Moyo Sinyoro

The Njanja people of Moyo Sinyoro totem 
This Article transcribes Njanja oral history into text and analyse the ancient Njanja Praise Poem highlighting Njanja Jewish heritage and  ancestry. Totem Praise poems are the oldest form of Shona clan history preservation. These identity emblems are the most dependable fragments of recorded history, they were created at the beginning of the shona settlement and have remained unchanged for thousands of years. Before we start ,It is important to note that in any given culture, the richest and most thoughtful cultural discussions have always come from the humanities i.e From Philosophers, Play writers, Poets, Storytellers etc. These are repositories of information, especially in African societies. Sciences only come in to verify what these custodians of the light would have said. I will strip away all the jargon and use basic language to make it comprehensible, despite the simplicity of the language, I want you to know that everything We are going to discuss, from a technical point of view has been well researched. We listened to oral stories of these people and simply transferred their oral history into written history.

 Origins 
The word Njanja: means People who came from beyond the seas: The Njana people bore a Hebrew Portuguese origin in genealogy and expansion. Their oldest known ancestor is a Hebrew Jew, who travelled from Portugal named Gouveia (corrupted to Kuveya ).

The name Gouveia is a toponymical \ topographic surname (name of a place that was adopted as a surname).The Gouveia family might have adopted the name upon their arrival in Portugal from Judea where they were running from persecution to make it easy to blend in and be accepted in their adopted homeland.

Name-changing has always been a common practice when people are deliberately trying to hide their true identity mostly for security reasons, or to speed up integration into a new society. 

This can still be observed today worldwide. Germans who migrated after the wars changed their names to local-sounding names. Schmidt became Smith, and Chinese Americans also changed their native names to English-sounding ones like Johnson etc.

The Hebrew communities in Spain and Portugal went through a rough time between (1478 to 1515) this was the period of the Spanish and Portuguese inquisitions. During this period Hebrews were forced to convert to Catholicism or face expulsion, loss of property, torture or even death. The Hebrew Jews that converted were given derogatory names such as Conversos, Marranos, Anusims or Crypto Jews,

Many of these wondering Hebrew Jews took up names of places, occupations or trades and converted them to family names to avoid being identified as Hebrew Jews. It is believed The Gouveias were part of the Hebrews that were dispersed from Judea and settled in Spain and Portugal, commonly referred to as Sephardic Jews. 

They left later escaped Portugal into the Arabian Peninsula during the inquisition, settling in a place called Senna in Arabia.According to Tudor Parfitt's Book: Remarkable Journey. Senna was most likely located in Present -day Yemen, specifically in the village of Sanāw which is located within the easternmost portion of the Hadhramaut. His research shows that the city has been home to a Hebrew (Jewish) population since ancient times. The Njanja People in Zimbabwe are called VaSenna in reference to their Senna origins and vaZungu \ vaRungu because of their distinct racial difference from the locals of the day.

 Migration Into Africa 
From Yemen, the Njanja crossed into Africa with another band of Hebrew Jews Passing through Ethiopia, Tanzania and Mozambique into Present day Zimbabwe. Our research suggests the Njanja people were part of the Lemba clan when they arrived and settled at Bvumbura hills area in Buhera a place where both clans (Lemba and Njanja) still call home. 

The Njanja broke off from the Lemba when their Ancestor Gouveia decided to marry Chief Chirwa's daughter Mashawashe Who "converted" to become a Njanja (Gambiza -Resident Stranger), breaking the strict Lemba endogamous marriage practices, that discouraged unions between Lemba and non-Lemba. 

The Njanja people made a name for themselves as master Gold and Blacksmiths. They made a living working with iron and other metals forging tools and weapons for the local chiefs and later for the Rozvi kings who resided in Dzimbabwe. 

Gouveia and Princess Mashawashe (Chief Chirwa's daughter) were blessed with a son who they named Neshangwe.

It is believed that Chief Chirwa and his sons used to take, Neshangwe to the Rozvi courts. Where he found favour with the sitting Rozvi King and Princes such that after the death of Chief Chirwa, Neshangwe was named Chief. Oral history marks this point as the changing of the chieftainship from the Chirwa clan to their nephew Neshangwe of the new Njanja clan. This could also have been a political move by the Rozvi King to guarantee loyalty from a clan of skilled metal workers for military purposes.

Since the new Chief Neshangwe was not part of the local tribes, he did not have a Totem. The Rozvi King allowed Neshangwe to adopt his Moyo totem. To differentiate between his new clan and the Rozvi royalty’s Moyo Chirandu totem- he named his new clan Moyo Sinyoro.

For the longest time, it was erroneously believed that Sinyoro is corruption for (Señor) Portuguese for sir. This is not accurate, the names Sinyoro and Gouvea are both listed multiple times as Serphadic Hebrew Jewish names of known (conversos) converted Jews who stood trial during the inquisition. When Neshangwe named himself Sinyoro he had just adopted a family name and not an attempt at self-aggrandizement by calling himself sir. Our research has found that the family name Gouvea and Sinyoro are cited concerning Jews & Crypto-Jews in at least 4 bibliographical, documentary, or electronic references: e.g. (Soy Sefardi.org and Judeu.org)

There is very little in terms of a written history of any of the African tribes most of the stories are passed down orally or interpreted from rock paintings and other crafts. 

The Shona people created something very special to tell their clan stories in the form of Totems and clan praise poems. As we look at and analyze these clan poems, It’s important to note that in any given culture, the richest and most thoughtful cultural discussions have always come from the humanities Philosophers, Play writers, Poets, Storytellers etc. These are repositories of information, especially in African societies. Sciences only come in to verify what these custodians of the light would have said.

Totems and Praise poems were designed to highlight every clan's unique traditions, features and habits. These poems have managed to remain unchanged for thousands of years. Hence they give us an amazing window into the people's past offering us a glimpse of a people as they would have been perceived by those who lived with and amongst them at inception.

 Shona Totems (Identity emblems) and Clan Praise Poem. (Mitupo NeZvidawo) 

This form of Shona preservation and recording of history is as old and dependable as the rock paintings, rock carvings and engravings left behind by the ancients all around Africa and the world over. 

The belief in totemism and recitation of clan praise poetry amongst the Shona people is a tradition whose history dates back to the initial stages of Shona culture. Shona verbal artistry evolved in tandem with the culture that gave rise to it. With particular reference to Shona praise poetry, its rhythm echoes from the apex of Shona civilization, particularly in the socio-cultural history of the ruling dynasties associated with the Great Zimbabwe state (1000 C.E. - 1830)

On the bottom, it reverberated in every homestead, village and chiefdom, making the entire Shona socio-cultural life a rhythm of laudatory remarks. Praise poetry was part and parcel of the belief in and celebration of totemism. In a typical traditional Shona life, praise poetry graced daily life. No day would pass without it being recited. It is not known exactly when totemism began in Shona society. What is clear is that it was adopted in the mythological times of Shona culture. According to Shona oral traditions, the adoption of totemism is associated with the earliest known ancestor of the Shona people, Mambiri (A. Chigwedere, 1980). 

Mambiri chose the Shoko/Soko (Monkey) totem to guard against incestuous behaviour and also for the social identity of his followers. This took place in a mythical place called Guruuswa, which was located somewhere north of the Zambezi River in southern Tanganyika. As the early Shona grew in number and marriage became difficult, due to their practice of exogamy (marrying only outside one\'s clan), there was a need to adopt a second totem. The Shava/Mhofu (Eland) totem was therefore adopted to enable intermarriage between members of the two totems to take place. In contemporary Shona society, there are at least 25 identifiable totems (mitupo) with at least 60 principal names (zvidawo).

 Composition of Clan Praise Poetry 
(a) The Clan - It is the core of every Shona chiefdom. It is a group of agnatically related kinsmen and women who trace their descent from a common founding ancestor (Shona Praise Poetry A. C. Hodza and G. Fortune, 1978: 12). 

(b) The Totem - Every Shona clan is identified by a particular totem (mutupo) and principal praise name (chidawo). The principal praise name is normally used in addition to the totem only if there is a need to distinguish people who have the same totem but belong to different clans. For example:

Shava (Eland)

Shava- Mufakose

Shava -Museyamwa 

Moyo Heart

Moyo- Dhewa

Moyo- Sinyoro.. etc

The totem of each clan was created from distinct characteristics of the clan and or the totem animal (where applicable)

 Njanja Moyo Sinyoro praise poem or detembo 
The Njanja praise poem is primarily written in the Shona language, then it was passed down from generation to generation through oral tradition. The renowned Zimbabwean poet Aaron C Hodza then captured it in his poetry book "Mitupo neZvidao Zamadzinza," loosely translated as "Totems and venerated names of the clans."
+Praise poemDetemboThat’s awesome Sinyoro
That’s splendid Muroro

Fair-skinned clan distinguishable by the white Cloth you Donn.

Voyagers from beyond the oceans

You who came to trade precious jewels.

A People with great knowledge of their wares,

Possessors of precious goods perfect as milk

Which (Milk) can be consumed even by the toothless

We appreciate/are grateful to you, who are known for feasting on eggs

Blacksmiths who forge muzzleloaders / You who fire muzzleloaders.(Gidi also mean loud sound)

You of pristine attire

Immigrants who came from Royalty

Who enjoy custard Apples while relaxing/Resting

Who dress in special attire to eat special delicacies.

Who consume nutty snacks

You kept a dog locked up in a grain Silo.

When asked you said it was a hornless goat.

immigrants from faraway lands

Who are aware that new experiences await those who travel.

Whose faces shine with brilliance

You who currently reside in zviNjanja

Owners of the Land/world

Those who are carried around on Palanquins.

Nephews/Nieces of Hungwe (Fish eagle) which soars high in the sky.

Whose relatives perished in Chirozva

Thank you yea who migrated from Senna, Thank you Moyo.

The great totem venerated at Dzimbahwe

The heart might be a soft organ but it is the totem that unites the clans (Does not segregate)

Yea who don soft (thin) beads because hard (Thick) ones crack easily

Ahh! You have done a great deed, you who Ran away and came from beyond the Seas.Maita Sinyoro,
Zvaitwa Muroro,

Vagari vamachira,

VaZungu vamachira machena,

Vakauya nomumvura

Kuzoshambadza ndoro nendarira.

Kuziva zvenyu vashambadzi,

Maita zvenyu vezviuya zvinenge mukaka,

Unodyiwa navasina meno.

Tatenda vadyi vamazai,

Vamupfura magidi,

Nguo takasuka kare,

Vaeni vakauya vakatakura umambo,

Vanodya maroro vakatambarara,

Vadyi vendatsva namashongadede,

Vadyi venzungu,

Vakaisa ibwa mudura,

Vachiti imbudzi isina nyanga

Vabvakure,

Vachitsva chiri murutsoka,

VaUsuunjenjema,

Vagere zvinjanja,

Vene vepasi,

Vanofamba vari padara.

Vazukuru veshiri.

Ziendanomudenga,

Vane hama dzakaperera Chirozva.

Mazviita VaSena, maita Moyo,

Mutupo mukuru waierwa Dzimbahwe,

Nyama inyoro mutupo usina mupatsa,

VaChumachitete, chikobvu chinobanduka,

Aiwa zvaitwa munjanja wakaroka.

 Analyzing The Njanja Praise Poem 
Praise poems were designed to highlight every clan's unique traditions, features and habits. These poems have remained unchanged for thousands of years. They offer us a glimpse into the lives of people as they would have been perceived by those they lived amongst. What do we learn about the Njanja People’s Hebrew Jewish heritage from their Praise poem?


 Sinyoro: In His Political Economy Research Paper:https://core.ac.uk/download/pdf/43542576.pdf University of Rhodesia’s John M Mackenzie erroneously suggested that the name Sinyoro was a corruption of the Portuguese word signor for sir. For many years this has been the assumption. However, new research shows that the names Gouveia and Sinyoro (Ancestors of the Njanja Clan) are names that were used by many Sephardic Jews of Portugal and Spain. These names are both listed multiple times as names of Jews who were tried by the inquisition councils in Portugal and Spain between 1300-1405. https://judeu.org/2013/02/02/lista-de-sobrenomes-sefaradim/ and https://www.soysefardi.org/search?q=Sinyoro It is very clear now that when Neshangwe took up the chidawo Sinyoro the term Sinyoro was a family name not an attempt to refer to his clan as (signors) sirs.




 Mazviita VaSena, maita Moyo: Thank you people from Sena. The Njanja people came from Sena. As already established this was an ancient place across the Red Sea or The Gulf of Aden in Yemen. Sena was home to a large Jewish community.https://www.jewishvirtuallibrary.org/yemen-virtual-jewish-history-tour#ritual

 Vadyi vendatsva namashongadede: People who dress in a special way (or proud-full manner) while eating special delicacies.Leviticus lists seven feasts and festivals that the Israelites were to observe as part of the covenant with Yahweh. Each of these festivals had different rituals and attires that had to be observed. It is most likely that these are the ceremonies that the Shona people witnessed the Njanja clan observing and celebrating and lumped it all up in one describing the Njanja as a people who often dressed in unique attires,rested on special days and feasted on special delicacies.

 Vaeni vakauya vakatakura umambo: Visitors who came as royals /Visitors who came from Royalty or wandering Royals.When they arrived in Dzimbabwe somehow they were perceived to be “wondering royals”, One may only suspect that their kingdom had been destroyed or they had been defeated by another power forcing them to cross oceans to find refuge in a faraway place away from their homeland. After the destruction of both the Northern kingdoms of Israel and the Southern Kingdom of Judah, as per Yahweh’s judgement, Jews were left homeless and were to be scattered among the nations of the earth but they were still aware that they were kings without a kingdom. The Njanja probably told this story often enough that it became part of their identity.The word wakaroka as in (Munjanja Wakoroka) translated into Swahili  means They Ran Away

 Vanodya maroro vakatambarara, Vadyi vendatsva namashongadede, Vadyi venzungu , Tatenda vadyi vamazai, People who eat custard apples while relaxing/resting. Who dress in special attire to eat special delicacies, you are people who consume nutty snacks and eggs: All these specific foods mentioned in the praise poem correspond to Jewish festival foods  
 Apples and honey are the main dishes consumed during the Jewish New year Rosh Hashanah we can only guess that they used custard apples during Rosh Hashanah festivals.No work is permitted during Rosh Hashanah so all practicing Jews take that time to rest and pray.
 Vadyi vendatsva namashongadede: You are people who dress in special attire to eat special delicacies. All these festivals are accompanied by special attire that was unfamiliar to the host Shona tribes they simply referred to it as mashongdede (special, proud full, unique) 


 Marriage traditions of the Njanja People 
Gambiza (Resident stranger/ Stranger amongest us/ Righteous Convert ) is a term or name that is adopted by all women who get married into the Njanja Clan. The name Loosely translates to Resident stranger. 

 A male Njanja is called -Moyo Munjanja or Moyo Sinyoro

 His Sister is called maMoyo Chinjanja
 His Wife abandons her original clan totem and converts to the Njanja clan with the title Mamoyo Gambiza (Resident stranger/ Stranger amongest us/ Righteous Convert ) This term might be a corruption of hebrew terms either:
 Gebirah: That means Queen Mother in Hebrew.The first Gambiza was the mother of MweneMutapa Neshangwe (1530-1560)  which makes her Gebirah in hebrew.Nehangwe was of the Njanja hebrew clan he ruled the Mutapa Kingdom for 20 years during the Rozvi rule as Neshangwe Munembiri (circa1530 to circa 1550)
 The term could also be corruption of the Hebrew term Ger Tzedek: which refers to a convert to the Jewish faith who is considered a "righteous convert". The term "Ger" literally means "stranger" or "foreigner," while "Tzedek" means "righteousness" or "justice."

Njanja people are the only tribe that converts women married to their clan. Normally women married into other Shona tribes maintain their original clan totem. This unique behaviour mimics the wandering Israelite desert nomads of the exodus. The bible encouraged endogamy amongst the Israelites (Hebrews were to marry fellow Hebrews) but the bible is also littered with examples of Hebrew men who married woman from none Hebrew tribes. Moses’s wife Zipporah was Midian/ Cushite Salmon‘s wife Rahab was a Gentile who lived in Jericho, Boaz’s wife Ruth was a Moabite, and King Solomon also had many foreign wives. These women were all converted from their original tribes to being identified as Hebrews and their children were all Hebrews.

The term Gambiza is designed to differentiate between a genetic Njanja woman and one who became a Njanja by choice /marriage.

Examples of non Israelite woman who are mothers to prominent biblical figures.NameNationalityHusband's Name Offspring Children/Grand ChildrenAsenathEgyptianJoseph's wifeMother of Manaseh & Ephraim. Sons of Joseph (counted amongest the 12 tribes of Israel).RahabCannaniteSalmons's wifeMother of Boaz the Great grandther of King David.ZipporahMedianMoses's wifeMother of Gershom & Eliezer Sons of Moses and Priests of IsraelRuth MoabiteWife of BoazMother of Obed father of Jesse King David's Father

 A Quick Comparison of The Njanja and The Lemba clans.[edit] 
The Clan MembersClan Name MeaningTotem (Borrowed)Chidawo/ Clan Name: There are other clans that share the same totem but are not relatedNjanja:
VaSena /VazunguImmigrants who came by seaMoyoSinyoro
(Not related to Moyo Dhewa, Moyo Chirandu)Lemba:
VaSena /VazunguRespected foreignerMbevaMusoni
(Not related to Mbeva Hwesa, Mbeva Chivambu)
The story of the Njanja people mimics that of the Lemba in many ways. Both groups originate from a place called Sena and both groups are commonly referred to as VaSena. (People from Sena). Names for both clans point to their foreign origin.

 Njanja (Immigrants who came by sea)
 Lemba (Respected foreigner).

 Members of both clans are called Vazungu commonly used to mean white people. The word is also used in reference to most non-African people (white, Middle Eastern, Asians, and in some cases light-skinned Africans are also nicknamed vazungu).

 There is a similarity in the two clans' attire. The Njanja donned a white cloth over their heads or maybe around their neck or shoulders. The Lemba are said not to have used black thread to repair their garments (Vasingasoni neshinda nhema) they probably donned similarly white garments or cloth and did not use black thread as it would negatively contrast the colour of their tunics. 

 (Vahaji veshambo  Chena / wearers of white bangles). Shambo is a "jewellery" accessory mostly made out of soft reeds or grass almost similar to Chuma Chitete worn by the Njanja people. This was  Tzittzit similar to what the Njanja wore on the fringes of their garments as instructed by God in Numbers and Deuteronomy.

 These two clans reside in the same area Buhera.

 The Lemba are mostly endogamous, they encourage marrying amongst the Lemba. A woman who gets married to a Njanja man is converted to the clan. She loses her original Totem in the process and becomes a Njanja and adopts the title Mamoyo Gambiza (Mutorwa pakati pedu /resident stranger)
 It is common to call a Njanja Person Munjanja Wakaroka: Wakaroka from Swahili translate to They ran Away: The name tells a story of a people who ran away and and came from across the oceans.This is the story of every Jew / Hebrew person as they scatered across the world as the scripture correctly predicted.WE still hold on to the hope as prophecied by Jeremiah  "...and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive"...Jeremia 29:14.
Table showing Similarities in names of Jewish diaspora communities
Jewish diaspora NameTranslation ApplicationMegorashimThe expelledTerm  used to refer to Sephardic Jews who settled in MoroccoParadesForeignersA  term used to refer to Sephardic Jews who settled in Cochin IndiaLembaRespected  foreignerTerm used to refer to Lemba clan Southern African Jews  Beit Yisrael (Beta)Njanja WakarokaForeigners who came running awayTerm  used to refer to The Njanja people Southern Africa JewsFalashaThe Ones  who were cut offTerm used for Ethiopian Jews.

 Reference