Lyrics will load here
The music of Zimbabwe's women mbira players
The music of Zimbabwe's women mbira players
Lyrics will load here
Translation will load here
Meaning will load here
Onai vari pasi vana tatenderera musoro makangotarisa
Muri ikoko here?
Makangotsunzumara mukati mumapako Changamire
Onai vari pasi vana tadzungaira muchiona makangotarisa
Muri ikoko here?
Makangotsunzumara mukati mumapako Changamire
Tarirai muone vana tatenderera musoro makangotarisa
Muri ikoko here?
Makangotsunzumara mukati mumapako Changamire
Ho musadaro
Tarirai muone vana tatenderera musoro makangotarisa
Muri ikoko here?
Makangotsunzumara mukati mumapako Changamire
Ko dai mauya matibvumbamira mambo hiye
Kugarochema tinogarochema
Uyai mose chokwadi vari kumapako takumbira
Uyai mose chokwadi vari kumadziva takumbira
Vana venyu tarira uone tayaura mambo
Tarirai muone chokwadi tinenge marombe vakomana
Onai mose tati takumbira mambo
Uyaiwo uyaiwo chokwadi vari kumapako takumbira
Uyaiwo uyaiwo chokwadi vari kumadziva takumbira
Tarirai muone vana venyu tinenge marombe vakomana
Tarirai muone uyai muone tinenge marombe vakomana
Garai matare ikoko kumhepo isu takumbira
Nunurai nunurai vana venyu chokwadi isu takumbira
Chembere dzemumvura!
Zvamauya zvanaka
Zvamauya zvanaka we
Zvamauya zvanaka
Kugarochema taigarochema ha
Zvamauya zvanaka
Zvamauya zvanaka we
Ziva zvamauya zvanaka
Zvamauya zvanaka
Soko zvamauya zvanaka we
Zvamauya zvanaka
Zvamauya zvanaka
Tembo zvamauya zvanaka we
Shava zvamauya zvanaka
Vana vanorwara kugarochema
Mhuri inorwara kugarochema
Nzara yatiri kugarochema
Kugarochema kugarochema
Kugarochema kugarochema
Kugarochema kugarochema
Hekani waro!
Iwe!
Zvamauya zvanaka
Zvamauya zvanaka we
Zvamauya zvanaka
Chembere dzemumvura!
Vari muDande vari muDande
Vari muDande vari muDande
Vari muDande vari muDande
Look, you who reside beneath the earth
Your children’s heads are spinning, yet all you do is watch
Are you there?
You remain cloistered away in the caves, Lord
Look, you who reside beneath the earth
Your children’s heads are spinning, yet all you do is watch
Are you there?
You remain cloistered away in the caves, Lord
Look and see, your children’s heads are spinning, yet all you do is
watch
Are you there?
You remain cloistered away in the caves, Lord
Don’t be that way
Look and see, your children’s heads are spinning, yet all you do is
watch
Are you there?
You remain cloistered away in the caves, Lord
If only you would watch over us, oh Lord
Always crying, we are always crying
Come, all of you. Truly, those in the caves, we implore you
Come, all of you. Truly, those in the caves, we implore you
Your children, look and see, we are suffering, oh Lord
Look and see. Truly, we resemble beggars, oh young men
Look, all of you, we repeat, we implore you Lord
Please come, please come. Truly, those in the caves, we implore you
Please come, please come. Truly, those in the caves, we implore you
Look and see your children. We resemble beggars, oh young men
Look and see, come and see. We resemble beggars, oh young men
Hold council there in the winds, we implore you
Deliver us, deliver us, your children. Truly, we implore you
Grandmothers in the waters!
Now that you have come, things are right
Now that you have come, things are right
Now that you have come, things are right
Always crying, we were always crying
Now that you have come, things are right
Now that you have come, things are right
Know that now that you have come, things are right
Now that you have come, things are right
Soko, now that you have come, things are right
Now that you have come, things are right
Now that you have come, things are right
Tembo, now that you have come, things are right
Now that you have come, things are right
The children are all, always crying
The family is suffering, always crying
The path we are on, always crying
Always crying, always crying
Always crying, always crying
Always crying, always crying
Thanks very much!
You!
Now that you have come, things are right.
Now that you have come, things are right.
Now that you have come, things are right.
Grandmothers in the waters!
Those in Dande, those in Dande
Those in Dande, those in Dande
Those in Dande, those in Dande
“Kari MuDande,” here we are saying we have our important spirits which have a part to play for the living, which are in the Dande region. Dande is in Mashonaland Central. And it’s well known for its huge elephants which you find in the area, as well as salt. It’s a place which is good for livestock as well. So, you would find that people would migrate from the Mutapa State to go and live there, because long back salt was special; it was not found everywhere. So, people would choose to go there. And then they passed away in those places and were buried there. So, it’s kind of special in that way. Because we say, “Oh, in that region we have our ancestors who would actually help us.” And people would even go there to make prayers when they have problems which they cannot solve.
VaNehanda wo hore hiye hiye hiyere hiye Nyakasikana we
Inzwai urombo Ambuya we
VaNehanda woye hiyowerere hiyere hiye Ambuya we
Tarirai muone pasi raoma Ambuya hiye tachema
Tarirai muone pasi raoma Ambuya hiye tachema
Tiri kukumbira mvura tokumbira dova hiye hiye Ambuya we
Tinokumbira dova tokumbira mvura hiye hiye Ambuya we
Vari mugomba vari mugomba hiyere hiye Nyakasikana we
Ho mutsai misoro mutsai misoro muteerere ho mhuri yenyu ha
Ho inzwai urombo tateterera hiye hiye ambuya we
A hundende hiyere hiye hiye ho hiye ambuya we
Tadembademba tateterera hiyere hiye ambuya we
Ho nunurai mhuri tateterera hiyere hiye ambuya we
Tikumbirirewo kuna Musikavanhu hiyere hiye ivo Nyadenga
Tikumbirirewo kuna Musikavanhu hiye hiye ivo Nyadenga
Tateguru we Chaminuka mambo hiye hiye Pasipamire we
Tateguru we Chaminuka mambo hiye hiye Pasipamire we
Tarirai muone pasi raipa hiyee hiye mukuru wangu
Karirai matenda pasi rino mambo hiyere hiye tapera
Karirai matenda pasi rino kani hiyere hiye tapera
Tinunurewo tateterera hiyere hiye tateguru we
Karirai matenda Chaminuka mambo hiyere hiye vari muChitungwiza
Karirai nhenda karirai nhenda hiyere hiye Chaminuka we
Karirai matenda pasi rino mambo hiyere hiye tapera
Toiteiko mambo tateterera tachema
Tikumbirirweiwo kuna Musikavanhu hiyere hiye ivo Nyadenga
Tikumbirirweiwo kuna Musikavanhu hiyere hiye ivo Nyadenga
Tadembademba tateterera vari mumapako hiye
Ho tateguru wangu tateterera huwo huwo Chaminuka we
Tinunuriraiwo tateterera huwo huwo tachema
Tikumbirireiwo kuna Musikavanhu hiyere hiye Nyadenga
Tikumbirireiwo kuna Musikavanhu hiyere hiye Nyadenga
Tachemachema vari mumapako
Ho tadembademba tateterera vari mumadziva ambuya we
Tinunuriraiwo tateterera huwo huwo tachema
Ho mutsai misoro mutsai misoro mutereere mhuri yenyu
Honored Nehanda Nyakasikana
Hear our sorrow, oh grandmother
Honored Grandmother Nehanda
Look and see the parched earth, Grandmother, we are crying out
Look and see the parched earth, Grandmother, we are crying out
We are asking for rain, we are asking for dew, Grandmother
We ask for dew, we ask for rain, Grandmother
Those in the pit, those in the pit, Nyakasikana
Oh, raise up your heads, lift up your heads and listen to your kin
Oh, listen to our sorrow, we beseech you, Grandmother
Oh Grandmother
We entreat you, we beseech you
Oh, deliver your family, we beseech you, Grandmother
Intervene with the Creator on our behalf, the Supreme Being
Intervene with the Creator on our behalf, the Supreme Being
Oh Lord Chaminuka, ancestral ruler, oh Pasipamire
Oh Lord Chaminuka, ancestral ruler, oh Pasipamire
Look and see the rotten state of the world
Suppress the world’s plagues, Lord, we have been decimated
Suppress the world’s illnesses, we have been decimated
Deliver us, we beseech you, oh ancestor
Suppress the world’s diseases, Chaminuka, ruler of Chitungwiza
Suppresses this plague, suppress this plague, oh Chaminuka
Suppress the world’s illnesses, Lord, we have been decimated
What shall we do Lord, we beseech you, we are crying out
Intervene with the Creator on our behalf, the Supreme Being
Intervene with the Creator on our behalf, the Supreme Being
We entreat you, we beseech you, those in the caves
Oh, my ancestor, we beseech you, Chaminuka
Deliver us, we beseech you, we are crying out
Intervene with the Creator on our behalf, the Supreme Being
Intervene with the Creator on our behalf, the Supreme Being
We are crying out, those in the caves
Oh, we entreat you, we beseech you, those in the river pools,
Grandmother
Deliver us, we beseech you, we are crying out
Oh, raise up your heads, lift up your heads and listen to your kin
This song is called, “Those in the pit.” It is a weighty song, a song
that teaches. It carries teachings for elders and youth alike. It
explains that even if a single person has died, we refer to that
person by saying “Those in the pit.” Once the person has died and been
buried, and we are referring to the person we say, “Those in the pit.”
The reason here is that the person has died and been buried. When the
person’s spirit returns it will settle on a medium, and we will
welcome it by saying, “This is our ancestral spirit who has returned.”
That person has now become an elder. Even if the person died young and
we bury them in that pit, once the person’s spirit returns, we now
refer to the person as our elder. That is why we refer to the person
as grandfather or grandmother, saying, “Grandmother has returned.” So
we use the plural or honorific saying, “Those in the pit,” as a way of
showing respect, and indicating that this is an elder.
In comparison to those elders who return to us as ancestral spirits,
we are young. They have important lessons to teach us, since they are
capable of explaining many things that we do not know, but which they
do. And because of this, we sing saying “Those in the pit.”
This is a sacred song, which carries teachings for elders and the
young alike, as well as those who will follow us. It is a song that
carries the historical teaching of our elders, that even when someone
dies young and is buried in the pit there, upon returning the person
has become an elder. The person has grown. Not the person’s body, but
the words the person brings back and dishes out to us. These words
will have great depth, and teachings for us. So we must continue
singing for those who have died.
Similarly, we have oral histories about our deceased ancestors, those
in the pit who were buried long ago. We continue to honor them,
referring to them as “Those in the pit” even if they refuse to answer
us. But we know they will answer us because when their spirits return,
and settle on mediums, we now clap our hands and say, “Our grandfather
has returned; our grandmother has returned.” They are now elders who
have returned to us to give us the knowledge we lack. So for this
reason, this song carries a lesson; the song carries oral histories.
It will carry on forever and ever. That is what I know about this
song, “Vari Mugomba.”
Hero ka vakuru wangu
Madzitateguru vedu muri kunyikadzimu
Madzisekuru vedu namadzimbuya vedu
Taungana pano mhuri yenyu
Isu vanazukuru venyu vanasikana
Tisu tauya kuzokotama pamberi penyu
Tichichemera upenyu
Tiri kuchemera dova
Tarisai kuoma kwaita pasi
Tiri kuchema takatarisa kwamuri
Tinokumbirawo unyoro pasi
Ambuya Nehanda Nyakasikana
Ambuya VaBiri tiri kuchema kwamuri
Madzimbuya ndimi munoziva kuti vana vane nzara kunyanya
Mwana aguta zvinozivikanwa nemi machembere
Saka tauya kukotama kuchema kwamuri vanambuya
Kuti onai zvaita pasi
Pasi paoma
Takumbira unyoro
Tokumbirawo dova
Tiri kukumbira ngoni dzenyu
Kuti mutinzwire urombo
Musimudze mazwi aya
Muagamuchidzane
Ndokuchema kwandiri kuita kwamuri
Ndokumbira kuti muticheuka
Kuchema kwemhuri yenyu
Vanasikana venyu vaungudza
Inzwai ruzha rwatiri kukuitirai
Rwenhare
Ruri rwekukukokai kuti muswedere pedyo
Mugamuchire mazwi andiri kutura
Moasimudzaka nhai machembere
Ambuya Nehanda Nyakasikana
VanaBiri naGanyire
Vanaambuya
Mogamuchidzana mazwi aya
Morisimudza monorisvitsa kuna ivo Tateguru Chaminuka
Kuti onai zvaita pasi
Karirai matenda auya pasi
Amusina kumboona
Hatichaziva kurarama kwatoita
Taremerwa nemhuri
Tateguru Chaminuka morisvitsa kuna ivo VaKaguvi
VaKaguvi vorisvitsa kuna ivo VaDzivaguru
VaDzivaguru vorigashidza kuna VaGoronga
VaGoronga vorigashidza kuna VaChinguo
VaChinguo vorigashidza kuna VaNyamuswa
VaNyamuswa vorigashidza kuna Mutota
Mogashidzana kunana Nehoreka
Aiwa kana paine vandasiya
Vandapotsa vakuru vangu
Mongonzwa kuti mazwi ari kuchemwa nepwere
Ndeekuchengetwa ndeekununurwa
Mukati mamatambudziko
Atakasangana nawo
Tatambudzika pasi pane
Urwere taremerwa narwo
Mhuri kukakazhana kusawirirana
Tiri kutambudzika nazvo
Vana venyu vakuenda kunobata zvisakarurama
Vachimokotedza mhuri dzichiparara mumamisha
Tiri kukumbira kuganurwa kwematambudziko iwayo
Pasi paoma vakuru vangu tinyaradzewo
Mutikumbirirewo kuna ivo Musikavanhu ndivo Nyadenga
Mazwi ayo andakusvitsirai moenda nawo kuna Nyadenga Musikavanhu
Kuti ndoraturwa nepwere dzenyu
Vakuru vangu
Greetings, elders!
Our ancestors in the spirit world
Our forefathers and foremothers
We have gathered your family together here
We, your female descendants
Have come to humble ourselves before you
As we pray for life
We are praying for dew!
Look how parched the earth is
We pray looking unto you
We pray for moist earth
Ambuya Nehanda Nyakasikana
Ambuya Biri, we pray to you
Grandmothers, you are the first to know your children are hungry
And the first to know when your children have enough
So we have come to bow down before you, grandmothers
Saying, “See the earth”
“How dry it is”
“We pray for moisture”
“We pray for dew
“We pray for your mercy”
“That you would hear our sorrow”
Lift up our words
Carry them
That is our prayer unto you
We pray that you heed
Your family’s cries
Your daughters are wailing!
Hear the clamour we are making
With our mbira
It is inviting you to come close
And carry the words I am delivering
Lift them up, oh foremothers
Ambuya Nehanda Nyakasikana
Biri NaGanyire
Grandmothers
Receive these words
And lift them up, deliver them to our forefather Chaminuka
Saying, “Look what is happening on this earth”
“Chase away these newly arrived diseases”
“Which have never before been seen”
We no longer know how to survive
We bear a heavy burden with our families
Forefather Chaminuka shall deliver this message to Kaguvi
Kaguvi shall deliver it to Dzivaguru
Dzivaguru shall deliver it to Goronga
Goronga shall deliver it to Chinguwo
Chinguwo shall deliver it to Nyamuswa
Nyamuswa shall deliver it to Mutota
Who shall deliver it to Nehoreka
And if there are any whom I have omitted
Any whom I have left out, oh forefathers
Even then, may you hear your children’s pleas
For safe-keeping, for deliverance
During the tribulations
That are facing us
We are suffering on this earth
We are weighed down by illness
Families are quarreling, failing to get along
And we are suffering as a result
Your children are venturing out and falling into wrongdoing
Causing whole families to disintegrate, households to collapse
We are praying for the cessation of these afflictions
The earth is parched, oh my ancestors, bring us peace
Implore the Creator on our behalf, the Supreme Being
These words that I have delivered unto you, take them to the Supreme
Creator
Saying, “This is what your children have entrusted to us”
Oh, my ancestors
The name of the song “Bangidza” means “to show.” “Bangidza,” that is
to say, “kuratidza” (to show). “Bangidza” is a word used long ago by a
certain group of people, during the time when they were still giving
out names. It was used by one of the lineages, by one of the languages
spoken here, which was not Zezuru. It isn’t one of the common words we
use in Zezuru, or in Shona the way we speak it now.
So “bangidza” is a word that means “to show” for one of the unknown
lineages of the past. It was a lineage of people from here, but they
had their own way of speaking. They said, “bangidza.” Similarly, we
have Manyika speakers from the Mutare area, and they say, “pangidza,”
which also means “show.”
So for “Bangidza,” I say that the meaning of this word is “to show.”
It is about showing the talent that you have. Showing what you have,
what you are good at in this world, so that people can see it, and
know what you do. Showing the gifts you have, that you come bearing in
your hands. That is what I know about “Bangidza.” It means “Show your
gifts.”
Huwe kuwe huwe kuwe ndoenda maroro
Ho a ho hiyerere hiye-e hiyerere hiye hiye
Ndoita seiko vakomana we
Wohiye wo hiye ndofa zvangu ndiri murombo baba
Wohiye a huwe
Onaka sango randiremera baba wemwana ndoenda
Sango randiremera mai mwana we
Sango randiremera mai mwana ndoenda
Huruwe a huwe
Huruwe a huwe
Huruwe a huwe
Huruwe a huwe
Ndikashaya hama ndinoenda nemutorwa
Ndoita seiko vakomana imi
Ndoita seiko ndiri mutete
Wo a ho hiye ndofa zvangu ndisina mwana kani
Wohiye a huwe
A huwe wo ha
Ndikashaya hama ndinoenda nemutorwa
A huwe kuwe
A huwe yowerere
A huwe a huwe
A huwe huwe
A huwe huwe
A huwe yowerere hiyere hiye
Yowerere hiyere hiye
A ha huruwe a huwe kuwe
Ndoita seiko ndiri murombo
Nhai baba huwere makangoenda makangonyarara wohiye
Ndotaura naniko baba we
Ndotaura naniko vakomana
Ndotaura naniko
Ndotaura naniko
A huwe kuwe
Wo a ho hiye hiyerere mambo
Wo a ho ho hiye
Wo a ho ho hiye
Wo a ho ho hiye
A hiye huruwe a huwe kuwe
A huwe kuwe
Ndofa zvangu ndichienda nesango mambo
Ko zvaita seiko nhai vakomana we
Makangondisiyaka ndiri mucheche
Nhasi uno ndati ndotaura naniko baba
Zvamakangoenda makangonyarara
Ndokwira makata anorema
Wohiye wohiye wohiye wo hiye wo
Ndokwira ndati makata anorema baba
Wohiye wo hiyere hiye hiyere hiye hiye
Regai kundisiya ndichingoshupika
Wohiye wohiye baba we ndinenge nherera
Yowerere hiyere
Yowerere hiyere
Yowerere hiyere
Yowerere hiyere
Wohiye wohiye wohiye a huwe
Wohiye a huwe kuwe
A huwe kuwe
Yowerere hiyere
Yowerere hiyere
A ha huruwe a huwe kuwe
Chamukwenjere chiye chakoromoka mambo
Wohiye wohiye wohiye wo hiye wo
Ho chakoromoka chemabwe machena
Tarira kachimbo chematare
Babawe ndorangararira vakaenda kare
Vadzimu vakaenda kare ha
Wohiye wohiye
Wohiye wohiye wo
Wo hiye hiye hiye
Wo hiye hiye wo ha
Wohiyere hiye hiye
Wohiyere hiye hiye
Wohiye a huwe kuwe
Chamukwenjere chiye chakoromoka mambo
Regai zvakadaro zvakade rombo
Zvaita seiko pamusha pano baba wemwana
Tarirai vana vanenge marombe
Huruwe a huwe
A huruwe a huwe kuwe
Huruwe a huwe ha
Huruwe a huwe kuwe
Huruwe a huwe
Ho aho hiyere a huwe
Ho aho hiyerere a huwe
A huruwe a huwe kuwe
Huruwe a huwe
Yowerere hiye hiye
Yowerere hiye hiye
Huru hiya huruwe a huwe
Huruwe a huwe kuwe
Ho aho huruwe a huwe kuwe
Huwe kuwe huwe kuwe I shall go to a sacred place
Ho aho hiyerere hiye-e ho hiyerere hiye hiye
What shall I do, oh young men?
Wohiye wo hiye will I die a beggar, oh father?
Wohiye a huwe
Look, the wilderness weighs upon me, father of the child, I shall go
The wilderness weighs upon me, mother of the child, you
The wilderness weighs upon me, mother of the child, I shall go
Huruwe a huwe
Huruwe a huwe
Huruwe a huwe
Huruwe a huwe
If I lack for relatives, I shall go with someone who is not my kin
What shall I do, young men?
What shall I do, seeing that I am thin?
Wo a ho hiye I shall die without a child
Wohiye a huwe
A huwe wo ha
If I lack for relatives, I shall go with someone who is not my kin
A huwe kuwe
A huwe yowerere
A huwe a huwe
A huwe huwe
A huwe huwe
A huwe yowerere hiyere
Yowerere hiyere hiye
A ha huruwe a huwe kuwe
What shall I do, seeing that I am poor?
Oh father, you just departed, without saying anything wohiye
Now, with whom shall I speak?
With whom shall I speak, oh young men?
With whom shall I speak?
With whom shall I speak?
A huwe kuwe
Wo a ho hiye hiyerere Lord
Wo a ho ho hiye
Wo a ho ho hiye
Wo a ho ho hiye
A hiye huruwe a huwe kuwe
A huwe kuwe
I shall die traveling through the wilderness, Lord
What has happened, oh you young men?
You just abandoned me when I was an infant
Today, I ask, with whom shall I speak, father?
Seeing that you just departed, without saying anything
I shall climb the steep slopes
Wohiye wohiye wohiye wo hiye wo
I shall climb the steep slopes, father
Wohiye wo hiyere hiye hiyere hiye hiye
Stop abandoning me alone, in my anxieties
Wohiye wohiye, oh father, I am like an orphan
Yowerere hiyere
Yowerere hiyere
Yowerere hiyere
Yowerere hiyere
Wohiye wohiye wohiye a huwe
Wohiye a huwe kuwe
A huwe kuwe
Yowerere hiyere
Yowerere hiyere
A ha huruwe a huwe kuwe
Chamukwenjere Mountain has tumbled down, Lord
Wohiye wohiye wohiye wo hiye wo
It has tumbled down, of the white stones
Look, the song played at sacred gatherings
Oh father, I remember those who departed long ago
The elders who departed long ago
Wohiye wohiye
Wohiye wohiye wo
Wo hiye hiye hiye
Wo hiye hiye wo ha
Wohiyere hiye hiye
Wohiyere hiye hiye
Wohiye a huwe kuwe
Chamukwenjere Mountain has tumbled down, Lord
Let it be so, this poverty
What has happened in this village, father of the child?
Look, your children appear to be beggars
Huruwe a huwe
A huruwe a huwe kuwe
Huruwe a huwe ha
Huruwe a huwe kuwe
Huruwe a huwe
Ho aho hiyere a huwe
Ho aho hiyerere a huwe
A huruwe a huwe kuwe
Huruwe a huwe
Yowerere hiye hiye
Yowerere hiye hiye
Huru hiya huruwe a huwe
Huruwe a huwe kuwe
Ho aho huruwe a huwe kuwe
The song called “Mahororo” (Those who mistreat others) was named by
our ancestors as they were traveling away from the place called
Guruuswa and on their way to this place, here in Zimbabwe. That is the
the time they were giving names describing what was happening in the
lives they lived; what was happening with how they treated each other,
the good and the bad.
So this song, “Mahororo,” is about treating someone badly, in a way
that harms him. And the one who is doing it will say to others, “I put
him in his place. He wanted to show off, so I punished him.” That is
where that name came from, because there are certain people who have
the habit of treating others roughly. So we say, “There are people who
punish others, there are those who mistreat others.” So, it is a song
about mistreating others; that is to say, about treating others
wrongly.
So that is what this song is about. It is about treating someone
badly. For example, sending your cattle to someone else’s field, where
maize is growing, and allowing your cattle to graze there, and eat
someone else’s food. And the person who does that will end up saying,
“I’ve shown him.” So that is what this song is about. As I’ve just
explained, that is what I know about the song called “Mahororo.” It is
about mistreating. When you see those people doing that, they are
called “mahororo,” because they treat others badly. That is what I
know.
Chipo Wazara
Mauya mauya mauya mauya mauya mauyaka vakuruwe
Onai mauya mauya
Hiya hoye mauya mauya
Hiyere ho ho a ha ha
Hiya hoye mauya mauya
Hiya woye
Hiya woye wo
Hiya woye
Hiya woye
Mauya mauya
Mauya mauya
Mauya mauya
Mauya mauya
Zvamauya mauya neiko
Onai mauya mauya
Hiyere ho ho a ha ha
Hiya hoye mauya mauya
Titambire mauya neiko
Onai mauya mauya
Zvamauya mauya neiko
Onai mauya mauya
Hiyere hoye a ha ha
Hiya hoye mauya mauya
Hoye mauya mauya
Mauya mauya
Onai mauya mauya
Mauya mauya
Hiya woye mauya mauya
Woye wo mauya mauya
Onai mauya mauya
Mauya mauya
Ambuya Tembo (Rhoda Dzomba)
Teerera unzweka yarira mbira yarira mbira vasikana
Kana yarira siyai mabika
Kana yarira mbira
Kana yarira mbira
Teerera unzweka yarira mbira wohiye wohiye wohiye a ha
Yarira siyai mabika
Haunokudzoki nguva ichipo shamwari yangu
Haunokudoki zuva richipo
Kana yarira mbira yarira yarira ngoma vasikana
Kana yarira siyai makuya
Kana yarira ngoma
Kana yarira ngoma
Haunokudzoki zuva richipo
Haunokudzoki nguva ichipo
Kana yarira siyai mabika hiye
Haunokudzoki zuva richipo
Teerera unzwe yarira ngoma
Teerera unzweka yarira mbira
Teerera unzwe yarira ngoma vakomana
Kana yarira yarira ngoma
Vakomana heyo yarira ngoma hiye ho
Kana yarira siyai marima
Hamunokudzoki mvura ichanaya varume
Kana yarira siyai marima
Hamunokudzoki mvura ichiko
Hamunokudzoki mvura ichanaya
Kana yarira he machembere
Kana yarira siyai marima
Kana yarira anaSoko
Kana yarira siyai marima
Kana yarira yekwaChivara
Kana yarira siyai marima
Kana yarira yekwaNyashanu
Kana yarira siyai marima
Hamunokudzoki mvura ichanaya varume
Hamunokudzoki nguva ichipo
He yarira ngoma
Teerera unzweka yarira ngoma
Haunokudzoki nguva ichipo shamwari yangu
Kana yarira siya wabika
Haunokudzoki nguva ichipo shamwari yangu
Kana yarira siya wakuya
A ho ho yarira ngoma
Kana yarira siya wakuya
Heyo yarira ngoma
Kana yarira siya wabika
Kana yarira he machembere
Teerera unzweka yarira mbira
Kana yarira siyai marima varume
Teererai yarira mbira yarira hiye hiye
Kana yarira siyai marima varume
Hamunokudzoki mvura ichanaya varume
Kana yarira he machembere
Ho kana yarira mbira
Ho yarira siya warima
Chipo Wazara
Welcome, welcome, welcome, welcome, welcome, welcome, elders
Look, you have arrived
Hiya hoye welcome, welcome
Hiyere ho ho a ha ha
Hiya hoye welcome, welcome
Hiya woye
Hiya woye wo
Hiya woye
Hiya woye
Welcome, welcome
Welcome, welcome
Welcome, welcome
Welcome, welcome
Seeing that you have arrived, what have you brought us?
Look, you have arrived
We welcome you; what have you brought us?
Look, you have arrived
Seeing that you have arrived, what have you brought us?
Look, you have arrived
Hiyere hoye a ha ha
Hiya hoye welcome, welcome
Hoye welcome, welcome
Welcome, welcome
Onai welcome, welcome
Welcome, welcome
Hiya woye welcome, welcome
Woye wo welcome, welcome
Onai welcome, welcome
Welcome, welcome
Ambuya Tembo (Rhoda Dzomba)
Listen and hear, the mbira has sounded, girls
When it sounds, finish cooking before you go
When the mbira sounds
When the mbira sounds
Listen and hear, the mbira has sounded, wohiye wohiye wohiye a ha
When it sounds, finish cooking before you go
You might not return in time, my friend
You might not return before the day ends
When the mbira sounds, when it sounds, when the drum sounds, girls
When it sounds, finish grinding before you go
When the drum sounds
When the drum sounds
You might not return before the day ends
You might not return in time
When it sounds, finish cooking before you go, hiye
You might not return before the day ends
Listen and hear, the drum has sounded
Listen and hear, the mbira has sounded
Listen and hear, the drum has sounded, boys
When it sounds, when the drum sounds
Boys, heyo, the drum has sounded, hiye ho
When it sounds, finish plowing before you go
You might not return before the rains come, men
When it sounds, finish plowing before you go
You might not return before the rain is here
You might not return before the rains come
When it sounds, he, elderly women
When it sounds, finish farming before you go
When it sounds, you of the Soko totem
When it sounds, finish farming before you go
When it sounds, there at Chivara’s place
When it sounds, finish farming before you go
When it sounds, there at Nyashanu’s place
When it sounds, finish farming before you go
You might not return before the rains come, men
You might not return in time
He, the drum has sounded
Listen and hear, the drum has sounded
You might not return in time, my friend
When it sounds, finish cooking before you go
You might not return in time, my friend
When it sounds, finish grinding before you go
A ho ho, the drum has sounded
When it sounds, finish grinding before you go
Heyo, the drums has sounded
When it sounds, finish cooking before you go
When it sounds, he, elderly women
Listen and hear, the mbira has sounded
When it sounds, finish plowing before you go, men
Listen, the mbira has sounded
When it sounds, finish plowing before you go
You might not return before the rains come, men
When it sounds, oh elderly women
Ho, when the mbira sounds
Ho, when it sounds, finish farming before you go
The song “Marenje” refers to a place;
marenje is the place where we go to pray
for water. Each and every year, when we are praying for water beer is
brewed right there in the forest, and people go to perform their
indigenous rituals there. It will be in the forest, at a sacred
shrine. Our traditions from long ago are practiced there, our songs
and dances for praying to the
mhondoro spirits for rain. So that is
where “Marenje” is played. It is a song for praying for rain, as it
calls those who cause the rain to fall, the
makombwe spirits.
That is why this song is called “Marenje.” It is a sacred song for our
survival as Black people. We pray for rain. We pray to our ancestors
for everything. We communicate with our ancestors about everything
that happens. So that is what “Marenje” means. “Marenje” is for
praying for rain, and marenje is a sacred
place where many things happen. If there is anything we are praying
for, such as for example in times of disease, people go to marenje,
and pray there. So that is the meaning of this song; it is very sacred
in the tradition ways of our people.
Instrumental
Instrumental
“Chipembere” (Rhinocerous) is a deeply significant song. It is a great
song that is widely respected. “Chipembere” refers to long ago, when
people were hunting. They knew that if you encountered a rhinocerous
your life would become incredibly difficult, because it is a
terrifying animal. So this song was mostly played for hunters, who
hunt in the forest. It is a reminder that, “No, in the forest where
you are going, you must watch out for rhinos.” This song is important.
You can even hear how there are so many different versions people
play, which is exciting. This song is a song that calls the ancestral
spirits – especially the spirits of hunters. They enjoy it; they love
this song. The great ancestral spirits love this song because it is
laid back. It doesn’t rush. It is played nicely, with each key on the
mbira articulated clearly. And if you listen closely, you will hear
the high keys interlocking with each other. So this is a significant
song. It is a respected song. It is an exciting song, and one that
causes great ancestral spirits to manifest themselves. That is why it
is called “Chipembere” – because the rhino is a great animal, which
can do anything at all.
-Irene Chigamba