|Regions with significant populations|
|Zimbabwe, Zambia, South Africa, Botswana|
|Zimbabwe||10,700,000 or 11,400,000|
|Botswana||11,000 or 161,000|
|South Africa||20,000 ?|
Second or third language:
|Christianity, African Traditional Religion|
|Related ethnic groups|
|Lemba, other Bantu peoples|
The Shona // are a group of Bantu people in Zimbabwe and some neighbouring countries. The main part of them is devided into five major clans and adjacent to some people of very similar culture and languages. Therefore, there are various interpretations whom to subsume to the Shona proper and whom only to the Shona family.
Shona regional classification
The Shona people are divided into Western Shonas (Bakalanga) and Eastern Shonas. Ethnologue notes that the language of the western Shona is mutually intellegible with the main dialects of the estern Shona, but counts them separately.
- (Eastern) Shona:
- Karanga or Souhern Shona
- Mhari (Mari)
- Rozvi, sharing the Karanga dialect (about 4.5 million speakers)
- Zezuru or Central Shona (3.2 million people, 11,000 of them in Botswana)
- Shan Gwe
- Korekore or Northern Shona (1.7 million people)
- Kwazwimba (Zimba)
- narrow Shona (1.3 million people)
- Karanga or Souhern Shona
- Western Shona (more influenced by Nguni peoples)
The Shona group of Bantu comprises some more peoples, whose languages are only partly intellegible with the main Shona dialects:
- Ndau,, in Mozambique (1,580,000) and Zimbabwe (800,000)
- Manyika,, in Zimbabwe (861,000) and Mozambique (164,000)
- Banyai, speaking Nambya,, in Zimbabwe (90,000) and Botswana (15,000), sometimes subsumed to the Western Shona
Language and identity
When the term Shona was invented during the Mfecane in late 19th century, possibly by the Zulu king Mzilikazi, it was a pejorative for non-Nguni people. On one hand, it is claimed that there was no consciousness of a common identity among the tribes and peoples now forming the Shona of today. On the other hand, the Shona people of Zimbabwe highland always had in common a vivid memory of the ancient kingdoms, often identified with the Monomotapa state. The terms "Karanga"/"Kalanga"/"Kalaka", now the names of special groups, seem to have been used for all Shona before the Mfecane.
Dialect groups are important in Shona although there are huge similarities among the dialects. Although 'standard' Shona is spoken throughout Zimbabwe, the dialects not only help to identify which town or village a person is from (e.g. a person who is Manyika would be from Eastern Zimbabwe, i.e. towns like Mutare) but also the ethnic group which the person belongs to. Each Shona dialect is specific to a certain ethnic group, i.e. if one speaks the Manyika dialect, they are from the Manyika group/tribe and observe certain customs and norms specific to their group. As such, if one is Zezuru, they speak the Zezuru dialect and observe those customs and beliefs that are specific to them.
In 1931, during the process of trying to reconcile the dialects into the single standard Shona, Professor Clement Doke  identified six groups, each with subdivisions: 1. The Korekore or Northern Shona, including Taυara, Shangwe, Korekore proper, Goυa, Budya, the Korekore of Urungwe, the Korekore of Sipolilo, Tande, Nyongwe of "Darwin", Pfungwe of Mrewa; 2. The Zezuru group, including Shawasha, Haraυa, another Goυa, Nohwe, Hera, Njanja, Mbire, Nobvu, Vakwachikwakwa, Vakwazvimba, Tsunga; 3. The Karanga group, including Duma, Jena, Mari, Goυera, Nogoυa, Nyubi; 4. The Manyika group, including Hungwe, Manyika themselves, Teυe, Unyama, Karombe, Nyamuka, Bunji, Domba, Nyatwe, Guta, Bvumba, Here, Jindwi, Boca; 5. The Ndau group (mostly Mozambique), including Ndau themselves, Tonga, Garwe, Danda, Shanga; 6. The Kalanga group, including Nyai, Nambzya, Rozvi, Kalanga proper, Talahundra, Lilima or Humbe, and Peri.
The above differences in dialects developed during the dispersion of tribes across the country over a long time. The influx of immigrants, into the country from bordering countries, has obviously contributed to the variety.
There are more than ten million people, who speak a range of related dialects whose standardized form is also known as Shona (bantu). Most researchers point to the ancestors of the Shona as the creators of Great Zimbabwe, the largest pre-European stone structure south of the Equator. The origin of the ruins was once highly debated but has largely been resolved.
The Shona were traditionally agricultural. Their crops were millet (in modern age replaced by maize), yam, beans, bananas (since middle of the first millennium), African groundnuts, and, not before the 16th century, pumpkins. At the same time they kept cattle and goats, partly as transhumant herders. The lifestock had a special importance as a food reserve in times of drought.
In their traditional homes, called musha, they had (and have) separate round huts for the special functions, such as kitchen and bedrooms, around a yard cleared from ground vegetation.
The term Shona is as recent as the 1920s. The Kalanga and or Karanga had, from the 11th century, created empires and states on the Zimbabwe plateau. These states include the Great Zimbabwe state (12-16th century), the Torwa State, and the Munhumutapa states, which succeeded the Great Zimbabwe state as well as the Rozvi state, which succeeded the Torwa State, and which with the Mutapa state existed into the 19th century. The states were based on kingship with certain dynasties being royals.
The major dynasties were the Rozvi of the Moyo (Heart) Totem, the Elephant (of the Mutapa state), and the Hungwe (Fish Eagle) dynasties that ruled from Great Zimbabwe. The Kalanga who speak Tjikalanga are related to the Karanga possible through common ancestry. Some Shona groups are not very familiar with the existence of the Kalanaga hence they are frequently not recognised as Shona today. These groups had an adelphic succession system (brother succeeds brother) and this after a long time caused a number of civil wars which, after the 16th century, were taken advantage of by the Portuguese. Underneath the king were a number of chiefs who had sub-chiefs and headmen under them.
The kingdoms were destroyed by new groups moving onto the plateau. The Ndebele destroyed the Chaangamire's Rozvi state in the 1830s, and the Portuguese slowly eroded the Mutapa State, which had extended to the coast of Mozambique after the state's success in providing valued exports for the Swahili, Arab and East Asian traders, especially in the mining of gold, known by the pre-colonisation miners as kuchera dyutswa. The British destroyed traditional power in 1890 and colonized the plateau of Rhodesia. In Mozambique, the Portuguese colonial government fought the remnants of the Mutapa state until 1902.
In Zimbabwe, totems (mitupo) have been in use among the Shona people since the initial developemnt of their culture. Totems identify the different clans among the Shona that historically made up the dynasties of their ancient civilization. Today, up to 25 different totems can be identified among the Shona, and similar totems exist among other South African groups, such as the Zulu, the Ndebele, and the Herero.
People of the same clan use a common set of totems. Totems are usually animals and body parts. Examples include Shiri/Hungwe-Fish Eagle, Mhofu/Mhofu Yemukono/Musiyamwa - Eland, Mbizi/Tembo - Zebra, Shumba- Lion, Soko- Monkey, Nzou-Elephant or Gumbo (leg) Moyo (heart) Bepe lung, dziva- Hippo, crocodile, etc. These were further broken down into gender related names. For example Zebra group would break into Madhuve for the females and Dhuve or Mazvimbakupa for the males. People of the same totem are the descendants of one common ancestor (the founder of that totem) and thus are not allowed to marry or have an intimate relationship. The totems cross regional groupings and therefore provide a wall for development of ethnicism among the Shona groups.
Shona chiefs are required to be able to recite the history of their totem group right from the initial founder before they can be sworn in as chiefs.
The totem system is a severe problem for many orphans, especially for dumped babies. People are afraid of being punished by ghosts, if they violate rules connected with the unknown totem of a foundling. Therefore, it is very difficult to find adoptive parents for such children. And if the foundlings have grown up, they have problems to get married. 
This identification by totem has very important ramifications at traditional ceremonies such as the burial ceremony. A person with a different totem cannot initiate burial of the deceased. A person of the same totem, even when coming from a different tribe, can initiate burial of the deceased. For example a Ndebele of the Mpofu totem can initiate burial of a Shona of the Mhofu totem and that is perfectly acceptable in Shona tradition. But a Shona of a different totem cannot perform the ritual functions required to initiate burial of the deceased.
If a person initiates the burial of a person of a different totem, he runs the risk of being asked to pay a fine to the family of the deceased. Such fines traditionally were paid with cattle or goats but nowadays substantial amounts of money can be asked for.
- Ehnologue: Shona
- Ehnologue: Languages of Zimbabwe
- Ethnologue: Languages of Botswana
- Ethnologue: Languages of Zambia
- Joshua project: South Africa
- Ethnologue: Kalanga
- Ethnologue: Ndau
- Ethnologue: Manyika
- Ethnologue: Nambya
- Zimbabwes rich totem strong families – a euphemistic view on the totem system
- Doke, Clement M.,A Comparative Study in Shona Phonetics. 1931. University of Witwatersrand Press, Johannesburg.
- "People of Africa: Shona". African Holocaust Society. Retrieved 2007-01-04.
- David N. Beach: The Shona and Zimbabwe 900–1850. Heinemann, London 1980 und Mambo Press, Gwelo 1980, ISBN 0-435-94505-X.
- Friedrich Du Toit, Musha: the Shona concept of home, Zimbabwe Pub. House, 1982
- Totem Author: Magelah Peter - Published: May 21, 2007, 4:56 am
- Baby dumping in Zimbabwe
- Orphan for Life