By Virginia Njovo

As the Seeds For Future (SEFF) project comes to an end in Masvingo Province, marking the end of a three-year partnership between the government of Zimbabwe and the Italian Agency for Development Cooperation (AICS), the project is said to have transformed lives benefitting around 6 000 people from the province.
Speaking during a closure meeting at Urban Lifestyles Hotel recently, SEFF Project Manager Joseph Matiza highlighted a key milestone, the unification of women’s groups through establishment of local chapters for the Rural Women Assembly (RWA).
Matiza said the groups had empowered women to influence policies affecting local food systems and address social, health, and economic issues.
“In each project district, the RWA identified public agenda items needing attention, leading to several prioritized pilot actions, two Early Childhood Development (ECD) classroom blocks at Ndali and Mpinga Primary Schools in Chiredzi district, mother’s waiting shelter at Maranda Clinic in Mwenezi, the construction of a primary health center at Fusira Business Center in Masvingo to reduce travel distances for healthcare access, especially for pregnant mothers,” said Matiza.
A new community seed bank was constructed in Mubagwashe and another rehabilitated in Mpinga, enhancing farmers’ access to local, adaptable seeds for improved productivity, food security, and nutrition.
One of the project beneficiaries, Kesia Zonke expressed gratitude for the SEFF project and said it had promoted self-sufficiency among the beneficiaries.
“We thank SEFF for this project as we have ventured into self-sustainable initiatives that will support our financial stability for years to come,” said Zonke.
Shashe Agroecology Chairperson Elizabeth Mpofu praised the Italian government for supporting SEFF and requested more sustainable projects, assuring that the initiative would continue.
“We want to thank SEFF and its partners for equipping us with a sustainable project which we promise to sustain,” said Mpofu.
AICS country manager Paolo Enrico Sertoli expressed gratitude for the cooperation received during the period of project implementation.
“I am grateful to all institutions, organisations and individuals who made the SEFF initiative possible, a special word of thanks goes to Masvingo Community whose energy, ideas and perseverance have been the true engine of this project’s success.
“Together we have planted seeds of hope knowledge and opportunity, AICS and the Italian Development Cooperation reaffirm their full commitment to continue this journey together towards a future that is more inclusive, prosperous and sustainable,” said Sertoli.
Rural producers of paprika and sesame have also become shareholders in two private companies, Papri-Afrika and Ses-Afrika. These companies operate aggregation and processing plants within a multi-service centre established by the project in Rutenga, with additional co-financing from other development partners.
The intervention has linked rural farmers to value-added local and export markets, increasing their revenue. In the past year, farmers marketed 78 and 274 metric tonnes of paprika and sesame, generating over $400 000 for approximately 6 100 farmers.
It also positively impacted rural beneficiaries through various programmes, including, school-managed vegetable gardens, and poultry initiatives for home-grown school feeding programmes, weir dam construction, establishment of micro-irrigation schemes, rehabilitation of community seed banks for traditional grains and improved market linkages for dry-land grains, oilseeds, and irrigated crops
SEFF project was implemented by a consortium led by COSPE, being partnered by Terredes Hommess Italia (TDH), Sustainable Agriculture Technology (SAT), Women and Land in Zimbabwe (WLZ), Community Technology Development Organization and Rete Semi Rurali (RSR), with the support from the Ministry of Lands, Agriculture, Fisheries, Water, Climate and Rural Development.

By Valentine Makufa

One of the many Zion Apostolic Faith Mission Churches, Jeremiah (Z.A.F.M) headquartered in Shindi area in Chivi recently ordained Ropafadzo Jeremiah Shava as its new bishop following the death of the former leader, Bishop Jaison Jeremiah Shava.
The new Bishop was ordained by Archbishop Dr. Jameson Pedzisai of Z.A.F.M (Andreas) at the ordination ceremony that took place on May 17, 2025.
Speaking at the ceremony, Archbishop Pedzisai described the ordination as a significant milestone for the church.
“Now that I have ordained and anointed Ropafadzo Shava, the work of the Lord will now move smoothly with the new leader. Today marks a new beginning for the church,” said Archbishop Pedzisai.
Sarudzai Shava who is sister to the newly ordained Bishop said she was happy that they had filled the leadership vacuum left following the death of their father saying it had led to several members leaving the church.
“I am so happy that we now have a new leader. Since our father fell ill and later passed away, the church had no active leader. Some members later joined other churches but I am confident that new Bishop will gather the lost,” she said.
Bishop Ropafadzo Jeremiah Shava is the son of the late Bishop Jaison Jeremiah Shava who had a polygamous family which led to divisions in appointing the heir.
One pastor from the church, Amos Bvurire, said the selection process was not easy but expressed gratitude for the ordination of the new bishop.
“I am very happy with the ordination because it was not easy. There were conflicts that even required court involvement. But we have now managed to ordain the rightful bishop,” said Pastor Bvurire.
The late Bishop passed away on March 26, 2025, in his eighties after a prolonged illness. He was laid to rest on March 30, 2025.

By Brighton Chiseva

A sinister phenomenon unfolded in Chief Bota area of Zaka and Nyajena area in Masvingo district where self-proclaimed traditional healers, known as Tsikamutandas together with traditional leaders are allegedly forcing people to undergo cleansing rituals, often in exchange for cattle and other valuables.
These Tsikamutandas are said to be working in cahoots with mainly village heads who give them a place and receive payments for allowing them to operate in their areas.
According to the Constitution of Zimbabwe, every person has the right to freedom of conscience, religion, and belief. Section 60 of the Constitution states that “every person has the right to freedom of conscience, religion, and belief,” including the freedom to practice, profess, and propagate their religion or belief. Furthermore, Section 282(2) of the Constitution requires traditional leaders to “respect the fundamental rights and freedoms of all persons,” including the right to freedom of conscience, religion, and belief.
However, in Zaka and Nyajena, it appears that some traditional leaders are not respecting these rights and freedoms thereby forcing people against their will.
Ironically, Chief Bota, Nyajena are clansmen with Muchibwa being the King Maker (Zigadzi) in the two chiefdoms despite them being in different districts.
In Zaka, the Tsikamutandas have been spotted in headmen Dzoro and Mushaya areas and Ward 27, which falls in Mushaya area. Councilor Ernest Mandava confirmed their presence.
He however, said he was aware of some complaints but said it was normal that some people might not agree with the Tsikamutandas’ practices.
“I have never been to where they are operating from so I do not know how they are doing it. They came in consultation with traditional leaders so they are not within my jurisdiction. However, its normal in a situation like this that some would complain and I think relevant authorities would intervene,” said Mandava.
Chief Bota born Tafirenyika Bwazvo also confirmed the presence of the witch hunters and said he had taken a firmer stance, summoning headmen and village heads who were allegedly working with the Tsikamutandas to explain themselves.
“As a chief, it’s my duty to ensure that my people are protected from exploitation, so I was told that they were operating in Headman Dzoro area. So I have wasted fuel as I went there to find them but I couldn’t. However, I have learnt that they operate with blessings from some ceremonial traditional leaders.
“I was informed by the MP about their operations so I have summoned them to my court to explain to me how they would grant them authority without my knowledge,” said Bota.
He went on to say he was going to visit Mushaya area the following week after dealing with headman Dzoro and his village heads.
Bota denied any involvement and said he had not gotten even a goat from the Tsikamutandas despite claims that he was often seen in Mushaya area visiting the traditional healer perhaps to collect his dues.
In Chief Nyajena, headman Muchibwa area, local Councillor Tarusenga Mapamba said traditional leaders in Chiponda village were allowing Tsikamutandas to operate, despite village heads not being aware of the constitutional provisions that prohibit forcing people to consult traditional healers.
“It’s unfortunate that some traditional leaders are not aware of the laws that govern our communities. They should not force people to consult traditional healers. The law is very clear and I think they lack knowledge on that regard.
“I heard that they were forcing people which is against the law and I think responsible authorities should look into the matter as it is causing a lot of divisions in the communities,” said Mapamba.
Acting Headman Muchibwa born Paul Manyise told TellZim News that he had taken action, summoning the village head who forced villagers to go to the Tsikamutanda, resulting in some being barred from a community garden and threatened with exclusion from funerals.
“There was an incident in Chiponda Village where some villagers were being forced to go to the Tsikamutanda against their will. So I called the village head and his people and we solved the impasse amicably.
“I simply read what the constitution says about such cases. They think they can create new laws at village level and put them above the law. It’s unfortunate that we do seminars with the village heads and we last had one in February where we discuss these issues,” said Muchibwa.
He went on to say they do not allow the Tsikamutandas to operate but they were brought in by village heads.
“There is no way we allow them to operate but they are called by the village heads not us, so that’s where the challenge is,” said Muchibwa.
Similarly, in Chief Nhema’s area, cases of Tsikamutandas recently emerged. The chief revealed that village heads and headmen often call these self-proclaimed healers, but he did not tolerate them in his area, citing the disunity they cause among his people.
The Tsikamutandas’ actions have left several families broken, with accusations of evil doings flying between neighbors. Many villagers have lost cattle and other valuables to these self-proclaimed healers.
The situation demands urgent attention from authorities to protect the rights and livelihoods of these communities. The government needs to take decisive action to stop the Tsikamutandas’ exploitative practices and ensure that traditional leaders are aware of the laws that govern their communities.