There’s a hundred and one Shona nouns to describe ‘her’: mazita anoreva vakadzi

The below are only some of the many Shona nouns used to describe women, including a few gender neutral ones. Most of the descriptions given are from the Standard Shona Dictionary, Revised Edition, M. Hannan, S.J. You will also notice that some of the nouns appear in more than one section.

Ways to address a woman

Zita	Description
Amai	Mrs
Mai	Mrs
Mhai	Mrs
Misi	Miss
Misisi	Mrs
Muzvare	Miss

A woman is addressed based on her marital status, with her husband’s surname after the title.

It is also common practice to address a mother by the name of her child after the title. e.g. amai vaMutsai (mother of Mutsai). This occurs regardless of marital status.

One cannot talk of addressing a woman in Shona custom without the mention of totems (mitupo) and sub-clan or praise names (zvidawo). A woman will be addressed by way of the totem into which she is born (generally with the prefix ‘ma’), but not the praise name. If she does get married, she can be addressed by the totem or praise name of her husband as well as her own totem. 

Who she is in the family

Shona distinguishes between a paternal and maternal aunt. A maternal aunt is essentially one’s mother (amai). A distinction is then made depending on whether she is older or younger than one’s mother. The daughter of a woman’s brother is a mother (mainini) to the woman’s children. A woman’s paternal aunt (tete) is also a mother (maiguru) to the woman’s children.

With one’s paternal uncle being essentially a father; his wife is either mainini or maiguru. The distinction is made depending on whether the uncle is older or younger than one’s father.

Zita	Description
Amai	Mother
Amaiguru	Mother’s elder sister. Wife of senior paternal uncle. Senior wife of father. Wife of elder brother. Elder sister of wife.
Amainini	Mother’s younger sister. Junior wife of father. Younger sister of wife. Wife of man’s younger brother.
Amwene	Mother-in-law of wife
Ambuya	Grandmother. Grandmother’s sister. Mother-in-law of husband. Wife of mother’s brother. Wife of wife’s brother.
Atete	Paternal aunt (Sister of father). Sister of husband.
Mai	Mother
Mhai	Mother
Maiguru	Elder sister of mother. Wife of father’s elder brother. Senior wife of father. Wife of elder brother. Elder sister of wife.
Mainini	Younger sister of mother. Wife of father’s younger brother. Junior wife of father. Wife of younger brother. Younger sister of wife.
Mbuyawasha	Wife of brother-in-law
Mezvara	A wife’s mother-in-law
Mhezvara	A wife’s mother-in-law
Mbuya	Alternative form of Ambuya. Use varies based on age of addressee and degree of respect that should be accorded.
Mufana	Younger sister
Munun’una	Younger sister
Munin’ina	Younger sister
Mukoma	Elder sister or female cousin
Mukunda	Daughter.
Mukwambokadzi	Daughter-in-law (sister of son-in-law)
Murongoti	Sister (brother speaking)
Muroora	Daughter-in-law
Muroorazukuru	Wife of son of man’s sister
Murumekadzi	Sister of husband
Muramu	Sister of wife
Mwaramu	Sister of wife
Mwanasikana	Daughter
Mwanakadzi	Daughter
Sisi	Sister. Girl acquaintance. Girl friend.
Tete	Paternal aunt (Sister of father). Sister of husband.
Vamwene	Mother-in-law of wife
Vatete	Paternal aunt (Sister of father). Sister of husband.

The woman and marriage

In Zimbabwean society, despite the huge strides made in the empowerment of women, getting married still generally ranks high on a woman’s list of aspirations.

A number of the words listed below bring out the custom of polygyny. While its prevalence is thought to have declined in recent decades; millions of women across Africa (Zimbabwe included) are said to be living in complex relationships that resemble polygyny. This, despite the prevalence of HIV/ AIDS.

Zita	Description
Bandika	Second wife (in addition to first)
Bandakadzi	Second wife (in addition to first)
Bondwe	Substitute wife (given to widower). Second wife who is the sister of the first wife. Woman attendant (e.g. at a marriage)
Bondwi	Substitute wife (given to widower). Second wife who is the sister of the first wife. Woman attendant (e.g. at a marriage)
Chapingemusha	Spinster
Chigadzamapfihwa	Substitute wife (given to widower to replace wife who has died)
Chimutsamapfihwa	Substitute wife (given to widower to replace wife who has died)
Chipanda	Woman whose relationship to a man is this, that her roora is used for obtaining a wife for him. More commonly such a woman may be the man’s sister, but occasionally this is not so.
Chirikadzi	Widow
Chitsaramwi	Substitute wife (given to widower to replace wife who has died)
Machipiri	A second wife
Maivemba	Wife / married woman
Makumbi	Wife of divine healer
Mhandara	Girl of marriageable age
Mubvana	Married daughter who has a child or children
Muchakazi	Bride
Muchatwa	Bride in solemnised marriage
Mudukutu	Senior wife of a polygamist
Mudzimai	Married woman. Wife.
Mukadzi	Wife. Married woman
Mukadzinyina	Junior wife (senior wife speaking)
Mukadzin’ina	Junior wife (senior wife speaking)
Mukaranga	First wife of chief.  Wife in addition to first wife
Mumvana	Unmarried woman who has borne a child (but is still able to bear more). Divorced woman not yet remarried.
Munoro	Girl child pledged, even before birth, to a husband-to-be who has already given roora
Mupati	Women with many children but no husband
Murongo	Second wife of chief.  Wife in addition to first (not the last)
Muwanikwi	Bride
Musvitsa	Bride
Muzvarira	Younger sister of person’s mother who is also married to person’s father
Mvana	Woman (married or unmarried) who has borne a child and is still able to bear more. Married woman of loose morals
Mwenga	Bride
Tsikombi	Stout, strong girl of marriageable age. Unmarried girl beyond marriageable age.
Tsvingu	Married woman courted by other than her lawful partner
Tsvungu	Married woman courted by other than her lawful partner
Tsvitsa	Bride

The woman as a child-bearer

In Shona culture, children are viewed as crucial to the family and to a marital union. It is common for childless women to suffer stigma and be shunned by their families, while some men resort to other relationships in the hope of having children.

Be it nature or nurture, the majority of women have an intense desire to have children of their own.

Zita	Description
Chikosha	Pregnant woman (whose pregnancy is apparent)
Chirema	Woman in sixth or later month of pregnancy
Handakamwe	Woman who has given birth once
Machinyerere	A pregnant woman about to deliver
Muzvinamimba	Pregnant woman
Mungozva	Nursing mother (up to 1 month or so after birth)
Muzvere	Nursing mother (up to 1 month or so after birth)
Musununguki	Woman who has just given birth to a child

A girl’s age, looks and character

Negative superstitions and misconceptions relating to girls still exist in Zimbabwe today. Child marriages are common with approximately 1 in 3 girls being married off before the age of 18. The preference to have sons instead of daughters is also still common.

Zita	Description
Bhevhi	Baby girl
Bunha	Young girl (11-12). Baby of either sex.
Chibhamu	Attractive girl
Bandera	Girl who has never been to school
Chigadairwa	Short plump person (generally girl)
Chigagairwa	Short plump person (generally girl)
Chigezamusoronebwe	Girl who has not learned modern aids to cleanliness
Chihuni	Young healthy girl
Chijikitikwa	Young healthy girl
Chipwanyanamapfupa	Grown girl of marriageable age
Chipwanyanenyanga	Grown girl of marriageable age
Chimutsigori	Big, stout girl
Chisekeranzira	Girl lacking in reserve.
Chitsikanyoka	Stout girl
Chitundu	Stout, strong young person. (especially girl)
Chipunha	Young girl
Chitunya	Stout strong girl of marriageable age
Chiuni	Young, healthy girl.
Chiwawa	Attractive girl
Chukasi	Beautiful, loose girl
Marwei	Girl who has never been to school
Mukunda	Daughter of chief.
Munanga	Slim, attractive girl
Mbenembe	Girlfriend of boy /Fiancee
Muramu	Girl-friend
Mwaramu	Girl-friend
Musikana	Girl
Muzvare	Daughter of chief.
Sheri	Girl
Sherukuru	Chief’s daughter who is a spirit host
Tepi	Slim, attractive girl
Tombi	young girl
Tsakupiti	stout girl
Tsvarakadenga	Slim, attractive girl

A woman’s age, looks and character

The western concept of beauty is at odds with views and perceptions of beauty among women in Zimbabwe. Women that are obese or overweight appear satisfied with their bodies. This is related to the unwritten standard of beauty which favors larger breasts, hips and bottoms.

Zita	Description
Chembere	Elderly woman
Chizevenga	Old woman
Dekezhekwa	Very stout and flabby woman
Dhingaringa	Tall active stout woman
Dhiziri	Very fat woman
Gorekapunha	Well preserved elderly woman. Adult woman with very young apperance
Mafidibo	Very ugly woman
Mbaza	Woman of strong and forceful character
Mbenembe	woman of loose morals / mistress of married man
Mhandakadzi	Woman with quarrelsome disposition
Mharekadzi	Heroine. Brave woman.
Muchembere	Old woman
Mukweguru	Old woman. Eldest daughter.
Munhukadzi	Female person. Woman.
Mutsehe	Old woman
Ruchembere	Thin old woman

A woman who is recognised by her work

In traditional Shona society, women did not have the same decision making authority as men. This meant that men generally controlled the resources and owned the assets. Women were primarily responsible for household activities such as taking care of the children, laundry, preparing food, cleaning the home and fetching water and firewood.

This state of affairs is not uncommon in families today.

Zita	Description
Ambuya	Midwife
Bandakadzi	Female slave or servant. Companion of female spirit medium.
Bombwe	Woman attendant (e.g. at marriage)
Makumbi	Female divine healer
Mambokadzi	Female chief. Queen.
Mbonga	Girl dedicated to service of Mwari
Mbuya	Midwife
Mbuyawevasikana	Midwife
Mufundisikadzi	Lady teacher
Murandakadzi	Female servant, female slave
Murandasikana	Girl servant

It is not surprising that one would be confused by some descriptions given for the nouns above. However, with the many varieties of dialects within the Shona language, unfamiliarity with variations in use of the same word is possible.