There’s something I love about reading Shona novels from decades past — stories written before I was even born. These works offer a richer experience with Shona, one that is raw, rich, and unfiltered.
Imbwa Nyoro is a 1982 novel by Renny M. Mumvuma. It tells the story of an apparently religious man whose actions ultimately contradict everything he claims to stand for. Like many masterful storytellers, Renny employs rich figurative language to bring this tale of deception and human frailty to life.
She uses similes (fananidzo) and metaphors (enzaniso) not just for descriptive flair but to deepen our understanding of character, mood, and motive.
You can jump straight to the list of similes and metaphors I picked up, by clicking here.
Beauty that captivates
Renny introduces us to Sekai, a young woman who has recently moved to the city to stay with her aunt, Mary — wife to Kunaka, a church leader. Sekai is young and beautiful, and Renny uses poetic language to bring her presence vividly to life.
1. Runako rwaidzima moto wamakwati
Sekai’s beauty was so powerful that rwaidzima moto wemakwati – literally, her beauty could extinguish a fire made from burning tree bark. This vivid metaphor suggests a beauty so intense and disarming that it could cool even the most passionate flames.
2. Vhudzi raive ruswiswi rwebani pachirimo
Her short, kinky hair was ruswiswi rwebani pachirimo, it was tender new grass carpeting a valley in springtime, fresh, natural, and full of vitality.
3. Matama akarukwa sehari yomwenga
Her cheeks were said to be akarukwa sehari yomwenga – shaped like the carefully crafted clay pot of a new bride, smooth and well-formed.
4. Mazino ainge mukaka kuchena
And her teeth? Mazino ake ainge mukaka kuchena – they were as white as milk, symbolizing purity and youth.
A dangerous gaze
Renny continues to use figurative language not only to describe beauty, but also to hint at the emotional undercurrents and tensions in the story.
5. Kutarisa semhembwe yatorwa nomwenje womuvhimi
Kunaka looked at Sekai semhembwe yatorwa nomwenje womuvhimi – like a duiker caught in a hunter’s torchlight, a simile capturing his stunned, lustful stare, and also foreshadowing danger. Sekai is cast as prey, unaware of the threat lurking behind the Kunaka’s show of holiness.
An aunt’s tough love
6. Kuita sebhande rinogara rakasungwa muchiuno nguva dzose
When Sekai was reluctant to stay behind while her aunt returned to the rural home, Mary warned her: ‘Ukada kuita sebhande rinogara rakasungwa muchiuno nguva dzose hazvibudi.‘
Mary was telling Sekai, ‘You can’t always be like a child, constantly clinging to me — always close, like a belt tightly fastened around the waist.’ The simile suggests being overly dependent and clingy.
The pursuit intensifies
Once alone with Sekai, Kunaka intensified his romantic advances, cloaking them in poetic praise.
7. Chiumbwa chisina vanga
‘Ndinokuda zvinoputsa matenga,’ he said. This is an idiom expressing intense love.
‘Uri chiumbwa chisina vanga,’ he continued. Chiumbwa chisina vanga literally means ‘something molded without a mark or scar.’ It suggests a flawless, perfectly shaped form — smooth and without any imperfections. Kunaka uses it to describe Sekai as a perfectly formed, flawless person.
8. Mipimbira inotsvedza nhunzi
‘Une mipimbira inotsvedza nhunzi,’ he said. The phrase refers to the smoothness of Sekai’s lower legs. The simile means her legs are so smooth and sleek that flies would slide off them without landing. This image emphasizes her graceful beauty and flawless skin.
9. Vhudzi rakasvipira sezviyo muzhizha
‘Vhudzi rako rakasvipira sezviyo muzhizha.‘ This is a simile likening Sekai’s hair to ripe millet during zhizha, the rainy season when crops flourish. It suggests not only the deep, dark colour of her hair but also its fullness and vitality — like millet that has matured in rich, rain-fed soil.
10. Rudo rwakakura semakomo akakurisisa
Kunaka tried to charm her with poetic words, but Sekai wasn’t moved, she was upset. Still, he pressed on, determined to win her heart.
‘Rudo rwangu kwauri rwakakura semakomo akakurisisa‘ — ‘My love for you is as great as very tall mountains.‘ This is a simile expressing the magnitude of Kunaka’s supposed love for Sekai.
11. (Rudo) rwuchidzama samadziva akadzikisisa
He added, ‘… rwuchidzama samadziva akadzikisisa’ — ‘… and is as deep as the deepest pools.‘ This is a simile that extends the expression of Kunaka’s love.
On the surface, this signals emotional depth, but in context, it hints at hidden danger, something seemingly still yet dark and potentially treacherous beneath.
12. Kuramba uri shure sechitumbi
Trying to manipulate Sekai with gifts and flattery, Kunaka promised to buy her anything she desired. To lure her into aspiring for a more stylish appearance, he used a striking simile to pressure her: ‘Unoda kuramba uri shure sechitumbi here?’ – ‘Do you want to stay behind like the calf of a leg?‘
This simile compares being left behind to the calf of the leg. It suggests always being at the back, implying Sekai was falling behind socially and materially compared to other young girls her age.
13. Kuva ngirozi
Kunaka continued to shower Sekai with praise. He told her, ‘Uri ngirozi chaiyo’ — ‘You are truly an angel.’
This metaphor elevates Sekai’s beauty and character by comparing her to an angel — a symbol of purity, grace, and perfection, a flattering and idealized image meant to charm and persuade her.
Victory at last?
14. Ruva rangu
Kunaka manipulated Sekai by pretending he was about to leave the house in despair. Sekai, frightened, pleaded with him not to go. She said something that hinted she might be softening. Elated, Kunaka responded: ‘Wati kudii Sekai? Wandida here ruva rangu?’ — ‘What did you say, Sekai? Do you love me now, my flower?’
Later, he tried to comfort and draw her closer, saying: ‘Sekai usandinyara zvako. Ini ndatova wako. Iwe uri ruva rangu.‘ — ‘Sekai, don’t be shy around me. I’m already yours. You are my flower.’
The metaphor ruva rangu (my flower) is a tender term of endearment. It paints Sekai as delicate and desirable, but also subtly reveals Kunaka’s sense of entitlement, claiming her beauty and affection as his possession.
The wife returns
15. Kubvunda setsanga
Kunaka and Sekai were fast asleep when he heard the sound of a vehicle outside the house, followed by his wife’s voice. Kunaka whispered to Sekai to wake up, achibvunda setsanga.
‘Kubvunda setsanga’ means shivering or trembling like a reed, which moves and shakes easily with the slightest ripple in water. It conveys Kunaka’s fear and nervousness upon hearing the arrival.
16. Kurara semunhu akafa
Mary knocked and it was a while before Sekai opened the door. Sekai finally responded and enquired who it was. In response, Mary remarked at how much Sekai was so fast asleep that she had not heard the knocking. ‘Unorara semunhu afa ngenyi?’
Mary assumed Sekai was so fast asleep and out of touch with her surroundings that she couldn’t even hear the knock.
17. Kurara somucheche
At some point Sekai, in pretense, remarked on how Kunaka slept so soundly that he had not heard Mary and her aunt arrive. ‘Inga munorara somucheche,’ – ‘You sleep like a baby,’ she said comparing the his sleep to that of a baby, emphasising peacefulness and deep rest.
Chaos erupts
18. Kubuda semhepo
After a bomb exploded in Sekai’s neighbourhood, people fled in terror. Among these people was Kunaka. ‘Akabuda semhepo akasvikoti mumotokari witi, ndiye zhimu ndaenda.’ – ‘He rushed out like the wind, straight into his car and sped off.’
Kubuda semhepo captures the speed of his escape, driven by panic and a need for self-preservation.
Electrified desire
And then, Kunaka met Tsitsi.
19. Kumira seabatwa negetsi
When Kunaka softly called her name, Tsitsi akamira seabatwa negetsi – she froze as if struck by an electric current. The simile captures the sudden jolt of emotion that rendered her motionless, revealing a raw, involuntary response. It reflects a moment of intense inner turmoil, where desire, confusion, and vulnerability collide.
Fury
20. Kushatirwa kunge shato yaone nyama
Sekai angrily confronted Kunaka after he stood her up. He responded, ‘Ungabva washatirwa kudaro kunge shato yaone nyama?’ – ‘How could you be so angry, like a python that has seen meat?‘ This vivid simile paints her fury as fierce and primal.
21. Mate mukanwa akange oita semvura iri kunaya kubuda
Sekai’s fury was so intense that ‘mate mukanwa akange oita semvura iri kunaya kubuda’ — saliva poured from her mouth like falling rain, even splashing onto the Kunaka’s face. The image evokes not just rage but loss of control, the body overwhelmed by raw emotion. Kunaka, stunned and passive, could only reach for a cloth to wipe his face.
22. Segadzi rarambwa
Mate mukanwa akange oita semvura iri kunaya kubuda, mufundisi ongopukuta mumeso nejira, iye achingomiza segadzi rarambwa — saliva poured from her mouth like falling rain, while Kunaka just kept wiping his face, and she kept spraying (the saliva) like a rejected wife.
This simile segadzi rarambwa links her bitterness to that of a woman scorned, capturing the sting of betrayal and the desperation of not being heard or seen by someone she once trusted.
Panic
23. Kutaura ega sebenzi
As Kunaka left Sekai’s house, he thought about what Sekai had told him about not feeling well. He was disturbed and unsure of what to do next. Kunaka akataura ega sebenzi – he muttered to himself like a madman as he tried to come up with a plan.
Fury, again
24. Ishe wemadhimoni ose
Convinced that Kunaka had tried to kill her, Sekai exploded with fury. She confronted him without restraint, her words laced with pain and betrayal: ‘Unonyepera kunamata uri mhondi, munyengedzi, ishe wemadhimoni ose.‘ ‘You pretend to be a man of God, but you’re a murderer, a deceiver, the lord of all demons.’ The phrase ‘ishe wemadhimoni ose‘ is especially striking. It flips Kunaka’s supposed spiritual authority on its head, portraying him not just as corrupt but as a supreme embodiment of evil masquerading as holiness.
25. Kutaura seanosvikirwa
Sekai continued her furious tirade. She told Kunaka she was going with him. Her words came fast and wild, as if she were possessed — Sekai akange otaura seanosvikirwa.
A narrow escape
26. Kumhanya semhepo
After regaining consciousness, Sekai akamhanya semhepo – she ran like the wind. She ran as fast as she could, terrified that Kunaka might return for her.
27. Kumisa somunhu anopenga
Sekai got to the roadside, and when she heard the sound of a car approaching, akaimisa somunhu anopenga — she flagged it down like a mad person.
28. Kupinda semhepo
After briefly explaining what had happened, the driver told Sekai to get into the car. Trembling, akapinda mumotokari semhepo — she entered the vehicle like a gust of wind.
Exposed!
29. Nyoka yemunhu
One of the detectives investigating Sekai’s case was determined to catch the suspect. He suggested they track him closely until they got enough evidence.
‘Hatingamuregi nokuti inyoka yemunhu,‘ ‘We cannot let him go free because he’s a snake in human form,’ he said, depicting someone dangerous and deceptive.
30. Misodzi yonge mvura
When Kunaka and Tsitsi were taken into police custody, one of the officers asked Tsitsi if she had killed her children. Overwhelmed with shame, Tsitsi ndiye pasi tsinin’ini, misodzi yonge mvura — Tsitsi hung her head in shame, and tears flowed like water.
31. Akachema somukadzi
Overwhelmed by grief and betrayal, Chamunorwa akachema somukadzi – he cried like a woman.
32. Kuita (mwana wangu) bhora
After hearing what had happened to her daughter, Sekai’s mother was furious. She kept fuming and shouted, ‘Kuita mwana wangu bhora,’ comparing her daughter to a ball being ‘played with’ or mistreated, implying she was treated carelessly or roughly.
Figurative language matters
Below is a summarised list of all the similes and metaphors described above.
| Item | Expression (Shona) | Type | Literal Meaning | Figurative Meaning / Effect |
|---|---|---|---|---|
| 1 | Runako rwaidzima moto wamakwati | Enzaniso | Beauty could extinguish a fire made from tree bark | Beauty so powerful it can cool intense passion or heat |
| 2 | Vhudzi raive ruswiswi rwebani pachirimo | Enzaniso | Hair was tender new grass in spring | Fresh, natural, full of vitality |
| 3 | Matama akarukwa sehari yomwenga | Fananidzo | Cheeks shaped like a carefully crafted clay pot | Smooth, well-formed, delicate |
| 4 | Mazino ainge mukaka kuchena | Fananidzo | Teeth as white as milk | Purity, youth, cleanliness |
| 5 | Kutarisa semhembwe yatorwa nomwenje womuvhimi | Fananidzo | Looking like a duiker caught in hunter’s torchlight | Stunned, lustful, prey-like, foreshadows danger |
| 6 | Kuita sebhande rinogara rakasungwa muchiuno nguva dzose | Fananidzo | Like a belt always tightly fastened around the waist | Overly dependent, clingy |
| 7 | Chiumbwa chisina vanga | Enzaniso | Something molded without a scar | Flawless, perfectly shaped person |
| 8 | Mipimbira inotsvedza nhunzi | Enzaniso | Legs so smooth flies slide off | Graceful, flawless skin |
| 9 | Vhudzi rakasvipira sezviyo muzhizha | Fananidzo | Hair like ripe millet in rainy season | Deep color, fullness, vitality |
| 10 | Rudo rwakakura semakomo akakurisisa | Fananidzo | Love as great as very tall mountains | Magnitude of love, emotional intensity |
| 11 | (Rudo) rwuchidzama samadziva akadzikisisa | Fananidzo | Love as deep as the deepest pools | Emotional depth with hidden danger |
| 12 | Kuramba uri shure sechitumbi | Fananidzo | Staying behind like calf of the leg | Falling behind socially/materially |
| 13 | Kuva ngirozi | Enzaniso | Being an angel | Purity, grace, idealized beauty |
| 14 | Ruva rangu | Enzaniso | My flower | Tenderness, endearment, but also possession |
| 15 | Kubvunda setsanga | Fananidzo | Shivering like a reed | Fear, nervousness |
| 16 | Kurara somunhu akafa | Fananidzo | Sleeping like a dead person | Deeply asleep, total disconnection from surroundings |
| 17 | Kurara somucheche | Fananidzo | Sleeping like a baby | Peaceful, deep rest |
| 18 | Kubuda semhepo | Fananidzo | Rushing out like the wind | Panic, urgency, quick escape |
| 19 | Kumira seabatwa negetsi | Fananidzo | Frozen as if struck by electricity | Sudden emotional jolt, vulnerability |
| 20 | Kushatirwa kunge shato yaone nyama | Fananidzo | Angry like a python that has seen meat | Fierce, primal anger |
| 21 | Mate mukanwa akange oita semvura iri kunaya kubuda | Fananidzo | Saliva pouring like falling rain | Rage causing loss of control |
| 22 | Segadzi rarambwa | Fananidzo | Like a rejected wife | Bitterness, betrayal, desperation |
| 23 | Kutaura ega sebenzi | Fananidzo | Talking like a madman | Disturbed, confused mental state |
| 24 | Ishe wemadhimoni ose | Enzaniso | Lord of all demons | Supreme evil, false holiness |
| 25 | Kutaura seanosvikirwa | Fananidzo | Talking as if possessed | Wild, uncontrollable speech |
| 26 | Kumhanya semhepo | Fananidzo | Running like the wind | Speed, urgency |
| 27 | Kumisa somunhu anopenga | Fananidzo | Flagged down like a mad person | Desperation, frantic behavior |
| 28 | Kupinda semhepo | Fananidzo | Entering like a gust of wind | Trembling, haste |
| 29 | Nyoka yemunhu | Enzaniso | Snake in human form | Dangerous, deceptive person |
| 30 | Misodzi yonge mvura | Fananidzo | Tears flowing like water | Deep shame, sorrow |
| 31 | Akachema somukadzi | Fananidzo | Cried like a woman | Overwhelming grief |
| 32 | Kuita (mwana wangu) bhora | Enzaniso | Made (my child) a ball | Mistreatment, carelessness |
This selection of figurative language from Imbwa Nyoro shows how Renny doesn’t just tell a story; she paints it. Through similes and metaphors, we see desire, power, resistance, manipulation, and regret not just as actions, but as moods, symbols, and emotional textures. The beauty of the language lies in its ability to expose character, foreshadow danger, and elevate ordinary scenes into unforgettable moments.
Imbwa Nyoro is a Shona novel written by Renny M. Mumvuma, and first published in 1982 by Mambo Press. The explanations given are based on my understanding of the context in which the similes and metaphors are used, and are given in no professional or expert capacity.