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| {{Infobox officeholder | | {{Infobox ethnic group |
| |honorific-prefix = His Excellency | | |group = Murungu<br>Varungu |
| |name = Samhuri Ngonidzashe
| | |image = [[File:Ajay-Atul_1.jpg|250px]] |
| |image = Léon_M'ba_1964.jpg | | |caption = Two Nokara men in [[Port Fitzhubert]] |
| |imagesize = 250px | | |population = '''~550,000''' |
| |caption = Samhuri Ngonidzashe in 1952 | | |region1 = {{flag|Rwizikuru}} |
| |office = [[President of Rwizikuru]]
| | |pop1 = 21,595 |
| |term_start = 2 July, 1946 | | |langs = {{wp|English language|Estmerish}}, {{wp|French language|Gaullican}}, and {{wp|Shona language|weRwizi}} |
| |term_end = 2 July, 1954
| | |rels = {{wp|Christian|Sotirianism}} |
| |vicepresident = [[Shungudzemwoyo Nhema]] (1946-1950)<br>[[Vudzijena Nhema]] (1950-1954) | | |related = |
| |predecessor = [[Shungudzemwoyo Nhema]] as [[Premier of Riziland]]
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| |successor = [[Izibongo Ngonidzashe]]
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| |birthname = Daniel Samhuri Ngonidzashe
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| |birth_date = {{circa|1899}}
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| |birth_place = [[Vongai]], [[Rwizikuru|Riziland]] | |
| |death_date = 2 July, 1961 (age 61-62)
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| |death_place = [[Port Fitzhubert]], [[Rwizikuru]] | |
| |alma_mater =
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| |nationality = [[Estmere|Estmerish]] (1899-1946)<br>[[Rwizikuru|Rwizikuran]] (1946-1961) | |
| |profession =
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| |party = [[Mubatanidzwa weRusununguko rweRwizikuru|Rwizikuran National Movement]] (1927-1946)<br>[[Mubatanidzwa weRusununguko rweRwizikuru]] (1946-1959)
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| |religion = {{wp|Methodism|High Estmerish}}
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| |spouse = [[Kugarakunzwana Ngonidzashe]]
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| |children = 9, including [[Izibongo Ngonidzashe]]
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| <!--Military service-->
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| | nickname = | |
| | allegiance = [[File:Rwizicolonialflaga.png|22px]] [[Rwizikuru|Riziland]] | |
| | branch = Colonial Militia | |
| | serviceyears = 1926-1936 | |
| | rank = Warrant officer | |
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| }} | | }} |
| | The '''murungu''' (pl. ''varungu'') are people in [[Rwizikuru]] who are of [[Euclea|Euclean]] descent, and are citizens of Rwizikuru. |
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| '''Samhuri Ngonidzashe''' (c. 1899 - 2 July, 1961) was an anti-colonial activist who organized the [[Mubatanidzwa weRusununguko rweRwizikuru|Rwizikuran National Movement]], which helped end [[Estmere|Estmerish]] rule over [[Rwizikuru]]. Following its independence in 1946, he was sworn as the first [[President of Rwizikuru]], as per the [[Constitution of Rwizikuru, 1946|constitution of Rwizikuru]]. | | ==Etymology== |
| | The term '''murungu''' is a {{wp|Shona language|weRwizi language}} term referring to white people. |
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| (TBC)
| | The most common theory says that the term originated from a name that is commonly used by other {{wp|Bantu peoples|Bahian peoples}} to refer to God or the creator deity, {{wp|Mulungu}}. According to linguist and settler [[Marvin Carnall]], who first proposed the idea in 1911, when the [[Estmerish people|Estmerish]] first arrived to present-day [[Port Graham]] in 1638 and established a fort, the {{wp|Shona people|native veRwizi}} saw the Estmerish as Gods, and thus used the term ''murungu'' to refer to the Estmerish. |
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| ==Early life==
| | However, this interpretation has been met with substantial criticism, with many veRwizi arguing that Carnall's theory is Eucleocentric and plays into the common trope that "uncivlized peoples" see Eucleans as gods. |
| Samhuri Ngonidzashe was born sometime in 1899 in [[Vongai]] to [[Mutupo Ngonidzashe]], and Chivaraidzo Ngonidzashe, as the seventh child, and the second son.
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| In 1904, he entered the mission school in Vongai, where he was baptized as a {{wp|Methodism|High Estmerian}}, and took the name of Daniel. At the mission school, he was described as having "excellent potential" to be a High Estmerian minister, due to his "quick absorption and application" of the concepts he learned in school. He was seen as being incredibly learned by his teachers.
| | The most common alternative theory, first proposed in 1975 by linguist [[Tazvitya Mhlanga]] claims that the term derives from the "pumpkin-like" appearance of the earliest Estmerish settlers in the 17th century. Thus, they called the white commmunity "people of the pumpkin." |
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| While Samhuri Ngonidzashe wanted to continue his studies after he finished compulsory education in 1912, his family's poverty prevented him from continuing his studies. Thus, he was forced to work at his family's farm.
| | This term was historically only used by the weRwizi people to refer to all white people. However, in 1946, with independence looming, many white people chose to keep the citizenship of their home countries, instead of accepting Rwizikuran citizenship. Thus, [[Samhuri Ngonidzashe]] needed to devise terms, so to distinguish the "white citizens," and the "white expatriates." |
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| His fortunes started to change when in 1916, he made his first trip to [[Port Fitzhubert]] to find work. There, he found a job as a servant with a white family, and met [[Shungudzemwoyo Ngonidzashe]] there. At his job, he admitted that:
| | Thus, he chose to use the term "murungu" or "varungu" to refer to white citizens of Rwizikuru, and "munodzoka" or "vanodzoka" to refer to the whites who chose to not accept Rwizikuran citizenship. Since independence, the latter term has evolved to refer to all expatriates of Euclean descent, while the former now only refers to Rwizikuran citizens of Euclean descent. |
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| <blockquote>"''While the Fulkers [the family Samhuri and Shungudzemwoyo worked for] paid well, and the work itself was not stressful, the attitudes of the family towards us were counter to the values I had held so dearly: they saw us as lower than them because of our skin, while I believed that we are brothers in {{wp|Jesus Christ|Sotiras}}.''"</blockquote>
| | ==History== |
| | ===Slave trade=== |
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| In 1918, after receiving news that he was to marry [[Kugarakunzwana Ngonidzashe|Kugarakunzwana Mbangwa]], he quit his job and returned to Vongai, where he married her. With his savings, he was able to find a "better life" in Vongai than that of his parents, with him getting a job as a {{wp|lay preacher}} at his old mission school.
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| However, in 1923, realizing that Gamuchirai would be entering school the following year, he realized that if he stayed in Vongai, his children would not receive an opportunity to better themselves. Thus, he and his wife moved back to Port Fitzhubert, and their home was sold to some white settlers.
| | ===Colonization=== |
| | white immigration not as high as in other Estmerish colonies, what with the hot climate: [[Crogan]] becomes main center of the white community from 1890s on as it is somewhat cooler than [[Port Fitzhubert]], and is home to large farms of cash crops. by 1931, white population reaches 14,867 people. |
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| With the proceeds of the sale of their home in Vongai, they were able to buy a "well-off" home close to the Euclean core of town, and had enough left over to get [[Gamuchirai Mumbengegwi|Gamuchirai]] and [[Izibongo Ngonidzashe|Izibongo]] to attend the [[Charles Fitzhubert School]], as well as find a new job as a lay preacher at a nearby church. He soon made contact again with Shungudzemwoyo Nhema, where he discovered that the Fulker's fired him in 1922 after having spoken up against the Fulker's increasing mistreatment of their Bahian servants. | | ===Post Great-War=== |
| | With the end of the [[Great War (Kylaris)|Great War]] in 1935, the white community in [[Rwizikuru|Riziland]] were augmented by Gaullophones living in [[Yekumavirira|Olongaland]], or the portion of the [[Gaullica|Gaullican]] colony of [[Quigomba]] which was split between [[Nasana]] and [[Estmere]]. |
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| He noted that the conversation with Nhema:
| | While most of the Gaullican residents in Olongaland were either expelled, or left of their own accord over the next few years, there was still a substantial white presence in Olongaland, which was predominantly Gaullophone. |
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| <blockquote>"...''caused my blood to boil in pure and unbridled anger. As we recounted our experiences of racism in our adulthood in Port Fitzhubert, compared to the values that we were taught'' [in school], ''I realized that there is something wrong, something unnatural with [[Estmere|Estmerish]] rule over this land. I couldn't quite place what, but I knew it had to be there.''"</blockquote>
| | (TBC) |
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| Over the next few years, many at his church talked to him about the racism that they have faced by colonial officials and by Eucleans who have come to Riziland, and combined with his experiences in dealing with racism directed at him, he began to feel that Estmerish rule was inherently unjust.
| | ===Post-independence=== |
| | | (TBC) |
| ==Military service== | |
| By the time the [[Great War (Kylaris)|Great War]] begun in earnest in June 1926, despite his beliefs that Estmerish rule over [[Rwizikuru|Riziland]] was unjust, he enlisted in the colonial militia, saying that "it is better for us natives to deal with the devil we know as opposed to gamble with the devil we don't know."
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| After training, he was deployed in October to [[Port Graham]], where he would live for the next five years. In Port Graham, he was assigned to defend the city from Gaullican attack by both sea and land, as Port Graham was the end of the rail line to [[Port Fitzhubert]]. While Port Graham was subject to several bombardments by the Gaullicans during his time in Port Graham, from both sea and air, he never faced a serious attempt by the Gaullicans or their colonial troops in [[Quigomba]] to attack Port Graham. By 1928, he had risen to the rank of Sergeant, and by 1930, to that of warrant officer.
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| By 1931, he had been redeployed from Port Graham to [[Rusere]], where he noted that the conditions there were significantly harsher than in Port Graham. In 1933, he fell seriously ill with {{wp|malaria}}, and nearly died from it. However, "divine providence," combined with treatment in [[Port Fitzhubert]] helped him recover from the illness, and he returned to service in 1934, although he was reassigned to Port Fitzhubert as a sentry to guard an armoury.
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| After the end of the Great War in February 1935, he maintained his position as sentry, while the military downsized, with the threat from Gaullica having passed. In March 1936, he was given a {{wp|Military discharge|honourable discharge}}, allowing him to leave the colonial militia.
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| ==Early political career== | |
| With the end of the war, he and [[Shungudzemwoyo Nhema]] decided to establish the [[Rwizikuran National Movement]] in 1937. (TBC)
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| ==Personal life==
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| Samhuri Ngonidzashe married the 18-year old [[Kugarakunzwana Ngonidzashe]] in 1918 in a marriage arranged by their parents. According to Samhuri, their marriage was "fruitful and happy," with the marriage lasting until his death in 1961. Kugarakunzwana Ngonidzashe died in 2014 at the age of 113: at the time of her death, she was the oldest person living in [[Rwizikuru]].
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| Together, they had four sons: [[Izibongo Ngonidzashe]], who was born in 1921 and died in 1979, [[Ingwe Ngonidzashe]], who was born in 1925 and is still living, [[Fred Ngonidzashe]], who was born in 1928, and was executed in 1981 for an [[Port Fitzhubert putsch, 1981|attempted coup]] against the [[Monarchy of Rwizikuru|monarchy]], and [[Shungudzemwoyo Ngonidzashe]], who was born in 1932.
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| They also had five daughters: [[Gamuchirai Mumbengegwi]], who was born in 1919, and died in 2015 at the age of 91, Tariro Ngonidzashe, who was born in 1923, and died in 1927 from {{wp|smallpox}}, Vimbainashe Ngonidzashe, who was born in 1926, and died in 2016 at the age of 89, and twin sisters [[Tinotendaisheanesu Chimusasa]] and [[Yemurai Kyagumbo]], who were born in 1931.
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| Samhuri Ngonidzashe was a devout {{wp|Methodist|High Estmerian}}, with his noted propensity for {{wp|plain dress}}, fasting on Sundays, and was a {{wp|teetotaler}}, refusing to drink any alcohol, and his strict adherence to the High Estmerian concept of {{wp|outward holiness}}. He was also noted to be a {{wp|lay preacher}}, often preaching at churches, even during his tenure as [[President of Rwizikuru|President]].
| | ==Culture== |
The murungu (pl. varungu) are people in Rwizikuru who are of Euclean descent, and are citizens of Rwizikuru.
Etymology
The term murungu is a weRwizi language term referring to white people.
The most common theory says that the term originated from a name that is commonly used by other Bahian peoples to refer to God or the creator deity, Mulungu. According to linguist and settler Marvin Carnall, who first proposed the idea in 1911, when the Estmerish first arrived to present-day Port Graham in 1638 and established a fort, the native veRwizi saw the Estmerish as Gods, and thus used the term murungu to refer to the Estmerish.
However, this interpretation has been met with substantial criticism, with many veRwizi arguing that Carnall's theory is Eucleocentric and plays into the common trope that "uncivlized peoples" see Eucleans as gods.
The most common alternative theory, first proposed in 1975 by linguist Tazvitya Mhlanga claims that the term derives from the "pumpkin-like" appearance of the earliest Estmerish settlers in the 17th century. Thus, they called the white commmunity "people of the pumpkin."
This term was historically only used by the weRwizi people to refer to all white people. However, in 1946, with independence looming, many white people chose to keep the citizenship of their home countries, instead of accepting Rwizikuran citizenship. Thus, Samhuri Ngonidzashe needed to devise terms, so to distinguish the "white citizens," and the "white expatriates."
Thus, he chose to use the term "murungu" or "varungu" to refer to white citizens of Rwizikuru, and "munodzoka" or "vanodzoka" to refer to the whites who chose to not accept Rwizikuran citizenship. Since independence, the latter term has evolved to refer to all expatriates of Euclean descent, while the former now only refers to Rwizikuran citizens of Euclean descent.
History
Slave trade
Colonization
white immigration not as high as in other Estmerish colonies, what with the hot climate: Crogan becomes main center of the white community from 1890s on as it is somewhat cooler than Port Fitzhubert, and is home to large farms of cash crops. by 1931, white population reaches 14,867 people.
Post Great-War
With the end of the Great War in 1935, the white community in Riziland were augmented by Gaullophones living in Olongaland, or the portion of the Gaullican colony of Quigomba which was split between Nasana and Estmere.
While most of the Gaullican residents in Olongaland were either expelled, or left of their own accord over the next few years, there was still a substantial white presence in Olongaland, which was predominantly Gaullophone.
(TBC)
Post-independence
(TBC)
Culture
