In a previous post, I shared the similes (fananidzo) and metaphors (enzaniso) that I encountered while reading the Shona novel Imbwa Nyoro, a 1982 novel by Renny M. Mumvuma.
Renny brings the story to life not only through fananidzo (similes) and enzaniso (metaphors), but also through madimikira — vivid idiomatic expressions rooted in everyday Shona language.
Below is a list of 30 idioms from the story – about half of those I came across. Click on any idiom to explore its meaning and usage in more detail.
- Kuputswa musoro
- Kuita sebete rawira mumukaka
- Kukanganwa chazuro nehope
- Kubayira zani
- Kusava neruziso
- Kudya munhu mahafu
- Kuzvipinza muna anataisireva
- Kuzvionera pamhuno sefodya
- Kuchekwa nyora dzichibuda ropa
- Kuda zvinoputsa matenga
- Moyo uchidzimba semoto
- Kutorwa mwoyo
- Kubata denga
- Kudzima moto (uyo) wapfutidza
- Kunyevenutsa mwoyo wemunhu
- Kunge achapinda pasi nokunyara
- Kuva rombe remunzara
- Kuva mudenga rechinomwe
- Kuita ushamwari hwomukombe nechirongo
- Kutakura
- Kubatsirwa
- Kurohwa nehana
- Kushaya chokubata
- Kuita chidoko chapinda
- Kutamba chapamusoro
- Kuita pfungwa yechinomwe
- Paiwira tsvimbo nedohwe hapaizivikanwa
- Kugochera pautsi
- Kugarira guyo sembwa
- Kunhonga nemarara ose
1. Kuputswa musoro
Kudzimaidzwa nechinhu zvekuti unotadza kuziva zvekuita kana kufunga.
To be so overwhelmed by something that your mind goes in circles — you can’t think straight.
Kunaka went on about how he had been overcome by Sekai’s beauty. ‘Runako kwako rwandiputsa musoro,’ he said.
Sekai’s beauty completely threw off Kunaka. He couldn’t think straight anymore — his head was spinning, and he was no longer in control of his thoughts.
2. Kuita sebete rawira mumukaka
Kuenda kunhu worega kudzoka zvachose.
To go somewhere and never return.
As Kunaka drove away, his mind continued to race. He wondered about Sekai, and whether she would ever fully understand life in the city. And as he thought he was sure that Sekai chokwadi achaita sebete rawira mumukaka, kana zvedhorobha zvanakidza.
Kunaka hoped Sekai would become so attracted to city life that she would forget her rural home and never want to return.
3. Kukanganwa chazuro nehope
Kuvarairwa zvekuti unotadza kungwarira chinhu chakambokukonzeresa dambudziko.
To become carried away and blind to something that once brought you trouble.
Sekai, apo akaona hembe akabva akanganwa chazuro nehope. She was clearly delighted, disregarding the misunderstanding she had had with Kunaka earlier.
She was so distracted by the gift that all caution went out the window — showing just how easy it was for Kunaka to win her trust again.
4. Kubayira zani
Kurayira.
To give advice.
Mary sat her niece down for a chat regarding dating, and being careful not to mingle with deceptive young men. She said to her, ‘Zvino ndiri kukubayira zani, kuti unofanira kufamba zvakanaka…’
Mary took her guardian role seriously here. This expression reflects care and concern — even if ironically, she herself was blind to the threat posed by her own husband.
5. Kusava neruziso
Kuva murume akavimbika anongoita zvemudzimai wake chete.
To be a faithful husband who is not interested in women other than their wife.
‘Mary told Sekai that she had been fortunate to marry a religious man. She explained, ‘Haana ruziso zvinoita vamwe varume. Later, when her aunt expressed concern about leaving Sekai alone with Kunaka, Mary used the same words to reassure her: ‘Haamborina ruziso.’
Mary believed in her husband’s faithfulness.
6. Kudya munhu mahafu
Kuita chitsotsi kuti urare nemunhu, kana kuti uite zvimwe zvakarerekera ikoko – zvinenge kubata-bata munhu, kuti uzvifadze panyama.
To deceive someone in order to get sexual gratification.
As Kunaka drove away after dropping off Mary at the bus terminus, he thought about Mary and mocked her for her naivety. Why on earth did she trust him so much? Well, she was a fool, and so ‘Ndinoda kumudya mahafu nemwana wehanzvadzi yake…’ Kunaka thought.
This moment revealed just how far Kunaka’s manipulation and exploitation went. He wasn’t only deceiving Sekai — he was also taking advantage of Mary, all while posing as a righteous man of God
7. Kuzvipinza muna anataisireva
Kusangana nedambudziko nekuda kwechinhu chawakambotsiurwa nezvacho kana kuti chawaiziva kuti chakaipa.
To get into trouble over something you were warned about or knew could lead to trouble.
Kunaka remembered how Sekai had become so upset when he had made advances at her, so he knew he had to be careful. He thought to himself, ‘Asi ndinofanira kungwara, ndingazvipinza muna anataisireva. Handifanire kuita zvandakaita zuva riya…’
Although Kunaka was driven by lust, he was also calculating. He recognised the danger of repeating his mistake, not because he felt remorse, but because he didn’t want it to backfire.
8. Kuzvionera pamhuno sefodya
Kuzvionera chinhu wega, kwete kuita zvekuudzwa.
To experience something for oneself.
On her first night out ever, courtesy of Kunaka, Sekai was mesmerised by the performers. She later thanked him as they drove back home. ‘Kutauriwa hunyimwa. Maita zvenyu manditora kuti ndinozvionerawo pamhuno sefodya…’
Sekai’s words show her wonder and excitement at a world she had only heard about before. They also hint at how new and thrilling this urban life was to her — a vulnerability Kunaka was all too eager to exploit.
9. Kuchekwa nyora dzichibuda ropa
Kuve munhu mudiki, asati achembera.
To still be be youthful – not yet old.
When Mary arrived at her rural home, her aunt, Aunt Kurauone, ran towards her and welcomed her. ‘Vatete, inga munomhanya chaizvo?’ Mary said. She was impressed and admired her for doing this despite her age. ‘Ndazviona kuti muchiri kuchekwa nyora dzichibuda ropa.’
Mary admired her aunt’s vitality, suggesting that even though she may have been older, she was still full of life.
10. Kuda zvinoputsa matenga
Kuda munhu zvakanyanyisa zvekuti unenge usingachazive zvekuita.
To love someone so deeply and intensely that it feels out of control.
After his wife left for her rural home and he was alone with Sekai, Kunaka tried once again to persuade her to fall in love with him. He confessed, ‘Ini ndinokuda zvinoputsa matenga.’
The expression reveals just how consumed Kunaka was with his desire for Sekai. It wasn’t love in the true sense — it was obsession masked as affection.
11. Moyo uchidzimba semoto
Kushaya kugadzikana nekunzwa kukurirwa nekunzwa kuda munhu.
To feel emotionally restless — burning inside with desire or longing.
Still in the same moment, Kunaka went on to say, ‘Chokwadi moyo wangu uri kundidzimba semoto.’
Kunaka’s emotional state was that of restlessness and agitation, consumed by lust. He used dramatic language to justify his inappropriate feelings.
12. Kutorwa mwoyo
Kutanga kunzwa kuda chinhu kana munhu.
To be attracted to something or someone.
Sekai was appalled by Kunaka’s behaviour, he was clearly unrepentant. She went on to tell him that Mary had advised her to talk to her about any love interests that might arise. ‘Vakati zvakare ndinofanira kuvaudza kana pane anonga atora mwoyo wangu,’ she said.
Later, as Kunaka tried to win Sekai over, he said: ‘Handisati ndambotorwa mwoyo nemunhu sezvawandiita iwe.’
And later, again, Kunaka akange atorwa mwoyo nomumwe mudzimai wechidiki ainzi Tsitsi Chamunorwa.
As her guardian, Sekai’s aunt wanted to know as soon as Sekai started dating. Meanwhile, Kunaka was already claiming that his attraction to Sekai was the deepest he had ever felt, only to later fall for Tsitsi.
13. Kubata denga
Kufara zvikuru.
To be extremely happy.
As Kunaka did his best to persuade Sekai, he continued to shower her with praise. ‘Chokwadi ukandida ndinobata denga…’
Kunaka was expressing how overjoyed and fulfilled he would feel if Sekai accepted his advances.
14. Kudzima moto (uyo) wapfutidza
Kuramba munhu wawambenge wada.
To end a romantic relationship.
Kunaka was overjoyed and continued to charm Sekai with his words, pleading with her never to leave him. ‘Ndawana zororo zvino. Ndapota usadzime moto uyo wapfutidza…’
Having stirred feelings in Sekai, he then begged her not to extinguish the passion he claimed had started between them.
15. Kunyevenutsa mwoyo wemunhu
Kuita kuti munhu anzwe kudekara.
To bring someone emotional ease or comfort.
‘Zvechokwadi wanyevenutsa mwoyo wangu, Sekai,’ said Kunaka.
He admitted just how much Sekai had moved him, though we know that this was in no way sincere.
16. Kunge achapinda pasi nokunyara
Kunyara zvikuru.
To be extremely shy or embarrassed
Kunaka held Sekai’s hand and she began to blush; akange achapinda pasi nokunyara.
Sekai felt overwhelmed with awkwardness and shyness, caught in the confusing whirlwind of attraction, uncertainty, and first love.
17. Kuva rombe remunzara
Kuva munhu anonetseka chaizvo muhupenyu, asina mufaro.
To be someone very unfortunate and without joy in life.
Kunaka was overjoyed and continued to charm Sekai with his words, and told her he had been a fool without her. ‘Apo wanga usati wandida ndaive rombe remunzara.’
His words suggested that before Sekai’s love, he felt incomplete, as though he was living a miserable life.
18. Kuva mudenga rechinomwe
Kufara zvakanyanyisa.
To be overjoyed or blissfully happy.
After Kunaka had secured Sekai’s affections and the two became romantically involved, they lived blissfully — vakange vave mudenga rechinomwe.
The two were apparently happy, yet beneath these joy lay a disturbing truth.
19. Kuita ushamwari hwomukombe nechirongo
Kuva neushamwari hwepedyo zvikuru.
To be extremely close or inseparable friends.
Sekai and Kunaka became inseparable. Vakanga voita ushamwari hwomukombe nechirongo. Some of those who saw them were suspicious of the relationship, while others trusted that a religious figure wouldn’t engage in anything inappropriate.
It is clear that Sekai and Kunaka had grown close.
20. Kutakura
Kuva nepamuviri.
To be pregnant.
Sekai wanted Kunaka to write to her aunt Mary and let her know of his intention to marry Sekai. He refused, saying it wasn’t the right time. ‘Chete kuvaudza zvino hazviiti sokuti vakatakura,’ he said.
21. Kubatsirwa
Kuzvara mwana.
To give birth.
Kunaka promised Sekai he would take care of the matter at the right time. ‘Akange abatsirwa tozozvinhundunura,’ he said.
22. Kurohwa nehana
Kuvhunduka kana kutyiswa zvikuru.
To panic, be frightened or alarmed.
Kunaka and Sekai were fast asleep when he heard the sound of a vehicle outside the house, followed by his wife’s voice. Mufundisi akarohwa nehana paakanzwa izwi raMary.
He was immediately gripped by fear because he knew his wife could not find him in that position.
23. Kushaya chokubata
Kutadza kuziva kuti woita sei panguva yaunenge wakatarisana nedambudziko.
To be left confused or without any idea what to do.
There was chaos when the bomb exploded. Zvikomba zvakashaya chokubata. Married men who were with their lovers found themselves cornered, unable to think clearly or act wisely.
People found themselves panicking and helpless in a moment of crisis — where one’s usual control or cover falls apart completely.
24. Kuita chidoko chapinda
Kungoerekana mamiriro ezvinhu asanduka pachibva pava nemvongamvonga.
To fall into sudden disorder or chaos.
During the bomb explosion, people fled in terror — many barely clothed, not knowing what to do or where to go. As the writer Renny describes the moment, ‘Chakaita chidoko chapinda.‘
The explosion triggered a moment of absolute chaos. The expression paints a picture of sudden panic, confusion and disorder.
25. Kutamba chapamusoro
Kukurirwa nedambudziko zvekuti unoshaya chekuita.
To be caught in a very difficult situation, leaving you with no idea of what to do.
Everyone who was in the area where the bomb exploded found themselves overwhelmed. Vanhu vakatamba chapamusoro zuva iri.
Those caught up in the situation found themselves out of solutions, options, or composure.
26. Kuita pfungwa yechinomwe
Kufunga nekukurumbidza, zvikuru apo unenge uri panguva yakaoma.
To think quickly and wisely, especially when in a difficult situation.
Sekai narrowly avoided exposing Kunaka when Mary asked about her pills. She later told him, ‘Kani ini dai ndisina kuzoita pfungwa yechinomwe, ndada kukutengesa chokwadi. Ndange ndashaya chokureva.’
Later, when Kunaka discovered that Sekai had not lost the pregnancy, he knew he had to act fast: ‘Ndinofanira kuva nepfungwa yechinomwe kuti ndipone panyaya iyi.’
Both Sekai and Kunaka constantly found themselves having to scheme and think fast to cover up their illicit relationship.
27. Paiwira tsvimbo nedohwe hapaizivikanwa
Mhedzisiro yezvinenge zvichiitika haizivikanwi.
You can never know the outcome or eventuality of a situation.
Sekai and Kunaka laughed as they imagined what could have happened had Mary found out about their affair. Sekai remarked, ‘Paiwira tsvimbo nedohwe hapaizivikanwa.’
The two were aware of the uncertainty and risk that surrounded their secret relationship. One wrong move could have changed everything — and they knew it.
28. Kugochera pautsi
Kuzvipinza mumatambudziko kana pakaoma usingafungire.
To land oneself in trouble unknowingly.
Kunaka talked to Sekai about her visit to the hospital to see Mary. He told her that had it not been for Aunt Kurauone who had mentioned it to him, he could have landed himself in serious trouble, ‘… nhasi ndaigochera pautsi,’ he said.
Kunaka could have ended up in trouble without even realising it — most likely by saying something that didn’t align with what had actually happened, since he and Sekai were now caught in a web of lies.
29. Kugarira guyo sembwa
Kuva nechivimbo pachiitiko chinozotadza kuitika zvachose.
Expecting something to happen, only for it to never come to pass.
Sekai seemed jealous and insecure about Kunaka spending some nights without her. She feared he would abandon her. ‘Vamwe tingangogarire guyo sembwa.’
Ironically, later Kunaka used the same words when doubting Tsitsi’s commitment: ‘Tinongogarire guyo sembwa ini ndichiti zvimwe ndiwe wandaitsvaga upenyu hwangu hwose.’
Both of them expressed fear of wasting time and emotions on someone who would never return the same level of love or commitment.
30. Kunhonga nemarara ose
Kutora chero chinhu. Kusasarudza.
To settle for anything without discrimination.
After Sekai jealously enquired about the sleeping arrangement back at his house, Kunaka, seeming offended that Sekai would think that he went just after any woman, and he responded, ‘Asi unoti ini ndinonhonga nemarara ose?’
Kunaka was defending his dignity, and at the same time assuring Sekai that she had no reason to worry.
The power of idioms
The use of madimikira in Imbwa Nyoro brings the characters and their emotions to life in a way that is vivid and true to everyday Shona expression. These idioms help us connect more deeply with the situations the characters face — whether it’s love, fear, regret or joy. They also show how much meaning and feeling can be packed into just a few words. By looking closely at these expressions, we get to see how language can reflect not only emotion but also relationships, power, and culture in a powerful way.