Ngozi: Vengeful Spirits Stir Controversy in Zimbabwean Community

Ngozi: A town in Zimbabwe has been rocked by a frightening case of purported spirit possession, leaving the locals shocked and in search of explanations. At the crux of the debate is the spirit of Lazarus Madekerera, who supposedly materialised through a minor female family member, seeking an extraordinary list of appeasements.

Witnesses claimed that Lazarus’s soul was searching for a female elephant, thirty-five animals, a freshly constructed home, agricultural land, and a tombstone for him on his grave, which had been in poor condition since his death in 1988. The spirit said it was seeking a wife because it was sexually famished, but it was told that the government forbade the custom of offering human sacrifices to placate spirits.

The complexity of Zimbabwe’s traditional beliefs and behaviours is brought to light by this remarkable case. According to experts, spirit possession is a widespread occurrence in many African societies and is frequently invoked as an explanation for enigmatic incidents or unsolved disputes.

“The idea of spirit possession has a strong cultural foundation in Zimbabwe,” explains Dr. Tabona Shoko, an African Studies lecturer at the University of Zimbabwe. “It’s a way of making sense of the world and addressing issues that may have been suppressed or unresolved.”

The demands of Lazarus’s spirit, however, have spurred discussion on the boundaries of customary behaviour. While some in the community doubt the veracity of the spirit’s assertions, others contend that the trauma and strife in the family’s past could have played a role.

Lazarus’s younger brother, Passmore Madekerera, denied the spirit’s ( ngozi ) version of events, saying Lazarus killed himself after setting their father’s hut on fire. This testimony adds another layer of complexity to the case, raising questions about the nature of truth and the significance of family relationships.

The dispute is exacerbated by the appearance of a second spirit, Rishoni Madekerera, who asserted that Passmore’s father killed him. The family was obligated by Rishoni’s soul to make amends for him and the other victims of supposed familial abuse.

Rishoni’s mother, Precious Gunja-Madekerera, supported her testimony by referring to the deathbed confession of her late father. The human cost of these purported spirit possessions is shown by her heartfelt plea to the court.

The community’s desire for a nuanced approach is shown in Chief Mutasa’s decision to speak with a traditional healer. This story emphasises how important it is to handle difficult challenges with cultural sensitivity and understanding.

More: The Zim Bulletin