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Shava is a totem name variant of Mhofu/Mpofu, which is the name of the animal Eland common in Southern Africa. The meanings attached to Shava varies between the fairness of the skin resembling colors of the Eland, or becoming naturally sufficient such as by hunting or fishing. Shava is associated with the Vahera tribe, who are descendants of Mbiru; who lived at Gombe Hill in present-day Buhera, East of Zimbabwe. The Vahera are Shona, Shona being a collective name of many tribes that lived in present-day Zimbabwe before Mzilikazi settled there with his Ndebele people. The Ndebele use the name Mpofu in Matabeleland. The Vahera people claim that they came from Guruuswa,〔(Karanga Indigenous Religion in Zimbabwe: Health and Well-being, by Tabona Shoko )〕 which has been identified as an area North of the Zambezi river, in Uganda and Sudan. But there is also another claim that they entered present day Zimbabwe via Mozambique, where some of their daughters had bred with the foreign traders along the coast, resulting in the light brown tone of the skin. That light brown is what is called shava in Shona. Buhera is an English corruption of the word Vahera, which means the Hera people. The ancestor of the Vahera was called Mbiru who was identified by his totem Shava (the Eland), and which is also known as Nhuka. In their praise poetry they use terms like or Mhofuyemukono (the bull eland) and Mhukahuru (the large beast). All descendants of Mbiru share the same totem of Shava, but some changed to various Chidawos over time (praise name shown in brackets below) in order to disguise themselves from their enemies. The Shava belt includes the following dynasties: Bocha, in the East, in the angle of the Odzi and Save; Marange (Shava Mukonde) in Buhera (also known as Vahera) on the south bank of the upper Save River, the Nyashanu (Shava Museyamwa) dynasty, the Mutekedza (Shava Masarirambi) dynasty to the South of Buhera, and the Munyaradzi (Shava Wakanonoka) dynasty. The Shava dynasties stretched west of the watershed from the upper Munyati to the Munyati-Mupfure confluence. These include the Mushava (Shava Musimuvi) dynasty, the Nherera dynasty and Rwizi (Shava Mazarura) dynasty in the middle of Mupfure River, the Chivero (Shava Mwendamberi) dynasty far to the West of Chivero, the Neuso (Shava Mhukahuru Murehwa) dynasty, the Muvirimirwa dynasty, the Chireya, or the Shava Murehwa dynasty, the Njerere (Shava Mvuramavi) dynasty, the Nemangwe dynasty, the Nenyanga dynasty, the Negonde dynasty, the Nyavira dynasty, the Neharava dynasty, the Seke Mutema (Shava Mvuramavi) dynasty, the Hwata dynasty (Shava Mufakose), and the Chiweshe (Shava Mutenhesenwa) dynasty in the North of Zimbabwe. Contrary to accepted history, the governance of the area was organized. The most compelling and untold history is that of Seke Mutema, whose actions opened up the North, East and West of present-day Zimbabwe to the civilization of the Vahera, underpinned by inclusiveness and marrying outside the totem. Seke was the first born son of Nyashanu, and was disgruntled by having been passed over in succession. Some say his mother was not Rozvi, but of the Dziva people in the West, and then Northeast. With the help of his brothers Hwata, Chiweshe, Marange, and Gwenzi, they set up a vast kingdom which encouraged other members of their tribe to move south and west. The change in variants of totems had more with these events than the need for intermarriage, it is still not widely accepted for any Hera to intermarry. It is said that Chiweshe's and Hwata's children’s battles over land and women were encouraged by Uncle Gwenzi, who himself never sired a child. In settling these disputes Hwata became Mufakose. He intervened in conflicts in the West with Mzilikazi, and was fighting within territories under his governance while Chiweshe assumed mutenhesanwa (those fighting among themselves). Seke on the other hand, changed to Mvuramavi (hellstorm/waterstone-Mvuramahwe) after having agreed as per Rozvi tradition to change his people totem to Zuruvi in order to marry into the Zuruvi Chief's daughter as a peace arrangement. Upon the death of the wife, the people agitated to return to their original totem. This was no longer possible as in the intervening period there had been intermarriage. So in a war with the Gunguvo people, there was a Hellstorm and his people continued to fight in that Hellstorm pushing the invaders out of his boundaries and thus assumed the totem Mhofu Mvuramahwe, which over time came to be Mvuramavi (waterstone). It is important to know that the original Seke himself had since long passed on, and it was during Goreraza's rule (Seke #18). Seke was the eldest of his mother's sons, Aitewedzerwa na Chiweshe, Kouya Hwata, Marange and lastly Gwenzi. Their mother was a Rozvi princess who was honored by her eldest son, Seke, when he used the Chidawo, which boasted of the fact that he was a Muzukuru of the Rozvi (Varidzi Wevu) through using the Chidawo Ivuramai Vangu, shortened to Vurami (the soil/land belongs to my mother, i.e., vana sekuru vake, or the Rozvi). This served to remind all neighbouring clans of Seke's blue blood, e.g. the Matemai. Seke's new son-in-laws, the Matemai had gone crazy on seeing Vabvana Vatsvuku Weshava and immediately gave Seke the area where Seke now lives. His neighbors were the Matemai to the Northeast, the Tingini's Soko Murehwa hordes of Washawasha in the North around the Harare suburbs of Glenlorne/Chisipiti and to the West Chiwero (around WarrenHills/Dziwaresekwa all to areas around Norton) and associated people like the Gwanzura clan. To the Northwest were the Mapondera clan who occupied land stretching from the Harare suburbs of Marlborough/Mt Hamperden to the Mazowe valley (Kugomba). To the South there was the dominion of his father Nyashanu (Churu Chine Masvesve). To the East there were the Vatsunga of Nyandoro, the Vahota (Chihota) and the hordes of Vambire around Mount Hwedza. ==References== 〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Shava Totem」の詳細全文を読む スポンサード リンク
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