gmash

[gmash @gmash1983]

@Techzim There is a new duty on data. Exactly the opposite of what she is saying.

[gmash @gmash1983]

@chidawaTee @matinyarare @LynneStactia Rexine haisi leather baba."Kuridza ngoma nedomo, wakagarira pfumo"

[gmash @gmash1983]

@HeraldZimbabwe What is that sewage pool doing very close to houses, how do you deal with the smell, health hazard it poses. mmmh this is very disappointing.

[gmash @gmash1983]

@Cde_begar Absolutely bonkers.

[gmash @gmash1983]

@Simi_2210_ 127

[gmash @gmash1983]

@hicasamadim 72

[gmash @gmash1983]

@Markosonke1 Maaaan that stomach is tooooooo much.

[gmash @gmash1983]

@_onlyscott De Maria

[gmash @gmash1983]

@azania1023 I am in Zim and I commend the manner this was done. No Violence no murders. Please foreign nationals in SA don't build illegal structures. Even in your countries this is not acceptable.

[gmash @gmash1983]

@LynneStactia For me its the Stunner sex tape. That we shall never forget, chero wakaita mari yakaitasei. Chero wakaita first muroora. Chero zvakadii

[gmash @gmash1983]

@matigary

[gmash @gmash1983]

@DandaroOnline Mfana uyo akapinda machena. Yaya is beautiful

[gmash @gmash1983]

@Patriot_S_A Is that a woman

[gmash @gmash1983]

@DandaroOnline VAR haisi CCTV

[gmash @gmash1983]

@mr_timmermans @mpho_shambie @EFFSouthAfrica And Why did have to wear man utd shirt. 🤬

[gmash @gmash1983]

@mpho_shambie @EFFSouthAfrica These Indian guys will hire a hitman to kill you. Stick to molesting and harassing black Zimbabweans.

[Historical Facts @HistoryFactou]

THE DIVERSIONS IN THE NZOU TOTEM
The Nzou (elephant) totem, also known as Zhou or Ndlovu, is one of the prominent totems (mitupo) among the Shona-speaking peoples of Zimbabwe. It symbolizes strength, resilience, power, intelligence, and protection—qualities drawn from the elephant (affectionately called Mhukahuru, or “the big animal”). People bearing this totem are traditionally described in oral praise poetry as mighty, well-built individuals who are great hunters, fighters, and skilled in arts, sports, and academics. They are said to embody guardianship of the land and community.

Historical Background of the Nzou Totem
The totem’s roots lie in ancient Shona (and broader Bantu) ancestral heritage, where the elephant was revered for its size, protective nature, and dominance in the wild. Oral traditions link some Nzou lineages (such as the Nyandoro or Nhari Unendoro branches) to early migrations. These traditions describe forebears originating from far northern areas, possibly near the Nile River in what is now Sudan (referred to as Goba), moving through the Lake Victoria region (Nyanza/Dzivaguru), and eventually settling in Zimbabwe.

Key ancestral figures include Biri and Ganyire (a brother and sister pair), who predate the 15th-century Mutapa Empire founder Nyatsimba Mutota and are still honored through spirit mediums tied to Tavara traditions in areas like Mbire, Dande, Murehwa, and Chihota.

A pivotal moment in the totem’s history occurred during the founding of the Mutapa (or Mwenemutapa) Empire in the 15th century. Nyatsimba Mutota, originally of the Moyo (heart) totem from the Great Zimbabwe/Mbire royal line, led a northward expansion and conquered the autochthonous Tavara people (and related Tande groups) in the Zambezi Valley region. The Tavara were associated with a water-related Nzou Mukotami totem (sometimes interpreted in oral accounts as linked to the hippo, a large “water elephant” in local nomenclature, aligning with their veneration of water spirits). To assert total dominance and symbolize supreme power as the “biggest animal in the jungle,” Mutota adopted the Nzou Samanyanga totem for himself and his followers. This shift transformed his people into the Korekore of the Nzou Samanyanga lineage, embedding the elephant totem deeply into the political and spiritual identity of the expanding Mutapa state, which stretched across much of southern Africa.

This adoption and conquest explain much of the totem’s prominence and geographic spread, particularly in northern Zimbabwe. The Nzou became associated with kingship (“mutupo wakazvara mambo”—the totem that gave birth to kings) and integrated local Tavara spiritual elements, such as reverence for figures like Biri and Ganyire. Over centuries, further migrations, alliances, settlements, and interactions with neighboring groups (including during later colonial displacements) dispersed Nzou clans widely while preserving their core identity.

Zvidawo (Sub-Clans or Praise Names) and Their Proliferation
A single totem like Nzou does not represent one monolithic clan but contains many zvidawo honorific praise names or sub-clan identifiers.

For Nzou specifically, its many Zvidawo reflect this dynamic combined with its imperial-era spread and ancient roots. Prominent examples include:
Samanyanga (the most widespread and royal-associated chidawo, tied to Mutota’s line and Korekore identity).Nyamasvisva, Unendoro/Nhari Unendoro, Matemavi, Suwani, Mushavi, and others like branches referencing Ana Chihoro (often used for women in some lineages) or Mavedzenge (linked to certain Remba connections).

Praise poetry (detembo or madetembo) celebrates these, invoking the elephant’s traits (e.g., “Maita nzou machengeta sango” – “Well done elephant, protector of the land”) and lineage-specific references. Female equivalents (e.g., anaChihoro or Nyamhita) further distinguish kinship.

[Dandaro Online @DandaroOnline]

#dandarostreets Kune vaye vanoti basa rechu Guard haribhadhare, hanzi na baba ava mota iyi ndakatoitenga nebasa rechi Mahobho iroro...👏🏾💯✔️

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[gmash @gmash1983]

@MviringiHosia @TembaMliswa Themba the gunslinger

[gmash @gmash1983]

@DuchessTalitha Whose wife is that.