[8/25, 21:33] Ma'am Mharakurwa: Examples of good family relations

1. Conflict solving skills

-This means that they are able to solve problems easily

-Conflict and roles and how a family resolves their differences is one of the important elements if
indigenous family life. It sets up the younger members to gain an understanding of how they might deal
with the conflicts when they are adults.

-In this family, they respect each other's difference of opinion. Therefore they have little to no
arguments.

2. Loving

-Parents provide love to their children and each other

-When the children feel loved, it gives them confidence to explore their world and try new things.

3. Communicative

-A good family communicates with each other

-They spend time together

-They use everyday time together and share a laugh.

-An example of this is when the niece shares her troubles with her Aunt. They have a strong bond

4. Teamwork and proper allocation of familiy duties

-This is whereby the family works together to solve problems or during day to day lives.

-This could be shown where the family shares the household work

-In IR, the boy child does the yard work with the father and the girl child does the domestic chores along
with the mother.
5.Value each other

-They take part in each other's lives

-They support each other and take interest in each other's lives.

Other points

*Understanding

*Support each other

*Acceptance

[8/25, 21:33] Ma'am Mharakurwa: *EXAMPLES OF BAD FAMILY RELATIONS*

- This will be called a dsfunctional family.

- A dsfunctional family is a family in ehich conflict, misbehaviour and often child neglet or abuse on the
part of individual parents occur continously and regularly, leading other members to accommodate such
actions.

- They have a common feature and behaviour patterns as a result of their experiences within the family
structure.

- The family unit can be affected by variety of factors.

*COMMON FEATURES*

- Lack of empathy, understanding and sensitivity towards certain family members, whilr expressing
extreme empathy or appeasement towards one or more members who have real or perceived needs. In
other words, one family member continously receives far more than they deserve, while another is
marginalized.

- Denial (refusal to acknowledge abusive behaviour, possibly believing that the situation is normal or
even beneficial; also known as the "elephant in the room"
- Inadequate or missing boundaries for self (eg tolerating inapropriate treatment fromm others, failing
to express what is acceptable and unacceptable treatment, tolerance of physical and emotional abuse.

- Disrespect of others boundaries (eg physical contact that other person dislikes; breaking important
promises without just cause; purposefully violating a boundary another person has expressed.

- Extreme in conflict (either too much fighting or insufficient peaceful arguing between family members)

- Unequal or unfair treatment of one of the family members due to their birth order, gender, age, family
role (mother etc), abilities, race, caste etc ( may include member at thr expense of others, od an
uneven/ inconsistent enforcement of rules).

[8/25, 21:33] Ma'am Mharakurwa: Importance of good family relations..

* Help promote Ubuntu or unhu.

Family is important as it shapes a person's character n behaviour. Children are directly taught values n
ethics thus shaping their character. They r trained on right now wrong for example in Shona culture
children are taught to greet elders including strangers which is a sign of respect n characteristic of
someone with Ubuntu.

*Good family relations promote unity in the family.

A family becomes United n strengthens bonds between family members if they come together as one
family and help each other. This is normally found in families like the nuclear for starters n the extended
families. Types of families like polygamous families tend to be disunited as siblings or wives fight over
the father's attention n jealousy is set up among the family members.

* Help promote the concept of sharing.

When a family get along very well, the children of the family grow up knowing how to share n the
importance of sharing weather with family or in the community.
* Good family relations also help children of the family know the importance of keeping family together
together as they will also teach children n generations that follow to always maintain good family
relations at all times.

*Good family relations help maintain peace in the family. Without good family relations in a family,
relatives lose respect for each other which leads to a lot of quarrels therefore peace is not maintained.

[8/25, 21:33] Ma'am Mharakurwa: Goodevening ladies and gentlemen please forgive me for submitting
this presentation to you late. I apologize for that.

Ethical conduct in Indigenous religion.

Ethics is a Greek word ethos meaning character. Synonym of ethics is morality.

Ethics are a set of standards or code or value system, worked out from human reason and experience,
by which free human actions are determined as ultimately right or wrong , good or evil.

One's conduct is considered good if it benefits the well being of the Community. These also promote
Ubuntu.

1.Truthful

Telling or expressing the truth. This promotes family relations and the community as a whole. For
example when an individual is always telling the truth no matter how much it hurts it molds people
instead of destroying them.

2.Hospitable

This is treating family, guests, visitors or strangers warmly and generously. This strengthens bonds in
the community and promotes sharing in the younger generation.

3.Peaceful

This means free from disturbance, not involving war or violence. Peace promotes peaceful existence,
that is the ability of people to live together with the ability to resolve conflict orderly. For example if the
people are peaceful there will be peace in the house and when they are conflicts they are able to solve
them.
4.Faithful

Remaining loyal and steadfast.For example being true to ones word, vows or promises. This makes an
individual be confident in what they say.

5. Honest

Someone who doesn't mislead or deceive others. Free of deceit, Honourable in principle, intentions ,
actions, upright and fair.

6. Respectful

Behaving in a way that shows regard for someone. This is when one is able to acknowledge the presence
of someone else.

7.Self control

Ability to control oneself in particular one's emotions and desires, especially in difficult situations. This is
whereby maybe a brother can hold back his emotions especially when angry showing respect for the
other person present.

8.Justice

To be fair and equal to all which provides social justice that leads to unity in the community as no one is
seen as above the other in the law.

9. Compassionate

Feeling or showing sympathy and concern for others. When one is able to Express their care to
somebody else the other person feels important and special.

10. Trustworthy

Someone who is deserving of trust or confidence and very dependable. This strengthens bonds and
creates great leaders in the younger generation as they know that they should be trustworthy.

11. Courageous

This is an individual who can stand up for what is right though other people will be saying otherwise.
Thereby creating individuals that have confidence in what is right.

12.Humility

It is a quality of being humble. Someone that puts others first but also not neglecting his or her own
emotions.

[8/29, 21:33] $anelisiwe: *STATUS OF WOMEN IN INDIGENOUS RELIGION*

- It is determined by various factors including patriarchy, matriarchy, age, society, marital status,
ownership of the means of production and property

- Traditional myths, proverbs, folktales also define the status of women in IR

-The status of women in IR has often been given a negative picture. Burdillion argues that, "It is a
common misconception that women had little or no status in the traditional African societies. There are
many reasons given for this view ; women are said to be bought and sold in marriage like chattels ; at
the death of husband his widows are inherited with his estate ; since women could not represent
themselves in traditional courts but had to be represented by a senior male relative, it is said that legally
they were minors ; wives are said to be completely subject to their husbands who have the right to beat
them within limits ; women do most of the work in the fields and in the home while men spend much
time sitting in the idle chatter.... "

- The above quatation pictures a subservient role of women as second class citizens. They are slaves of
their husbands, more of objects with no or little to say in day to day, family or societal affairs. However
such a view is an illusion or misrepresentation of the real status

- The study of the status of women should be taken in the context of the historical time frames : Pre
colonial, colonial and post colonial

*Women acquire a higher status through :*

a) *Marriage* - the payment of a high bride price and value of money or goods given as dawry is an
expression of the value the husband places on marriage

b) *Extended family status* - she obtains a more enhanced status due to her roles and kinship ties in an
extended family setup

c) *Traditional ceremonies* - women acquire a higher status by virtue of presiding over traditional
ceremonies (virginity testing, kukwesha nhova, kutema nyoro, brewing beer). Bourdillion states that,
"Women can also play important roles as hosts to spirits in various possession cults"

d) *Authority in administration* - the daughters of a Manyika chief were sometimes appointed as

headwomen over subject territories. They acted in a system of royal espionage. Some women exercised
considerable influence of the government of the day by becoming a medium to a senior spirit

e) *Founding chiefdoms* - ancient traditional women were instrumental in either in either seducing or
defeating the enemy or through magical knowledge. Bourdillion aver that in a number of Kore Kore
chiefdoms. The dynasties are said to have been founded by a brother and sister together in which the 2
became lion spirits and compliment each other
*Status of men in Indigenous Religion VS status of women in Indigenous Religion*.

a) *Patriarchy* - women acquire a low status. The father is overall in charge. Can initiate divorce, owns
property and wife has little to no say if the husband dies

b) *Court cases* - assumed that women are incapable of conducting or preciding over a court case
rather must be accompanied by a male relative

c) *Adultry cases* - society condemns women involved or caught in Adultry. She is taken as morally
loose. However when a man is involved it is treated as minor and the husband is societally allowed to do
polygamy

d) *Post burial rituals* - there is inconsistency on how life after death ritual is valued for a deceased
woman in relation to a deceased man. The reincarnation ceremony is done for a deceased adult male
yet neglected for a woman. Bourdillion states that this post funeral rite is "often emmited when the
deceased is a woman suggests that women do not always acquire in life the full adult status necessary
to be influential as a spirit elder after death".

e) *Salary earners* - Women are made to surrender their salaries to their husbands

f) *Socialization* - in IR women have limited freedom to frequent public places of entertainment and
leisure especially places where there might be a lot of males

[9/1, 05:52] +263 77 993 7376: *Preservation of land in indigenous religion*

Land preservation simply means _restricting the uses of property so that it can last for a longer period of
time_

The Shona believe that land belongs to Mwari and other lessor spirits.Also for the Shona land belongs to
living,the dead and those who are yet to be born.

Therefore land and it's resources out to be used sustainably for the benefit of future generations.

The practice of selling firewood which caused at lot of deforestation was therefore unheard-of amongst
the Shona people.

The common practices of ,for example starting veldfires were unheard-of due to the *sacredness of
land* as umbilical cords of people were buried in it.The Shona believe in the sacredness of flora.Cutting
down of trees at certain areas was prohibited band these areas were called marambotemwa . According
to Mhaka (2015) vegetative cover of marambotemwa prevent soil erosion and sedimentation of water
sources thereby ensuring sustainable environmental use.
In most traditional communities mountains and forests are burial sites for chiefs and are considered
habitats for ancestral spirits .

Unauthorized tree cutting is believed to be revenged by ancestral spirits through droughts ,death and
therefore another way of preserving land is through the *punishment of offenders by guardian spirits* .

*Chiefs and village heards enforce respect for sacred sites* and punish tho who break rules.

*Taboos* (zviera) form part of Shona morality.

Taboos are understood to be specific rules that forbid people from performing certain actions.

Taboos are one of the Shona approaches used by the Shona to manage water sources such as spring or
wells.

*Performance of rituals for pest control* and ceremonies such as rainmaking ceremonies.

According to Mhaka (2015)it should be noted that there are situations where the Shona religious
leaders have resisted embracing western scientific approaches to pest and weed control and enhancing
soil fertility arguing that doing so would anger guardian spirits. Therefore the Shona perform rituals
when land is invaded by pests.

The philosophy of Ubuntu plays a critical role in environmental conservation .if a person's behavior was
chastised. The Shona therefore strived to avoid behaviors that bring problems to the community.

People showed Ubuntu by being friendly to the environment as their responsibility.Therefore a person
with good unhu does not recklessly cut down trees .

*Totemnism* The Shona personify animals in the principle of mitupo.People should therefore respect
their totems.A good example should be the Dziva totem where people will revere water bodies to
preserve acquatic life.

*Mhondoro spirits are also responsible for protecting the territory they ruled.for example mhondoro
spirit mediums supported freedom fighters in the war of liberation of Zimbabwe that was aimed at
recovering land.

*The Shona also perceive land as spirit real .This belief is expressed in Shona practice of giving a sacred
status to elements of the natural ecosystem (kuyeresa)
*Legislation* There are laws that are put forward against the destruction of the environment by chiefs
and failure to abide by them will lead to punishment.

*Resting day*(chisi/,izilo) the people are restricted from touching any tools for working therefore they
would not destroy the land in anyway.

*Fencing* the indigenous believers put boarders or fence around sacred forests ,pools and mountains
to protect them from people.

*Conclusion*

For most African communities ,all aspects of nature ,plants and wildlife and water bodies are under
mystical tutelage of ancestral spirits and guardian animals.

People are therefore mandated to use natural resources on behalf of these owners . It was also seen
that the environmental taboos intended for the ethical use of the environment.

The Shona people have a rich indigenous knowledge System which if used wisely may preserve the
environment.

[9/2, 11:14] Ç@ròlìñè: Importances of land in I. R

1.land is viewed as a component of wealth

-In I. R land is said to be rich so the one who owns it is considered to be wealthy therefore land is
important as it clearly shows where one stands in the indigenous community.

2.land is believed to be a resting area

-In indigenous religion the deceased are buried underground and death is believed to be a form of rest
therefore land is said to be sacred and important for them as their ancestors lie on land.

3.land represents the bond between the living and the dead

-In I. R during ceremonies like kurova guva the believers brew beer and pour it on top of the graves as
way of appeasing the dead which strengthens their bond with the ancestors therefore land is important
for them.

4.Land is used as inheritance.

-In I. R one can inherit land from their deceased relatives and use the land for a better living like farming
and thus land is important.

5.Land is used to generate revenue.

-In I. R land was not to be sold rather the owners would farm and sell the produce to generate income
therefore land is important.

6.Land was used as a way of compensation.

-for example when an avenging spirit comes back to take revenge on the perpetrator the family of the
perpetrator could use land as a way of appeasing the spirit.

7.land is believed to be the life giver.

-the shona came up with the saying mwana wevhu meaning son of the soil as they believe that the land
acts as a 'She' meaning everything was born from the land.

8.land is also important in I. R as it belongs to the ancestors.

9.land gives status.

10.land determines identity.

11.land helps to depict the African way of life.

[9/4, 03:29] Ma'am Mharakurwa: 1 Discuss reverence of nature in Indigenous Religious (25)

2 Analyse human relationship with nature in Indigenous Religion (25)

3 Identify sacred things in the natural environment (25)

4 Explain the significance of sacred natural phenomena in Indigenous Religion (25)

5 Analyse taboos that protect the natural environment (25)

6 Discuss the permitted and prohibited ways of creating wealth in Indigenous Religion (25)

7 Discuss the values on wealth creation in Indigenous Religion (25)

8 Explain the Indigenous believer's understanding of health (25)

9 Distinguish between Indigenous and modern ways of dealing with illness (25)

10 Explain the concept of governance in Indigenous Religion (25)

11Explore the processes of governance in Indigenous Religion (25)

12 To what extent do traditional leaders uphold good governance (25)

*These are questions from the remaining topics in IR. So your task is to write two full essays of your
choice then the rest you jot the points that answers the question. The points will be marked as well*

[9/4, 03:29] Ma'am Mharakurwa: Animals are also sacred and they are part of the natural environment.

The components of the natural environment include

Water

Animals

Air

Land

Vegetation

Etc

[9/4, 03:29] Ma'am Mharakurwa: *Importance of sacred phenomena*

1] Places of worship and remembrance_

They are used as places for appeasing their ancestors. They are also venues for people to connect with
their spiritual beings and conduct certain rituals e.g the rainmaking ceremony which is usually
performed on mountains hence showing their importance

_2] They are also integral part of ethnic identity_

Sacred phenomena in every in every society provides powerful symbols used to create strong links
between the society and the nature. For example springs are seen as the "soul" of their people hence
representing their identity

_3] They contribute to livelihoods_

In several sacred forests, people are allowed to collect fallen dry wood , fruits from the forest floor and
honey. Cattle are sometimes permitted to graze there thus making sure that the people's diet is
sustained

_4] They are abodes of deities and ancestral spirits_

They are believed to be where the spirits or God resides thus treating them with high respect and
showing their significance
_5] They are sources of healing water and plants_

Some springs are believed to have healing powers that is why they are only visited by those in need and
under the supervision of a sacred practitioner hence showing their importance.

[9/4, 03:29] Ma'am Mharakurwa: There also places to seek refugee

For instance the aminals that was being persued and seeks refuge in sacred shrine you were to
continue hunting it

[9/4, 03:29] Ma'am Mharakurwa: Add more points considering that there is

Social significance

Economic significance

Religious significance

Political significance

Ecological significance

Of which yu should be able to five under each

[9/4, 03:29] Ma'am Mharakurwa: Point.....

Sacred natural sites are important for the vitality and survival of indigenous and traditional peoples'
cultures.

[9/4, 03:29] Ma'am Mharakurwa: On economic significance

Sacred natural sites earns the country with foreign currency as people come and visit the sites such
as GreatZimbabwe and the people get to sell their crafts promoting entrepreneurship in their
indigenous communities

[9/4, 03:29] Ma'am Mharakurwa: Ecological significance

Sacred places used to be places set aside for natural conservancies..no person was allowed to embark
on any evironmental unfriendly activities..medical plants and indegenous fruit trees could be
succesfully preserved within sacred places as it was taboo to cut down trees in sacred places
[9/4, 03:29] Ma'am Mharakurwa: Social significance

Children are taught how to respect and how to take care of the natural environment and sacred
places through myths, folklores and taboos

[9/4, 03:29] Ma'am Mharakurwa: *Ways of protecting the natural environment in Indigenous Religion*

-Environmental protection is the practice of protecting the environment for the benefit of the natural
environment as well as human beings.

-Indigenous Religion values the natural environment which is why certain measures have been put in
place to protect it.

-These include the use of ;

*Taboos

*Totems

*Myths

*Fencing

*Environmental legislation

*Education

[9/4, 03:29] Ma'am Mharakurwa: **Totems*

-The concept of using totems demonstrated the close relationship between humans, animals and the
environment.

-Totems are protected against harm by the respective tribes, conserving species and ecosystem
diversity.

-Eating a totemic animal or plant is forbidden and severe punishment for example, banishment, fines,
hard labour or death were applied to anyone who disrespected their totem.

-Totemism can lead to environmental protection due to the fact that many tribes have multiple totems
and it is a taboo to eliminate them, thus preventing species extinction.

[9/4, 03:29] Ma'am Mharakurwa: **Taboos*

-Taboos help in preserving some sacred forests and mountains for example, Inyanga Mountains, which
are reserved for traditional ceremonies.

-Such taboos discourage people from visiting these sites thereby aiding the cause for a harmonious
living between human beings and the whole of nature.
-Examples of such taboos include;

*Ungabobasa ichithamuzi awusoze uyakhe, uzachithekelwa ngumuzi- this was made to preserve the
trees by instilling fear in the individuals of losing their marriages.

*Ungabokhahlela inja uzatshona usunyela- this was done to protect the animals from human
harrasment.

[9/4, 03:29] Ma'am Mharakurwa: **Myths*

-Myths are used to teach people about the natural environment through the use of mythical and
fictional stories.

-An example os such a myth is the Mwedzi myth which shows the relationshio of humans and the
natural environment; for example, why clans choose animals for identity(totems) and how water takes a
central position in the Shona belief system.

-Certain cultural beliefs are beneficial to the well being of the natural world because they instill fear in
people such that they would not dare to go to the said area.

-Indigenous people refuse to explore nearby sites because they know the myths of thay area for
example, Inyanga Mountains where it is said that one is likely to disappear if they do any disrespectful
acts like pointing and laughing at something they have seen there.

-This provides the wildlife with a proper ground for breeding as it is also prohibited to hunt in the area.

[9/4, 03:29] Ma'am Mharakurwa: **Fencing*

-This is usually done using wooden poles and wire.

-Areas that are usually fenced off include kraals.

-Fencing increases security of a protected area and limits unauthorized access.

-Building fences around places where animals live ensures they do not roam and cause accidents while
crossing roads.

[9/4, 03:29] Ma'am Mharakurwa: **Environmental legislation/ Laws*

-This refers to laws that provide protection to the environment or natural resources.

-These laws are put in place to ensure that the environment is well taken care of and protected.

-For example, there are areas whereby hunting, chopping down trees for firewood and grazing is
prohibited.

-Those who treat the environment poorly or do not adhere to the rules are punished usually by paying a
fine.
[9/4, 03:29] Ma'am Mharakurwa: **Education*

-This is usually done by elders and village heads.

-They can be assisted by Agritex officers or any other enviromentalist officials.

-Education builds knowledge and basic skills necessary to address environmental issues.

-Helps people understand how their decisions and actions affect the environment.

-The purpose of education is to protect and where necessary to restore the structure and functionality
of natural environment

[9/4, 03:29] Ma'am Mharakurwa: **Sacredness/ Making a place sacred*

-Deeming a place as sacred is a very effective way of protecting the natural environment.

-This is because people are obliged to be respectful of the area and not cause any damage to it.

-This also instills fear as one would be afraid of being cursed by the ancestors or deity for misbehaving in
a sacred place.

-This in turn, protects the natural environment as people are made to nurture and cherish it.

[9/4, 03:29] Ma'am Mharakurwa: **The use of chiefs or other leaders*

-Chiefs and other leaders can be used to ensure that the natural environment is protected.

-They can do this through leading by example; if they themselves are able to protect the natural
environment, their people will learn from them and follow their lead accordingly.

-Leaders can also do this by giving severe punishments to those who fail to protect the natural
environment.

- For example, they could be banished from the community or forced to pay a hefty fine.

[9/4, 03:35] Ma'am Mharakurwa: COLONIAL ERA

After the invasion of African territory by white settlers.

The ownership of land was either eroded from the traditional leaders or brought by white settlers
who took good grazing land , farming and cultivation of fertile land, mining areas from the
authority of Chiefs and kings.

Settlers targeted chiefs and kings who had authority over land and persuaded them to sell them
land of their own choice.

It is said Lobengula was deceived and sold his people 's land.
After obtaining land from the Africans the settlers introduced a "title deeds" system that made
them owners of that land.

It no longer belong to the ancestors of lndigenous people .

Those who wanted land had to buy it.

Meanwhile Africans were pushed out of fertile land and grazing land to the reserves (Maruzevha in
Shona) where there was a lot of tsetse fly infestation.

The reserves were not good for cultivation and even human habitation.

Those who retained their land were either settler's loyalities.

Settlers took African 's land for:

Mining

Ranching

Cultivation

Building mission schools , hospitals and CBDs

Timber plantations

Planting crops and tobacco

To access dams and large water bodies.

The Africans or Indigenous People did not enjoy the full ownership of land .

Mediums were active to defend the Indigenous people 's land but because the white used a divide
and rule policy.

Indigenous people lost their land .

Some Africans were "sell -out" and made it difficult to defend the African land united . Hence most
good land was taken away.

Morning

[9/4, 16:26] Ma'am Mharakurwa: https://nhau.co.zw/

```To advertise with us, please click the link below```

wa.me/263785122935?text=hi
```....Continued```

*Virginity & The Johanne Marange Religious Customs*

In the secular realm, domestic violence is one of Zimbabwe’s greatest hurdles despite an array of
policies and laws to curb the same. One of the most contentious issues that trigger domestic violence is
virginity which, in turn, spills into paternity disputes.

Marriage in African societies revolves around the concept of virginity, hence the concept of a beast
known as “mombe yechimanda” which is part of the bride price. In African traditional religion, when a
woman gets married, her aunties are found to be so much concerned with whether she was a virgin or
not.

To join our groups follow:

https://chat.whatsapp.com/EBDPHEYted1E20OUIMDK6N

There are ways through which they have to know of this virginity status of their niece, and this
information is shared amongst some family members. In most cases, even her in-laws will have to know
about this status, thus defying the right to privacy. This will determine whether “mombe yechimanda”
will have to be paid or not. The issue of privacy is a human rights issue according to the constitution of
the land.

As such, the aforementioned practice is an infringement on the rights of women. Every citizen regardless
of gender has the right to privacy, which is unfortunately being apparently violated by the JMAC
theology, through the parading of the deflowered girls in front of congregants without seeking the
consent of the affected persons.

Virginity is an element that belongs to the private sphere and not subject to public scrutiny.

The study highlights some of the verses in scripture which expose women and children to the whims and
caprices of human rights abuse. Whilst the canonisation of the scripture is a disputed academic
discourse, with commentators arguing for and against the quantum of inspiration of the scripture,
Canaan Banana in “Rewriting the Bible” highlighted the need to revisit our hermeneutical
methodologies so as to be contextually relevant to the existential realities in Zimbabwe.

Banana advanced for the domestication of theology for it to be relevant in the present situation. In the
era of fourth-generation rights, the scripture must be relevant to the modern demands. The JMAC
literally interprets the scripture and purposefully relies more on the Old Testament.

Thus, the majority of the JMAC teachings are derived from the Old Testament. For example,
Deuteronomy 22: 13-19 is one of the widely revered verses in JMAC’s theological doctrine on virginity.
The verse resonates with the theological teachings and practices in JMAC.

The Old Testament verses referred hereto help to locate the fulcrum of the JMAC theology and how
these selected verses enhance human rights violations. To note, Deuteronomy and Leviticus are major
sources of the JMAC theology.

In JMAC, if a member of the congregation marries a virgin, he is not allowed to divorce her unless by a
special grant by the church. To prove that she was a virgin, she must ensure that her first sexual
intercourse with her husband is done on a white sheet and the blood that comes out after losing
virginity would be kept as proof.

The cloth would be presented to the parents and, after that, dowry – including “mombe yechimanda” , if
she was a virgin, would be charged. Leviticus 21:13-14 prohibits marrying widows, divorcees and any girl
who has lost her virginity whom it describes as a harlot (Leviticus, 21:13-14 ESV).

Similarly, in Deuteronomy 22: 13-19, when a girl had already lost her virginity, the parents of the girl
should present her before the whole congregation and the father presents the girl to the elders of the
church for a wife (Deuteronomy, 22: 13-19 ESV).

JMAC, being an indigenous church, borrowed heavily from both the Jewish tradition and African
traditional religion, which amongst other things, revered the sacrosanctity of virginity.
In Zimbabwe, the constitution stipulates that subjecting any person to dehumanising treatment is a
human rights violation. The constitution goes on to say that citizens have the right to privacy and self-
determination.

In JMAC, like African traditional religion and Jewish culture, where African indigenous churches
borrowed their theologies, women are not accorded the same rights as those that are enjoyed by their
male counterparts.

JMAC teaches that girls who lose their virginity must be paraded, named and shamed before they are
married off to any member of the church, without their consent. Old women in the church conduct
virginity testing annually, especially towards their pasika, the Passover feast.

In African traditional religion, there is also the “mombe yechimanda”, which is a beast paid only for the
virgins.

During the first sexual encounter, girls ought to produce the blood-stained white cloth as evidence of
their virginity which will be shown to aunties and parents of the girl as proof that she was a virgin and
“mombe yechimanda” can be paid. This means that in the JMAC, women do not have matrimonial
privacy and the right to dignity and self-determination.

Interestingly, men are not obligated to undergo virginity testing.

In African traditional religion, Jewish culture and the JMAC teachings, males are encouraged to marry
virgins and despise widows, divorceees or any women “profaned” by fornication (Isaiah, 62:5 ESV).

Sexuality is very central in the discrimination against women in JMAC. Women are viewed as inherently
evil, just like the biblical Eve. The fall of humanity from the glory of God is ascribed to Eve and is spread
to the generality of womankind. Thus the JMAC, like the African traditional religion and Jewish culture,
teaches that women in their menstrual cycle are unclean and their uncleanliness can affect men.
Since JMAC’s theological teachings extend to the social sphere, male congregants are not allowed to
have sexual intercourse or eat food prepared by a woman on her menstrual period. Thus, women on
their menstrual period are discriminated against. In JMAC, women on their menstrual period are not
allowed to participate in church activities, including singing.

In addition, the church teaches that women should not touch or wash the garment for the man,
including her husband or son. St Augustine of Hippo believed that humanity’s sinful nature inherently
got inherited from the fall of the first parents (Adam and Eve).

In Genesis 3:12, Adam blamed Eve for disobeying God, and in Genesis 3: 16 God said to the women, “I
will greatly multiply thy pain and conception, in pain thou shall bring forth children, and thy desire shall
be to thy husband, and he shall rule over thee” (Genesis, 3:12 ESV).

Thus, all the bad things in the world are being blamed on women in general and Eve in particular. In the
JMAC, as in most African indigenous churches, women and men do not sit together. The sitting
arrangement itself is a clear indication of gender imbalances.

The scripture objectifies a girl child where the kings would require virgins to keep themselves warm as
was the case with King David. 1 Kings 1:1-4 says, “Now King David was old, advanced in age, and they
covered him with clothes, but he could not keep warm” (1 Kings 1:1-4 ESV).

So, his servants said to him, “Let them seek a young virgin for my lord the king, and let her attend the
king and become his nurse; and let her lie in your bosom, that my lord the king may keep warm.”

So, they searched for a beautiful girl throughout all the territory of Israel, and found Abishag the
Shunamite, and brought her to the king. In addition to that, fathers would donate their virgin daughters
as ransom to redeem other men. Genesis 19:8 says, “Now behold, I have two daughters who have not
had relations with men, please let me bring them out to you, and do to them whatever you like. Only do
nothing to these men, in as much as they have come under the shelter of my roof” (Genesis, 19:8 ESV).

The scripture does not treat a girl child with any dignity and hermeneutically JMAC has literally
incorporated these verses into its theological teachings. Thus, the Lieubumahs Muparidzi regularly refer
to these patriarchal verses in order to theologically legitimise the abuse of women and a girl child in
particular. Leviticus 12:2, 5 goes on to say that if a woman bears a male child, she is unclean for seven
days, but if it is a girl child, she is unclean for 14 days. Clearly, there is disparity between a girl and a boy
child (Leviticus, 12:2,5).

In assimilating the Jewish culture, parents in JMAC are conduits of abuse as they concede to sexual
abuse and exploitation on behalf of their daughters. A number of cases of sexual abuse involving the girl
child and parents do translate to the violation of the fundamental rights accorded to children by the
constitution and all the treaties and conventions to which Zimbabwe is a signatory to.

In JMAC, if a child refuses to take church orders such as arranged marriages, both the concerned girl
child and her parents get ex-communicated and permanently banned from JMAC membership (Mare,
2015:61). The ban is more of a theological curse than mere punishment.

JMAC teaches that, whatever is bound here on earth is also bound in heaven (Matthew, 16:18ff). In
order to have the parental support, the JMAC church introduced very punitive measures against parents
who wilfully defy church teachings.

In JMAC, offenders of church doctrine are not only excommunicated and banished from the church for
life, they are made to know that they are destined for hell.

In addition to that, JMAC teaches that no non-JMAC members enter the kingdom of God (ibid, 2015:60).
Thus, JMAC, being one of the oldest African indigenous churches in Africa, proclaims to be the only
church that is still teaching and practising the true gospel as it was handed over by Moses.
*NewsHawks*

[9/6, 22:26] TG: *Taboos and the Natural environment covered today*

Taboos are social or religious customs prohibiting or restriciting a particular practice or forbidding
association with a particular person, place or thing.

According Tatiro he asserts that taboos are strong sanctions that discourage certain forms of human
behaviour.

- According to Mbiti's statement " i am because we are" whcih charactersises the relationship between
the individual and his society, can also be applied to the relationship between the human community
and the environment. In this contect, the society is what it is because of the existence of the
environment that provides it with its needs.

-Taboos do not only foster good human relations, but also good relations between human beings and
nature.

*Taboos protection the water sources*

-In africa water is very important.

-it can be used for cooking, washing, cleaning and driniking hence africans have established taboos that
protect these water bodies for example dams, wetlands, rivers and pools.

Taboos that fall under water sources are

*it is a taboo to fecth water with a pot that has been blackened with soot from the fireplace because the
water source may dry up* The soot pollutes the water whereby the water wouldnt be safe for drinking
so this taboo helps in avoiding the water source to be a polluted.

*it is a taboo to urinate in water for you will suffer from bilharzia*.This taboo also helps people to be
aware that urinating in water is also polluting the water therefeore people would drink it hence it will no
longer be safe for drinking.

*A person is not supposed to clean a pot a pool where it is believed there are mermaids for you will be
taken by them* this taboo also helps people to practice hygiene activities because the dirt that will be
coming from the pot will be going into the water source hence people wont be able to drink it.

*Taboos protecting the natural vegetation*

Natural vegetation is important as it provides air, fruits and shelter for other certain animals for example
birds and by destroying these were a re killing more species hence africans have also imposed taboos
that protect the natural vegetation.

*if you cut down the muhacha tree it will not rain* this is because the muhacha tree provides food
during the times of drought. Some people also perfom rituals under this tree for wxample the rain
making ceremony.

*it is a taboo for one to cut down fruit trees because one would be chased by spirits*

*it is a taboo to cut down trees beacuse it is believed it is were ancestral spirits are*

So there are the taboos that protect the natural vegetation.

*Taboos protecting animals*

*If you kill a praying a mantis your cows will crack ther teats( amabele) *N.B* not *Tits*

*if you eat your totemic animal you will lose your teeth*

*If you kill a frog it wont rain*

*if you kill a chameleon you will die with a skin diseases*

*if you kill a pangolin misfotunes will follow your family*

*it a taboo to have sexual intercourse with animals*

This was the presentation

[9/6, 23:40] Ishe💪: *Human Kinship with nature*

_Definitions_

-it is the sharing of characteristics or origins

-it is the relationship between two or more people through marriage bond or family unification

-The definition of kinship is a family relationship or other close relationship. An example of kinship is the
relationship between two brothers.

Scholar reviews*

-According to Chief Seattle Duwamish Humankind has not woven the web of life. Instead we are the
thread within it. Whatever we do to the web ,we do to ourselves.All things are bond together.All things
connect.

-According to Spiker Gerard Van't "1994", Human Kinship with nature is the physical, spiritual,
ecological themes our natural world and their implicit interconnectedness which have been rooted in
ancient and indigenous philosophies for centuries.Contempory ecological beliefs hinge in this idea.

*My view on Human Kinship with nature*

Human Kinship with nature in IR is based how humans relate and interact with natural environment this
can be seen through the use of Taboos in IR.
-Taboos are use in a way which connects humans with IR in a way that they prohibit the consuming of
certain animals such as the ant-bear ,in IR it is believed that if one eats the ant-bear there would be
drought and no yields in the region

-Totems are an important key towards human Kinship with Nature such that in most clans people are
bound to protect and guard their totems in order to preserve the certain totem, which also puts
responsibility amongst indigenous people to protect these animals from any life threatening danger.

*Factor's which contribute to human Kinship with nature*

-Totems

-Taboos

-Farming

-cultural attire

-Use of herbs

-protection of sacred land sites or monuments which occur naturally.

*In conclusion* Human Kinship with nature is based on how humans should correspond to the natural
environment, how they should take care of it and how they use it.

[9/9, 22:29] Ma'am Mharakurwa: Good evening.

*I am sending the research assignment for the four who did not submit the research on the concept of
God*

It's due on Monday

*Sherily*

*Chantel*

*Farai*

*Denzel*

Topic
*Concept of health in IR*

*Activity 1*

Identify areas of Indigenous life that are included under health (10marks)

*Activity 2*

Discuss ways in which the spiritual realm influences the healing practice in IR (10marks)

*Activity 3*

Identify any *five* the religious practitioners involved in healing, highlighting the *tools* they use, the
*sickness*

they deal with and the *healing method* they use (25 marks)

*Activity 4*

Highlight some modern methods of dealing with illness (5marks)

*Total 50*

*For those who got below half in the exercise of the Concept of God you can also do this research work
if you want to improve. I will consider the improved mark on schedule*

[9/10, 06:31] Ma'am Mharakurwa: SACRED PHENOMENA IN THE NATURAL ENVIRONMENT

Sacred Places and Objects in African Traditional Religion(s)

Sacred places are places set aside that are either in the human world or beyond the reach of

this human world. They are dwelling places of ancestors: Nyakadzimu or Malindidzimu. They are like
that because they offer residence to spirits that are holy. Any sacred place is as

holy place. The concept sacred is derived from the Latin concept sacer meaning holy. Therefore sacred
places are holy place. (Ancestors are believed to interact with human beings using some specific places
in

individual homes, perennial pools, stones and big trees as their residential areas.)

However, there are many places that are regarded as more sacred than others. For example, hills,
mountains (eg Buchwa Mts, Nyanga Mts, Matopos Mts, Mt Selinda in Chipinge). Some

people who are regarded as powerful such as traditional healers and chiefs can be buried in

such mountains. These places are surrounded by taboos. For example, the cutting down of

trees is prohibited. Some places like Matopos and Matonjeni have become centres of

pilgrimage. Some wells and pools are regarded as sacred and these are perennial and most of

them are associated with mermaids. Examples of sacred pools and wells include Mana pools, Chinhoyi
pool ( C hir o r o d ziv a ), and Hotsprings inNyanyadzi.

[9/10, 06:31] Ma'am Mharakurwa: Water that is found in such places is associated as curative. Some
code of conduct is given to

such places. For example, people are not supposed to wear black and lewid /vulgar are
prohibited. Some objects like trees, plants and stones are also regarded as sacred. For

example trees such as M u tiu sin a zit a which provides food in times of need, the Muhacha

tree under which people rituals are very sacred. D o m b o r a m w a ri in Epworth is also a

sacred feature. Natural things have religious significance. Graves and graveyards are also regarded
sacred. People can consult ancestral spirits in the graveyard. The grave is the meeting point between

the living and the dead. For example, the u m b u yis o / Kurovaguvaceremony makes

thegravecentralinthewholeprocess. Someforests are also regarded as sacred. They can be used

in rainmaking ceremonies. Among the Lele the forest has immense sacred significance. It

provides food, and is the source of medicine. In most African societies they harbour the

burial places for chiefs. The traditional kitchen, the hut constitutes a sacred place. The C hik u v a
constitutes the

most sacred part in the kitchen. Its raised position symbolizes the dignity of ancestral spirits. It is the
place where dialogue with the ancestral spirits takes plac28e

[9/10, 06:31] Ma'am Mharakurwa: *Importance of sacred phenomena*

_

1] Places of worship and remembrance_

They are used as places for appeasing their ancestors. They are also venues for people to connect with
their spiritual beings and conduct certain rituals e.g the rainmaking ceremony which is usually
performed on mountains hence showing their importance

_2] They are also integral part of ethnic identity_

Sacred phenomena in every in every society provides powerful symbols used to create strong links
between the society and the nature. For example springs are seen as the "soul" of their people hence
representing their identity

_3] They contribute to livelihoods_

In several sacred forests, people are allowed to collect fallen dry wood , fruits from the forest floor and
honey. Cattle are sometimes permitted to graze there thus making sure that the people's diet is
sustained

_4] They are abodes of deities and ancestral spirits_

They are believed to be where the spirits or God resides thus treating them with high respect and
showing their significance

_5] They are sources of healing water and plants_

Some springs are believed to have healing powers that is why they are only visited by those in need and
under the supervision of a sacred practitioner hence showing their importance.

[9/10, 06:31] Ma'am Mharakurwa: There also places to seek refugee

For instance the aminals that was being persued and seeks refuge in sacred shrine you were to
continue hunting it

[9/10, 06:31] Ma'am Mharakurwa: Point.....

Sacred natural sites are important for the vitality and survival of indigenous and traditional peoples'
cultures.

[9/10, 06:31] Ma'am Mharakurwa: On economic significance

Sacred natural sites earns the country with foreign currency as people come and visit the sites such
as GreatZimbabwe and the people get to sell their crafts promoting entrepreneurship in their
indigenous communities

[9/10, 06:31] Ma'am Mharakurwa: Social significance

Children are taught how to respect and how to take care of the natural environment and sacred
places through myths, folklores and taboos

[9/10, 06:31] Ma'am Mharakurwa: Ecological significance

Sacred places used to be places set aside for natural conservancies..no person was allowed to embark
on any evironmental unfriendly activities..medical plants and indegenous fruit trees could be
succesfully preserved within sacred places as it was taboo to cut down trees in sacred places

[9/10, 06:31] Ma'am Mharakurwa: *Ways of protecting the natural environment in Indigenous Religion*

-Environmental protection is the practice of protecting the environment for the benefit of the natural
environment as well as human beings.
-Indigenous Religion values the natural environment which is why certain measures have been put in
place to protect it.

-These include the use of ;

*Taboos

*Totems

*Myths

*Fencing

*Environmental legislation

*Education

[9/10, 06:31] Ma'am Mharakurwa: **Totems*

-The concept of using totems demonstrated the close relationship between humans, animals and the
environment.

-Totems are protected against harm by the respective tribes, conserving species and ecosystem
diversity.

-Eating a totemic animal or plant is forbidden and severe punishment for example, banishment, fines,
hard labour or death were applied to anyone who disrespected their totem.

-Totemism can lead to environmental protection due to the fact that many tribes have multiple totems
and it is a taboo to eliminate them, thus preventing species extinction.

[9/10, 06:31] Ma'am Mharakurwa: **Taboos*

-Taboos help in preserving some sacred forests and mountains for example, Inyanga Mountains, which
are reserved for traditional ceremonies.

-Such taboos discourage people from visiting these sites thereby aiding the cause for a harmonious
living between human beings and the whole of nature.

-Examples of such taboos include;

*Ungabobasa ichithamuzi awusoze uyakhe, uzachithekelwa ngumuzi- this was made to preserve the
trees by instilling fear in the individuals of losing their marriages.

*Ungabokhahlela inja uzatshona usunyela- this was done to protect the animals from human
harrasment.

[9/10, 06:31] Ma'am Mharakurwa: **Myths*

-Myths are used to teach people about the natural environment through the use of mythical and
fictional stories.

-An example os such a myth is the Mwedzi myth which shows the relationshio of humans and the
natural environment; for example, why clans choose animals for identity(totems) and how water takes a
central position in the Shona belief system.

-Certain cultural beliefs are beneficial to the well being of the natural world because they instill fear in
people such that they would not dare to go to the said area.

-Indigenous people refuse to explore nearby sites because they know the myths of thay area for
example, Inyanga Mountains where it is said that one is likely to disappear if they do any disrespectful
acts like pointing and laughing at something they have seen there.

-This provides the wildlife with a proper ground for breeding as it is also prohibited to hunt in the area.

[9/10, 06:31] Ma'am Mharakurwa: **Fencing*

-This is usually done using wooden poles and wire.

-Areas that are usually fenced off include kraals.

-Fencing increases security of a protected area and limits unauthorized access.

-Building fences around places where animals live ensures they do not roam and cause accidents while
crossing roads.

[9/10, 06:31] Ma'am Mharakurwa: **Environmental legislation/ Laws*

-This refers to laws that provide protection to the environment or natural resources.

-These laws are put in place to ensure that the environment is well taken care of and protected.

-For example, there are areas whereby hunting, chopping down trees for firewood and grazing is
prohibited.

-Those who treat the environment poorly or do not adhere to the rules are punished usually by paying a
fine.

[9/10, 06:31] Ma'am Mharakurwa: **Education*

-This is usually done by elders and village heads.

-They can be assisted by Agritex officers or any other enviromentalist officials.

-Education builds knowledge and basic skills necessary to address environmental issues.

-Helps people understand how their decisions and actions affect the environment.
-The purpose of education is to protect and where necessary to restore the structure and functionality
of natural environment

[9/10, 06:31] Ma'am Mharakurwa: **The use of chiefs or other leaders*

-Chiefs and other leaders can be used to ensure that the natural environment is protected.

-They can do this through leading by example; if they themselves are able to protect the natural
environment, their people will learn from them and follow their lead accordingly.

-Leaders can also do this by giving severe punishments to those who fail to protect the natural
environment.

- For example, they could be banished from the community or forced to pay a hefty fine.

[9/10, 06:31] Ma'am Mharakurwa: **Sacredness/ Making a place sacred*

-Deeming a place as sacred is a very effective way of protecting the natural environment.

-This is because people are obliged to be respectful of the area and not cause any damage to it.

-This also instills fear as one would be afraid of being cursed by the ancestors or deity for misbehaving in
a sacred place.

-This in turn, protects the natural environment as people are made to nurture and cherish it.

[9/10, 06:31] Ma'am Mharakurwa: 8️⃣.The concept of governance in indigenous societies.

-spirit mediumship

- chieftainship

▫️Governance ~can be defined as The system by which entities are directed and controlled. It is
concerned with structure and processes for decision making, accountability control and behaviour at the
top of an entity.

~a system of cultural geographies (country) , culture-based laws, traditions, rules, values, processes and
structures.

•processes - how things are done

•structures - the ways people organise themselves and relate to each other

•institutions - the rules for how things should be done

[9/10, 06:31] Ma'am Mharakurwa: ◻ Spirit
️ mediumship

~ The Zimbabwean people mainly of the Shona according to Zuessa (1992) were mainly led by ancestral
spirits.

~ The center of governance were the spirit mediums.

~ These were the people who installed the chiefs and thus they gave legitimacy to the power of the
chiefs.

~ The power of the chief was derived from their obedience of spirit mediums.

~The mandate of spirit mediums was to identify chiefs and kings through revelation done by the use of
scared oracles.

~ Examples of popular spirit mediums are Chaminuka, Mutota, Murenga, Nehanda, and Tobela.

~These were the major kingmakers of African religion.

~ Spirit mediums advised the chiefs on what course of action to take and they would also prophesy.

~ The spirit mediums also had an effective role in governing the day to day living of the people.

~They designated •which forests people could hunt.

•where they could graze.

•where they could bury their dead.

•which days people could rest and not plough or work in the fields.

[9/10, 06:31] Ma'am Mharakurwa: ▫️Leaders in indigenous communities in Zimbabwe are not elected in a
democratic way like their European counterparts.

~Leaders in indigenous religion are the mythic beings and cultural heroes who were responsible for
founding empires.

~They are regarded as founding fathers.

~An example of these include Nyatsimba Mutota who was the first Munhumutapa.

- Governance in indigenous religion did not lie in the hands of the founding fathers who became political
and religious leaders . In Zimbabwe, African religious leaders include Kings and chiefs, who often serve
as both spiritual and community leaders.
[9/10, 06:31] Ma'am Mharakurwa: ◻️Chieftainship

~ The chief was very central in the religious, political and social arena of the Shona society before the
coming of the whites.

~ Among the Karanga the chief was known as Vashe or Mambo.

~ He worked very closely with the headman.

~ Bourdillion (1990:109) argues that Karanga chiefs are often nominated by descendants of senior
branches of the chiefly family which have been eliminated from the chiefly succession.

[9/10, 06:31] Ma'am Mharakurwa: ▫️The chief is responsible in the prosperity of his people and
particularly for the land and it's produce.

- Thus drought may be blamed on the general incompetence of the Chief or on the fact that political
figures receive the brunt of any dissatisfaction felt by their subjects.

▫️In indigenous society, the chief was responsible for providing advice on economical, marital, religious
and political welfare of his territory.

~For instance, he could intervene in marital dispute such as divorce.

~But other marital disputes such as quarrels and fights were solved at family level by family members.

~If the family members failed to resolve it then they approached the kraal head and later on to the head
man and lastly to the chief.

▫️Another duty of the chief in society was to provide the link between people and the ancestor of the
tribe on account of their Inherited position.

~It was believed that the ancestors of the chiefs had direct contact with ancestral spirits of every family.

▫️Seeing as how there are many social norms and values in indigenous societies, some people violate
these cultural values and laws of the land and these were reported to the chief.

~For example if a father might be caught having a sexual relationship with his daughter or incest, the
matter was taken straight to the chief to preside over such cases.
▫️The chief was also responsible for distributing land to the headman who later on allocates small pieces
of land to the kraal head who finally distributed it to family members.

▫️Furthermore the chief was also responsible in other economic matters such as gold panning as well as
controlling trade.

~In connection to this, the rain making rituals were also conducted at the chiefs homestead if there was
no other place.

[9/10, 06:31] Ma'am Mharakurwa: 9. *PROCESSES OF GOVERNANCE INDIGENOUS

SOCIETIES/HIERARCHY*

° This refers to the Pitical structure in native societes

° a group of people who make up an administdative body

° The people had roles, jurisdictions and issues to deal with in the territory

[9/10, 06:31] Ma'am Mharakurwa: Roles of mediums

1. Help resolving chieftainship issues

2. Safeguarding sacred days/ special days “chisi”

3. Consulted during period of wars

4. They are responsible for fertility and rains

5. Custodians of morality

6. Cemented unity

7. Interpreting the meaning of natural disasters and giving solutions

8. They gave spiritual leadership to both the Shona and the Ndebele

9. They prophecised that whites will be driven out of the country

10. They communicated with ancestral spirits

11. They treated the wounded

12 They gave medicines to fighters

13. They mobilised people to fight

14. Inspired patriotism and nationalism

[9/10, 06:31] Ma'am Mharakurwa: *HIERARCHY IN INDIGENOUS SOCIETIES*

▪️King

▪️Chief

▪️Sub chief

▪️Herdman

▪️Kraalhead

▪️Subjects

[9/10, 06:31] Ma'am Mharakurwa: *KING*

* Promotes and uphold cultural values of the society

* Preserve culture tradition history and heritage of the community eg sacred shines

* Facilitate development

* Administer communal land to protect the environment

* Resolve major disputes amongst the people in accordance with customary laws

*CHIEF*

* The chief dealt with the social affairs of the community at large

* The chief is responsible for the prosperity of people, for the land and it's produce

* The Chief provided advice on the economical,marital,religious and political welfare of his territory,eg
divorce but quarrellings and fighting were solved by family members

* The Chief provided a link between people and ancestor of the tribe since it was believed that the
chiefs ancestors had direct relationship with ancestral spirits of every family

* He also dealt with sexual abuse, economic matters such as gold panning

*Distributed land and hosted rain making rituals when there was no other place
*SUBCHIEF*

* Handling of domestic cases in society, eg when cows graze on someone's land

* Reporting matters of great concern to the chief, eg murder in the community

* Certify the validity of households within their jurisdiction

* Verify geographic boundaries in community in relation to their customary significance, ie distributing

land

*HERDMAN*

* Take care of livestock eg cattle

* Responsible for the welfare and health of the livestock

* Acts as a cattle sanctuary

* Guides livestock back to the chief's kraal

*KRAALHEAD*

* Is a livestock guardian when in kraal

* Opens kraal for herdmen

* Does the specific counting of cattle after herdman submission

* Closes the kraal after livestock arrival

*SUBJECTS*

*They were the majority in the territory

* Adviser of the chief

* Support king in enforcing laws and just ruling

* Assist in decision making

* Assist in solving disputes

* Play a major role in welcoming outsiders ( hospitality)

* The subject followed rules put at hand by the leader

* They attended all village meetings without fail

[9/10, 06:31] Ma'am Mharakurwa: The relationship between the spiritual world and healing

Through the appeasement of ancestral spirits protection is restored and then people are automatically
healed and shows that for one to be in good health they need to be in a good standing with the spirit
world. Through divination and spirit possession nyangas and diviners connect to the spirit world
enabling them to find the knowledge on the medicine needed to help the patients. Healing is thought to
be mitigated by divine assistance obtained through supplication and rituals and through the healing and
interventions of nature spirit actors. They believe that God is the one who grants well being and good
health above the ancestors. And firstly they pray to Mwari asking for healing by performing rituals and
Mwari hears their prayers and answers. With witchcraft being a cause of illnesses which involves the use
of supernatural forces for evil or harmful intent this shows the relationship between the spiritual world
and healing as the only way of diagnosing this is through ordeal.

Spirits can make an individual sick just to make their presence felt eg the Ngozi can make someone sick
to make everyone aware that it is there and wants revenge or to be compensated. As soon as it is
compensated then the individual is healed showing the relationship between the spiritual world and
healing.

Tribal spirits can also make one sick so as to maybe invite the person into mediumship or to be a nyanga,
only after the individual acknowledges this then he or she is healed and can become a religious
practitioner

[9/12, 21:20] Ma'am Mharakurwa: *causes of corruption*

*Poverty

* Political system

* Economic freedom/openness of economy

*Salaries of civil service/low pay scales and wages

* Press freedom

* Judiciary/lack of strict and fast punishment

*Cultural determinants
*LOw job opportunities

* Lack of fear of a bad reputation

* Lack of public unity

* Lack of transparency in affairs and deals

* Lack of independent detective agency

* Lack of state funded election

*Corruption means dishonesty or fraudulent conduct by those in power typically involving bribery*

*Form s of corruption*

They vary but may include

* Bribery

* Extortion

* Lobbying

* Cronyism

*Nepotism

* Parochialism

* Patronage

* Influence peddling

* Embezzlement

* Graft
*How to prevent corruption*

* Creating employment opportunities

* Improving salaries and wages

* Educating the public on the effects of corruption

* Having awareness campaigns

* Expose corrupt activity

* Transparency and accountability in the public sector

* Stop dishonesty practices

[9/13, 18:49] +263 77 993 7376: Healing in Indeginous religion

The indigenous people believe that every sickness has a social,natural and religious cause hence
health and healing practices should adress the diseas according to all these causes.

Traditional healers

There are four types of traditional healers

The diviner _ duty is to make diagnosis

The herbalist _ one who prescribes and treats ailments

Traditional midwife _ helps in giving birth

The exorcist _ plays a large part in freeing people from troublesome and evil spirits

Traditional healers habe knowledgeheb on herbs roots and even fruits that prevent ,protect,cure
diseases and pain

Methods used in healing

Spiritual

Performance of rituals
Cleansing

Conciliatory

Confessional

Apeasement of angry spirits

Exorcism

Divination

Physical

Just being at a holy place

Protective amulets

Induce vomiting (ukugabha)

Anal injection (ukuphozisa)

Ukuthoba

Extraction of disease causing objects (kubvisa)

Steaming (ukufutha)

Smoking(ukuthunqisela)

Incisions(ukucaba or ukulumeka)

Diseases and methods used to cure them

*Extraction of Disease-causing Objects*

The believers express a strong belief in ‘magical objects which are inserted into human bodies by the
witches and sorcerers and diagnosed by the diviner as worms, insects, animal skins, eggs, hair, and
feathers. Such objects are perceived as disdainful intrusions that inflict pain and may cause permanent
incapacitation of the victim. In that respect, traditional therapeutic techniques based on physical
removal of the object(s) and ultimate restoration of health in a ritual context are applied under the
directive of an n'anga. Such techniques include kuruma (to bite); kukwiza (rubbing); kuvhiya (surgery);
and kupfungaidzira (blowing smoke) over the affected parts. In whatever way, the practitioner definitely
extracts the bothersome objects and displays it for public viewing .

The extraction of objects may supplement herbal treatment. For instance, a patient complaining of
chiposo, a painful illness identifiable by the physical disorder it causes, approaches a diviner who
diagnoses malicious sorcerers as culprits. For therapy, the diviner-healer applies gavakava (aloe). Then,
he uses a sharp pointed stick to prick the affected part, in the same presumed manner as the sorcerer
did in inflicting pain. In the Karanga belief, this therapeutic technique is employed in order to neutralise
or kill the disease-causing object.

*Exorcism of Troublesome Spirits*

The indeginous people believe that when a spirit is diagnosed by a specialist, as having invaded a person
thereby causing serious illness and disease, numerous exorcist measures are employed in an attempt to
drive away or neutralise the intruder, such as blood-letting, emetics or purgatives and sniffing.

One serious disease, which haunts children in particular, is called buka (convulsions). This is a disease
that affects those children who are easily frightened and are very nervous. This disease is closely
connected with witchcraft and many people believe such patients are actually the victims of witchcraft.
It seems as if no permanent curative medicine is known although mbanda, powdered stuff derived from
a weed, is burnt in order to drive away the evil spirits whenever the child cries incessantly. Nyora
(incisions) are both curative and preventive. Their preventive nature is not only limited to buka. In
making these incisions the diviner will be symbolically driving out the evil spirits from the patient.

An alternative form of treatment for buka is to burn mbanda weed and use the cut at the same time.
Whilst in the former mode the smell of the herb is believed to be repugnant to the evil spirits which
frighten the child, here, the ashes are rubbed on the cut. The herbs that are burnt in the exorcism are
normally procured from a n'anga but they are also known by the elders of the community.

*Aperson who is thought to have been bewitched is referred to as ‘aisirwa mamhepo’ The Karanga
term, ‘mamhepo’ is sometimes used synonymously with the word ‘munyama’, and both imply
misfortune. Restoration is achieved through the use of the ‘mafunga-mafunga’ roots which are burnt
and whose smoke will fill up the house in which the patient sleeps. This is done just before the diseased
person goes to sleep. This is an exorcism that casts away the tormenting spirits. Faced against the
formidable smell of the roots, the spirits are believed to submit and exit quickly.

*Cover over /kufuka/ukufutha*

Medicinal Treatment

Common illnesses that cut across the indeginous people can be simple headaches. They result from
natural conditions, and the most effective therapy is kufuka (cover over). In the process, ibwe
remusarasara (quartzite) is taken and is placed on fire until it is red-hot. This stone is used with water
that has been boiled in a clay pot. The bark of the chidyambanje and munhuwanhuwa herbs that
produce a pungent smell, are also included in the pot. The patient and the pot are then covered with a
blanket with the red-hot stone in the clay pot. The steam that comes from the clay pot is believed to be
curative. The pungent smell of the herbs, coupled with heat, suppresses the responsible harmful micro-
organisms and revitalises the sufferer.

*Inhaling steam*

The shrub called mutika may also be water and is used to cure headaches. Here, the patient need not
be covered with a blanket but therapy is effect by inhaling a small amount of the steam. The herb is said
to be quite powerful and is prescribed by many herbalists.

*Ukulumeka*

*Nyora (incisions) are also used to cure headaches as thep incision on the forehead or the side of the
head is believed to be an outlet for the illness.

*Incisions /Kutema nyora/ukucaba*

Musana (back-bone problems), though a mild form of illness, has quite a unique treatment. In the
Karanga perception, the donkey is a beast of burden. Its back is held to be particularly strong and when
a donkey dies its back-bones are kept. When one suffers from backache, these bones are crushed, nyora
are made and the powder from the donkey's bones is rubbed onto the back of the patient

*Smearing to medicine*

Wounds are treated by slippery medicine, and also munhanzva, a shrub or soso, a creeper. The leaves
of the plants are rubbed against each other and the slippery substance is smeared onto the wound. The
effect is to drive away the disease, dry the wound and facilitate recovery . Gavakava (aloe) is also used
to treat wounds. When the leaf is broken, a juicy liquid oozes out and this is smeared onto the wound
that quickly dries up. Thus, gavakava catches the attraction of practitioners as a curative medicine.
*Drinking of herbs*

Dzibwa (flu) features as a common disease amongst children.The herb karibekandu is most effective.
The leaves are boiled in water and the patient drinks the fluid regularly.

*Inhaling smoke (ukuthunqisela)*

The muzeze or mupfachamuka trees and chidyambanje shrub are heated on glowing amber and the
patient inhales the smoke thereby discharging ziya (sweat), misodzi (tears) and dzibwa (mucus) as
positive signs of a cure.

*Tying of cobs around the neck*

Another minor illness attributed to natural factors amongst the Karanga, particularly children, is called
magwirikwizha (mumps). The region behind the ears and neck swells. As a result, children can be seen
walking with mealie cobs tied around their necks. This is believed to drive away the disease and to
protect the person. It is also believed that the cob is spiritual endowed by benevolent spirits who act
through the object to conquer the illness .

Positive and negative dimensions of traditional healing practices

Advantages

African people have their own way of understanding and explaining health and illness. Indigenous
knowledge is not based on scientific

evidence but employs local traditional and cultural knowledge to preserve health

It is the most accessible treatment option which in most cases is traditional healers. Edwards (2014)
observes that the scarcity of modern, professional health care

workers means that other available means of health care such as traditional healing methods will be
used.
It is cheaper than the western methods of healing

Disadvantages

traditional healing would be of no use to a person that does not believe in the powers of traditional
healers, witchcraft or the ancestors.

Some of the methods used to heal are unsafe and dangerous for example smoking

Some fake traditional healers may prescribe poisonous herbs.

[9/26, 17:32] Nkosana: Good evening family

I've managed to source out a few importance of the covenants in Judaism

All are welcome to add more information if there is.

Importance of covenants in Judaism

*to establish an unbreakable connection with God e.g the Davidic covenant where God promised David
to make his name great and thus was a deep connection that was formed between God and David.

*qualifies believers to receive the blessings God has promised e.g the Abrahamic covenant where God
blessed Abraham with a family who was to inherit the land and God also blessed the world as well.

*there are the key to God's redemptive plan to restore humanity to its divine calling e.g the Noahic
covenant where one can view the floods sent by God as means of making way for a restored creation
that began with Noah and his family and a reminder of this covenant is the rainbow which is usually
seen after the rains fall.
*to preserve the creation of God e.g the Noahic covenant where after the floods ,anything with blood
was not to be consumed instead they were to consume anything tha grows and is safe to eat. This was a
way of preserving nature and its creatures especially after the floods.

[9/28, 08:15] Ma'am Mharakurwa: Prophets, Politics and Social Justice

Content

1. Involvement of prophets in politics

2. Prophets and social justice

Objectives

1. Examine the involvement of prophets in politics

2.explain how prophets addressed social injustice

Involvement of prophets in politics

-a prophet is a person who is called and send to communicate the divine will. The divine will is not
human will

-politics refers to how an area is administered or refers to methodology and activities associated with
running a government in line with the policies of that area

-the office of a prophet was instituted to address political and social issues in Israel

-from it early stage, prophecy was involved in politics and in Israel this is seen by political functions of
prophets such as prophets being king's advisors, anointing kings, denouncing kings, intercession,
condemning social injustice among others

-the interaction of kings and prophets further reveals the involvement of prophets in politics and
eventually this shows the relationship between religion and politics that is positive relationship and
negative relationship

-good relations between a prophet and a king was viewed as positive relationship and bad relation was
viewed as negative relationship

-the political institution in Israel was represented by kings who were also believed to be the
representatives of Yahweh

-Abraham is Genesis 20:1-20, dealt with king Abimelech, Abraham interceded for the king in Genesis
20:7, for he is a prophet, he will interceed for you. The relationship between Abraham and Abimelech
seems to be negative because Abimelech took Sarah, Abraham's wife but God was not pleased with that
move

-Moses interacted with king Pharaoh in Egypt. The Israelites were under the bondage of Pharaoh in
Egypt. Pharaoh oppressed the Israelites and Moses in Exodus 3:1 was called by Yahweh to liberate the
Israelites from the Egyptian bondage. This was a political function of Moses. Moses confronted Pharaoh
on several occassions to let the Israelites go and Moses tried to convince Pharaoh to let the Israelites go
and he even performed miracles to Pharaoh who then later agreed to release the Israelites

-according to the monarchial theory on the origins of prophecy with Samuel, Samuel instituted the
monarchy in Israel. Monarchy refers to a government system where a leader is chosen to rule the
people or a nation. Saul is identified and then anointed by Samuel in 1 Samuel 10:1 to be the first
Israelite king. This shows positive relationship. However, sometime later, Samuel condemned King Saul
for his double sins and anointed David the son of Jesse to replace king Saul in. 1 Samuel 16:13. When
Samuel denounced Saul, this shows negative relationship

-prophet Nathan was involved in politics, he was an advisor of king David in 2 Samuel 7:4, Nathan
advised David on issue of building the house of the Lord. This shows positive relationship

-Nathan also in 2 Samuel 7:16 instituted a perpetual Davidic royal ideology or dynasty, "And your house
and your kingdom shall be made sure forever before me, your throne shall be established forever". This
was a political institution that Nathan established in Judah. Some scholars such as B W Anderson
believed that Nathan crafted it over night to secure bread from king David's table, since he was a paid
servant of David. This again shows positive relationship

-later Nathan condemned king David for snatching Bathsheba, Uriah's wife and facilitated the dead of
Uriah in the battle in 2 Samuel 11. This shows negative relationship between religion and politics in
Israel

-Elijah confronted king Ahab for taking Naboth's vineyard and murdered him in 1 Kings 18. Elijah
denounced king Ahab for his social injustice. Elijah even predicted Ahab's death. This shows negative
relationship

-Micaiah was involved in politics, he was consulted by king Ahab of Israel and king Jehoshaphat of Judah
whether these kings should proceed to go to the war or not. In 1 kings 22, Micaiah also predicted the
death of king Ahab in that war

-Ahijah of Shiloh was also involved in politics in 1 kings 12. Ahijah of Shiloh according to BW Anderson
and R A B Ewbank is regarded as a reactionary prophet. The prophet masterminded the division of the
kingdom or the monarchy. He tore his new cloak or garment into 12 pieces, he gave 10 pieces to
Jeroboam to signify that he was going to be the king over 10 tribes of Israel, the other piece was given to
Solomon for the sake of David his father. This shows positive relationship
-so in the pre-canonical era, prophets were involved in politics and it appears this was their major
function, since according to monarchial theory on the origins of prophecy, prophets were to have checks
and balances over the monarchy

-in the canonical period, prophets were also involved in politics

-Amos had problems with king Jeroboam 2, Amos condemned him for his policies of oppressing the
poor

-Isaiah was a political advisor. According to scholars on Isaiah's profession, Isaiah was regarded as a
politician in the Ministry of International Affairs. He advised kings of Judah Ahaz and Hezekiah on
national policies of Judah. In chapter 7-9, Isaiah crafted domestic policies of Judah. According to Isaiah,
king Ahaz was not to submit Judah to Assyria or to join the Syro-Emphramite Alliance but to remain
neutral thus to stay in Judah

-Jeremiah was also involved in politics in Judah. During Jeremiah's time, there were three political
parties in Judah

a). The Pro-Babylonian Party

b). The Anti-Babylonian Party

c). The Egyptian Party

-Jeremiah wanted the people of Judah to go to Babylon for for exile over a period of 70 years. This is the
major reason why Jeremiah had clashes with false prophets such as Hananiah and kings as well such as
Jehoiakim who burned Jeremiah's scrolls. This shows negative relationship between religion and politics
in Israel

-however, king Zedekiah during the time of Jeremiah consulted Jeremiah on some issues, this shows
positive relationship

Contemporary prophets and politics

-there is a positive and negative relation between contemporary prophets and politics in the
contemporary society

-several prophets in the apostolic sects in Zimbabwe support the ruling government. Prophets such as St
Saul of Johanne Marange, Paul Mwazha, the late Mudzidzi Wimbo and the late Madzibaba Godfrey Nzira
supported the ruling party ZANU PF towards elections in the 1990s and 2000s. This shows positive
relationship

-Nehemiah Mutendi of ZCC, gave a prophecy after event, he prophesied that Mnangagwa was chosen to
be the successor of the late president Mugabe
-in the Pentecostal churches, some prophets such as E . Makandiwa participated in the anti-sanction
campaign with ZANU PF. This shows positive relationship

-political leaders visits churches for prayers and this shows cordial relationship

-on political events such as inauguration of E Mnangagwa as the second President of Zimbabwe, various
church leaders and prophets attended the function to show cordial relationship

-however also negative relationship can be picked especially when some individuals such as the Clergy
man Evan Mawarire during Mugabe's era, decampaigned President Mugabe and organized total
shutdown of the country. This led to his arrest and this shows negative relationship

-Apostle Talent Chiwenga attacks in the social media President Mnangagwa and blamed him for the
suffering of the Zimbabweans and this shows negative relationship between prophecy and politics

Prophets and Social Justice

-social justice refers to equal and fair treatment of people in the society. It also refers to giving people
their rights in the society

-social injustice refers to denying the rights of the people in the society and unfair treatment or
oppression of people in the society

-in Israel prophets advocated for social justice and condemned social injustices

-there are several incidences where Israelite prophets advocated for social justice

-in the Israelite society, there emerged classes of people such as the poor and the rich. The rich
oppressed the poor and did not give the poor their rights. In Israel, the poor had the rights to be assisted
by the rich, but however, they were denied their rights, hence prophets came in or appeared to address
the social imbalance that was existing in Israel. Prophets did not hesitate to condemn the rich and the
king for perpetuating social injustice. This shows negative relationship between prophets and political
leaders

-Abraham who is regarded as the first Israelite prophet had a clash with king Abimelech for taking Sarah,
Abraham's wife. The move is indirect though but Abraham was totally against the activities of king
Abimelech in Genesis 20:1-20

-Moses a liberator, condemned the oppression of the Israelites by king Pharaoh. In Egypt, the Israelites
were oppressed through hard labour for no payment but Moses liberated the Israelites from the
Egyptian bondage. Moses also killed an Egyptian who was fighting an Israelite

-during the time of Samuel, Israel suffered from Philistine aggression. Israel was beaten and defeated
now and again by the Philistines but Samuel came and condemned the Philistines and then liberated the
Israelites from the Philistine aggression
-Elijah confronted king Ahab for taking the vineyard and killed the owner, that is Naboth. When king
Ahab took Naboth's vineyard, it shows the oppression of the poor and this was an injustice to Naboth
since the owner of the land or estate was Yahweh and Naboth was a trustee or a custodian. Elijah did
not hesitate to confront king and condemned his action. This is in 1 Kings 18

-David took Bathsheba, Uriah's wife and facilitated the death of Uriah in the battle. This was social
injustice. Nathan used a parable of the rich man and the poor man to condemn David the king. The
parable used by Nathan was for self-comdemnation though at first the king did not get the meaning not
of the parable. Nathan had to explain the meaning of the parable to David, the king and had to condemn
the action of David, the king

-Amos is commonly known or regarded as the prophet of social justice in Israel through out his ministry.
He condemned the rich for oppressing the poor such as Amos 4:1. He castigated the women of Samaria
for oppression the poor. The rich also crushed the needy, oppressed the poor, sell the righteous for a
need of a pair of sandals. This was social injustice. During the time of Amos two classes emerged, the
rich and the poor. Then there was unequal distribution of wealth or resources which eventually
facilitated exploitation of the poor by the rich

-also during the time of Isaiah, Isaiah faced similar problems just like Amos. In Isaiah 1-5, Isaiah dealt
with socio-economic issues or problems in Judah. The rich oppressed the poor, the rich took the best
lands from the poor, their best wine and this was perveting Justice in Israel. Isaiah did not hesitate to
condemn such corrupt society

-in the contemporary society, the rich oppress the poor and prophets stands for the disadvantaged
groups of people, however, some prophets are involved in the oppression of the citizens

QUESTIONS

1. Discuss the relationship between religion and politics in Israel. Demonstrate this in your society (25)

2. Analyse the involvement of prophets in politics in Israel (25)

3. Discuss the view that, Israelite prophets advocated for Justice in Israel (25)

Baba Choco 0773693651

[10/5, 06:53] Ma'am Mharakurwa: *UFIC leader Emmanuel Makandiwa under fire over what he said
about Zanu PF corruption*

https://chat.whatsapp.com/BggnDWadZ3jJfUKBGjoiNP

United Family International Church (UFIC) leader Emmanuel Makandiwa has torched a storm after one
of his sermons went viral on social media, in which he appeared to “sanitise” corruption.
In the clip, the UFIC leader said: “Some of you don’t understand. Some of you hear what has not been
said. It’s like you have me saying there is no corruption happening. That’s what you would have heard.
Why do you misinterpret. Corruption has different levels.

“There is a certain level where there will be US$10 billion for road construction, of which US$5 billion is
swindled and US$5 billion is used for the construction. That corruption is different from other corruption
because all of the US$10 billion could be squandered.”

Zimbabweans quickly reacted to the sermon saying Makandiwa was seemingly siding with corrupt
government officials. Others described him as a fake prophet.

Exiled former Cabinet minister Jonathan Moyo tweeted: “Not here. Papa don’t be a rolling stone. The
50/50 quota is for gender equality, not for corruption parity.”

Another Twitter user, Joseph Samanyara said: “On this one, he totally lost it! Corruption should never be
justified because that money is being paid by taxpayers and must fully benefit the taxpayers.”

Zimbabwe Coalition on Debt and Development programmes manager John Maketo said: “We stand
against all forms of corruption.”

Centre for Natural Resource Governance director Farai Maguwu said if government did not sincerely
deal with corruption affecting Zimbabwe, the country would remain poor.

“Corruption is corruption, it must not be classified. We can’t sanitise the looting of US$5 billion because
the other US$5 billion was reportedly used for the intended purpose,” Maguwu said.

Meanwhile, in his sermon, Makandiwa also said: “Zimbabwe is rising bit by bit, whether Satan likes it or
not. We are walking in prophetic steps. From morning until midnight, when we are seeing those in
power doing what was revealed to us by God, we will support until you get embarrassed. If you were a
prophet like me, you would do the same.”
Maguwu, however, said it has now become very difficult to distinguish between Makandiwa the
preacher and Makandiwa the politician.

“These are inflammatory political statements which have nothing to do with the gospel of Jesus Christ.
People must be encouraged to create industries and not take what does not belong to them. That is
theft and is against the teaching of scriptures,” Maguwu added.

— NewsDay

[10/5, 06:55] Ma'am Mharakurwa: *📰 Fake Prophets Exposed*

https://chat.whatsapp.com/BBetff91rF981NQqwvA4FI

THREE self-styled prophets were yesterday exposed and forced to return money to a victim from
Hatcliffe following their fake prophecy.

Seven men, led by Godknows Muchato, disrupted a church service led by Madzimai Dorcas, Madzibaba
Engi and Madzibaba Grashknows, along Domboshava Road, over fake prophecies and prayers they
conducted at his house.

Madzibaba Engi and two others were reported to have demanded US$40 from Muchato to cleanse his
family.

“My wife is the one who consulted the prophets and she was asked to bring me to their shrine for
further prayers,” said Muchato.

“I agreed and when we arrived at the shrine, I was asked to look for a lamb and bring two old men no
longer interested in women, as well as three stones from Mhondoro, Murewa and Domboshava.
“I was also told to buy a clay pot and was charged US$40 for the items and money for transport since I
was unable to travel to the three places.

“They took my two shirts claiming that they would use them in the cleansing ceremony.

“After payment they promised to remove a tortoise from my house which they claimed was causing my
car to always have mechanical faults.

“When they arrived at my house to remove the so-called tortoise, one of them claimed it had changed
into a bat and flew away,” said Muchato.He felt cheated and informed his friends and relatives.

They teamed up and went to demand his money back.

Madzimai Dorcas gave Muchato US$30 and promised to pay the balance and return his two shirts next
week.

“I am the one leading this shrine and I was not aware of the prayers conducted so I was left with no
choice, but to return their money,” said Madzimai Dorcas.

“The other two prophets who accompanied Madzibaba Engi to Godknows’ house are in Glen Norah
where we have another church branch.“Godknows came here and disrupted our service demanding his
money and some of the people accompanying him threatened to beat us,” said Madzimai Dorcas.

Madzibaba Engi pleaded with Godknows for peace and apologised for their failure to conduct the
cleansing ceremony.

“We are very sorry for this and I will address my other guys for peace with Godknows,” said Madzibaba
Engi.
A number of self-styled prophets have been buying clay pots from Domboshava and reselling them to
their unsuspecting victims.

--Hmetro

[10/10, 20:11] Ma'am Mharakurwa: *Methods used by prophets to deliver their messages*

1 messenger style

2 Woe Speech

3 Songs

4 miracles

5 parables

6 symbolic actions

7 symbolic names

8 letters

9 sermons

10 rhetorical questions
11 harsh language

12 sarcasm

13 reinterpreting the history

14 oracles

🩸 *for each method* * - define it

- describe it

- give examples where it was used

- analyse it's strengths and weaknesses

Volunteer on this platform for presentation.

[10/10, 20:11] Ma'am Mharakurwa: *Methods of reception - How prophets received messages from
Yahweh*

*1 visions

2 dreams

3 inspiration/ecstasy

4 audition/audible voices
5 Angels

6 signs

7 nature

*Define the method

* Describe it

* Explain how Yahweh communicate through the method

* Analyse the method

[10/10, 20:11] Ma'am Mharakurwa: *Early Manifestations of prophecy in Judaism*

*These refer to methods of receiving God's revelation before the advent of prophecy*/ the earliest
forms of prophecy

The methods that the Jews were allowed to use include

1 visions

2 ecstasy/inspiration

3 dreams

4 divination

5 group prophecy

Forms forbidden in Israel

1 Necromancy
2 augury

3 sorcery

4 palmism

5 hydrology

6 astrology

Analyse these methods.

[11/2, 22:07] $anelisiwe: *DIVORCE IN JUDAISM*

*NATURE OF DIVORCE IN JUDAISM*

-Divorce is the dissolution of a marriage

-Judaism generally maintains that it is better for a couple to divorce than to remain together in a state of
constant bitterness and strife

-Under the Jewish law , a man can divorce a woman for any reason or no reason

-The Talmud specifically says that a man can divorce a woman because she spoiled his dinner or found
another one attractive

-But this does not mean that Judaism takes divorce lightly

-Many aspects of Jewish law discourage divorce

-A man who divorces his wife is required to pay her substantial sums of money as specified in the
Ketubah ( marriage contract)

-While divorce is not favorable in Judaism it is not prohibited

-In certain cases it is even encouraged

-The rabbis of the Talmud considered marriage a holy contract, and the dissolution of a marriage was an
unholy act. They quote the prophet Malachi 2v14 "The Lord has been witness between you and your
wife of your youth against whom you have dealt treacherously though she is your companion, the wife
of your Covent"

*THE PROCESS OF ACQUIRING A DIVORCE*

-According to the Torah ,divorce is accomplished by writing a bill of divorce, handing it to the wife and
sending her away. To prevent husbands from divorcing their wives recklessly or without proper
consideration, the Rabbis created complex rules regarding the process of writing the document, delivery
and acceptance. A competent rabbinical authority should be consulted for any divorce.

-The document in question is known in the Talmud as the seferk'ritut (scroll of cutting off) but it is more
commonly known today as a get

-A get may not be issued unless a civil divorce is first obtained just as a marriage ceremony may not be
conducted without fulfilling all civil requirements

-Based on the statement in Deuteronomy 24v1 which states that when a man wants to divorce his wife
"then let him write her a bill of divorce" . The Rabbis conclude that a get must be handwritten by a
scribe for the occasion

-The document is written in Aramaic as this was the vernacular during the mishnaic and talmudic
periods

-A couple remains married until the woman receives the get. If the woman remarries after such a
procedure ,her second marriage is considered an adulterous one, and her children are considered
mamzerim (illegitimate children Deuteronomy 23 v 2)

*CAUSES OF DIVORCE IN JUDAISM*

-One of the partners has been unfaithful

-The couple constantly fighting and can't compromise on their problems

-The husband beats the wife or vice versa

-Bareness

-One of the partners nolonger wants to have sex

-Long term imprisonment

-Failure to support the family

[11/3, 19:40] +263 78 647 7554: Good evening everyone

*CAUSES OF DIVORCE* *IN JUDAISM*

-One of the partners has been unfaithful/committed adultery.

-The couple constantly fight and cannot compromise on their problems.

-The husband beats the wife or the wife beats the husband.

-The couple have no children after a period of 10 years of marriage.

-A man can also divorce a woman if he found another woman attractive.

-Financial problems.

-Failure to support the family

-Failure to be submissive.

**WAYS* *OF** *MINIMISING* *DIVORCE IN* *JUDAISM*

-Use of the Get.

-Obligations of the Ketubah.

-Counselling.

-Payment of dowry.

-Virginity Test.(Deut 22:15).

[11/3, 21:44] +263 78 724 6290: Good evening

Question: Analyse how Jewish law promotes good

Governance- this is how one or a certain group of people rule or preside over other people.

So this question demands a discussion on how jewish law promotes/assists those in authority in their
leadership and enforcement of the law and order in jewish societies.

1) Jewish laws promote honesty, transparency and trustworthyness.

-Moses felt obliged to give an accounting of the funds collected in line with the law as well as setting and
example for future leaders( Numbers 12:7)

2)Jewish laws encourage leaders to govern with tranquility, without absolutism and misuse of power.

-Power needs to he checked hence te kings of israel were never absolute monarchs.The Torah forbade
them to amass wives, horses and wealth. Not only were they required to copy for themselves God’s
teaching but the text was to be their constant companion for daily study(Deuteronomy 17:14-20)

-Prophet Elijah confronted Ahab after he had confiscated the vineyard of Naboth(1 Kings 21:19)(misuse
of power)

-When David had Uriah killed so that he might cover up his adulterous relationship with Bathsheba, it
was Prophet Nathan whi dared to rebuke him to his face. Guided by God and the law.(2 Samuel 11:12)

3) Promoted human rights and equal treatment of everyone without mental reservation.

-Exodus 22:9 You shall not oppress a stranger for you were also strangers in Egypt.

- Encouraged governing without prejudice (discrimination).

-Amos attacked the ruling class dor the oppresion of the poor.

4) They speak against social injustices.

-social injustice was a violation of the covenant and the last 6 laws of the decalogue.

5) Court/judiciary

-the Israelites were to appoint judges and officers in every community of Israel so as to ensure the rule
of law was adhered to and mantainance of peace and order.(Deuteronomy 16:18)

-They were not supposed to adjudiacte (try, settle , decide on )cases of purchase and sale (Leviticus
25:14)

-Exodus 20:13, Israelites were forbideen to testify falsely.

- Not to rebel against the rulings of every supreme court in Israel (Deut 17:11)

- The judges were supposed to give the decision according to majority when there is a difference of
opinion among the members of the Sanhedrin (jewish court) to matters of law(Exodus 23:2)
*You are notified that the mentioned verses are for further reading inorder to understand more deeply.

*Candidates are also advised to refer to the ‘P.T Chakabva’ text book from page 166 for further
understanding of the laws in Judaism.

Thank you.

[11/4, 18:19] +263 78 164 1610: *Marriage Rites in Judaism*

Match-making /Dating*

-negotiating a match

-Match made in heaven (a voice announces whose daughter is going to be married by a man)

-One can find his own Bashert (soulmate)

-Fathers arrange the match / conducted by 2 members of families

-The girl is consulted

-Match making is referred to as Shidduch and is considered a commandment, Mitzvah.

-It often starts with a personal recommendation

-Those considered for marriage are carefully scrutinized

-Many inquiries are made about the potential mate.

-The match maker has to find out information about character, intelligence, education, future plans for
work and family,wealth,level of religious observance, expectations etc

-A complete picture of the person must be informed before the match maker can consider introducing
potential partners

-Once a person is selected, the next step can begin

**Kiddushin*/Betrothal/Engagement/Erusin*

-Kiddushin means sanctified

-It is a mutual promise between a man and a woman to contract a marriage at some future time / a
pledge to future marriage

-It renders the bride and groom full-fledged husband and wife

-According to the Torah law, there are three ways to betroth a woman:

a)A money transaction.The man gives to the woman money or any object of values

b)A document.The man gives the woman a marriage document which states his intentions to marry her

c)Sexual intercourse with the intention that it consummate the marriage

-In order for Betrothal to take effect, the transaction must be witnessed by two kosher witnesses.The
common custom is to betroth by means of a money transaction ,using the traditional wedding band to
effect the kiddushin

-Aftet the kiddushin, the woman is legally the wife of the man and can only be dissolved by death
/divorce

*Importance of Kiddushin*

-Promises that marriage will take place

-It permits the woman to her husband and at the same time forbids her to any other man

-Shows that marriage requires free will and consent of both parties

*Arfruf*

-Arfruf is Yiddish term that means "to call up"

-A week before the actual wedding the groom goes to the synagogue to announce his intention to marry

-The groom and the bride are called to the Torah for a blessing calling an aliyah.After the aliyah ,the
rabbi will offer a blessing called *misheberach* and at the time it is customary for members of the
congregation to throw candies at the couple to wish them a sweelife together

*Virginity Test*

-Deutoronomy 22 vs 15...A blood stained cloth was exhibited as a proof of bride's virginity
*Mikveh (Bath Ritual)*

-Before the wedding, they will do a ritual .The ritual is done to cleanse the bride spiritually so that she
will enter into marriage pure

-It takes place one week after menstruation

*Importance of Mikveh*

- It purifies the Spirit of the bride

*Fasting*

-The wedding day is considered a day of forgiveness, and as such ,some couples choose to fast the day
of their wedding, just as they would on Yom Kippur (the day of Atonement)

-The couple's fast will last until their first meal together after the wedding ceremony

*Importance of Fasting*

-All sins are forgiven during fasting

-It is a sign of respect and reverence for the sacred mitzvah of marriage

-Abstaining from food on one's wedding day also serves to symbolize that one's primary purpose in
marriage are the spiritual benefits and not the physical or material ones

-The Jews believe that fasting ensures that the groom does not become drunk in the course of the pre-
wedding

*Wedding/Nuissim*

-Nuissim means elevation

-Completes the process of marriage

-Husband brings the wife home and begin their marriage

-The wedding meant that the Betrothed woman accompanied by a colourful procession was brought
from her father's house the house of the groom and the legal tie with him was consumated

*Ketubah signing*

-The ketubah is a symbolic Jewish marriage contract that outlines the groom's responsibilities to his
bride

-It dictates the conditions he will provide in the marriage, the bride's protections and rights, and the
framework should the choose to divorce

-Ketubahs are not actually religious documents, but are part of Jewish civil law ,so there's no mention of
God's blessing the union .

-The ketubah is signed by the couple and two witnesses before the ceremony takes place ,then is read to
the guests during the ceremony

-Ketubah discouraged divorce, it was a constant reminder of a husband's substancial financial

obligations if he divorced his wife

-It also shows that a man would protect his wife

-It involves the covering of the bride who wears white clothes as a symbol of purity of their marriage

-The parents will bless the couple and the father of the bride will write a contact as a sign of faithfulness

-Groom smashes a glass with the right foot

-It is signed and left hanging on a wall

*Importance of signing of the Ketubah*

-It is intended to protect the woman , primarily by establishing the man's financial obligation to her in
case of divorce or widowhood

*Bedeken (veiling)*

-During the Ketubah signing,the groom approaches the bride for the bedeken, or veiling

-He looks at her and then veils her face

-Those signifies that his love for her is her inner beauty, and also that the two are distinct individuals
even after marriage
-Its also a tradition stemming from the Bible where in Jacob was tricked into marrying the sister of the
woman he loved because the sister was veiled

-It the groom does the veiling himself, surely trickery can never happen

*Importance of Bedeken*

-It shows that the groom does not only care about the outside appearance but the inner beauty or the
heart

-Modesty

*The walk to the Chuppah*

-In the Jewish tradition, both of the groom's parents walk him down the aisle to the Chuppah ,the alter
beneath which the couple exchange rows

-Then the bride and her parents follow

-Traditionally, both sets of parents stand under the Chuppah during the ceremony, alongside the bride,
groom and rabbi

*Vows under the Chuppah*

-A Chuppah has four corners and a covered roof to symbolize the new home the bride and groom are
building together

-In some ceremonies ,the four posts of the Chuppah are held up by the friends or family members
throughout the ceremony, supporting the life the couple is building together, while in other instances it
may be a freestanding structure decorated with flowers

-The canopy is often made of a tallit ,or prayer shawl, belonging to a member of the couple or their
families

*Importance of the walk to the Chuppah*

-The Chuppah represents a Jewish home symbolized by the cloth canopy and the four poles

-Just as a Chuppah is open on all four sides so was the tent of Abraham open for hospitality, thus the
Chuppah represents hospitality to one's guests
*Circling*

-In the Ashkenazi tradition, the bride traditionally circles around her groom either three or seven times
under the Chuppah

-Some believe this is to create a magical wall of protection from evil spirits ,tamptations and glances
other women

-Others believe the bride is symbolically creating a new circle

*Ring Exchange*

-Traditionally, Jewish bride gets married in a wedding band that is made of metal (gold, silver or
platinum) with no stones

-In some traditions ,the rings are placed on the left forefinger because the vein from the finger goes
right to the heart

*Importance of Ring Exchange*

-Reminds the partners of the promise to love and honor each other

*Sheva B'rachot*

-The seven blessings ,called the Sheva B'rachot, come from Ancient teachings

-They are often read in both Hebrew and English and shared by a variety of family members or friends

-The blessings focus on joy, celebration and the power of love

-They begin over a cup of wine, then progress to more grand and celebratory statements ,ending with a
blessing of joy,peace, companionship and the opportunity for the bride and groom to rejoice together

*Importance of Sheva B'rachot/ Seven blessings*

-The words spoken are meant to link the couple to faith in God as creator of the world , Bestower of joy
and love, and the ultimate redeemer
-Seven blessings are recited with the themes that include the creation of the world and humanity, the
importance of marriage ,and hope for harmony in the world

*Breaking the glass*

-As the ceremony comes to an end, the groom (or in some instances the bride and groom) is invited to
step on a glass inside a cloth bag to shatter it

-The breaking of the glass holds multiple meanings.Some say it represents the destruction of the Temple
in Jerusalem.

-The cloth holding the shards of glass is collected after the ceremony, and many couples choose to have
it incorporated into some sort of moments of their wedding day

*Importance of breaking the glass*

-It demonstrates that marriage holds sorrow as well as joy and as well as joy and is a representation of
the commitment to stand by one another even in hard times

*Breaking of the plate*

-Signifies breaking of Virginity and that the marriage is to take place in Jerusalem which is now
destroyed

-Mother-in-law is the one who breaks the plate

-Symbolizes the separation of the parents and children

*Mazel tov*

-Shouting "Mazel tov!" is one of the most well known Jewish wedding rituals

-Once the ceremony is over and the glass and plate are broken ,you will hear guests cheer "Mazel tov!"

-Mazel Tov has a similar meaning"good luck" or "congratulations"

-There is no better time to say "Mazel tov' than at a wedding

*Yinchud*
-Following the ceremony ,tradition dictates that couples spend at least eight minutes in yinchud (or
seclusion)

-Those wedding custom allows the newly married couple to reflect privately on their new relationship
and allows them precious time alone to bond and rejoice

-Its also customary for the bride and groom to share their first meal together as husband and wife
during the yinchud

-Customary meals differ from community to community and can range from the "golden soup" of the
Ashkenazim (said to indicate prosperity and build strength) to chocolate chip cookies from grandma

*Drinking of Seven cups of wine*

-The bride and groom drink wine to show how God created the world in seven days

-It symbolizes the completion of marriage

-It means that the walls of the house of the bride and groom have been created

*Hora and Mezinke*

-The celebratory dance at the reception is called the Hora where guests dance in a circle

-Oftentimes, you will see woman dancing with woman and men dancing with men

-The bride and groom are seated on chairs and lifted into the air while holding onto a handkerchief or
napkin

-There is also a dance called the Mezinke, which is a special dance for the parents of the bride and
groom when their last child is wed

[11/6, 20:54] Ishe💪: Distinguish between seer and prophet in Israel {25}

~This question requires us to look at the differences between seers and prophets.

*In the Introduction we start by defining the main key factors which is prophet and seer then listing the
points which distinguish a prophet from a seer.
*Definitions

~Seer is a person with supernatural insight of the future or one that predicts events or developments.

- A prophet is a person who predicts the future and performs miracles through the influence or
provision of supernatural power or Deity.

These differences are that seers seeked a form of remuneration for their services whereas prophets did
their works for the good of the people, seers were people who operated using visionaries called Hosea
in Hebrew whereas prophets received their calling direct from Yahweh, seers addressed family issues
only whereas b prophets addressed international and national matters, prophets anointed Kings
whereas seers could only give visionary advice and information to kings, prophets conducted miracles
whereas seers could not, a prophet is a teacher of known truth whereas a seer is perciever of the hidden
truth.

-It can be noted that seers seeked remuneration for their services whereas prophets did their works for
the good and benefit of the people. An example of a seer who received remuneration was Samuel when
he was given a silver shekels in exchange for his service.

-It can be noted that in Israel seers addressed family issues whereas prophets addressed international
and national matters. An example of a prophet who addressed a national issue was Moses when he was
sent to Pharoah to address him on Letting the Israelites free or go as God had asked.

-It can also be noted that in Israel prophets anointed Kings whereas seers did not. An example of a
prophet that anointed a king is Nathan who anointed King Solomon which is evident in 1 Kings 1:11-40.

-In Israel prophets could conduct miracles whereas seers could not they were limited to visionary gifts.
An example of a prophet who conducted a miracle is Moses when he threw a his staff and it changed
into a serpant which engulfed the magicians snakes in the presence of Pharaoh and the magicians.

-To add on that in Israel we see prophets receiving their calls direct from Yahweh whereas seers were
people who operated using visionaries called Hosea in Hebrew. An example of a prophet who received a
direct calling from Yahweh is Moses who encounter a burning bush which was in the form of God telling
him to go tell Pharaoh to let the Israelites go because they were suffering in Egypt.
In conclusion a seer and a prophet can be distinguished through their differences such that prophets
could conduct miracles whereas seers were limited to visionary gifts, a prophet is a teacher of known
truth whereas a seer is a perciever of the hidden truth, seers seeked remuneration for their services
whereas prophets did their works for the good of the people, seers addressed family matters whereas
prophets addressed national and international issues and seers were people who operated using
visionaries called Hosea in Hebrew whereas prophets received their calling directly from the Deity.
Hence it is seen that the terms of seer and prophet are used interchangeably or they are regarded to be
one and the same thing in the Old Testament.

[11/7, 21:43] +263 77 678 0148: Discuss ways through which lndigenous Religion preserves the
environment

The environment for the indigenous believers is sacred and holy hence they created the following ways
to look after it.

-Indigenous Religion employs a number of taboos in a bid to preserve the natural environment.A taboo
is an inhibition that bans from social custom.Taboos protect the environment by instilling fear in those
who may want to violate it in fear of curses or punishment from ancestors.Taboos are an effective way
of preserving the environment as people's respect, value and avoid exploiting the environment
unnecessarily.

- Indigenous people preserve the environment by treating it as sacred.Indigenous believers believe the
environment is a sacred place for ancestors.Certain mountains,forests,trees are believed to be dwelling
places for spirits ,hence people are encouraged to respect these sacred trees ,forests and mountains and
failure to listen may lead to disastrous consequences such as curses,incurable diseases, death or one
may disappear whilst inthe areas.

-Educating people on the environment, its importance/value so that people are aware of the fact that by
destroying the environment their also destroying themselves.

-Totems.This is also a way that restrict harm to the environment especially animals.Totem refers to a
spiritual being a sacred object or symbol that serves as an emblem of a group such as a family or
clan,lineage or tribe.Totemic animals, plants or objects cannot be destroyed as they are believed to be
saced, hence hunting, killing and eating of totemic animals are discouraged and this preserves the
environment.

-Fencing can also preserve the environment.Believers may choose to fence the forests, ponds and dams
in order to protect them from harm or pollution by humans.Fences are barriers that are applied to
enclose the above.Fencing is effective in the sense that it prevents exploitation of the environment.

-Laws should be put forward by village chiefs and enforced so the environment is preserved.
In conclusion the environment is an important part of human life hence it should be taken good care
of,taboos should be abided,laws should be enforced the environment should be valued and respected
and this ensures a conducive environment for the next generation to come and for those who live in it.

[11/7, 21:43] +263 77 678 0148: -Use of chisi.This was a sacred day set aside for indigenous believers so
they could rest and also let the environment ie.hunting, farming were banned on this day and anyone
who disobeyed was made to pay fine.

- Use of chiefs.Chiefs were believed to custodians of the environment which meant that they were
responsible for making sure the environment is preserved and also educating people on its importance
and ways on which it can be nurtured.

[11/8, 20:20] Nkosana: Good evening ma'am

We started with the negative portrayal of women in Judaism

Colletta raised points on women being :

●temptresses e.g and Eve with the forbidden fruit with Adam

●adulterers e.g Bathsheba with David whilst she was still married

●liars e.g Potifah's wife when she tried to frame Joseph for raping her

●deceivers e.g Delilah with Samson

●harlots

●promoters of social injustice e.g women of samaria

●evil doers e.g Jezebels prosecution of the prophets of God and bringing her own of Baals