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Claude Maredza Correspondent
It’s like the black bankers that emerged in Zimbabwe at independence in 1980, who started managing the financial services sector in Zimbabwe.

They took over from white bankers, but unfortunately they carried on with the discrimination against blacks that these white bankers were perpetrating.

This is because the black bankers were hoodwinked by their white banking trainers to think that this discrimination against blacks was not discrimination at all, but was instead prudence and professional banking practice.

Unfortunately these black bankers never realised that the banking they were being taught by the white bankers they were now replacing actually marginalised their own black people further.

This has carried on right up to this moment which is why the financial services sector in Zimbabwe has failed to give any economic stimulus for the economic development and growth of Zimbabwe because ironically the black bankers running this sector are busy running Zimbabwe down by refusing to give credit to their black brothers because this is what they were taught by white bankers who taught them and they unfortunately failed to compute that they were being taught to destroy their own people.

The situation is still like that in the banks in Zimbabwe today and the banking sector needs a total paradigm shift if it has to be of any use to Zimbabwe and Zimbabweans.

If things remain as they are, the aspiring Zimbabwean business people must just brace up for continued humiliation from the Zimbabwean banking sector which is more inclined to take deposits than it is inclined to provide credit.

It is laughable that somebody who calls himself/herself a saved or born again Christian can be the same person in the position of a district administrator who must be helping with the issues of black African kingship/chieftainship in Zimbabwe.

Even if this person is black, their spirituality is already compromised and captured by Christianity and or whatever religion of imposition which has captured them and they cannot be the right person to guide the affairs of black African kingship/chieftainship which involve a lot of black African spirituality based on black African beliefs and faith whose tap root is the belief that we go to God through our ancestors.

That person has already been indoctrinated to the marrow to believe that his own black spirituality is pagan and the only way to God is through Jesus Christ.

He may have a university degree, but the spiritual indoctrination that he has been subjected to by Christianity makes it impossible for him/her to compute that there must be something illogical with a doctrine that says the only way to God is through Jesus Christ when the world is full of diverse people with diverse beliefs and spiritualities.

This person has been so had by Christian indoctrination that when it comes to Jesus Christ he prefers to become a total imbecile whose reasoning is way way below par.

Christian indoctrination makes such people totally impervious to the most mundane forms of reasoning and logic.

How can such a person, black as he/she might be, be expected to further the interests of black people which involve black African kingship/chieftainship which is itself inseparably intertwined with black spirituality which this new black person is mentally wired up by christian indoctrination to condemn?

This is de ja vu our education system, our economic system, our religion, everything concerning human activity and living as everything we are doing now is Eurocentric and therefore not ours and therefore not suitable for us which is why everything we are doing fails.

It does not have Afrocentric blessings and is not Afrocentric in feel and outlook and therefore it can never work for Africans because its not African.

Having said that, in giving this succinct explanation of the Royalty of Norumedzo, let me first of all situate Norumedzo itself in the context of Bikita/Masvingo/Zimbabwe and the Moyo Chirandu (Duma)/Karanga Confederacy in general so that everybody with interest in this narrative can see how the Norumedzo Royalty and people of Norumedzo relate to other Moyo Chirandus (Dumas)/Karangas of Bikita/Masvingo and other Zimbabweans in general.

The founding father of Norumedzo, i.e. Nemeso as already explained was the son of Fupajena. It is difficult to place Fupajena in terms of time, but he could easily be either part of or a descendant of the Moyo Chirandu entourage, now freshly referred to as Moyo Chirandu Duma that arrived in the Bikita area on their way back to Great Zimbabwe from Uteve or Mozambique after the civil war at Great Zimbabwe which these people had fled from by going east to Uteve, present day Mozambique as explained elsewhere herein.

That therefore means Fupajena is traceable right back to Dlembeu, the first Moyo Chirandu.

Fupajena had five other sons apart from Nemeso.

These are Mazungunye, Mabika, Budzi, Murinye and Mukanganwi.

These six Fupajena sons therefore form the original Fupajena Royal Houses eligible for the Fupajena Royalty and also just about form the entirety of the Moyo Chirandu (Duma) confederacy and also form a very significant population of the generality of the Karangas of the Masvingo Province of Zimbabwe in particular and the Karangas of Zimbabwe in general.

In time, all the six Royal Houses have formed different Kingships/Chieftainships dotted around Bikita, Zaka, Gutu and Masvingo as indeed there are chiefs Norumedzo representing Nemeso, Mazungunye, Mabika, Budzi, Mukanganwi and Murinye.

These main royal houses have in many cases also split into many sub-houses resulting in many sub-chiefs, but all of these rally back to the original six sons of Fupajena and Fupajena himself and ultimately to Dhlembeu, the first Moyo Chirandu and ultimately to the mysteries before Dhlembeu as has already been narrated.

It is therefore important for all the chiefs and sub-chiefs and indeed the people in this Bikita/Zaka/Gutu/Masvingo area, generally the vast area sometimes referred to as the Duma Confederacy as it covers the area where the so called Moyo Chirandu Duma occupy to realise that they are one and the same people.

Mazungunye’s sons include Mazvimba, Chigumisirwa, Negovano and Masasire.

Mabika’s sons include Mukanga and Zindove.

Budzi’s most well known son is Chirorwe although there are other sons of Budzi’s who may not be that well known.

Mukanganwi’s sons include Mupakwa, Charamba, Marozva and others.

Murinye has just generally remained intact and most of Murinye’s people are known just as Murinye although there are obviously many big names within the Murinye sub-house.

The list of the sons of the five Fupajena sub-houses given above is really not exhaustive.

These names may be the more well known ones in each sub-house, but there are obviously many more names from each sub-house and members of the said sub-houses are encouraged to trace all the names in their sub-houses and construct family trees in the process.

This could be a very interesting intellectual exercise which may help bring even more useful information to the fore for the sake of progeny.

In fact, the even more interesting intellectual genealogical objective in the compilation of these family trees is for each family tree establishing its link, first to the other Fupajena royal houses in the Duma confederacy, then linking these families to the generality of other Moyo Chirandus’ understanding and underlining the fact that all Moyo Chirandus’ are one and the same people and Duma, Rozvi, Dhewa etc are just descriptions as already thoroughly explained — and ultimately linking these families to the plurality of Zimbabwe and other Zimbabweans and Africa and other Africans.

Claude Maredza is a member of the Moyo Chirandu (Duma) Dynasty, specifically of Norumedzo Village ( KuHarurwa), Bikita, Masvingo, Zimbabwe and is in fact a Crown Prince of the Norumedzo Moyo Chirandu (Duma) Kingdom Royalty. He has doctoral level formal education and everything else below that besides other professional qualifications. He is also a well known published author and film writer/producer/director/actor. Claude Maredza’s contact details are; e mail;[email protected]; phone: 00 263 (0) 77 2 382 099.