THROUGHOUT its history, Zimbabwe has demonstrated a remarkable capacity for unity in the face of adversity as well as good times. From the coordinated resistance against colonial rule during the First and Second Chimurengas to the collective efforts of modern-day Zimbabweans striving for development, unity has been the cornerstone of the nation’s identity.
This unity, often overlooked or distorted by colonial narratives, reflects the shared determination of Zimbabwe’s diverse peoples to protect their heritage, resources and dignity. It will do us well to unpack this legacy of unity and show how it transcends ethnicity, regions and political differences to affirm Zimbabwe’s collective identity.
The First Chimurenga (1896-1897) is a story of the united front presented by Zimbabweans against colonial rule. Despite attempts by colonial forces to sow division between the Shona and Ndebele, the uprising was a coordinated effort that brought together diverse communities, spiritual leaders and military commanders. Mbuya Nehanda and Sekuru Kaguvi, spiritual leaders among the Shona, joined forces with Matabeleland leaders such as Umlugulu, Siginyamatshe and Mpotshwana, all under the spiritual guidance of Mkwati, the Shona high priest.
Mkwati, stationed in the sacred Matobo Hills at Taba Zi Ka Mambo, recognised the need for a unified front against the British South Africa Company (BSAC) and white settlers. His efforts to rally the Mashona and Ndebele demonstrated the critical importance of political and military co-operation among Dzimbahwe’s peoples. In 1895, he convened meetings that included representatives from both groups to coordinate tactics for the impending rebellion. His directive to launch attacks — first by the Ndebele in March 1896, followed by the Mashona in June — illustrates the strategic unity that underpinned the First Chimurenga. This collaboration extended beyond military strategy. Spiritual leaders played a vital role in mobilising their communities, with Mwali priests in Matabeleland and spiritual mediums like Mbuya Nehanda rallying people against the oppressive colonial regime. The decision to unite under a shared cause, despite cultural and linguistic differences, is evidence of a collective identity rooted in the desire for self-determination and resistance against oppression. Women played a pivotal role in uniting communities and ensuring the survival of the resistance. The Queen Regent Lozikeyi Dlodlo, senior wife to King Lobengula, exemplified this leadership. She co-ordinated efforts between the military commanders and the spiritual leaders in the Matobo Hills, drawing on her familial ties and influence within Nguni chieftains.
The Queen Regent’s leadership ensured that the Ndebeles were adequately prepared for the war, with women taking on traditionally male responsibilities such as managing livestock and stockpiling grain. In Matabeleland, women from across the region contributed to the war effort by storing food supplies in hidden valleys, enabling the resistance to sustain itself for months. These preparations highlight the collective resolve of Zimbabwean society, where every member, regardless of gender, played a role in the struggle. Women’s involvement in both logistical and spiritual domains strengthened the unity needed to challenge colonial rule.
Religion and spirituality were critical in forging unity among Zimbabweans. Spiritual leaders like Mkwati, Mbuya Nehanda and Kaguvi served as rallying points for their communities, bridging the gap between traditional authority and resistance movements. Mkwati, often misunderstood as merely a spirit medium, was a nyusa — a high priest who mediated between God and the people, usually in rain-asking. His role in mobilising both the Mashona and Ndebele against colonial forces shows how our spirituality served as a unifying force. The Mwali religion in Matabeleland also played a crucial role. Priests at the Dula shrine, for instance, instructed people to manufacture weapons and prepare for war. The coordination between Mwali priests and the Royal Family, including King Lobengula and Queen Lozikeyi, further illustrates the seamless integration of spiritual and political leadership in resisting colonialism.
The colonial powers were astounded by this unity. Zimbabwe history expert Cain Mathema noted in his book, ’Zimbabwe Diverse, But One’, the BSAC and its allies had assumed that the Shona people, viewed as more docile by colonial stereotypes, would not rise up in arms. However, the collective resistance, driven by a shared spiritual and political vision, shattered these racist assumptions. The success of the First Chimurenga would not have been possible without the active participation of the general population . The ordinary people of Dzimbahwe, regardless of their ethnic or regional affiliations, rallied behind the resistance leaders. They provided logistical support, intelligence and manpower for the war effort, creating a united front that confounded colonial forces. This unity persisted even in the face of significant challenges. Colonial powers attempted to divide Zimbabweans along ethnic lines, a tactic that has been used throughout history to weaken African resistance movements.
Despite these efforts, the people of Dzimbahwe demonstrated an unyielding commitment to their collective identity and aspirations. The unity displayed during the First Chimurenga shattered the colonial myth that the Ndebele were oppressors of the Shona and that the British were liberators. This narrative, propagated by the BSAC, was used to justify the invasion and subjugation of the Shona people. However, the First Chimurenga revealed the fallacy of this claim. The Shona and Ndebele people fought side by side, demonstrating that their shared history and cultural ties were far stronger than the colonial narrative suggested.
The unity displayed during the First Chimurenga is not merely a historical footnote; it remains a foundational element of Zimbabwe’s national identity. It serves as a reminder that the country’s strength lies in its ability to transcend divisions and work together toward a common goal. Colonial narratives have often sought to distort the unity of Zimbabwe’s resistance movements, portraying them as fragmented and disorganised. These misrepresentations were designed to undermine the legitimacy of African resistance and reinforce the colonial agenda. However, the historical record tells a different story.
The coordinated efforts of leaders like Mkwati, Nehanda and Lozikeyi, as well as the participation of the general population, reveal a deeply rooted unity that colonial powers failed to understand. Indeed, what shocked arch-imperialist Cecil John Rhodes, the BSAC, the white settlers and their priests was that the Shona people took up arms against white colonial rule and its religion, joining forces with their brethren in Matabeleland. The colonialists had proppagated the lie that they were liberating the Shona people from Ndebele domination. Ironically, they became the only ones who believed this lie. They had written about it and preached it so much that they convinced themselves it was true. However, they never bothered to ask the Shona people what they thought about this claim. When the Shona people fought side by side with the Ndebele in the 18961897 uprisings — just as they had done in 1893 — the Christian priests reacted with outrage.
The colonial accounts of the time, filled with disdain for the indigenous population, reveal the underlying fear of this unity. For instance, Father Boos referred to the Shona as: “This degraded, cowardly race, which for so many years had proved an easy prey to the Matabele raiders, at whose approach they would flee to their mountain fastnesses without thought of resistance, actually dared, at the bidding of their prophets, to engage in a war of extermination with the white colonists, and though defeated again and again, they continued to offer stubborn resistance from their rocky strongholds, buoyed up with the unwavering belief in the promise of the witch-doctors. If then, the inf luence of superstition is capable of converting the weak and degraded Mashona into a strong and daring foe, may we not with reason hope that, once thoroughly imbued with the truths of the Catholic faith, he will provide a sturdy soldier of Christ, prompt and ready to make any sacrifice that may be required of him, and, even, if need be, to endure relentless persecution.” (quoted in Zvobgo,1996). In 1896, many of Mwali’s officials in Matabeleland supported the decision of their communities to rise up, blaming the white settlers for disasters like drought and rinderpest.
As Marthinus Daneel notes: “Mabwani, the most influential priest in those mountains (the Matobo Mountains where the religious shrines were and still are), was directly involved in the War of the Red Axe, trying to force white farmers off the land. The Dula shrine priest is said to have instructed men to start manufacturing large numbers of axes, to spread the word to other areas, and prepare for an impending war.” Cooperation between the Royal family and the Mwali religion was seamless, as King Lobengula had kept Mwali priests close to him at his court.
Leaders from both Mashonaland and Matabeleland played their part in this resistance. For example, Mkwati (Mukwati) Ncube and his wife, Tenkela Ncube (daughter of one of the war commanders, Paramount Chief Whinya, a Shona chief), were heavily involved in the struggle. They worked alongside iconic figures such as Chief Mashayamombe, Mbuya Nehanda and Kaguvi in Mashonaland. The use of guerrilla tactics during the First Chimurenga was another powerful demonstration of unity. Both Shona and Ndebele warriors utilised the rugged terrain to their advantage, coordinating attacks from hidden positions.
The colonialists, who underestimated the capabilities of the local population, were taken by surprise. Roman Catholic Father Biehler’s account of the war captures the effectiveness of these tactics: “The Mashonas are seated among their rocks, like baboons, and wait for the first occasion to attack — they see us, but we do not see them.” These tactics were not merely born of desperation but were part of a well-coordinated resistance effort. Communication between leaders like Mkwati, Nehanda and Kaguvi ensured that the Shona and Ndebele forces operated in unison despite the geographical and logistical challenges. Religious leaders also played a key role in sustaining morale, reinforcing the spiritual significance of their fight against colonial oppression.
The First Chimurenga was not just a military struggle; it was a cultural and spiritual resistance against the imposition of foreign systems. The colonialists, including their missionaries, sought to demonise African spirituality and culture, labelling them ‘superstitious and barbaric’. Despite this, figures like Mbuya Nehanda and Sekuru Kaguvi used their spiritual authority to inspire resistance, showing that African religion and culture were sources of strength and unity. This unity continued to manifest during Zimbabwe’s later struggles for independence. The Second Chimurenga, which culminated in the overthrow of the Rhodesian regime, was driven by the same spirit of collaboration and shared purpose that defined the First Chimurenga. Zimbabweans from all walks of life came together to challenge the oppressive structures that sought to divide and exploit them. The history of Zimbabwe is a powerful story of the enduring strength of unity.
From the coordinated resistance of the First Chimurenga to the collective efforts that secured independence in 1980, and the signing of the Unity Accord in 1987, Zimbabweans have consistently demonstrated their ability to come together in the face of adversity. This legacy of unity is particularly relevant today. As modern Zimbabwe navigates the challenges of economic development and social cohesion, the lessons of the past serve as a guiding light. The unity that defeated colonialism will also drive progress and prosperity.
The people of Zimbabwe have always been a united people, bound by a shared commitment to their land, heritage and freedom. From the coordinated resistance of the First Chimurenga to the collective efforts that secured independence, unity has been the bedrock of the nation’s identity. This unity, forged through shared struggles and aspirations, transcends ethnic, regional and political differences. It is a legacy that continues to inspire and guide Zimbabweans as they strive for a future defined by peace, prosperity and self-determination.
The First Chimurenga offers valuable lessons about the importance of unity. The ability of all the black people of Dzimbahwe to overcome ‘differences’ and work together for a common goal remains a powerful symbol of unity. This unity was rooted not only in shared political and economic grievances but also in a deep cultural and spiritual connection that transcended tribal identities. The colonialists’ attempts to divide and conquer were ultimately unsuccessful because they underestimated the strength of this unity. From the spiritual leadership of figures like Mkwati and Nehanda to the organisational efforts of leaders like Queen Lozikeyi Dlodlo, the First Chimurenga demonstrated that Zimbabweans were capable of immense solidarity and cooperation. The legacy of the First Chimurenga is still relevant today.
The unity displayed during the resistance against colonial rule laid the foundation for future struggles, including the Second Chimurenga, which ultimately led to Zimbabwe’s independence in 1980 and the Unity Accord in 1987. The same spirit of togetherness continues to inspire Zimbabweans as they navigate the challenges of nation-building and development.