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seek audience with the Chipunza clan to clear any misconceptions.
All the facts in this article are false, misguided and bent on causing despondence to the generality of the electorate in Manicaland.
It’s a recorded fact that from 1890 to as late as 1947, white settlers evicted Chief Chipunza and his people from their area of jurisdiction which stretches from Rusape River to Mucheke River. If Chipunza was a sell-out the whites would not have forcibly removed him from his area. He should have been saved from the pains and suffering that was associated with the eviction.
We are not at liberty to comment on the involvement of one Ndapfunya, but suffice to mention that Ndapfunya is a Makoni and by right was and is still entitled to ascend to the Makoni chieftainship.
Rivalry (as is usual in any rotation) between Nyamanhindi (Chingaira’s house and the Nyakurukwa (Ndapfunya’s house) started well before the arrival of the white settlers. The ascension of Chingaira to be chief was also full of dirty hands. You can consult the Denhere family of Makoni.
Kahuni is abusing the phrase sellout. Jembere (the first Chipunza) and Muswere (the first Makoni) were blood brothers, Chipunza being the elder brother.
Chipunza being the eldest is in custody of and uses tsvimbo dza baba vavo, Mubvakure/Sabarawara, to the present date. Kahuni must therefore know that Chipunza chieftainship is derived from his father. Makoni chieftainship started in 1625 when he crossed the Rusape River where he established his own. From then on the two chieftainships of the two brothers were created living side by side harmoniously, save for the period in 1740 when one Ziyendera fought with one Mukunyadze and the earlier was killed. These two warring houses, we understand, were banned from chieftainship to date. The real fire kindler for the Makonis (Chemasezu) Mukuwapasi can shed more light.
Makoni had two wars with the real Mutasas of Manyika before 1890.
In both wars, the successive Makoni chiefs were initially defeated by Mutasa.
The chiefs would always request for help from their elder brother Chipunza mambo weMhina. The book “Tsamba ye China’’ 1934 states the following regarding the two wars: “Hondo yepaNhamburo.
Makoni was actually chased away from his area by Chief Mutasa and he left his place heading for Nhowe to be a refugee there. As usual amongst brothers he advised Chipunza of his move to Nhowe. Chipunza refused his relocation to Nhowe and offered to assist him reclaim his place, a task which Chipunza did willingly.
“Hondo yepaMhanda mountain. Chief Makoni sought help from Chief Chipunza for the second time when his son Muziti had been surrounded by Mutasa. Again Makoni sought help from Chief Chipunza and I quote ‘Asi Makoni wakaziva kuti haangaiti chiro ichi kuti ari ega. Makoni wakatuma vanyai vake kunaMambo Chipunza, akati, ‘Changamire, muchinda wangu wakombwa vuya undibatsire’.”
Chipunza complained about the ever-escalating wars between the two warring factions. Eventually he sent his men to fight Chief Mutasa and Chipunza lost his dear sons and great sons notably Mombeyarara, Mukundadzviti, Shayanewako and Tsikayi.
In 1890 when Makoni was being sought he made a similar request for the third time to Chief Chipunza. In particular he wanted the stick that was used to fight wars, referred to as mwedzi usiku.
Chingaira’s men cut telegraphic wires at Devil’s Cross close to Nyazura, around Chirimutsitu Mountains, a place miles away from Chief Chipunza’s area. Major Aldeford who was dispatched from Mutare to hunt down Chingaira was also interested in retrieving the white woman who had gone missing and had been made the chief’s wife. Kahuni did you know this?
Chipunza lost some of his dear men in 1890 as the war escalated, some of who were captured close to Zamabara and Dimbiti mountains.
Sena, Magavhu Chingosho, Nhutsve, Mutaramutswa, Mubvakacha Kundishora were shot along Chimbi River. For anyone to suggest that Chipunza did not have his children at heart and supported the white man who had chased his descendants away, is not only malicious but a sign of pure hatred for no apparent reason. The true Makonis know the value and help that was rendered to them by Chipunza from time immemorial. Mabukirwa ne mhakaswa mumhuri ndidzo dzine dambudziko.
Such an appetite to lie to that magnitude is driven by personal desires for top political posts within Zanu-PF.
The image or impression being potrayed is one in which the Makonis are brave in order to gain political mileage. Simba Makoni is definitely a true Nyati. We cannot stand for Dr Simba Makoni but he has royal blood rekwake in him. Like him or hate him he is from the Nyakurukwa family. For Kahuni to suggest that Simba Makoni is of Chipunza clan is gross lack of research and misrepresentation. Ndapfunya is a Makoni, so is Simba and Nyamande of the MDC-T.
In a full democracy divergent views and opinions must flourish and be tolerated.
Dr Mubvakure Mubvakacha Chipunza Chief Chipunza’s Council Spokesperson.
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