Mutupo| 6 interesting things you should know about Shona totems, praise names and poetry

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This post was last updated on 11 April 2024.

Mutupo, chidao and detembo redzinza

  • Mutupo (plural is mitupo) refers to a clan name which is symbolised by an animal, the totem.
  • Chidao/ Chidawo (plural is zvidao/ zvidawo) refers to a praise name of a clan.
  • Detembo redzinza (plural is nhetembo dzemadzinza) is the praise poem of a clan.

The mutupo system is an important source of ancestral and family history in Zimbabwe. The Shona are a cultural group native to Zimbabwe that became divided into a number of clans. The clans are represented by the various mitupo. Today totems, praise names and clan poems are still a huge identifier among the Shona people. The practice remains widespread and those that still recognise it take pride in ‘wearing’ their praise names.

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Below are 6 interesting things you should know about the Shona totem system.

1. Kudya mutupo – eating the meat or products from your mutupo animal, is forbidden

A symbol of identity, totems serve as a safeguard against incest. Eating of the totem, kudya mutupo is forbidden. It is believed that if one eats their totem meat all their teeth will fall off. Others have suggested kudya mutupo refers to incest. Generally, people who have the same totem cannot get married. Since a totem represents members of the same clan, marriage between people of the same totem would be regarded as some form of incest.

a sheep is depicted
Those of the Gwai totem are forbidden from eating mutton

2. A mutupo could be linked to a number of sub-clans, and each sub-clan is identified by a different chidao.

Most mitupo are linked to a number of zvidao, suggesting existence of sub-clans within a clan. Take a look at the ones listed below.

Mutupo List

mutupo
(clan name
or totem animal) 		chidao
(praise name)
Shava
1. Museyemwa
2. Mutenhesanwa
3. Mwendamberi
4. Vhuramayi
5. Mufakose
6. Mazarura
7. Nyakudirwa
8. Gonde
9. Gotami
Moyo
1. Moyondizvo
2. Chirandu
3. Sinyoro
4. Nematombo
5. Wadyegora
6. Muzukuru
7. Mateere
8. Wakapiwa
9. Sithole
10. Bvumavaranda
11. Sayi
12. Zariro
13. Yavajena
Soko
1. Vhudzijena
2. Murehwa
3. Chirongo
4. Wafawanaka
5. Mbire
6. Jena
7. Mukanya
8. Maidza
Shumba
1. Mhazi
2. Gurundoro
3. Nyamuzihwa
4. Murambwi
5. Samaita
6. Nechinanga
7. Sipambi
Nzou
1. Samanyanga
2. Matemai
Gwai*
1. Mukuruwambwa
2. Kota
3. Chuma
Dziva 1. Musaigwa
2. Muyambo
3. Dziriro
Gumbo
1. Madyirapazhe
2. Mukuvapasi
3. Mhizha
Tembo
1. Dhuve
2. Chiota
3. Mubaiwa
4. Mazvimbakupa
5. Samaita
Mbeva
1. Zungunde
2. Mukundwa
3. Tovakare
4. Warerwa
Tsivo/ MbweteteGushungo
NyatiChirombowe
MharaChikonan’ombe
NgaraWamambo
Humba Makombe
Shiri Marunga
BetaDhliwayo
NkomoMupamombe
MhetaSaunyama
Important
  • * According to one of my readers, the totem of the Gwai from Manicaland is kamba (tortoise) and not sheep.

  • The table does not include all the clans of the Shona, and also there could be sub-clans that are not listed.

  • Names like Shava, Tembo, and Dziva are clan names. The totem animals for these three are ‘mhofu,’ ‘mbizi,’ and ‘hungwe, mvuu, or hove (three different totem animals for Dziva)’ in that order.

While the most common Shona totems are from four-legged animals, there are others outside these categories. For instance the totem of the Beta clan is a flying termite known in ChiShona as ishwa.

3. Identifying someone by their mutupo or chidao, or reciting their detembo creates a sense of identity and worth in them

Nhetembo dzemadzinza, which are recited in line with mitupo and zvidao are in essence an expression of compliment recited as a reward for commendable acts. As praise naturally tends to build self-esteem, it seems this in a way was intended to create a sense of identity and worth in an individual. Reciting praise poems conveys a cultural message to cultivate a particular value from childhood.

When referred to by their mutupo or chidao, most Shona people will have a feeling of deep pleasure aroused in them.

It is also worth noting that most praise poems speak to the history of the clan. They also describe or make reference to the totemic animal or object, highlighting its commendable features or characteristics.

I paid a visit to ambuya Tirivangani, accompanied by a colleague of the Moyo totem under the Chirandu praise name. As soon as my colleague identified himself by his totem, realizing they share the same totem and clan praise name, she was very much delighted and said her formal greeting while referring to him as her father and remarking, ‘we are the same people.’

During our conversation, ambuya Tirivangani recalled how she would always recite the clan poem for her little girl of the Gwai totem after the little girl performed her errands or chores around the house. She remembers only a segment of the gwai woman clan poem which she proceeded to recite in unison with the now grown-up little girl who was also present.

'maita basa gwai
maita basa machuma
maita achinyerere'
Ambuya Tirivangani recalled how she would always recite the clan poem for her little girl of the Gwai totem

4. Usage of the mutupo, chidao and detembo varies between men and women

The usage of totems, praise names and clan poems varies between men and women. A child will adopt the totem of the father. A woman will be addressed by way of the totem of the family which she is born into, but not the praise name. On the other hand, a man will be addressed by way of the totem or the praise name. Once a woman gets married, she can be addressed by the praise name of her husband in addition to her own totem. In addition, clan poems will have variations so as to differentiate between praising a woman as opposed to a man.

So for example, If I am of the Moyo totem, which has clan praise name Chirandu; while both my brother and I can be addressed as Moyo, as a woman I cannot be addressed as Chirandu. Only boys and men can be addressed as Chirandu. However, the wife of my brother may be addressed as Chirandu.

A common use of praise poetry although waning, is to show gratitude to one’s spouse. Back in the day, a woman would recite her husband’s praise poem to calm him, soothe him or praise him as appropriate. The man too would in similar circumstances achieve the same through use of words denoting his wife’s totem. The intended result was restoration of marital bliss, joy and a display of mutual respect between couples.

My aunt, who married into the Mupamombe clan, remembers how she would ‘sing praises’ to her husband;

Maita Ngezi, Maita Mupamombe,
Verimuka, Zhenjeguru,
Vakatumbura mombe nechara chipanga chichisvina muto,
Maita varidzi vemasango,
Maita vavhimi.

5. There is special praise poetry recited by women for their husbands 

I have heard very little about love poetry, or should I call it ‘bedroom praise poetry’. My grandmother while admitting she was aware of this type of clan poetry, simply shook her head when I asked her to recite the poem for me, as she considers it too explicit. Perhaps that’s why its use is little known, highlighting one major challenge around oral tradition. A woman would recite the love poem known as ‘madanha omugudza’ to appreciate her husband’s prowess in the bedroom. It is said a woman could be sent back to her people to be counselled, where she failed in this regard.

my grandmother of over a 100 years old could not get herself to recite the love poem to me due to her conservative values

I’m left wondering whether it was failure to recite the poetry, or rather failure to perform to the expectation of the husband that resulted in a woman being sent back to her people. However, at a time when women were expected to focus solely on their responsibilities as wives and mothers, I suppose any woman would heed whatever advice to ensure she pleased her husband especially in bed.

I came across the love poem for the Shumba Murambwi man. Like my grandmother, I just could not pen the portions I considered somewhat explicit.

‘Hekani Chibwa
Maita Shumba yangu
Mune kutendwa kune mubvururu
Baba vangu, VaChigumbate
Vanogumbatira mberi ne shure’

(J Haasbroek, Uyavaya hwenduri dzeChinyakare, 1988, 310)

6. There is special poetry recited by men for their wives

Men are known to have recited love poems known as ‘zvirevereve zvomugudza,’ for their wives too. Here the man shows respect and appreciation for his wife during the same period as that stated above. A man could also be reported to his grandmother where he failed in this regard, and a reprimand would be in order.

Here, a glimpse into the love poem for the Sinyoro woman;

‘Maita Zariro,
Vane zvitsime zvitenderere,
Zvakatenderedzwa netsanga nyoro,
Zvinomwiwa mvura wakapfugama,
Mabvi namagokora zvakatsikitsira’

(A.C. Hodza, Mitupo neZvidawo Zvamadzinza, 1985)

Totems and clan names remain a huge symbol of identity among the majority of Zimbabweans. There is no doubt that this is a unique and interesting narrative of who we are.

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    62 thoughts on “Mutupo| 6 interesting things you should know about Shona totems, praise names and poetry”

    2. Loved this. Thank you. I think a revival of our Shona ways would do good for us all especially in the diaspora. More please

      Reply

        • Bonga Chihwa is a wild cat. That’s what we grew up being told. The Chikura clan from Rusape who go by that totem do not eat animals that have been killed by a wild cat.

          Reply

          • Thank you so much for sharing that insight. It’s always fascinating to learn how different communities understand and pass down totemic knowledge. It does appear that both the wild cat and the wild dog (painted dog) are recognised as the totem animal for the Bonga totem, depending on the specific lineage or region. What you’ve shared about the Chikura clan from Rusape is especially helpful in understanding this variation.
            Thanks again for taking the time to share this!

            Reply

      • Hi Tatenda,

        I did ask around and got the same response from different people. It is not taboo. In Shona culture they say ‘amai mutorwa,’ meaning one is not related to their mother.

        Most importantly, however, I think it really depends on the attitudes of people in the two families.

        I hope this helps.

        Reply

    7. One small correction. The Gwai from Manicaland vanoera kamba and not sheep. They originate from Mukota and are praised differently from the others.

      Reply

      • There is a belief that the 2 are still linked some how and it can be seen in some commonalities found in the Zvidao as Both refer to Goride and Kota as well as other zvidao at some stage

        Reply

        • Thank you Sain. I also believe the two are linked. But you will always get various debates on one being wrong and the other being right. I guess from debates we sometimes find missing bits of certain information puzzles.

          Thanks for checking out ZimbOriginal.

          Reply

        • Dear Mashudu,

          I have shared a copy of clan poems that I came across some time back. That is all I have in terms of clan poems. If I do come across the specific poem you have requested I will drop you an email.

          Thanks for checking out my blog.
          Cheers,
          Shungu

          Reply

      • Hi Angela,
        The Marunga totem from the Chikunda tribe is the HUNGWE (Shiri Maokomavi) totem in Chishona.
        Mazviita Shiri,
        Hungwe,
        Matapira,
        Ziendanomudenga,
        Pasi yakatya ndove,
        Mudyanavana,
        Kunyima vana zvinoshura,
        Vakadzi kuvarume vavo,
        Vaira shiri nebanga hazvionani,
        Zvombo zveshumba,
        Muranda wavanhukadzi.
        Zvaitwa Hungwe yangu yiyi,
        Shiri isina shura nomunhu,
        Haiwa, maita Shiri,
        Mwana waChasura.
        Maita zvenyu vaChifambanokudenga,
        Zvaitwa vaira Shiri,
        Shiri chena, tarirai kwadzinobva,
        Gonerakudera, vaMurefu,
        Mapatapasi,
        VokwaChinobhururuka,
        Muira shiri wangu yuyu,
        Shiri iri Hungwe.
        Aiwa zvaonekwa maokomavi

        Reply

    11. Ko tipeowoka madetembero anoitwa vaera shumba Sigauke and their origin
      Ve shumba
      Sigauke
      Risinomwana
      Uye I want to know are they the same nana Chihwa or ivo vanonzi Chibwa.

      Reply

    12. Hi.
      Thank you for the detailed totem information. Can you help me with the origin, history (which include names of the leaders/Chiefs) and the Chidao/detembo for the Shumba Mutasa Clan/dynasty. Is the totem the real Shumba (lion) or it’s Mbizi (zebra). How is the clan related to other Shumba totems such as Murambwi, Samaita, Nyamuzihwa and Mhazi?

      Reply

      • Dear Timothy,

        I went through the literature I have and could not find Dzimbiri. Closest I got was Sambiri, which is the chidao for mutupo Dziva/ Mvuu.

        Thanks for checking out my blog.

        Shungu

        Reply

          • Dear Jeremiah,

            Thank you for the positive feedback. I have shared a copy of clan poems that I came across some time back. That is all I have in terms of clan poems. If I do come across the specific poem you have requested I will drop you an email.
            Thank you again for checking out my blog.
            Cheers,
            Shungu

            Reply

    15. Ndinofara nekutenda nekusimudzira Chishona kwamurikuita. Handisi original shona but Zimbo original. Kuvatorwa kwandiri mutupo kana chidau zvakakosha. Vanotokubvunza pemunosangana kekutanga sepamisangano. Hurukuro dzinotongoguma mavekutaura mitupo. Ndinofara kunzwa vaimbi kana vamwewo vane kurumbira vechidiki vachikoshesa mitupo yavowo. Zvese izvi zvirikubva kwamuri. Tinotenda zvikuru nebasa rakanaka. 👏

      Reply

    16. hey can do a historical mapping to trace or the link between Africans. cause sibanda in the ndebele; banda in zambia & shumba in the shona all have a common totemic animal of the lion

      Reply

    17. ZimbOriginal,

      Maita henyu nebasa rakanaka ramakaita. Ndadzidza zvakawanda.

      Mungakwanisawo kuzotaura pamusoro pe zvidao Masukume ne Madumbuseya.

      Ndini,
      Simba

      Reply

    21. Insightful thank you so much for this important info it helps us reingage with our Ubuntu.
      Ndiri chanazukuru chevaera Shumba nechinanga
      May I please have detembo remutupo uyu
      I will be so grateful if you assist
      D’au
      Ray

      Reply

    22. We really need lessons as a people we are running fast to nowhere nowadays we must look back and trace our roots so that our future is certain and secure.

      Reply

    24. Thank you for this. Found this when I was trying to explain totems to my daughter, Moyo Chirandu. We are in the diaspora so very valuable information is difficult to find/ translate for her to understand. Ini ndinoera Soko yevaMbire. Chidawo tinodeedzwa kunzi Mhokore. I have found very few people with this totem outside my family.

      Reply

      • Hi Veronica,

        Thank you for the positive feedback. I’m glad you found something that could help you educate your daughter. Thank you too for the information on your totem, it certainly enriches the ZimbOriginal knowledge base.

        Cheers,
        Shungu

        Reply

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