This Korekore history was sourced from Mt Darwin Tribes, Hurungwe Tribes and Kariba Tribes

The original inhabitants of the area are believed to have been hunters and marauders who traded with the Arab (Mahommedan) ivory and slave traders. During the first half of the 17th century the area under discussion was a well-defined geographic unit and formed a province of the Monomutapa Kingdom known as Chirunya. Its boundaries were the Mazowe river up-stream to the Ruya River. Oral history in the area is strong and the people believe that they descended from Koswa, their female founding ancestor. The Mutapa state occupied the land between the Zambezi River in the north, the Hunyani River and Umvukwe range on the southwest and the Mazowe and Ruya River on the southeast. Monomutapa Kazurukumupasa Siti was the ruling king until his death in 1666. Mukombwe Kamharapasu, son of Mavhura became Monomutapa (1663-1692). After marrying the widow of Kazurukumupasa Siti, Mukombwe fathered a son called Nhemuru Siti circa 1670 and as per tradition, the child was regarded as the son of Kazurukumupasa, his elder half-sister and daughter of Kazurukumupusa was named Koswa. It was custom of the Monomutapas to place princesses in authority, probably due to the fact that some of the tribes they found, like Tonga were a matrilineal society and women were preferred for inheritance, including leadership. Three of the daughters were sent out to be princesses by Mukombwe. Koswa was to be princess over Chirudya, whilst Nyahuwi and Anadondo were allocated other areas/matunhu. They set off from the royal Guta and Koswa and Nyahuwi settled at Usirisiri. They had been accompanied by their brothers Nemhuru and Dombo. Historians date Koswa’s migration with Nyahuwi at circa 1680. Mukombwe was Christian by name only but lived as a true African who followed traditional rites and never going to church. He reunited the Sena, Barwe/ Lower Zambezi Tonga people under the Mutapa Empire. He successfully drove back the Portuguese from lands in Mutapa and managed to resettle various Mutapa families in the lands he had freed. When he died in 1692, his younger brother Monomotapa Nyakunembire. Mukombwe’s ancestral spirit (mhondoro) is great in Mt Darwin (Pfura), Chipuriro/Guruve, Mutoko, Shamva, Mazoe and Bindura. It is important to note that, the name “Mukombwe/Munkombwe” is widely used in Zambia, among people of the Tonga tribe and these are likely to be offshoots of the Mutapa state as they also claim to have been under Mambo rulership in the present day Zimbabwe.

The traditional name is Nyakusengwa prior to the chief’s appointment the chieftaincy was called Mukosa during the period when the chief was out of the area and had left someone else in charge. His chidau is Nzou and praise names are Samanyanga, some now use Chirandu although it is believed that it is not their true chidau but was a result of mixing with other people from the Chimhanda reserve and most likely the long association with the Mutapa whose founder, Nyatsimba Mutota himself was of the Moyo totem but changed to Nzou, Samanyanga. He is of Korekore-Tavara tribe. Records are not clear as to when exactly he was appointed but it was between 1945-1953. Chief Nyakusengwa was the authority of this area. People from outside the district would be refused the right to settle in the district without further thought. Preference was somehow accorded to people from within the district but living outside chief Nyakusengwa area though the chances of them gaining access to the area were very slim. This area was not affected by the land husbandry pattern and the Land Husbandry Act was not applied in the chieftaincy.

Chief Nyakusengwa was installed into office by the Mhondoro Koswa the female ancestor of the tribe. Rainmaking and harvest ceremonies are done. This chief plays no significant role in these ceremonies but to call on to the public in order for the beer and other offerings to be prepared. The actual spiritual function’s is in the hands of the Svikiro.

The traditional name is Rusambo of the Soko totem. The Rusambo community migrated from Shawasha as a result of Ruwambwe’s exploits and he had to flee and was allocated land by Mutota. Administratively the area is known as Chimanda tribal trust land. The land that he had authority over was devided into:

• Rusambo –Mahutwe

• Gwangwava- Dumbwe

• Katevera – Tsombe

• Chimanda – Chibonga

• Magaranhewe – Romba

Manetsera hunted into the area from the east, he crossed Ruya river and cleared the country setting fire to the bush. He later brought his father Zarezare into the area as their first chief. They claim to have been vaRozvi of the Moyo (Chirandu) totem. He was betrayed by Madyirapanze (his son in law) and founder of the Gwangwava chieftainship leading to Manetsera’s disappearance.

Their traditional name is Gwangwava of the Nyoni kasirisiri totem and Korekore tribe of the Dumbwe dunhu. He was appointed between 1951/2 by the tribal Mhondoro Nyambisi

They moved from an area called Chipadze near Bindura during the reign of Mudyirapanze owing to ill feeling among the people. Madyirapanze was the son in law to Manetsera, the founder of the Chimanda dynasty. Manetsera was rebellious towards Mutota and went into a long unsuccessful battle with him. Madyirapanze was granted the dunhu of Dumbwe for the part he played in subduing Manetsera. Madyirapanze had five sons and they all succeeded him although the order is not quite clear. Three of the sons grew up in Dumbwe and two in Choma. Nyambisi, Makatyi and Kamombe were the Dumbwe sons and Nyaromo and Nyamapako were the Chomo sons. From Nyamapako’s death the successions are believed to be as follows:

Chipara – Kazhou- Chimhapa-Gwangava-Kanwambvura-Museka-Nyajina-Nyambisi

Some villages which form part of Gwangwava community but are outside the traditional boundary are: Mukotyo, Kachidza, Barangiro, Mukombwe (in the Katevera area) and Maropa, Mukutyu, Chaswera andMutyoromungo (in the Chimanda area).

His traditional name is Mukuni. Dombo Makuni who was brother to Nyahuwi and Koswa, daughters of Monomotapa Mukombwe was appointed to rule as chief in a village at a place called Sirisiri on the Ruya River, not far from Ganganyama hill. He became the founder of this dynasty.

Nyahuwi daughter of Monomotapa Mukombwe is the founder of the Mukuni people. Koswa and Nyahuwi came through Choma and crossed the Ruya river near Gungwa hill thus entering Diwa. They built a large village at a place called Sirisiri adjacent to the Ruya river not far from Ganganyama hill. Dombo Makuni, the brother was appointed to rule as chief and he became the founder of this dynasty.

It is not clear if there is a relationship between this chief and Chief Mukuni of Victoria Falls of the Toka-Leya tribe who also migrated from the eastern side of Zambia. In addition, the fact that there is an area called Choma in Zambia may be a strong indicator of the tribe’s origins as these are said to have passed through Choma, and in the history of Chief Mukuni of Victoria Falls, they also mention have passed through northern Zimbabwe.

The traditional name is Dotito, of the Nzou Samanyanga totem. They are of the Nyombwe tribe (Korekore) and speak chiKorekore. The chief was appointed in 1938. The chieftainship is in the Kandeya Tribal Trust Land and consisted of the following matunhu:

• Dotito

• Matope

• Kandeya

• Nowedza

• Nembire

• Pachanza

• Chitsato

His traditional name is Hwata of the Shava totem and Chidau Mufakose from the Zezuru tribe.

In the days before European occupation three sons of Nyashanu (Chiweshe, Hwata and Gutsa) who lived in Buhera left their homeland and migrated northwards. Gutsa was a warrior who conquered and established two chieftainships for his elder brother Chiweshe in the Chiweshe Tribal Trust Lands and Hwata in the Gutsa Tribal Trust Land of Mt Darwin. After the rule of the Europeans in Rhodesia Chief Hwata was moved to Chiweshe where he had no area of his own but was under chiefs Makope and Negomo until he was given an area in the Gutsa Tribal Trust land in Mt Darwin.

However, during the colonial period, after 1950/1 there were many claims of chieftainships. A number of chiefs had been demoted to headmen as they were regarded less important to government programmes. Since the 1960’s, the Rhodesian front administration wanted to work with chiefs for their political benefits and efforts were made to upgrade the chiefs in the 1970’s and around 33 were upgraded in 1976. As a result, some people who did not deserve to become chiefs by tradition were appointed, thus creating challenges after the colonial period when colonially disadvantaged people sought to have their abolished chieftaincies reinstated made claims for restoration. Some of the factors considered for upgrading demoted chiefs included iter-alia:

The history, previous status, current practice; confirmation for the desire to upgrade; confirmation that the headman was accepted by the tribe as the right person to be appointed; confirmation of an updated family tree; confirmation that the boundaries are known.

In Mt Darwin District a number of headmenships were placed under chief Rusambo who was a recent immigrant in the area and could not have political power as some of his headmen had lived in the area for centuries. The chiefdom was an amalgamation of various autonomous units into one chieftainship. However, there seems to have been issues in the Rusambo chieftaincy as there was jealous and annoyance with chief Dotito who was placed in authority over Gwangwava, chief Gwangwava was traditionally a chief in the eyes of his own people whilst chief Rusambo wasn’t really regarded as a senior chief in the tribal hierarchy.

Mt Darwin has six chieftainships and they are namely:

• Chief Matope of the Makombe clan

• Chief Nembire –Nembire village

• Chief Chiswiti (Nhari Nendoro totem) and installed in 1984

• Chief Kandeya (Tembo Mazvimbakupa)

• Chief Rusambo-Rushinga area of Mugaranhewe

• Chief Dotito (Nzou Samanyanga totem)

Nembire was the Headman to Chief Dotito of Kandeya Tribal Trust Lands in 1964. His mutupo being Soko and chidau Bvudzijena of the vaMbire tribe, speaking chiKorekore. His dunhu is Mbire, they call themselves vaMbire though the true Mbire are from Hwedza.

They migrated from an area around Wedza where they are affiliated to the Soswe chieftainship. They were allocated their dunhu by Mukombwe, the then ruling Monomotapa at that time, the boundary with Dotito is the Fusiri stream.

The Negomo chieftainship is associated with the Moyondizvo totem and has a rich lineage. It all began with Chiodzamamera, also known as Mugumo, who was the first occupant of this esteemed position. Chiodzamamera had three sons: Mutasa, Zhenjeni, and Muroro.

• Mutasa (Mutopori): Despite being known as Mutopori, Mutasa did not ascend to the chieftainship because he had no son.

• Zhenjeni and Muroro: These two houses are eligible for the Negomo chieftainship.

The current chieftainship belongs to the house of Muroro. Within this lineage, Chimukwende (also known as Hwende) had two children: Gorejena and Masvaure. Unfortunately, Masvaure passed away at a young age. Gorejena, on the other hand, had eight children, including Zhakata, Katera, Cheza, Mupfunya, Mutyambizi, Bonde, Damiso, Magunje, and Dandara.

The installation conducted on 12 March 2022 marked the 13th chief from the house of Mupfunya. Mupfunya had younger brothers named Makumbe, Chinanzvavana, and Chimberengwa. Throughout history, various chiefs have held the Negomo chieftainship, including Chiodzamamera, Zhenje, Nyahunzvi, Muguse, Gorejena, Mupfunya, Sanike (or Gombera), Mutekwa, Chipiro, and Inke.

These are Tonga (Soli) by tribe of the Bere totem, with Nyagu as their chidau. They occupy the north-eastern part of the district and originally from the Zambezi escarpment. A lot of migration however took place since the displacement from the Zambezi river with families from nearby farms in the district coming in.

These are Korekore by tribe of the Nzou totem, with Samanyanga as their chidau. Their history is a bit vague but is known that they are descendents of Mutota and that they originally came from Guruuswa. At first their ancestors settled at the Dete Valley area and later left for Ruvanga (their present area). Kazangarare gave his sons Dendera and Garara their own areas. Dendera got Ruvunze (an area in the farmlands) but was later moved to the Magunje area. Garara got an area called Dunga (also farms) but he didn’t get official recognition after the occupation and seems to have faded into oblivion.

Some of the kraals that constituted of the chiefdom included; Chitaunike, Gondo, Donora, Mukwesha, Kazungu, Nyakurazare, Kamuchenge, Matesanwa, Katena, Mafuwa, Washayanyika, Kachidza, Zau, Magwira, Varetta, Dandamira, Kapuka/Zuze, Zinyenge, Mafungautsi, Mukambi, Dipuka, Muroiwa/Karima, Muyengwa, Murehwa, Musikwenyu, Zvikonyo, Mupakati and Magwedebure.

These are Korekore by tribe of the Nzou totem, with Samanyanga as their chidau. They occupy the north-western part of the district which include Magunje growth point.

The group originally came from the Dande area of Chipuriro. They are descendants of Mutota and are related to chiefs Chisunga, Chitsungo, Kazangarare, all of whom have the same totem and chidau. Early ancestors are reputed to have been elephant hunters. One such ancestor, generally honored as having founded the Dendera chieftainship, was Chatsukameso (the one with red eyes), also known as Chatsurameso. Chatsukameso parted company with his relatives (ancestors of chief Kazangarare, who he addresses as sekuru) at a place called Deve – a large vlei in the Mukwichi area. The name Dendera derives from the ground hornbill, It is said that Chatsvukameso, whilst on the trail of elephant during a hunting expedition, was pleased by the repeated low hooting sound of the ground hornbill. He stopped to enquire of his servants (varanda) what it was that gave this pleasant sounding call, but which was seldom seen. He was advised that it was the Dendera birds, and so the nickaname became attached to him. Succeeding chiefs have all ruled under this name. Some say it was Nyamavere who first assumed this name of Dendera.

They found people of the Tembo/Mazvimbakupa totem in the area when they arrived. These were subjects of a chief “Nyamusiya”. Fighting ensued, and the Tembo people are said to have fled to Zambia.

Some of the kraals include; Chiyangwa, Chigede, Mbereko, Chinyembere, Chigumbura, Chivere, Karenga, Dzunguichewa, Kangausaru, Ngorezha, Mashayamombe, Maguranyanga, Makanyaire, Matsika, Mazvimbakupa, Kawandi, Mahwadu, Wendera, Kandengwa, Magumbura, Makumbirofa, Dendera/Mupamombe, Chitemerere, Honzeri, Kwakwiyo, Matope, Mpokuta, Mudyavanhu, Joga, Makayi (new kraal 1967), Seremwe, Hondo, Kambamura, Zindanga, Zharare, Muchoraringa, Murimbika, Kandororo, Kapungu, Makumbe, Nziradzepatsva, Dzvete, Tadzimiwa/Banki, Bopoto, Maplanka, Mudekwa, Mutema, Gonga, Zunzanyika, Kadema, Matanga, Nyamufukudza, Sikanya, Kapengautowa, Nyamadzawo/Nzara, Zendanemago and Gawa.

The tribal trust land/European farming area fence forms one boundary, and the common boundary with Chanetsa and Nematombo is Murerezhi river.

Below are some of the chiefs who ruled the Dendera chiefdoms:

Dzakukameso, Nyamavere, Chinopisa, Mashonga, Mashorapayi, Muchenje, Mutarachisa, Nziramasanga, Murodza, Chivere (1910 to 1012), Chigede (1920 to 1928), Mupamombe (1930 to 1952), Mupanganeye Musokota (1959 to 1960), Kahama (1959 to 1960), Mutema Obert (1960 1966), Chenge (1966 to 1968), Mavunga Rameki (1968 to 1984 and Kerecheni (from 1984)

These are vaBudya of Mutoko by tribe, though they now claim to be VaKorekore because of the language they speak. They are of the Shumba totem, with Nechinanga as their chidau. They occupy the western part of the district. Some headmen under chief Nematombo included Chanetsa and Zimhowa. Chief Zimhowa were Karanga by tribe of the Mhara totem with Chikonamombe as chidau. Then there was Chief Chanetsa who was downgraded to headman under chief Nematombo in July 1961. He was a Zezuru of the Nhari totem with Nyamakwembere as Chidau.

The ancestors are claimed to have migrated from Guruuswa and Mutoko and they claim to be descendents of Nehoreka. They were under the leadership of Dokotoko and were of the same migration as Makope (in Chiweshe Tribal Trust land). Dokotoko was not a chief, but merely an ordinary man or commoner. He came on a visit here and found the Marindi people near Gache gache. Dokotoko had two sons, Ngendongara and Chinehasha. They fought the Marindi people and drove them west of Sanyati river to Chief Msampakaruma’s country. Much later Chiefs Dandawa, Dendera, Matau, Mudzimu and headman Chanetsa, Mzilawempi and Nyamhunga, were moved into his traditional area, thus considerably reducing his domain. Even today, much of the area claimed by Nematombo permits of increased settlement. His country, he claims stretches from Tengwe river to the shores of lake Kariba – about 60 miles.

Some of the kraals under Nematombo included; Majinjiwa, Machona, Nyamadzawo, Matsika, Mazvauri, Paratema, Madima, Chigara, Mateta, Muuna, Wasakara, Chikwata, Bunda, Wamiridza, Kadowonda, Chawasarira, Chendamora, Ngoshi, Kademaunga, Masati, Gumiremhete, Jochore, Choto, Chitau, Dandaratsi, Zikonyo, Ziome, Soraidoma, Matenga, Kunzekutema, Makiwa and Meja Biri.

The western boundary is the 4-wire cattle fence; the southern is Tengwe river, whilst the eastern boundary is formed by a portion of the Tengwe and Murereshi rivers, then to Nyaodza and then to the shores of Lake Kariba. Headmen Mzilawempi and Chanetsa both have their own defined areas of jurisdiction though they are part of Nematombo.

Chief Chanetsa was downgraded to headman under chief Nematombo in July 1961. He was a Zezuru of the Nhari totem with Nyamakwembere as Chidau and now absorbed into Korekore. The tribe originally lived in the area known as Mbowe, which is Lomagundi district. The boundary was the Angwa river at a place called Siso, and then to Chikonohono hill, and then to the Manyami river (Hunyani), then to Silver Mine, then to Nadzuka (vlei). Originally, a man called Nyamakwere lived in this area. He had four eyes: 2 in front and 2 at the back. The original Chanetsa people are said to have migrated from Guruuswa and they sought assistance from Nyamuswa who also lived in this area under chief Nemakonde. Nyamuswa was the principal mhondoro and they asked him to come and fight for them against Nyamakwere. Thereafter, he gave them his son, Nyachawa, to be their mhondoro and to help them in the administration of their area.

The title Chanetsa , according to legend, derives from one Kamukapa, who went to the Makorekore to fetch certain tribal drums; he therefore “suffered for the country” – Chanetsa. Makumbe appears to have been the first one to use the title. Official records bear out the claim of the headman that he was previously a chief and they have not forgotten this and a claim for the restoration of the chieftainship is bound to come up in the future.

The group’s recent history is not very clear but it appears that they were moved into the present area circa 1942/43 and the area was regarded as belonging to Nematombo. The headman claimed that he was advised to move further down to the Musukwe river, where many of his subjects lived but he refused and hence remained in Nematombo’s area with no real boundary being defined. But later, when Land Husbandry commenced, an attempt was made to establish the boundary between Chanetsa and Nematombo. The old road to Zvipani was taken as the boundary in the west , but it’s not clear where was the boundary between Chanetsa and Mzilawempi.

Are VaKaranga by tribe of Mhara totem and Chikonamombe as chidau. The group are a branch of Chief Mashayamombe of Chegutu/Hartley. They were under the control of Zimhowa (who is reputed to have been the first headman), and lived in the Gwelo district under chief Chiundura. After some years Mzilawempi led the people to Hurungwe where they were settled in Chief Nematombo’s area. People loyal to headman Chanetsa were living in the area and they were expected to give allegiance to Mzilawempi or move to Chanetsa’s own area further north. Some remained whilst other moved.

Some of the kraals who came with Mzilawempi were; Maplazi, Mufi, Sifelani, Tendekayi, Sichakala, Masocha/Mzilawempi, Muchakure, Fantiso, Matare, Kiwa, Matoto, Magama, Mafishi, Nikisi, Tachiona, Nyikadzino, Wurayayi, Sikonzapi, Matiki, Philip and Takanayi. Some of the kraals of vaKorekore who remained and didn’t move to Chanetsa’s area included; Makoshore, Karima, Beremauro, Charingana, Mudengezerwa, Nyakuziranga, Nyamutora, Nyarumwe, Waniridza, Mutungambera, Mukakatanwa and Dandaradze.

These are Vambire (Korekore) by tribe of the Tembo totem, with Mazvimbakupa as their chidau. Circa 1899, one Chimusimbe who had come from Shangwe west of the Sanyati and married into the tribe, was appointed headman, by the then native Commissioner on 31 March 1900. He was appointed chief following the death of Kapuma despite objection from the tribe and even Chumusimbe himself.

The tribe is said to have originated from Guruuswa and are related to chief Chihota of Marondera. Mudanyota is the earliest known ancestor (Sikarudzi) and he found the country unoccupied when he arrived here. It’s said that Karimanzira migrated from Guruuswa leaving his father Mudanyota behind. Some of the kraals included; Bisheri, Chinyenze, Mujinga/Chieta, Dabvu, Dimba, Goremusandu, Kanongota, Kasengezi, Mazura, Makisi, Manhenga, Maravanyika, Marumazvitsva, Matambura Matiza, Muparaganda, Mandizha, Ndekeri, Nyamuderu, Nyawisa and Tavaguta.

When asked about the vast largely vacant Piriwiri area and of the possibility of settling more people therein, the chief agreed that they can accommodate more people but he emphasized that if the Government wanted to settle more people, let them not send more VaKaranga as they didn’t get along very well – they preferred other smaller groups of different as VaKaranga would even usurp their chieftainship.

Commencing at the intersection of the Tengwe European farming area/tribal trust land fence with Tengwe river; then down the river to the confluence with Sanyati river and up Sanyati to the confluence with Piriwiri river, then up Piriwiri to the boundary of the tribal trust land and generally northwards along tribal trust land boundary to the starting point.

These are vaGova (Korekore) by tribe of the Tembo totem, with Mazvimbakupa as their chidau. Chieftainship was first recognized in 1900. In an attempt to steamline the tribal organisation, chiefs Dandawa and Chundu were ‘resigned’ and both tribal groups placed under one chief which proved unsuccessful. Headman Mudzimu is under chief Dandawa and they are of Gumbo (Madyirapanze) totem and Korekore by tribe.

The Dandawa people, like those of Mudzimu, Chundu, Nyamhunga and others , originally lived along the Zambezi valley and their area was located close to Mana Pools game reserve. Their tribal boundaries were the Zambezi river (in the north), Sabi river in the east, Chikuti river in the south and the Mahongwe river in the west.

The group was moved to their present area, Rengwe in 1958 and when they moved to Rengwe, they found some VaKorekore people (ex Sipolilo district) in their present area. These kraals were assimilated into their chiefdom. Some of the kraals include; Matore(Gumbo/Madyirapanze), Matengaifa (Nzou Samanyanga), Katswere (Nzou Samanyanga), Katuma (Nzou Samanyanga), Manyembere , Munuwa (Nzou Samanyanga), Chiwanza (Nzou Samanyanga), Chagioma (Nzou Samanyanga), Mudzongachiso (Nzou Samanyanga), Zunza (Nzou Samanyanga), Nyamandu (Nzou Samanyanga), Mufurutsa (Nzou Samanyanga), Gwenzi (Nzou Samanyanga), Gwara (Mbano/Matemayi), Rukanzakanza (Mbano Matemayi), Tevedza (Shava Mhofu), Gunduza (Shava Mhofu), Tsungura (Shava Mhofu), Gwatura (Shava Mhofu), Mbamuchena (Shava Mhofu), Kangwara (Shava Mutenesanwa), Chishato (Shava Nematombo), Kondo (Shava Nechiromo), Ndoro (Shava Mufakose), Nyamawe/Chipangura (Bere Nyangu), Manzungu (Nhari Makwembere), Chisora (Shumba Nechinanga), Kufandirori (Shumba Nechinanga), Sirani (Mawongera), Varetta (Mawendera), Chitawu (Zambu Hwai), Gandawa (Mhizha Macheka-field mouse) and Mataruka (Mbiti/Mbire).

The kraals who were found in the area and assimilated included; Samvubu (Tembo Mazvimbakupa), Dandawa/Matsviru (Tembo Mazvimbakupa), Kamanura (Tembo Mazvimbakupa), Goremusandu (Tembo Mazvimbakupa), Chidoma (Tembo Mazvimbakupa), Nyarongwe (Tembo Mazvimbakupa), Chidyafodya (Tembo Mazvimbakupa), Mugurameno (Tembo Mazvimbakupa), Matiza (Tembo Mazvimbakupa), Nyamukayiwa (Tembo Mazvimbakupa), Patsikadova (Tembo Mazvimbakupa), Chifuradombo (Moyo Chirandu), Karoko/Guveya (Moyo Matere), Charewa (Moyo Matere), Majinjiwa (Moyo Nematombo), Chawasema (Soko Wafawanaka), Chiworeka (Soko Wafawanaka), Nyamaromo (Soko Wafawanaka), Tayena (Soko Wafawanaka), Chiyangwa (Soko Wafawanaka), Gwaze (Soko), Penyayi (Soko), Hutotso (Soko).

VaGova (Korekore) of the Gumbo, Madyirapanze totem. The tribe claims to be descended from one Nyamatinhiri (possibly another name for Mudzimu), who migrated northwards to Chirundu from Musana reserve in Bindura. Apparently relatives of Nyamatinhiri became tired of the long journey from Guruuswa and settled in Musana. Others deflected to Gutu and Ndanga districts where the Gutu and Ndanga chieftainshis were set up. All these chiefs taboo Gumbo (Mudzimu, Musana, Gutu and Ndanga). When Nyamatinhiri arrived at the Zambezi, where he decided to settle, they encountered the Vambara people and they conquered them leading them to flee to the northern part of the river. The country was called Gova (big river) and its boundaries were; to the north was the Zambezi river, to the east was Nyakasanga river (Dandawa) and to the west Share river (Nyamhunga). They lived east and west of where Chirundu bridge is now.

Around 1956, the entire community was moved to Hurungwe. They claim to have been told that they would drown if the dam wall will burst so they should move to the higher ground. The tribe comprised of about 13 kraals which included; Mudzimu (Gumbo Madyirapanze), Kapandura (Gumbo Madyirapanze), Nyakuritsika (Gumbo Madyirapanze), Bandora (Soko Wafawanaka), Karambamuhoro (Tembo Mazvimbakupa), Nyamhondoro (Tembo Mazvimbakupa), Kwarirandura (Nzou Samanyanga), Kawanje (Nzou Samanyanga), Nyamaropa (Matere of Nemakondo), Karenga( Matere of Nemakondo), Zvikonyaukwa (Shava mhofu), Masheedzanwa (Zambu Chuma) and Maringapasi.

Those who were found in the area and switched their allegiance to Mudzimu included; Muwaira (Soko Wafawanaka), Chirasasa (Shava Mhofu), Matenga (Shumba Nechinanga), Murasiwa, Mudzwamutsi, Jera, Marumezvitsva/Mhazi, Gasura 1, Mutauwa, Charuma/Kadyafodya, Mutematsaka, Kandiya, Coffee/Manenda and Gasura 11.

There were also some families who moved into the area mainly from Masvingo and these included; Manjongwa, Marangwanda, Muvengwa/Chitiki, Mudzingi/Chipere, Mukucha, Goromondo, Mangarai, Kwirirai, Musekiwa/Masiyanwa and Mapfuwamara.

They are vaShawasha by tribe of Mbano Matemayi totem with Korekore as their language. Was recognized as headman in 1948. Originally, Matau and his people lived near mount Urungwe, along the upper reaches of the Rukomechi river. In the old days, Matau’s forebearers were sent up the Highveld to spot the vultures feeding on dead elephants shot by Dandawa’s hunters. This detection of vultures helped them to locate the dead elephants and they took the tusks to Chief Dandawa and this became a custom. This led to Matau being awarded headmanship by Dandawa. The group was also moved to the present day location in 1958. Headman Matau’s mhondoro is called Chinenyanga.

Some of the families under Matau were; Nyambaro, Dzorani, Bakasa, Kapesa, Murimbika, Kabatamuswe, Chiwara, Makanyaire, Gonye, Kademaunga, Nidzebonde, Uzambe, Chabata, Mandinda, Katemanyoka, Bvunzawabaya, Kachemaedza, Mande, Matau, Madzvambeya, Chapupu, Elias/Muvhitori, Munyuki, Bere, Gudure and Jangwa.

Regarding the boundaries; in the west is 8-ways fence with Chief Dandawa’s area, in the north is chief Nyamunga at Kanyati river, in the east is chief Nematombo where there is 4-way fence, with headman Mudzimu on the south.

These are Korekore by tribe of the Gwai totem, with Zambu/Munawa as their chidau. They occupy the north-western part of the district. They were moved from Zambezi around 1957 to pave way for Kariba Dam. It is believed that Nyamhunga is an offshoot of Gora from Goromonzi who then moved westwards and settled at the confluence of Sanyati and Zambezi rivers. Their Chisi days are Mondays and Thursdays. Tribal spirit was Nyanhewe. Related to Chiefs Nematombo, Dandawa and Headman Mudzimu who are all of the VaGova tribe. They do not eat the bones of a mutton for fear of losing teeth.

The tribe is said to have its origin from Guruuswa. Little is known about the past than that the early ancestors lived a peaceful, though backward existence along the Zambezi – some say they are an offshoot of Gora dynasty in Goromonzi. They were hunters and fishermen rather than agriculturalists – their crops were continually raided by elephants and hippos. They were first moved to the Badze river area of Chief Nematombo. Here they found a lot of kraals “who were born under chief Nematombo but who had switched their allegiance to headman Matau (under chief Dandawa) whose area it had been proclaimed”. Then the area was stated to have been given to Nyamhunga, “so the people paid tribute to him rather than move to Matau or Nematombo areas.” These kraals were accepted into the community. Subsequent to this, Nyamhunga was given a difficult area (the present one), and some of the kraals found there chose to move with him, whilst others chose to remain behind and pay tribute to Headman Mudzimu.

The community is, for some reasons, a very loose one. There is little loyalty to the chieftainship by kraals other than those comprising the original community. Continual movement has not been conducive to building of a strong society. Little in the way of community development/local government can be expected until the people have settled down properly.

Kraals who were part of the original community at Gova are: Nyamhunga (Zambu), Chinokopota (Zambu), Kakwenya (Zambu), Mapfungautsi (Zambu), Karowamatanda (Zambu), Maurukira (Zambu), Karombe (Zambu), Chamononyonga ( Moyo Matere), Makudzashamba (Shonga/Nechiru), Mpombwa (Shava/Mhofu), Dzombe (Ngonya/Gushungo), Murota (Nzou/Samanyanga), Chimurewo (Nzou Samanyanga), Zambezi (Tembo/Mazvimbakupa) and Bakasa (Soko/Wafawanaka).

Those who left Nyamhunga community included; Chirovapasi, Makwenya, Mapfuwamara, Chisandau, Maringapasi, Muparaganda, Kandiye/Chikupo and Nyakasikana.

Those who were found in the area and changed their allegiance to Nyamhunga were as follows: Masanga (Ngonya/Gushungo), Chineviringa (Nhari/Unendoro), Zakariah (Nzou/Samanyanga), Mutinha (Nzou Samanyanga), Muparu (Shava/Mhofu), Bvungo (Shava Mhofu), Musauke ( Soko/Wafawanaka), Kapamara (Tembo Mazvimbakupa), Chiumburukwe (Tembo Mazvimbakupa), Kanyurira (Mbano Mademayi), Mazindori (Zambu/Munawa), Jera 11 (Moyo Matere), Goredema (Shumba/Nechinanga).

Then later, there were VaKaranga who joined the chief who now regard themselves as per of the community were: Musekiwa, Mupandagwara and Kadondo.

Commencing at the intersection of the Kamazi river with the 4-strands cattle fence, then down the Kamazi to its confluence with Nyadara river, then up the Nyadara to its intersection with the 8 strand game fence, then along this fence to its intersection with the 4-strand cattle fence , then along the fence towards the Karambazungu gate, past this gate and back to the starting point.

Some of the chiefs who reigned were as follows:

Zheke, Ndingi, Chisodza, Chipembere, Kufawepasi (01.07.1924 to 11.09.1961), Chinyandura (01.10.1961 to 30.06.1974), Mupandagwara (01.07.1964 to killed 16.06.1978), Kwaipa Zebedia (03.10.1978 to 19.12.1984), Chiyangwa (from 1984)

These are Shangwe by tribe of the Shoko-Ncube totem. Their chidawo is Chirongo. The area as a whole is called Nebiri, and it has various sub-names , such as localities bearing names of rivers and streams like Chifudze, Hwadze, Kasvisva etc

The name Nebiri is derived from the name of the valley, it was never a personal name. The chiefs have always been called Nebiri and this is now a traditional name. This tribe was granted chieftainship by Chief Chireya who falls under Gokwe. Chireya was regarded as paramount chief in Gokwe where he had six headmen under him where all functioned as independent chiefs with headman status. This is because there was no post of paramount chief that existed and promoting them to chiefs would make them independent of Chireya. In addition to the six, Chiefs Nenyunga, Nebiri and Negande all regard Chireya as their senior.

The Nebiri family married from the Chireya family and became vazukuru to chief Chireya. Because of this relationship, Chief Chireya agreed for them to have an independent community but they had to pay for their land with blood in the form of human sacrifice. Kasusira, their first leader, agreed to be beheaded in order to earn the soil for his people. Similar ceremonies were conducted for others, such as headman Nembudziya, etc.

Nebiri family are still responsible for assisting in the selection of chief Chireya , though they are not the only ones who have this function. Prior to the arrival of the Europeans, spiritual installations were conducted , but since the native commissioners have been taking part in the selections all spiritual functions associated with succession have ceased.

At these ceremonies, string of black beads (matimba) had to be placed around the successor’s neck. Chief Chireya had the responsibility of installing (placing matimba on) most of the chiefs and headmen in the Kariba-Gokwe district. Although chiefs are no longer installed with Matimba, the significance of this function still persists in certain respects – for example, Chiefs Mola or Nebiri would not dare spend a night at Chireya’s village because they have never been presented to the spirits.

Rain ceremonies are usually held each year, at a place near the chiefs’s kraal. Gifts are also sent annually to Nevana, the rain svikiro (spirit medium) of the Vashangwe residing in the Gokwe district.

It’s important to mention the Masava group who were appointed by Chief Nebiri as headman. These are also of the Soko totem (Chirongo) and Vashangwe tribe. Masava was appointed around 1939 by Chief Nebiri as Sadunhu and was selected by the elders of the group. Basis of selection was collateral successon (patriarchy). These occupy the Bembera-Chifudzi area.

Chief Nebiri was muzukuru to Masava – that is , the mother of chief Nebiri was the daughter or sister of the Masava family . Masava was a bodyguard to chief Nebiri, thus they came into this area together. Masava first settled at Vuranduli and were relocated to Chifudzi to after the construction of Kariba dam. Some of the vilages under Masava included; Gasura, Mapinda, Masava, Tapererwa or Mazezewa, Basaroukwa, Marairomba, Makumbirofa or Kanegocheka, and Makwerere or Marundura.

Negande people are VaShangwe by tribe of the Shava, Mhofu totem, with Gamanya Kuenda as their chidawo. They border chiefs Mola, Nebiri, Nenyunga and Siabuwa. They use both Tonga and Shangwe as their languages. The chief is normally referred to as Mwami by his subjects.

Kamkota, son of Chireya, was given this area and the people regard him as their ancestor. Kamkota was given a branch of a tree by Chireya and he was told to go forth and start his own tree. When they came to the area, they found people of the Sakurebgwa tribe, whom they fought and drove off. Their ancestors then settled in the very place where the tribe is still living today – these were not affected by Kariba dam displacement.

There were some movements into the area with two kraals from Mola, that is, Moswera Kahusu and Magwama and these settled in Dela. Makaza kraal moved in from Sinakatenge and settled at Munengi.

Some of the villages in Negande included; Chibanka, Kanengocheka, Katizandima, Makaza, Mapwatu, Mazabuka, Mazinyo, Negande, Siachamwaika, Siachikalanga, Zimonyo, Jeke, Mafuriranwa/Jatakalula, Magwama, Malobokela, Marumasangu, Murota, Miyozi, Siachakanzwa, Sianjalika, Mudenda, and Siansangu Makaringe.

Were also affected by Kariba dam and move further south in the interior. Before displacement they occupied the area between Sanyati and Bumi before being moved in 1956. They are baGova (Shona) by tribe and of the Shoko totem going by chidawu Wafawanaka. Common names of occupied areas include Marowa, Chidyamugwamu, Karongwe, Chisanga and Gunguwe among others. The chief is normally referred to as Ishe by his people.

Even the oldest Sampakaruma last interviewed didn’t recall legends of his tribe living anywhere other than the Zambezi, possibly meaning they were some of the first Shonas to come to Zambezi. The tribe was conquered by the Ndebele tribe and made to pay taxes to the Matabele king in tobacco.

The basis for selection of a chief is collateral and follows roughly four main houses. Among these people a new chief is chosen by the vazukuru and the makota. The muzukuru puts matimba on the chief- Nemawana is the muzukuru and it’s a traditional name. The first to hold this office was a son of the first chief’s sister. The name and responsibility are passed on to the next successive generation.

Other vaGova chiefs who lived in the east of these people were Nyamhunga, Dandawa, Chuundu and Mudzimu. Although these are of the same tribe, Sampakaruma claims no relationship. When Sampa lived in the Zambezi he had two abalisa, Litswara and Chitondo, who ruled their own small areas and were subservient to chief Sampa. However, since they have been displaced to the bush, they have not been given areas and they are no longer as functional making them to be regarded as mere kraal heads.

It is said that when chief Sampa shifted to his new settling ground, he carried with him his ancestor , Kasengeri – that is he dug up his bones and transported them to their new burial ground. Kasengeri is their tribal spirit and he used to speak to them through the medium of Pinchisi, alias Kasengeri, a son of Chinodakufa.

They claim that chieftainship should alternate between four houses – Chavonga, Maguranyonga, Morepori and Nyamadzawo (Chigwededza). Some of the villages found in Msampa are; Chibayamagora, Chikwasha, Rudondolo, Mugara, Mashowedzana, Mutanaugwa, Matengambiri, Msampakaruma, Siantumbi, Kuchacharika, Chibumba, Chunsiya, Chipura, Djumba, Kashambe, Mutandira/ Katandira, Mutimutema, Siachazangwa, Marambo, Mashonga, Matekenya, Siamatari, Munanga, Chakazamba,Honye, Mapokotera and Mutukura.

Were equally affected by Kariba dam and moved about 15 kilometers further into the interior- They are the closest to the Zambezi river. Before displacement they occupied the area between Sengwa and Bumi or Ume river. They are baTonga by tribe and of the Nyoni totem going by chidawu Mushanga Muyuni. Common names of occupied areas include Bumi, Chitenge, Dove, Mayove,Kalundu, Mangwala, Chiweshe among others. The chief is normally referred to as Mwami by his people.

Unlike the Shona patriarchy selection of chiefs, Mola use matrilineal succession with nephews (sons of sisters) taking prominence in selection, this is similar to most Zambia tribes, including the Tonga of Bamutala (across the river). Successors are selected by the makurukota (the equivalent of masadunhu in Shona). Masvikiro or mhondoro play no part in these functions.

As far as the tribe can recall, they came from the Zambezi and can hardly trace their history or origins beyond this point. They do not claim relationship with the surrounding tribes or chiefdoms. Prior to their displacement in 1956, Chief Mola and his people occupied the southern bank of the Zambezi, from Sengwa to Bumi (Ume) rivers. Their neighbors across Sengwa were Sinakatenge and Msampakaruma across Bumi. Chiefs Nebiri and Negande were neighbors to the south living some distance from the Zambezi river. The main Chief Mola and the majority of his subjects lived upstream around Sibbilobbilo area with a few living in Bumi’s Kasonde area , just close to the current Bumi Hills and this is where he used to appoint his nephew as headman or subchief to handle issues and oversee that area.

All Mola people were affected by the displacement, and apart from two kraals, all settled around their chief. The two kraals excepted were Jeke and Siampamba – the latter is still under Mola’s control, while Jeke switched allegiance to Chief Negande.

Some of the villages (sabhuku) included; Dumbula, Gwangwaba, Jeketera, Kai, Lutope, Masaba Kayungwa, Siachiwa, Siakaloba, Siachitema, Kubanyawu, Siampanda, Siamavu, Simuguga, Chalibamba, Liyongwesha, Mujokeri, Musana and Zvamoyo (Chirume). Chirume was a minor Muchinda of chief Mola on Kasonde side and he controlled Liyongwesha, Mujokeri, Musana and Zvamoyo.

There were two subdivisions of the Mola community – Chirume and Siachamwaika (Bokisi). Chirume was a minor subdivision of the community.

Sialonje was a muzukuru of chief Mola and was responsible for appointing successors to the chieftainship. He was appointed by Chief Mola (Siajeya) around 1941. He was of the Soko totem (Chirongo). This privilege has been passed down to the present generation. This family holds a prominent position in the chiefdom. This group lived on the Bumi near the present day hotel. The area they currently occupy belonged to chief Nebiri. Some of the villages under Sialonje included Chigwagwa, Shangwe Siandima, Lusinga (Siamabechu), Majomba, Mola Mutami, Sianembwa and Viringana.

Ndepa mountain range is the boundery with Nebiri, whereas the Bumi river is the boundery with chief Msampakaruma. The boundery with chief Negande is not so clear-cut. It is approximately as follows: Starts at Ndepa, then follows a north-westerly direction to Marambwa, a pool or pan, then to a strean called Sonda, which flows into the Sengwa about fifteen miles north of the Dela.

Rain ceremonies are held each year, and gifts are sent to Nevana (the rain svikiro in Nemangwe, Gokwe).

• Chief Nyamaropa

• Chief Makope

• Chief Madziva