The tribe of graves.

Summary of Scenes

Act 1 Scene 1

The audience is introduced to King Mbano and his wife Vahosi. The play is a traditional story,
evidenced by the scene introduction, “They are sleeping on hides on the floor.” Moreover, the
costume “Both sleepers are clad in hides around their waists”, alludes to the traditional setting.
Through the simile, “he starts wailing like a child “, the audience know that something is wrong with
the king. As such the audience’s interest is aroused. The stage direction, (Laughs), shows the casual
relationship between Vahosi, who laughs, and the king who has a nightmare. The king dreams about
his “late father and his father” building a hut of poles and grass. The hut is however destroyed by
termites and it crumbles “trapping both tribesmen in its debits.” The dream is a foreshadowing of
the destruction of king Mbano of the Shumba totems’ kingdom. King Mbano boasts of his prowess,
“Kings don’t withdraw into shells like tortoises. They champion bravery and tribal interests’ blood.”
Vahosi brings in the idea of a lion which dies in front of the people. The king argues that the lion was
sick, but Vahosi insists on it being unusual for a lion to die before the people’s eyes. Vahosi advises
the king to ‘Consult Svikiro Gondo.” King Mbano undermines Gondo’s powers, “Is it a medium who
has leadership over this level?” The King prepares for war against whatever might attack the Rozvi
Kingdom.

Act 1 Scene 2

Scene Two opens with a wedding feast, and the Rozvi are celebrating the marriage between the
newly married couple. Among the characters are elders, who include Mushore and Wedenga
Suddenly, a herdboy arrives, agitated and shouting “Behold everybody the aliens! We are no more!”
The dramatic punctuation confirms the herdboy’s agitation. The herdboy’s description of the aliens
shows that they are totally different from the Rozvi, He uses a series of similes to describe them,
“Their garbs are like the rainbow, their skin is like a fresh wound and their hair like on ox’s tale.” The
use of malapropism “tale” reflects on the herdboy’s illiteracy. A hyperbole is used by the herdboy, to
allude to the aliens’ strangeness, “I don`t think they relieve themselves.” The costume of the aliens is
different from the Rozvi’s hides. Supernatural allusion worsens the whole scenario,” ghosts walking
in broad daylight! “The issue of Chitekwe’s son, who sleeps with a dog is linked to the coming of the
aliens, as it is said to have angered the spirits. Humour is employed as someone mentions that the
perpetrator killed the dog because it “had become fat with his seed.” The humour is meant to ease
the tension among the elders. The crowd is advised to disperse except Mushore, Wedenga, Zindoga
and the herdboy. Duri comes from his errands, and joins the other elders. The latter laughs at
Wedenga when he tells him about the “ghosts.” Duri tells the other elders that what they saw are
not ghosts but people. Duri condemns “svikiro Gondo,” “His prophesies are smeared by his
adulterous life.” Duri describes the aliens in detail, and mentions their sticks which could kill a
leopard with a bang. Juxtaposition is employed when Wedenga is infuriated by Duri’s condemnation
of Svikiro Gondo. Duri goes on to insult Wedenga saying that he is “an elder in vain.” Wedenga is
further accused of doing “household chores.”

Act 1 Scene 3

There is the employment of song in the scene, when at Gondo’s court, young maids and boys dance
to the music. The song, entitled “Kusarima Kwangu” alludes to the theme of poverty. Svikiro Gondo’s
attire is described as consisting of “hides of a leopard. An ordinary hide covers his loins. His headgear
is a combination of eagle furthers and the skin of a python. Around his neck, waist and ankles are
scary amulets and beads.” The costume portrays him as a traditional man. Svikiro Gondo sings a war
song, “Ndipei gano rangu” Through the use poetry, the king’s official greets Svikiro Gondo. It is ironic
that King Mbano consults Svikiro Gondo after he has been rebuking his wife’s advice to consult the
medium about his dream. Svikiro Gondo advises the king not to kill the “ghosts.” Svikiro Gondo goes
on to advise the clan not to follow the ways of the aliens like being immersed in water. He also tells
them that if they follow the ways of the aliens, they would be ruled by them. Duri once again
rebukes the “svikiro” “spirits that leave abruptly do not have’ the tribal interest at heart. They are
cowardly and mean.!” The truncated statement brings about tension between the king and elder
Duri. The former Chides Duri, “A medium is not subject to public ridicule.” A hunter comes in
abruptly. His snare has caught one of the aliens. The King assures the hunter that the snare has
caught a human being, whom he describes as a “curse” Warriors are ordered to go and bring the
alien. Duri is still bent on picking on Gondo, calling him “a shameless scandal.”

Act 2 Scene 1

In a series of rhetorical questions, King Mbano expresses his worry about the aliens. He venerates
the ancestral power, “Ancestral decrees are not debatable.” The audience learn about the king’s
polygamous marriage”… a little time to attend to my sick second wife.” The mentioning of the setting
“Valley of Vultures” brings with it, connotations about war. The place is so called because vultures
would feast on bodies of killed enemies. Flashback is used as the king tells Mushore about his dream
about termites. The king’s daughter is introduced in the scene. She is described as “a beautiful
teenage daughter of the king. The gesture of kneeling before the king, her father, portrays a well-
mannered girl. The warriors bring the white man, “handling him like an animal or garbage.” His
costume is juxtaposed to the Rozvi’s. Zindoga explains to King Mbano that the Whiteman is
harmless. The Whiteman’s name is Edward Johns. The latter explains that they are missionaries from
England. He also tells the king that, “I am actually a messenger, pathfinder and aide of Reverend
Raymond of the Evengelical Church of England.” The mention of a gun, shows that the Rozvi use
different weapons from those of the Whites. King Mbano orders his warriors to go and bring the
gun. Edward John tells King Mbano that the missionaries bring the word of God to the Rozvi but the
king is not impressed. The king goes on to threaten the Whiteman, through a simile, “We can squash
you like flies or slit your throats but it is not our custom to kill strangers especially passersby.” The
statement by king Mbano reveals that there is, after all, a good side of the Rozvi. To clense,
themselves, these who touched Johns should use “pungent herbs to bath in the Runde.” The use of
nature imagery shows that the Rozvi are still backward. Bibilical allusion is used by the Whiteman,
“May God shower you with blessings,”to allude to the theme of Christianity. Reverend Raymond is
described by Johns as “a man with unwavering sense of purpose,” to portray him as a devout
Christian. The king employs derogatory language when he says that going to “a land whose people
have no totem” is ridiculous. He goes on to insult John, calling him” a forsaken, deaf rogue - a rabid
scoundrel!”

Act 2 Scene 2

There are now three Whites at King Mbano’s court, that is Reverend Raymond, his wife, and Johns.
The natives are aggressive towards the missionaries. The Rozvi prove to be a warlike tribe as they
are quick and ready to kill the intruders. Reverend Raymond acknowledges his wife Alice’s
dedication and loyalty,” Without her I doubt if I would be as strong an evangelist as I am today.” Duri
exclaims that Alice is a witch, when it is said that she left her children in England. Juxtaposition is
used to portray the Rozvi and Whiteman’s attitude towards women, when one of the chiefs remarks
that a woman is meant to bring “babies to the land.” Reverend Raymond introduces the Bible to the
Rozvi, telling them that “this is the word-the living word of God.” The title of the play is brought out
as the Reverend tells the Rozvi in metaphorical language” if you don’t know God you are a tribe of
graves” He also uses irony to tell the Rozvi that they boast about” many graves of your rivals in this
land and yet you too are graves.” Gondo comes in, determined to make things right. A Song is used
to introduce him “Chirombo Chinemakushe,” to delineate him as reverend. Reverend Raymond
points at Gondo with his Bible and calls out, “Devil come out I command you in the name of Christ.”
In peripety, Gondo is overpowered by the Reverend through the Bible.

Act 2 Scene 3

Zindoga and Duri approach king Mbano’s homestead. Zindoga is carrying a heavy log on his shoulder,
which depicts him as a hard-working young man. The log is a present to the Mbano family. It actually
symbolizes Zindoga’s interest in Yemurai, the king’s daughter. Yemurai engages herself in a soliloquy,
contemplating her fate as a young woman. Vahosi praises Zindoga as a “man who wakes with
elephants, mumuki.” Zindoga is an apt name as Yemurai tells her mother that his parents died when
he was still very young. The king’s second wife is said to be fully recovered after being given some
liquid medicine by Raymond’s wife. For the second time, modernity has triumphed over tradition.
The Whites are referred to as vadzinamabvi, alluding to their modern clothes (costume) which make
them look like they do not have knees. So far,Gondo and king Mbano’s wife have become the
reverend’s followers. Ironically, Gondo is the one who discouraged the Rozvi from being immersed in
water by the Whites. When her mother leaves her on her own, Yemurai sings about her suitors’
names, Tapfuma, Rupango, Mapanda and Zindoga. Edward Johns approaches her from behind.
When Yemurai is invited by Johns to come to Gondo’s court, she is vehement in refusing to go there,
“Please leave me in peace.” Johns admires Yemurai as a beautiful girl, but the latter is not impressed
as she believes that Johns is likening her to a whore. The two exchange words which reveal a clash of
cultures until Yemurai consents to come to Gondo’s court out of curiosity.

Act 3 Scene 1

The Rozvi and their King try in vain to conjure spirits. The king laments impending drought. He
blames all that on the coming of the Whites, who described them “as a tribe of graves.” King Mbano
blames himself for the calamities that befall the clan, but Duri assures him that he is not to blame.
Duri suggests that Gondo should be killed in cold blood. He believes that killing is the solution to
most problems, “kill him and rains will fall!” One of the chiefs suggests killing all the Whites. While
the chiefs and elders are discussing, Raymond arrives with his bible. He is adamant when he is told
to leave. Raymond tries, in vain, to explain religion to the Rozvi but he promises to work on
convincing the people about God.

Act 3 Scene 2

The king’s costume, “oversize khaki clothes, a single-breasted shirt, a pocketless pair of trousers. His
feet are in plain, irregular worn out sailor’s shoes,” marks a turning point in the play. Peripety is
employed as the king consents to the White man’s ways. Even the dramatic interaction between the
king and Raymond, shows that the formers attitude has changed, “You use a lot of noble words” King
Mbano asks Raymond about the slavery that is said to exist in Sofala. Raymond assures the king that
he is not part of the slave traders, “We are not some of them and will never be.” Vahosi does not
approve of the costume that the king now wears, “People will see nothing but a great betrayal.”
Vahosi also tells the king that she is worried about Yemurai and Johns, “You said he could see her
briefly every week but now he sees her almost every day.” According to Yemurai’s mother, her
daughter has changed and now she defies some of the traditional beliefs like undergoing “a regular
chastity examination.” An interracial marriage is condemned by Vahosi, in no uncertain terms, “I’ll
wither with embarrassment.”

Act 3 Scene 3

Two elders, Mushore and Wedenga discuss the events taking place in their territory. Mushore
confesses that he has failed to stop his family from going to Gondo’s court for Raymond’s teachings.
Wedenga also says the same thing is happening at his homestead. Mushore laments the ‘death’ of
all family values after Wedenga says that his wife says “she can`t sleep with a pagan.” The Whites
have done away with norms such as “Vachemedzwi” and “mazita”, which they “denounced as
tantamount to wizardry.” The two talk about the many incidence which mark change among the
Rozvi. For instance, a married woman takes her sick baby to Raymond, against her husband, and the
baby dies. The two divorce because of the incident. At one time, Raymond is attacked by the people
after a woman is killed by alleged spirits. Mushore pokes fun at Wedenga after the latter has left.
Appearance versus reality comes into play as Mushore praises Wedenga in his presence, “I envy men
who don`t quarrel with their wives but tolerate the impossible to save their matrimony.”

Act 4 Scene 1

Duri and Zindoga confide in each other about the calamities that befall them. Duri laments that his
family members have gone to join the Christians,” we have resigned ourselves to a menace.” The
song “Iri kupi hondo” portrays the Rozvi as a warlike kingdom, as the song used to be sung by
warriors. Duri is nostalgic as he flashes back to the old times. A herd boy appears to tell the two men
that he has witnessed the intimacy between Yemurai and Johns, “I saw them either fondling or
kissing,” Duri tells Zindoga about the costumes given to king Mbano by the Vadzinamabvi”, which he
alleges to be dowry for Yemurai. The irory of it all is that Duri does not know that the king does not
approve of the relationship between Yemurai and Johns. Duri goes on to tell Zindoga that when the
king “is with the strangers he is smiling and feasting with them maybe wiping their backs as well” He
uses a hyperbole to prove that king Mbano is ingratiating himself with the Whites.Duri proposes
regicide to Zindoga. Duri intends to make the Rozvi believe that the king would have asked him to kill
him in order to cover up his shame of betraying the people. Gondo approaches before the two men
separate. After trying to preach the word of God to the two in vain, Gondo is killed in cold blood, by
the two men and Duri addresses the corpse “first to forsake the spirits, first to die!”

Act 4 Scene 2

Edward Johns tells reverend Raymond that he is responsible for Yemurai’s pregnancy. The reverend
is disgusted by the news. He says that Johns is worse than Judas. Johns tells reverend Raymond that
he intends to marry Yemurai. Johns accuses the reverend of hypocrisy since he has a wife to comfort
him. The reverend argues that the Rozvi would not accept Johns as a son in law, which echoes
Vahosi’s sentiments. Alice comes in, hysterical and says there was a head in a pouch outside. The
Whites discover that it is t Gondo’s head. Yemurai knocks at the door and is let in. Yemurai tells
Johns that the king swears to kill Johns. She has been flogged by the king. Johns practices
euthanasia when he shoots Yemurai. The reverend suspects that Johns is possessed by the devil.

Act 4 Scene 3

The King and his wife are worried about Yemurai’s absence. The herdboy comes to tell them that he
saw her going to the dwelling of the whitemen. He says he heard a noise like thunder. The king is
infuriated, and promises to do anything for his daughter. Parental love surfaces as the king feels for
his daughter. Duri and Zindoga enter, and the former asks for privacy with the king. Vahosi tells the
headboy and Zindoga about the king’s dream about “a man hiding behind a smiling mask.” The
dream foreshadows Duri’s thoughts about regicide. Vahosi’s “twitching eye” also symbolizes
sadness. Raymond and Johns enter immediately. Vahosi evokes the audience’s sympathy as she
wails for her daughter after being informed about her death .Zindoga assaults the reverend. Johns
too is apprehended by two worriors. The Whitemen are tied and are going to be put to death. Duri
emerges in the king’s costume. The Rozvi fight among themselves, having been divided into two
groups, those who support Duri and the king’s supporters. A song “Mhanya negomo” seals Duri’s
kingship.

Act 5 (epilogue)

The epilogue concludes the play and proves that the Rozvi are indeed “the tribe of graves”, “There is
nothing on stage except rubble, bones and graves.” Wedenga’s soliloquy summaries the play. He
muses that the whole sordid business started with the “infamous aliens.” The audience learn that
the reverend’s wife is burnt alive. At night, Reverend Raymond’s voice can be heard preaching. Duri
is almost like a zombie. Zindoga is haunted by the people he killed. The brave warriors are now
emasculated.

Characters

King Mbano

The Rozvi king. He is of the “shumba nyamuzihwa” totem. He is rather boastful, evidenced by when
he continuously beats his chest to portray himself as a brave man. He resists change as he does not
tolerate the coming of the White missionaries to his kingdom. He, however gradually accepts gifts
offered to him by the whites, illustrated by the costume he is given by reverend Raymond. He
dreams about his own death, but is too gullible to take precautions. He dies in cold blood, hence
evoking the audience’s sympathy.

Vahosi

She is king Mbano’s wife. She is a supportive wife; shown by the way she cares for the king. For
instance, she is worried about what people would think about king Mbano’s borrowed costume.

Vahosi is a caring mother as she is worried when her daughter Yemurai disappears from the
homestead. She is a likeable character since she takes care of even her corewife.

Yemurai is the village beauty admired by most men. Yemurai is an apt name as the king’s daughter is
beautiful and admirable. She falls in love with a White mans, Edward Johns, which is said to be taboo
by her people, especially her mother. She dies in disgrace as she is intimate with a Whiteman before
getting married.

Gondo is the spirit medium when the play opens, but he chances to become a devout Christian. He is
killed in cold blood by Duri and Zindoga.

Duri is one of the elders, who plays a villainous role in the play. He pokes fun at Gondo saying he is
not a genuine medium. His whole family is converted into Christianity. He is Zindoga’s confidante.
Duri kills Gondo in cold blood. He also commits regicide by murdering king Mbano. He, however,
ends up a miserable character.

Mushore is an elder who mocks another elder, Wedenga. His family members turn to Christianity.
Wedenga is regarded as a disgrace to the name of man, by Duri and Mushore. He is emasculated as
he performs female duties at his home stead. His wife goes to the extent of refusing to be intimate
with him for he is a pagan. He survives the devastating effect of the wars in the Rozvi kingdom.

Zindoga is a brave young man, whose name is apt, for he is on orphan. He is influenced by Duri to
become a ruthless young man. He takes past in killing Gondo, the king and the Whitemen.

The Herdboy is responsible for bringing news of what takes place in the forest. He brings news of the
intruding Whitemen, and of Yemurai’s where abouts.

Father Raymond is a White missionary who is determined to spread the word of God. He loves his
wife Alice and respects her. The reverend manages to convince the king to wear “modern” clothes.
He is at times persecuted for his religious beliefs. For instance, he is beaten for allegedly causing one
woman’s death. He is brutally killed by the Rozvi people.

Edward Johns

He is one of the three White missionaries. He is the first to reach the Rozvi kingdom. He falls in love
with the king’s daughter and he intends to marry her. He kills Yemurai, his lover, in a gesture of
mercy killing, to stop her suffering. He is killed, together with reverend Raymond.

Alice is reverend Raymond’s wife. She is supportive of her husband. She is also a kind woman,
illustrated by when she cures the king’s second wife. Alice is cruelly killed by the Rozvi.

The Three chiefs are the king’s advisers who prove to be loyal to him.

A hunter brings news of a Whiteman who is caught by his snare

THEMES

1. The introduction of Christianity to Africans

Revend Raymond, Johns and Alice, come to the Rozvi kingdom to introduce Christianity to them.
The Rozvi at first, show some resistance, evidenced by Gondo, who advises them not to consent
to being “immersed in water.” However, a good number of characters become converts, for
example Gondo, Duri’s family, Mushore’s family and Wdenga’s family. The introduction of
Christianity brings with it both good and evil. For instance, the Rozvi now understand the love of
God. On the other hand, some converts are killed, for example Gondo.

2. Oppression

Elder Duri points out that the youths are oppressed by the elders who allege to be all knowing,
“we see ourselves as the all-knowing at the expense of young dynamic minds eager to bring
change.” He argues with the other elders and wants “to dissociate myself from the oppression
we subject to the young men and women of this land to.”

3. Superstition

Superstition is brought out when the Rozvi have superstitions beliefs such as witchcraft. For
instance, king Mbano and his family believe that his second wife has been witched. Alice
however, proves to them that she only has a fever.

4. Beauty
Beauty is seen on Yemurai, the king’s daughter. She is admired by many suitors, including
Mapanda, and Zindoga. Her beauty is also admired by Johns, who later on makes her pregnant.
This leads to her end as she is mercy killed by Johns.

5. Evil

In the play, it is proven that evil, once started and on its course, will engulf both the good and
the bad. The evil is manifest in the conflict between the Whites and the Africans. An innocent
character affected by the evil is Gondo, who is killed in cold blood, in spite of him being
harmless. Evil characters such as Duri, end up being tragic due to their evil deeds.

6. Poverty

The poverty is brought out through the song. “Kusarima kwangu baba Tongotarisana nameso.”
The song alludes to poverty caused by laziness.

7. Male Chauvinism

Male chauvinism is seen when the Rozvi men condemn Reverend Raymond for praising his wife.
To them, women are only fit for bearing babies.

8. War

The Rozvi are a warlike tribe, evidenced by them almost always talking about defeating their
enemies. They even have a forest which is named after several wars in the “Valley of vultures.”
The forest alludes to the idea of vultures waiting for corpses to eat after the war.

9. Polygamy

King Mbano has a polygamous marriage as the audience learn that he has a second wife.It is part
of the Rozvi culture.

10. Regicide

One of the elders, VaDuri decides to kill the king, for allegedly betraying the Rozvi, hence
commiting regicide.

11. Euthanasia

Euthanasia is practised by Johns when he shoots Yemurai, to ease her pain. It is evil, according to
Reverend Raymond.

12. Emasculation

Emasculation applies mainly to Wedenga who is mocked by other male characters for
performing house hold chores.

13. Witch craft

Witchcraft is closely linked to Superstition as there is no tangible evidence of its existance. When
king Mbano has a nightmare he suspects “Witches? Are they at it again?.”It is also suspected
that the kings second wife has been bewitched.

14. Inter-racial marriage

It almost happens between Yemurai and Johns. Vahosi, Yemurai’s mother, disapproves of the
marriage. Yemurai’s death symbolizes that such a marriage is not workable.
 15. Parental guidance

It is regarded as important in a youth’s life, which is why Yemurai dies after defying parental
guidance.

16. Racism

Racism is practiced by Africans, who look down upon the whites, who do not have a totem.

Style

1. Dramatic interaction
2. Scene introduction
3. Stage directions
4. Costume
5. (Metaphor) extended metaphor
6. Simile
7. Zoomorphism
8. Vernacular language (code switching)
9. Nomenclature (apt naming)
10. Juxtaposition
11. Aphorism
12. Song l dance
13. Oxymoron
14. Irony
15. Historical allusion
16. Biblical allusion
17. Symbolism
18. Apostrophe
19. Dramatic irony
20. Poetry

Compiled by Alecta Faniso Shamu