Encyclopedia of African Religion

Nyakang, is ultimately a part of the adoration of
Nyakang, and through him, of God.

Marquita Pellerin

See alsoJok

Further Readings

Lienhardt, R. G. (1954). The Shilluk of the Upper Nile.
In D. Forde (Ed.),African Worlds(pp. 138–163).
Oxford, UK: Oxford University Press for the
International African Institute.
Westermann, D. (1912).The Shilluk People:Their
Language and Folklore. Philadelphia: Board of
Foreign Missions of the United Presbyterian Church
of North America Berlin.

SHONA

Shona traditional religion is monotheistic, having
belief in the one God called Mwari. The word
Mwarimay have roots in the Bantu Mu-ari, which
literally means that which is self-existent. Other
expressions of God are Nyadenga, which means
“Owner of Heavens,” andMusiki, which means
“the Creator.” This name depicts a separation or
distance of the people from God. Furthermore, the
Shona maintain that Mwari is the originator of wis-
dom and knower of all things having no limitation.
All phenomena are thus attributed to the Creator,
Mwari.
The MaShona are both patrimonial and patri-
archal. This holds in the Shona tradition with
regard to the religious reality of the people. The
spirits that are closest and most concerned the with
the daily life and welfare of the community are
one’s own ancestors of the father’s line, termed
midzimu (singular) or vadzimu (plural). One’s
ancestral spirits would all have the same clan name
organized along a patrimonial order. The Sekuru,
or grandfather on the father’s side, for instance, as
well as the deceased sister of the Sekuru, and so on,
are concerned with the welfare of their descen-
dants, male or female.
These spirits of the ancestors are ritually cleansed
after their deaths by a process calledchinura. This

ritual cleansing occurs in order for the community

to enjoy the benefits of their ancestors having

closer proximity to Mwari, and thus vadzimu are

more effective in acting on the people’s behalf.

Subsequently, descendants enjoy the benefits of their

patrimonial vadzimu because the vadzimu intercede

on behalf of their people.

The vadzimu are said to live in the air and

are called mhepo, and are thus always in the

midst of their people. They are characterized by

not desiring food or sex, but are honored at cer-

emonies with beer prepared and presented by

persons appropriate to the circumstance of the

ceremony. Protection from evil spirits as well as

granting peace, prosperity, and posterity are

functions of the vadzimu. Events of misfortune

or illnesses are intended to encourage those

affected to seek a spirit medium to find the

cause of the predicament and to make amends

as recommended by the spirit medium or

svikiro.

The spirits of deceased royalty or greatly

revered holy men and women are considered lion

spirits or mhondoro (singular or plural). The

spirits are said to take the form of lions as they

roam in the wilderness. Their concerns in the

spirit world extend to all those within their terri-

tory. As with vadzimu, the mhondoro find

voice by inhabiting svikiro.The spirit medium is

selected by the spirit and through ritual mediums

is confirmed by senior svikiro. The needs and

concerns of the community are addressed by the

appropriate svikiro. Matters of national impor-

tance are addressed by the mhondoro spirit

mediums, whereas matters of a personal or

immediate nature are directed to the vadzimu

spirit mediums.

Gwinyai P. Muzorewa

See alsoNehanda; Spirit Medium

Further Readings

Gelfand, M. (1984).The Genuine Shona and

Shona Religion. Gweru, Zimbabwe: Mambo

Press.

616 Shona