By Peter Fry
During this research, Peter Fry describes and analyses spirit-mediumship among a neighborhood of Zezuru humans residing close to Salisbury in Southern Rhodesia (Zimbabwe). He examines the assumption approach which underpins spirit-mediumship and the foundation of the mediums' authority. He will pay distinct awareness to the way spiritual ideals are used politically in particular social events starting from village disputes to problems with nationwide significance. rather than portraying the spirits and their mediums as a set and strong hierarchy, Peter Fry stresses the dynamics of a non secular procedure which adjustments through the years with regards to altering exterior elements and to the power of person competing mediums to accumulate followings by means of responding to and moulding consensus. The e-book makes comparisons among the non secular structures of the Zezuru and the Valley Korekore, either subgroups of Shona-speaking peoples, and concludes through discussing the position of Zezuru mediums within the context of the disagreement among black and white nationalisms. The spirit-mediums, antagonistic structurally to the white undertaking church buildings, are noticeable as cars of black cultural nationalism within the region.
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Extra resources for Spirits of Protest: Spirit-Mediums and the Articulation of Consensus among the Zezuru of Southern Rhodesia (Zimbabwe)
Sample text
The latter is generally used in land disputes and the exaction of marriage payments from recalcitrant sons-in-law. Its effects are various, but in one case a family which had refused to recognise the land rights of one of their kinsmen were plagued by stones which fell mysteriously through the thatched roof of their house until they gave way. When meni or chikwambo are used either when there is no case to answer or where other means have been tried and failed, they turn back on their owner who becomes the new victim.
Its effects are various, but in one case a family which had refused to recognise the land rights of one of their kinsmen were plagued by stones which fell mysteriously through the thatched roof of their house until they gave way. When meni or chikwambo are used either when there is no case to answer or where other means have been tried and failed, they turn back on their owner who becomes the new victim. Miti used for economic ends are legion, but the two most common are divisi which is used to ensure a good harvest and mazango which are good luck charms designed most commonly to bring about success in employment.
During the dance Kafudzi would 'arrive' and, with the cessation of the music, the seance proper would begin. David /Kafudzi did not speak ChiShona, but a language which, it was believed, had been the language of the Vatemani clan. This language was based on a simplified Shona grammar with a changed vocabulary whose words tended to have a wider semantic field than ChiShona ones. The medium's disciples all had a competence in this language, but clients did not. The latter could only talk with David/Kafudzi through ah interpreter, which created an even greater respect for the powers of the medium.
