By Tsanangurai Chirau
Masvingo, Zimbabwe, is a country endowed with a rich and diverse cultural heritage that has shaped the lives of its people for generations. Customs, traditions, and beliefs have provided communities with identity, social order, and moral guidance. These cultural values have promoted respect for elders, family unity, communal solidarity, and the philosophy of unhu/ubuntu, which emphasises humanity, compassion, and mutual respect. However, as society evolves and constitutional principles increasingly recognise the equality of all citizens, there is a growing need to harmonise culture with gender equality. This does not require abandoning Zimbabwean culture; rather, it calls for preserving its positive aspects while reforming practices that discriminate against women and girls.
Culture is dynamic and changes over time to meet the needs of society. Many customs that existed decades ago have already evolved because of education, urbanisation, religion, and economic development. Harmonising culture with gender equality therefore means critically examining cultural practices, retaining those that strengthen society and modifying those that undermine human dignity and equal opportunity.
Although Zimbabwean culture values both men and women, some traditional practices continue to disadvantage women. One common example is the perception that leadership is primarily associated with men. In many rural communities, family meetings, village courts, and traditional leadership structures are dominated by men, while women are expected to remain silent or speak only through male relatives. This limits women’s participation in decision-making despite their significant contribution to family welfare and community development. Yet many Zimbabwean women have demonstrated exceptional leadership in government, business, education, agriculture, and civil society, showing that leadership ability is not determined by gender.
Another cultural practice that undermines gender equality is the unequal distribution of inheritance. In some communities, sons are traditionally favoured over daughters when family property or land is inherited. Married daughters may be excluded from inheriting because they are considered to belong to their husbands’ families. This practice can leave widows and daughters economically vulnerable despite their contribution to developing family property. Such customs can limit women’s economic independence and increase poverty among female-headed households.
Early and child marriage has also been practised in some Zimbabwean communities, although it has declined significantly because of legal reforms and public awareness. Some families have traditionally married off daughters at a young age in the belief that marriage protects family honour or provides economic security through the payment of bride price (roora or lobola). However, early marriage often interrupts girls’ education, increases health risks associated with early pregnancy, and reduces opportunities for employment and personal development. Communities across Zimbabwe have increasingly recognised the importance of keeping girls in school and delaying marriage until adulthood.
The payment of roora is one of Zimbabwe’s most respected cultural institutions and plays an important role in bringing families together and recognising marriage. In its true cultural meaning, roora symbolises appreciation, respect, and the union of two families. However, problems arise when some individuals interpret roora as giving husbands ownership or control over their wives. Such misunderstandings may contribute to domestic violence or discourage women from leaving abusive relationships because they fear their families will be expected to refund the bride price. It is therefore important to preserve the positive cultural significance of roora while rejecting interpretations that undermine women’s dignity and rights.
Property grabbing after the death of a husband is another challenge reported in some communities. In certain cases, a widow may lose property to her late husband’s relatives despite having worked alongside him to acquire it. This practice leaves many widows and their children without adequate shelter or financial security. Zimbabwean law increasingly protects widows’ inheritance rights, and many traditional leaders now work with communities to discourage such practices.
Gender stereotypes also influence the division of labour within many households. Girls are often expected to perform extensive domestic chores such as cooking, fetching water, collecting firewood, and caring for younger siblings, while boys may have fewer household responsibilities. As a result, girls may have less time for studying, recreation, or personal development. Encouraging boys and girls to share household responsibilities promotes fairness and prepares both genders for adulthood.
Despite these challenges, Zimbabwean culture also contains powerful values that support gender equality. The philosophy of unhu/ubuntu teaches respect, compassion, justice, responsibility, and recognition of the dignity of every individual. These values provide a strong foundation for promoting equal treatment of women and men. Communities can draw upon these principles to encourage cooperation rather than discrimination.
Traditional leaders remain central to this process. Chiefs, headmen, village heads, and elders are respected custodians of culture and possess significant influence over community attitudes. They can encourage communities to preserve valuable customs while discouraging harmful practices such as child marriage, gender-based violence, and discriminatory inheritance traditions. Many traditional leaders in Zimbabwe have already become advocates for girls’ education, women’s participation in development, and peaceful family relations. Religious institutions can also contribute significantly to harmonising culture and gender equality. Churches and other faith communities promote values of love, justice, service, and mutual respect. Religious leaders can encourage husbands and wives to treat each other as equal partners while strengthening family unity and moral responsibility. Education remains one of the most effective tools for changing harmful attitudes. When boys and girls receive equal educational opportunities, they acquire the knowledge and confidence needed to participate fully in national development. Schools, universities, community organisations, and the media can promote awareness of constitutional rights while encouraging respect for Zimbabwe’s cultural heritage.
Economic empowerment is equally important. Women play a vital role in Zimbabwe’s agriculture, informal trade, mining, manufacturing, and public service sectors. Ensuring equal access to land, finance, training, technology, and markets enables women to contribute even more effectively to household welfare and national economic growth. Empowering women does not weaken families; rather, it strengthens communities by improving livelihoods and reducing poverty.
In conclusion, harmonising Zimbabwean culture with gender equality requires a balanced approach that respects cultural identity while protecting the rights and dignity of every individual. Customs that promote unity, respect, and social cohesion should be preserved, while practices that discriminate against women should be reformed through dialogue, education, legal protection, and community leadership. By embracing the enduring values of unhu/ubuntu and recognising the equal potential of women and men, Zimbabwe can build a society where culture and gender equality reinforce one another rather than compete.
Tsanangurai Chirau writes in her own personal capacity.
The views and opinions expressed are those of the author and do not necessarily represent those of any organisation or institution with which she may be associated.
