Continuing the journey through shona burial customs
I recently attended the burial of an elderly grandmother – may her soul find eternal rest. As I observed the goings-on at the funeral, one thing stood out very clearly to me: people in rural communities still observe traditional practices more deeply and more consistently than those in urban areas. The rhythm, the order, the roles people assume, and the unspoken rules of what must happen and when—it all unfolded naturally, almost instinctively.
Perhaps this difference is shaped by the way communities are organised. In a musha (village), most people are connected through kinship. You are not just living next to neighbours; you are living among cousins, aunties, siblings, and in-laws, with relationships stretching backward through generations. Most rural communities are also made up of older people who grew up deeply embedded in cultural practices. And because many of them do not have corporate job schedules or city-based demands, they are able to fully commit to what needs to be done in the burial process, often over a few days.
The featured picture of this post—varoora balancing clay pots on their heads—is one of many practices observed at Shona burials. I took that photo at the funeral. That moment carried with it the weight of tradition, pride, and responsibility. It reminded me that funerals are not just about mourning; they are also about identity, memory, and continuity.
In a previous post, we explored five pre-burial customs of the Shona, including the folding of the corpse and the tying of strips of bast fibre. Here, we continue with another five pre-burial customs, revealing more of the cultural depth that surrounds death and burial among the Shona.
1. Chema – Tokens of sympathy
When mourners arrive at a funeral, they do not come empty-handed. They bring chema—tokens of sympathy—such as mealie meal, sugar, firewood, money, or even livestock, depending on one’s capacity. The purpose is both symbolic and practical. Symbolically, it acknowledges the family’s loss and expresses solidarity. Practically, it helps feed the many people who gather over the funeral period.
In some families, a person is appointed to record and collect chema so that those contributions can be remembered, accounted for, and perhaps reciprocated in future. Funerals are communal events, and chema ensures no family is left to shoulder the burden alone.
2. Nhevedzo – A beast for mourners
Nhevedzo is the name for a beast slaughtered to feed mourners during the funeral of an adult with a family. The beast is usually given by the eldest son, spouse, or sons-in-law of the deceased. If a son-in-law with outstanding bride-price (musaridzwa) contributes the beast, it reduces the outstanding amount.
Before slaughtering, the beast is offered to the deceased to signify it is being killed in their honor. Part of the meat is fire-roasted for gravediggers and eaten without seasoning.
3. Kutema rukarwa – Marking the grave site
After family elders select the burial site, a chosen family member makes the first mark using a hoe or pick. A few words may be said, such as, ‘This is the place we have chosen for your home,’ before striking the ground.
Today, this custom is less common in public cemeteries where graves are purchased.
Kutema rukarwa can be likened to a custom of the Shona involving the presentation of a piece of land to build a house, which is done by a father to his son. The father drives a peg in the soil on the spot the house is to be built, as a sign that he has given the son permission to construct the house, while also inviting the ancestors to bless the place.
4. Kuchera guva – Digging the grave on the day of burial
Among most Shona groups, graves are dug early on the morning of the burial, not before. The work is done by men, often close relatives or neighbours. As they dig, food and traditional beer (doro) are provided—not as payment, but as recognition of effort and communal duty.
If digging finishes early, the grave is not left unattended. At least two men remain to guard it. Historically, if burial was delayed, the grave was guarded overnight. This is because the grave is considered vulnerable to tampering—especially by witches (varoyi)—so it must be protected.
5. Hweda – Burial pocket inside the grave
Adult graves are dug with a pocket to fit the coffin or body. Traditionally, after digging vertically, the pocket was created by deflecting sideways at the bottom. The body was laid on its right side with arms and legs bent upwards. Today, the pocket is made by digging a narrower trench and sometimes building a brick wall around it. This pocket—called hweda, also tonera or mugwavava—protects the body and is sealed with large rocks or tree logs. Concrete slabs and zinc sheets are sometimes used as modern alternatives.
As generations shift, what will remain?
Attending my grandmother’s funeral reminded me of how Shona customs intertwine community, respect, ancestry, and spirituality. Rural communities continue to be the strongest custodians of these traditions. Their continuity depends not only on memory, but on practice, participation, and presence.
Yet I left with a quiet question lingering in my mind:
As the older generations are buried, and as we — the elders-in-waiting — now live in cities far from the villages… what will become of these customs? Will we carry them forward, adapt them, or slowly let them fade?
Perhaps new forms of tradition will emerge — shaped by new environments and new ways of living. Only time will tell what they will become, and who will keep them. But one thing feels almost certain: traces of the old ways will always remain.