Korekore learn of their origin through stories told by elders; everyone’s origin is connected to the original province that their people came from centuries ago. Every person also has a totem (mutupo) that represents their heritage, bloodline, origin and identity. Someone who does not know their totem is considered ‘lost’, for it means they do not know their identity. Totems are usually animals (e.g. a zebra or buffalo); however, they can also be objects (e.g. a leg). They are passed down through the father’s lineage the way a surname is carried through a family in the English-speaking West. In this way, two people with the same totem can be forbidden from marrying as it is seen in a similar light to incest.

Korekore communities are traditionally collectivistic. People tend to put their group or family’s interests before their own, receiving support, protection and a sense of belonging in return. There is a great emphasis on communal gathering within tribes, where people share stories, music, songs and dance. Indeed, Korekore culture has a long tradition of storytelling and folklore that provides each generation with a sense of connection to their history and ancestors. These stories also provide communities with a unified understanding of their group’s origins. Storytelling gatherings may be accompanied with theatrical and musical performances.

Music and dance are also central to Korekore culture. The traditional sounds, rhythms and instruments are distinctive and showcase the colour, creativity, spirit and joy of the Korekore people. The ‘mbira’ (a piece of wood with metal keys) has a light, warm, acoustic sound and is used in most celebrations. The mbira may be used to contact spirits, govern the weather and chase away sickness (among other purposes) and can be considered sacred in some communities.

It has been suggested that the Spirit mediums (Svikiro) of an ancestral spirit (Mudzimu) corresponds in Korekore community. Certainly the spirit mediums themselves and many Korekore people believe this and a knowledge of the history relevant to the particular spirit is usually regarded as essential if the spirit medium it to be accepted as genuine by his or her followers.

The Korekore believe in two types of spirits which are (Shave Spirit) or Wandering spirits and Vadzimu (ancestral spirit). Shave spirit are connected to populations living outside of Shona territory. These spirits maybe either malevolent or benevolent, Bad spirits are associated with witchcraft and bad luck while good spirits may inspire an individual talents associated with healing gifts, music or artistic ability.

Ancestral spirit (Vadzimu) represent all that is ideal and moral about a korekore way of life. They are usually associated with revent ancestors or with more remote culture heroes whose exact genealogy has been forgotten. They save to protect society but may withdraw this protection if the Korekore moral ideas are not respected.

When the Korekore people wanted to seek for guidance and intercession they could conduct a Ceremony which was Called (Bira Ceremony), which was an all-night ritual in which members of an extended family call on ancestral spirit for guidance and intercession. The attendees at a ceremony participate in singing, dancing, playing their traditional music instruments like drums, mbira, hosho and marimba. In this ceremony music favoured by the ancestors when they were alive is used to summon the spirits to possess living mediums (svikiro) thus the religious belief systems help to preserve older musical.

Korekore people held rain making ceremony every year which was called Mukwerera.It was held in the end of September when the rain season began. The ceremony goes on for a week, the ritual was held at the shrine of a female spirit medium, the medium of the greatest spirits of the Clan.

Korekore are often observed as being very warm, welcoming and engaging. They are also quite formal and non-confrontational. People generally seek to appease and avoid any disagreement or friction that could offend someone’s honour. Hence, Korekore may be overly accommodating of other people’s opinions or reluctant to speak their mind if they feel their honesty could embarrass others. This is partly because there is a strong cultural value placed upon considerate behaviour, manners and politeness. One’s manners are generally thought to reflect their integrity and quality as a person. Every distinct social and ethnic group in Zimbabwe has a particular model for what they consider to be correct and polite decorum. For example, the largest group, the Shona, refer to one’s knowledge and compliance with socially acceptable behaviour as ‘tsika’

Tsika is the virtuous, polite and moral way of behaving in accordance with Korekore cultural standards. This involves being respectful to elders, obedient to parents and figures of authority, having self-control and patience, as well as observing cultural customs and the social structures in place. Often, there is a strong emphasis on communal values, warmth, prudence and considerate behaviour. The Korekore see tsika as something one learns and develops in adolescence to eventually foster self-control. Someone who has been taught and raised well to have good manners is said to have ‘hunhu’ (in Korekore). Hunhu cannot be accurately translated into English, but they mean something similar to ‘the essence of humanity/humaneness’.

The values that underpin the norms of etiquette vary between cultures. Hence, native Korekores often think that ‘varungu’ (white people) do not have hunhu/ubuntu; this is because people outside of Zimbabwe often do not follow the same social rules that constitute tsika. For example, the English-speaking West doesn’t give the same amount of reverence and respect to people based on their age. Someone who does not act according to the Korekore code of politeness and social appropriateness is considered to be without manners – ‘hanna tsika’.