Chipunza chiefdom: Setting record straight

Mukwini Chipunza

The media in Zimbabwe is awash with stories suggesting that the Chipunza chieftainship does not exist. In some circles it is suggested that it only started in 1952 and, therefore, has no place in the so-called Makoni district, including Matunhu (Headlands).

This disinformation has been a deliberate effort by some misinformed elements who wish the whole Mhina clan (Chipunza chiefdom) dead or extinct. We want to put it on record right from the start that Matunhu (Headlands) belongs to the Mhina clan (Chipunza chiefdom).

The Adolf Hitler-like approach of trying to increase one’s living space is the driving force by elements still suffering from a colonial hang-over. It is common knowledge that during the Rhodesian colonial era, some few chiefs who were loyal to the Rhodesian government were appointed paramount chiefs to superintend over others, especially those who were fighting the white man during the second Chimurenga.

The same happened in Rusape and resultantly the district ended up carrying the name of one chief when there were five chiefs. This article is designed to correctly and factually inform the public, including those are misinformed, about the Chipunza people.

Historical evidence to prove the existence of this chieftainship more than 450 years ago in the Matunhu area, now Headlands, is made available below for those that may have been fed with wrong information and for those interested in our traditional history. This is designed to correct the lies that the public has been subjected to through the media.

Around 1500, a man called Gunguwo lived in Tanganyika. Gunguwo had a son called Sabarawara whose sons included Jembere (Chipunza), Muswere (Makoni), Chamasezu (Mukuwapasi), Bvumbe and Chirara, Guse, Karatiwepi, Sena and Zambara, among others. Gunguwo and his clan were elephant hunters (wadzimba) from where their title Dzimbahwe is derived.

Gunguwo had an altercation with some of his neighbours over hunting rights in Tanganyika. To make peace, Gunguwo decided to migrate southwards. By this time Gunguwo was advanced in age. He assigned his son Sabarawara and his two grandsons Jembere (Chipunza) and Muswere (Makoni), sons of Sabarawara, to go and look for an ideal place to settle with the family.

Sabarawara led the delegation and migrated south until they came to a place south of present-day Epiphany Mission in Rusape. There they found a Mutwira who lived in the caves along the Rusapwe River (corrupted to Rusape). Mutwira was the leader of the Ungwe people who lived in the area.

Sabarawara and Mutwira discussed Sabawara’s purpose of visit. Mutwira was taught how to make fire so that he would roast fish and cook other foods. He was also introduced to the use of salt in meat. (it is important to underline that Mutwira ate raw meat prior to the arrival of Jembere and Muswere).

They had some rituals after which they agreed that Sabarawara and his people could settle west of Rusape River up to Mucheke River, while Mutwira retained the area east of Rusape River. Sabarawara and his sons then went back to Tanganyika with good news to his father, Gunguwo and family. Mutwira nicknamed Sabarawara “mubvakure” because he was coming from a distant place and Sabarawara nicknamed Mutwira “madziwa” because he was staying in the waters of Rusape River.

The claim that Muswere (Makoni) was a son of Gunguwo is a blatant lie by those bent on twisting historical facts to further their selfish interests and should, therefore, be dismissed with the contempt it deserves. One does not need to be rocket scientist to see that this is simple gymnastics of recent origin, designed to position Muswere at the same level with his father, Gunguwo.

This would then make Jembere (Chipunza) son to Muswere. The fact has been and will always be that Chipunza is the elder brother to Makoni. It is also mischievous, for anyone to entertain Makoni’s claim to be paramount chief even over his elder brother Jembere (Chipunza).

For a fact, one Zambe Makoni who worked for 50 years as a native messenger to the Native Commissioner’s office in Rusape, was rewarded for his “outstanding loyalty and support” to the colonial government by being appointed paramount chief.

The nation should not be misled to link the paramount chieftainship status to the much talked about Chief Chingaira Makoni of the first Chimurenga era who died more than 50 years before Zambe’s reward by the colonial government.

On arrival in Tanganyika after more than a year, Sabarawara found his father Gunguwo in bad health, most likely due to his advanced age. They appraised him and family on their happy findings, organised the family and their livestock and set on a journey to the newly found home. After crossing the Zambezi River, they got to the area of Chief Chipuriro and there, Chief Gunguwo died.

The family, with the assistance of vazukuru Nyambiya and Manyara, did rituals accorded to a chief. Before he died, Gunguwo had instructed the family that should he die, the heir to the chieftainship (mambo achange achitonga) should carry his remains, always. Nyambiya prepared the remains traditionally and after mourning, they proceeded with their ancestor (now remains) to the new-found land. Sabarawara was now the Chief of the Mhina clan.

They came to Mahovha (present-day Macheke) and briefly settled there. Sabarawara sent a delegation to re-establish contact with Mutwira and to advise him that they had arrived but their chief had died along the way and they were carrying his remains. They were also to seek permission to move into the Ungwe area as earlier agreed. Mutwira honoured the agreement and they moved to settle at a hilly place called Chipadze, present-day Harleigh Ruins.

On arrival, his eldest son Jembere (Chipunza) assisted in organising the family and running the chieftainship while Muswere (Makoni) went out hunting. The Mhina people lived harmoniously with the Mutwira people to this day.

The effect of Gunguwo’s instruction to have his remains carried by “mambo anenge achitonga” always is that he will always be guiding the family with his remains representing his physical presence. These remains, including his knobkerrie, have been passed from one chief to the other since then, as it is the source of power of the Mhina chiefs. To this very day, Chief Chipunza is using the same knobkerrie (Mhina, Mwedzi Usiku naChimhini) and he is the custodian Gunguwo’s remains.

It should be made clear to all those who are trying to use political muscle to force their way into Chipadze that Gunguwo was never buried there. Anyone who wants to access Gunguwo’s remains should talk to Chief Chipunza (Mhina chieftainship) following the channels given by the elders of the clan and not riot police.

While Muswere had gone hunting across Rusape River with other young members, the clan headquarters at Chipadze suffered an epidemic and the chief, Sabarawara died.

Jembere, the eldest son, took over as chief.

A message was sent to Muswere from Chipadze advising him and part of the family he had of the epidemic and that the chief had died. Muswere was advised not come but stay away until the epidemic was over. While across Rusape River, Muswere established contact with Mutwira and entered into an arrangement.

This arrangement led Mutwira to give Muswere part of his remaining area east of Rusape River. History has it that Mutwira later felt cheated by Muswere and nicknamed him Mukoni/Magone, after he had tricked Mutwira into letting go his remaining area. It is from this incident that the name Makoni is derived.

Muswere then established his separate chieftainship in the new area, which was scenic and very beautiful with abundant supply of water. Muswere’s new founded Makoni chieftainship ran their affairs separate from the original Mhina chieftainship to the east of Rusape River, though unannounced.

In 1625, Chief Jembere Gunguwo (Chipunza) died and his sons sent a word to Muswere to come and take over as chief. Muswere declined to return to Chipadze and instead returned a message that the sons of Jembere should inherit the chieftainship and run their affairs as he was then comfortable with his new set-up to the east of Rusape River.

This historic statement from Muswere (now Makoni) in 1625 had two consequences. It effectively pronounced the official birth of the present-day Makoni chieftainship and officially divorced the Makoni people (Muswere’s descendants) from the original Mhina (Gunguwo) chieftainship.

Today, only the Chipunza people are referred to as Wamhina while the Makonis are referred to as Wasangano named after Sangano, their place in Makoni Reserve. It is also very important to understand that the present-day Makoni Reserve is the rightful place and area for the genuine Makonis.

The claim by the current Chief Makoni and his followers that Matunhu (Headlands) falls under Chief Makoni is a desperate effort to establish a home away from home as he cannot set foot into the real Makoni chieftainship area i.e Gwindigwi, Matotwe, Chihomva, Chitsotoso, Muonwa and Muonanwa, where the Makoni spirits rule the roost. For all we know, that is because of their questionable relationship to the chieftainship.

Holding onto a colonial paramount chieftainship hang-over has even led the Makonis to relocate their traditional chief’s court from the traditional Gwindingwi (where Chingaira and others used) to set it up alongside Rusape magistrate courts.

It is also a violation of the Traditional Leaders Act, which has no provision of a traditional chief’s court in an urban area.

These two Nyati chieftainships lived harmoniously, respecting each other as brothers with their cultural relationships. On several occasions, the (Mhina) Chipunza chieftainship assisted the (WaSangano) Makoni chieftainship in their several wars against Chief Mutasa. One well documented battle was the popular Mhanda battle, where Chipunza lost his fine warriors including Mukundadzviti, Mombeyarara, Marimba and others fighting for and in support of his young brother, Makoni.

Such was their relationship and co-existence until the Land Apportionment Act of 1930. From this Act, Matunhu/Mhina fell under the white commercial farms and the settlers’ government displaced all natives. Matunhu/Mhina was declared crown land and Chief Chipunza was supposed to be moved to Gokwe but Chief Makama Makoni pleaded with the authorities against the move to send his brother, Chief Chipunza to Gokwe.

His argument was that Chipunza was the custodian of Gunguwo’s remains. If Chipunza was moved to Gokwe leaving Makoni in Rusape, Makoni was vulnerable without access to these remains. As a result of Makoni’s plea, Chief Chipunza was forcibly moved to Chiduku Reserve, Mutungagore in the mid 1940s.

Chief Chipunza was allowed to move with only 31 villages while all of his other subjects were scattered all over the district and beyond. Some settled in Murewa, Tanda Hwedza and many other places.

The fact that Makoni appealed for reinforcement from Chipunza during the Mhanda battke is in itself a confirmation that Makoni acknowledged the superiority and strength of his elder brother, Chief Chipunza.

There is no way a brigade can ever appeal for help from a battalion. The picture that one Chief Makoni wants to portray, of Chipunza’s subservience to Makoni is, therefore, a figment of his imagination, lack of knowledge and a deliberate effort to misinform the nation.

Interestingly, the battle of Mhanda was fought well before the date the Makonis are setting as the birthday of the Mhina or Chipunza chieftainship. The displacement of the Mhina people from their original place happened well before the date that Chief Makoni is setting as the start of the Chipunza chieftainship.

For the record, in 1952 Mambo Chipunza had long been forced to relocate to Mutungagore.

That forced move did not in any way empower any other chief to takeover Matunhu/Mhina, now Headlands area. It should be clear to all that Matunhu is for waMhina.

Matunha/Mhina (Headlands) is the original place of the Chipunza chiefdom, the original Nyati chieftainship linked to Gunguwo, the father of the clan while Wasangano, Makoni’s reign from Makoni Reserve.

This Nyati dynasty has been in existence since the mid-1500s in Zimbabwe.