missions, and commendations and subsidies from the British government helped legitimate and support them.

According to Gwinyai Muzorewa in The Origins and Development of African Theology (1985), "In some instances, Christianity came to Africa with the active assistance of the settlers and traders. Hence confusion resulted as to the intentions of the missionaries and those of the colonizers." This style of church planting colored the character of Christian worship in Zimbabwe, lending Western decorum to the liturgical style and singing of hymns, though services were conducted in the local vernacular. Major missionary societies represented in the country included the London Missionary Society, the Wesleyan Methodist Missionary Society, and the Church Missionary Society, all from Britain.

The plethora of smaller missionary groups present in the early twentieth century is reflected in the numerous Christian denominations in contemporary Zimbabwe. Roman Catholics make up the largest of these. Other denominations tend to dominate in particular regions. For example, the United Methodist Church, which was planted by American missionaries, predominates in the eastern region and is headquartered at Old Mutare, home of the affiliated Africa University. This branch of Methodism had at least 10 mission stations in addition to hundreds of affiliated private schools. Another branch of Methodism, the Methodist Church in Zimbabwe, formerly the Wesleyan Methodist Church, was introduced by the British. The Lutherans had to negotiate for space with the Methodists in Zimbabwe because they serve the same general region. The Seventh-day Adventist Church is based in Matebeleland, in the southwest, where it operates a university. The United Church of Christ is dominant in the southeastern part of the country, where it has a center at Mount Selinda. The Salvation Army represents a significantly smaller population, but it, too, has made an impact among Zimbabweans.

Since the 1940s and '50s the independent church movement has mushroomed all over Zimbabwe. One-fourth to one-third of Zimbabwean Christians belong to independent churches. An extension of the independent church in South Africa, the movement emphasizes a conservative morality. Matthew Chigaga Zwimba founded the first independent church among the Shona in 1915. The healing powers of the founders of the independent churches have attracted many adherents. The most widespread of these groups are the apostolic churches, which originated in southern Africa. They were founded by such African prophets as Johanni Maranke, Samuel Mutendi, and Ndaza.

EARLY AND MODERN LEADERS

Among European missionaries in Zimbabwe, the leading figure is Robert Moffat (1795–1883), who sought to develop Zimbabwe politically and economically as well as spiritually. Other missionaries tended to be preoccupied only with their denomination's success. Abel Tendekayi Muzorewa (born in 1925) was the first African to become a bishop in the United Methodist Church. In 1972 Muzorewa led the Pearce Commission, whose objective was to assess black Africans' opinion of the proposals of the white-controlled government regarding such issues as majority rule. He was elected prime minister in 1979, his central message being that Zimbabwe needed a democratic government, which its white rulers had clearly failed to deliver. It was during Muzorewa's time that Zimbabwean youths absconded by the thousands to train as freedom fighters, a development that eventually helped the country gain its independence.

The Reverend Ndabaningi Sithole (1920–2000), a Congregationalist minister and author of African Nationalism (1959), was another religious leader who became involved in the nation's politics. Like Muzorewa, Sithole believed that God wants all people to be free. Canaan Sodindo Banana (1936–2003), a Methodist minister and influential liberation theologian, served as the first president of the Republic of Zimbabwe (1980–87) and helped bring ethnic fighting in Matabeleland to an end in 1987. In 2000, however, he was convicted of sexual assault and sodomy.

MAJOR THEOLOGIANS AND AUTHORS

Among the first theologians to publish after Zimbabwe gained its independence was Gwinyai Muzorewa (born in the mid-1940s), author of The Origin and Development of African Theology (1985). Ambrose Moyo (born in 1943) strongly influenced the development of Zimbabwe's new textbooks for religious education, which introduced African traditional religion as a subject for study. The writings of Alois Maveneka (born in 1947), author of A Church Self-Reliant and Missionary (1978), were also useful in educating Zimbabweans to manage their own affairs. But it was Muzorewa's book that marked the official beginning, in book form, of Zimbabwean Christian theology at an international level.

HOUSES OF WORSHIP AND HOLY PLACES

In Zimbabwe Catholics, Protestants, and various independent church groups have built churches where they worship on Sunday mornings (and sometimes evenings) or on Saturdays (in the case of the Seventh-day Adventists). Because the church is believed to be a holy place, no other community functions may be performed there except funerals and weddings. The buildings are usually spacious enough to accommodate worshipers and have brick walls and roofs made of tiles or asbestos sheets.

Almost without fail, there is a cross on top of the building, or, at the least, there is one inside at the front of the sanctuary. The altar area is believed to be the "holy of holies."

WHAT IS SACRED?

The items most sacred to Zimbabwean Christians are the cross, the Bible, and the sanctuary.

HOLIDAYS AND FESTIVALS

The most widely celebrated Christian holiday in Zimbabwe is Christmas. On Christmas Eve, most groups visit selected homes and individuals to sing Christmas carols. Everyone tries to dress up on this day. Easter is also celebrated, though in a rather solemn manner, with fasting, spiritual cleansing, and abstinence from luxurious living. Although during Easter many Christians intensify their praying, Zimbabwean Christians maintain their spiritual commitment year round. Practices vary, but of particular interest are those of the Vapositori, a group of Christians who emulate the lives of the Apostles and John the Baptist. The Vapositori begin their Easter celebration one week before the holiday, and their observance of Christmas begins on Christmas Day and also lasts for one week. For the Vapositori, this is a time to pray, celebrate, enjoy themselves, and get married.

Other holidays include the Day of Pentecost, Boxing Day, and the World Day of Prayer. These are celebrated by all Zimbabweans, including indigenous people who do not know what they commemorate.

MODE OF DRESS

The clergy in Zimbabwe generally wear distinctive dress. Elders wear a clerical collar, especially when they are conducting a funeral or visiting the sick or prisoners. Junior members may wear a robe but can not wear the collar until they are ordained. Clerics' robes are usually black, though some wear lighter colors like gray or khaki. Independent church leaders tend to dress lavishly, as their churches emphasize distinctions among members. Independent church members, especially the Vapositori, tend to wear their religious dress—full-length, usually white robes plus a white headdress for women—at all times. Male Vapositori shave their heads. The majority of mainline Protestants wear ordinary work clothes during the week, and during worship they wear whatever they wish. On Sundays when they receive the Lord's Supper and on other special occasions, such as Easter, however, the women wear uniforms designated by their denomination.

DIETARY PRACTICES

Christians in Zimbabwe generally follow no specific diet. Seventh-day Adventists, however, observe certain dietary rules. For example, during the observance of the Sabbath, which lasts from Friday evening through sundown on Saturday, they do not cook any meals but eat leftovers instead. They do not eat pork because they believe that, according to the Bible, pigs are unclean animals. Several Apostolic Faith groups also subscribe to this belief. The consumption of intoxicants is considered sinful by most groups, especially the United Methodists and the independent churches.

RITUALS

Various Christian groups in Zimbabwe perform special rituals when they assign members to categories of membership, which are usually indicated by their uniforms. Beginners wear simple uniforms, while more senior members are distinguished by the number of badges they wear. Most Protestant groups observe baptism and Holy Communion, while Roman Catholics and some Anglicans celebrate all seven sacraments, including confirmation, holy matrimony, holy orders, penance, and extreme unction.

Other types of rituals include holy matrimony and burial rites. Zimbabwean Christian burial rituals are peculiarly African. For instance, an African mat with both sides cut to symbolize eternal life is placed in the casket beneath the body. After the Christian formula is pronounced, all the women are dismissed, and the elders remain behind "to fix" the grave, making sure that every step is followed properly and that everything is placed to give the grave a dignified appearance. These rituals are performed in the presence and with the consent of the clergy.

RITES OF PASSAGE

There are no Christian rites of passage that are distinctive to Zimbabwe.

MEMBERSHIP

The number of Christians in Zimbabwe has been growing steadily. Adherents have planned effective methods of evangelization, including the generations-old door-to-door campaign. Whenever there is a revival in a community, the last two days of the meeting are generally devoted to such campaigning. In urban areas, religious broadcasts may reach large numbers of people. Tracts featuring well-known Bible verses are sometimes distributed all over a community. Dispatching two or three witnesses to a school where they will be allowed to address the student body is another powerful method of attracting new members.

SOCIAL JUSTICE

The Christian church, along with the national government, has contributed tremendously toward the education of the masses in Zimbabwe. It has successfully taught against certain cultural customs, like the killing of twins at birth. (The Shona regarded having twins as taboo, so they would "bury" twin infants in a calabash, which was then placed by a river.) The church has also built orphanages where they were needed.

SOCIAL ASPECTS

Because Christianity came to Zimbabwe from the West, some of its teachings were not just biblical but Western as well. A good example of this was the church's uncompromising insistence on monogamous marriage. In many instances Zimbabwean men who converted to Christianity were instructed to "go and divorce the second, third, or fourth wife" before they were baptized. The church also taught practitioners that, during services, family members were not to sit together but with members of the Men's Organization, Women's Organization, or Youth Organization.

POLITICAL IMPACT

In the twentieth century Christianity made the greatest impact on the people of Zimbabwe during the 1970s, when some church leaders took on political roles in order to mobilize the masses to demand majority rule. Up to that time there had been the feeling among believers that Christianity was the religion of the white man and, thus, a means of oppressing the black majority. But Christian churches took the lead in building schools and hospitals and in providing other amenities considered necessary for a comfortable living.

CONTROVERSIAL ISSUES

One of the leading controversial issues in Zimbabwe is whether young people should use birth-control pills or other contraceptives. Some churches, intending to cut down on the number of AIDS-related deaths, advocate the use of condoms. With the Roman Catholic Church leading the way, however, some denominations discourage the use of all contraceptives.

Among Zimbabweans a host of questions surrounds the topic of abortion. For example, is abortion acceptable if the mother's life is endangered by her pregnancy? Is abortion an ethical alternative to giving birth to an unwanted child? If impregnated by a rapist, should a woman have to carry the pregnancy to full term? Some believe abortion is ethical provided that it is performed by a physician, but the question remains whether an abortion constitutes the murder of a person. Most mission churches in Zimbabwe are strongly influenced by Western secularism and no longer make a big issue of abortion.

Many Africans were led by Christian missionaries to believe that visiting a traditional healer (ng'nga; also nganga) is evil. They were told that they should visit doctors trained in the West instead. Many churches in Zimbabwe expel members who visit ng'ngas. If the violator is a woman, she is "defrocked" and, in most cases, so embarrassed that she must leave the church. If a person has an illness that the hospitals have failed to treat successfully, he or she usually joins a denomination that allows traditional healing.

The church in Zimbabwe has wrestled with polygamy, though opposition to polygamy originally came from the mother churches overseas. Most African independent church organizations do not oppose it, while others—the leaders of the Apostolic Churches, for instance—actually cherish "decrees" (often presented as the result of revelations received during sleep) that award them young virgins as wives.

In the 1990s the liberation theologian Canaan Banana proposed that the Bible should be revised to include people and events of greater relevance to people in postcolonial societies. The suggestion that such Zimbabwean prophets as Nehanda be included in the Bible has stirred considerable controversy.

CULTURAL IMPACT

Christianity has been gradually Westernizing believers in Zimbabwe. It has penetrated all social as well as spiritual aspects of life. Dance, for example, has been modified to reflect Western styles. Western dress has been adopted and is now regarded as the Christian way of dressing. There is little traditional music in Christian homes because it is generally considered unchristian or downright pagan. Architecture in Zimbabwe is generally Western due to the influence of the church.

AFRICAN INDIGENOUS BELIEFS

DATE OF ORIGIN about 3,000 b.c.e.
NUMBER OF FOLLOWERS 5.3 million

HISTORY

African traditional religion is among the most ancient religions in the world. It is found mainly south of the Sahara. The original practitioners migrated from the north—perhaps from the Sudan—as a group known as the Bantu. Without an individual founder, this religion has survived various cultural invasions and has continued to flourish in its own decentralized structure. Since children born to practitioners are considered adherents from birth, population increase among traditionalists is the same as membership increase.

Practitioners consider African traditional religion to be one of the revealed religions of the world. The God worshiped in this religion is believed to be the same one whose divinity is reverenced by the world's other revealed religions. There are various names for God, all of which designate the oneness and awesomeness of the Creator: Mwari, Inkosi, Unkulunkulu, Mutangakugara, Muwanikwa, Chidzachepo, and Nyadenga. Believing that Nyadenga is Spirit, traditionalists reckon that to communicate with the Supreme Being, they must approach through a spiritual medium, namely their ancestors, who are believed to be most concerned about the welfare of the living. Extending from those who are yet unborn, through the living and the ancestors (immediate, distant, and forgotten), to the Great Ancestor, also known as God the Creator, the hierarchy of beings is believed to be a two-way communication channel between humans and the divine.

African traditional religion permeates all aspects of life; thus, there is no clear distinction between the secular and the sacred. Sacred literature is generally oral. There is no academic elitism in traditional religion; however, there are experts who are consulted when necessary.

Each head of household has the responsibility not only to serve as the family priest but to teach his offspring the central beliefs of traditional religion. A crisis affecting the whole community, such as the war of liberation in the 1960s, may serve more than one purpose. First, such a crisis demonstrates that traditionalists worship the Living God, Mwari, who hears their prayers and answers them. Second, it serves to unite people in a special way. For this reason, traditionalists will never forget the names of their national heroes and heroines—Chaminuka, Mupfemberi (the prophet), Mbuya Nehanda, and Kaguwi—who performed such miracles as sitting on the pointed tip of a spear or making fire without tools or fuel. Mbuya Nehanda in particular is famous for her political astuteness. Her courage empowered numerous youths to arm themselves and fight for their national independence.

EARLY AND MODERN LEADERS

In addition to family ancestors, there are district spirit mediums—the spirits of leading figures—who have been installed as national ancestors. They serve as national political advisers as well as religious and spiritual counselors. Most prominent are Mbuya Nehanda, Nyakasikana, Chaminuka, and Kaguwi. Their spirits are believed to have played a major role in Zimbabwe's war of liberation in the 1960s and '70s. Contemporary leaders include the spirits of Chief Tangwena, Chief Mangwende, and a host of other spirit mediums who helped the country's political leadership during the war of liberation.

MAJOR THEOLOGIANS AND AUTHORS

Like other religions, African traditional religion has a clear theology based on the belief in one God, the Creator, and the ways in which traditionalists relate to this God. The leading theologian in print is Gwinyai Muzorewa, whose book The Origin and Development of African Theology (1985) has remained the benchmark in traditional theology. Other theologians in Zimbabwe continue to maintain the oral tradition.

HOUSES OF WORSHIP AND HOLY PLACES

Traditionalists do not build sanctuaries for worship because every home is regarded as God's home and thus is dedicated for worship. Every home also has a chikuwa (an earthen platform), however, which is the place in the family's main house where all the sacrifices are offered by the family priest. Another place that is approached with reverence is the grave where the ancestor is buried.

WHAT IS SACRED?

For traditionalists all of Creation is holy, as it is all enveloped in spirit. Creatures like the python and the leopard are regarded as sacred, possibly because of the appearance of their skin or coat or due to their habits and natures. The sacred places are those that are believed to be the abodes of the spirits—a pool, a huge tree, or a mountain, for example. The chikuwa in each home is the "holy of holies," where only the family priest can place artifacts required for offerings. Wooden or a clay plates are used for such formalities. Any items used in performing these ceremonies must be made of indigenous fabric or material only.

HOLIDAYS AND FESTIVALS

In traditional religion one day is set aside as chisi, as it is known among the Shona of Zimbabwe. On the chisi (unique and, therefore, holy) day, which occurs once every seven days, no one is allowed to work in the fields, and there are no celebrations. Even funerals are interrupted. Violators are severely punished, for this is indeed a holy day (zuva rinoyera). Practitioners believe that this is the day when the spirit mediums roam the villages in broad daylight.

MODE OF DRESS

Traditionalists dress casually. Special occasions are marked not so much by clothing as by the type of food served. African traditional doctors and those in other cultural professions tend to dress in ways that distinguish them from the rest of the community. Both python and leopard skins are favored because of their dazzling appearance.

DIETARY PRACTICES

Traditionalists in Zimbabwe are almost exclusively of African descent. Consequently, most have a totem animal with which they identify and which must not be harmed. If the totem for the chief is Buffalo, for example, the chief and his entire family may never eat the meat of a buffalo.

RITUALS

Traditional religion is saturated with rituals. Literally everything is done ritualistically. For example, when one begins a meal, one must spill some food—say, milk, sadza (a staple food made from maize or corn meal), or beer—on the floor, thus symbolically sharing with the ancestors. Most elaborate are the burial rituals, in which every step must be accompanied by certain words or actions. The burial includes gathering all the clothes and artifacts of the deceased to "go with him." Some people believe that this is another way traditionalists signify their belief in eternal life. The purpose of all traditional ritual is twofold: to invoke the spirits and to maintain harmony among neighbors and with God.

RITES OF PASSAGE

Traditional religion places great emphasis on rites of passage and on the community's role in these rites. For example, it is believed that, in order for a boy to become a man, the community needs to participate in the process. Furthermore, the youth must be conscious of the process. Such rites of passage enable the youth to confirm his identity by consciously "becoming" a man.

Women are also processed through various stages on the way to womanhood. Especially at puberty, girls are trained to clean themselves and to sit properly in the presence of men so that certain parts of their bodies are not exposed. At age 12 or 13, girls are taught to prepare a full meal. Since learning to cook requires practice, girls are expected to cook for the family. Boys also go through a similar training period, taught by either an uncle or grandfather. Later both boys and girls are instructed in how to have sex (without actually engaging), and young men are also taught how to approach young women—all in the context of traditional religion.

MEMBERSHIP

Traditional religion does not focus on the number of its members. The community as a whole belongs and does not feel the need to increase in number.

Belonging to the religion presupposes a religious connectedness to the whole universe. For this reason the religion is highly particular about how each practitioner observes the moral guidelines, because a wrong committed by one person will eventually affect the whole community. All wrongs, therefore, must be rectified for the sake of the health of the entire religious body.

SOCIAL JUSTICE

Regarding human rights, the predominant teaching of traditional religion is that everyone must respect all human life, no matter how low a person's station in society may be. Life is precious because it is given by the Creator, and no one—not even the community—has the power to take any life. The only power the community has over the individual is authority to forgive the individual, while, at the same time, it requires that the individual forgive the entire community. This is what happens during the final ritual known as the Umbuyiso among the Ndebele and the Chenura among the Shona. Both Umbuyiso and Chenura mean "ritual cleansing." Umbuyiso is intended to perfect the quality of life by using the ancestors in removing all impediments between the living and the spiritual world, the source of blessings.

Traditional religion's influence on everyday living ensures that every citizen is treated with fairness, for it is believed that if a single soul dies "disappointed" because injustice inflicted by any member of the community, the whole community will eventually suffer the consequences. This concern for a just society compels elders to educate their children, albeit informally, in human relations, taboos, and the other social dynamics needed to produce good citizens.

SOCIAL ASPECTS

The family is the stronghold in traditional religion. All enculturation and socialization happens within the family. Family values probably constitute the bulk of the education that goes into raising a knowledgeable traditionalist. At a certain age most children are told to sit at the foot of their grandfather or grandmother and learn what it is to be human. For example, grandmothers teach girls that they are different from boys and that they need to guard that difference because there is a purpose for it. All in all, socialization is considered a spiritual as well as a secular exercise because, to be human, one must develop a well-rounded personality.

POLITICAL IMPACT

Traditional religion is considered the foundation of Zimbabwean politics. It is believed that, unless a candidate is favored by the four winds (that is, the ancestors), his or her candidacy is in vain. Moreover, the wisdom of national leaders is believed to emanate from the spirits. Finally, a politician can not be a true leader if he or she does not have the special staff given by the traditionalist medium.

CONTROVERSIAL ISSUES

Traditional religion is not a culture of argumentation and controversies. To be human is to comply with the community's mores and folkways. In contemporary Zimbabwe, however, there have arisen issues that have caused a stir in the community. Examples include the allocation of land, the role of the chief, and the status of medicine men and medicine women in relation to Western medical practices. Traditionally families were allotted a piece of land by their kraal (village) head or chief, but with the imposition of colonial structures, new rules came into effect. As a result, some people were assigned land far away from their forefathers' graves, making it almost impossible for them to visit the graves when they needed to. Concerning traditional medical practice, in addition to disturbances caused by colonial requirements, the church has also interfered in the name of "being Christian." In short, traditionalist have been pressured to accept non-African values and to believe that these values are superior to those of their traditional faith. The result has been seemingly endless debate among practitioners.

CULTURAL IMPACT

Traditional religion is believed to be the cultural reservoir of the people of Zimbabwe. They look to traditional religion to define cultural orthodoxy. This is true in the arts as well, which must be identifiably indigenous in character in order to be received as genuinely African. Even Christians turn to traditionalists to learn how to retain their African dignity. Values—whether cultural, social, or moral—are defined by traditionalists, and matters of spirituality are ultimately defined in terms of traditional life.

Other Religions

Other religions represented in Zimbabwe include Islam, Hinduism, Judaism, and Buddhism. Together their adherents make up about 4.5 percent of the country's population. Buddhists and Muslims tend to be more conspicuous because of their outstanding temples and mosques. Both groups also have unique dietary laws. Most Indians and other Asians in Zimbabwe are Hindus. They do not proselytize; however, their culture has made a significant impact on the rest of the nation, probably because of their social and economic status. Hindus gather to worship in temples in the three major cities of Harare, Bulawayo, and Mutare. Particularly distinctive are their traditional dress, food, and family practices.

Judaism is represented in Zimbabwe by about 600 practitioners. With their congregational headquarters in Harare, Jews are scattered throughout the country. Besides Harare, there are small Jewish communities in Bulawayo and the village of Rusape. Their numbers have declined sharply because of the political instability that has troubled the country since the 1980s. The lively Jewish community in Rusape has taken on local color: Some of its members are indigenous Zimbabweans who claim a genetic as well as spiritual inheritance; some describing themselves as descendants of the Lost Tribes of Israel.

While their communities in Zimbabwe are few, Muslims enjoy the splendor of two major mosques in the country. Like Hindus in the country, Muslims tend to be prominent, middle-class businesspeople. Both men and women wear distinctive clothing. Moreover, since the majority of Muslims in the country are of Asian, Indian, or Arab descent, they differ ethnically from the majority population.

Gwinyai H. Muzorewa

See Also Vol. 1: Africian Traditional Religions, Christianity

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