Chitungwiza – A 23-year-old woman from Chitungwiza was subjected to a horrifying ordeal, forced into bestiality with a lizard and subsequently repeatedly raped by her ex-boyfriend under the guise of a traditional ritual to remove runyoka.
The Chitungwiza Magistrates’ Courts heard that the man claimed this bizarre and brutal act was necessary to cleanse her and prevent marital problems in the future. Runyoka, also known as rukawo, is a widely recognized term in Zimbabwe for a curse or spell believed to cause problems in relationships, particularly after infidelity.
The victim testified, “We went to Manyame Dam, where he said he wanted to discard a condom we used in 2023 when we were still together, as part of the runyoka removal process. He then demanded sex to ‘cleanse’ me, but I refused. He gave me the option of sleeping with a lizard he had in a container, so I chose the lizard. Later, he insisted I had broken the ritual and that his sangoma (traditional healer) required me to sleep with him. He raped me three times in different locations, threatening my life.”
Tatenda Justice Charamba (25), a Chitungwiza Municipality employee, denied the charges. However, the court found him guilty based on compelling evidence.
Magistrate Gloria Takundwa sentenced Charamba to 10 years in prison for each of the three rape counts, totaling 30 years. She then reduced the sentence to an effective 20 years behind bars.
Runyoka, also known as rukawo in some regions, is a belief prevalent in Zimbabwe and other parts of Southern Africa. It refers to a type of curse or spell that is believed to affect relationships, particularly those involving infidelity or premarital sex. It is essentially a spiritual “trap” or protective mechanism that is believed to be set, often unintentionally, by a man on his wife or girlfriend.
Runyoka is typically believed to be triggered when a woman has sexual relations with a man who is not her husband, or in some cases, if a woman has premarital sex. The belief is that the woman’s body becomes “contaminated” or “trapped” by the previous partner’s spirit or energy. The exact mechanism of how runyoka works varies depending on the specific beliefs and traditions. However, it is generally understood that the curse is activated when the woman has sexual intercourse with a new partner.
The consequences of runyoka are believed to be severe and can include:
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- Physical harm: The new partner may experience physical symptoms such as illness, impotence, or even death.
- Relationship problems: The relationship between the woman and her new partner may be plagued by conflict, misfortune, or infertility.
- Social stigma: The woman may face social stigma and ostracism due to the belief that she is “cursed” or “contaminated.”
- Removal: Runyoka is believed to be removable through traditional rituals and practices performed by traditional healers (sangomas). These rituals often involve cleansing ceremonies, herbal remedies, and sacrifices. The specific methods used to remove runyoka vary depending on the tradition and the severity of the curse.
Meanwhile, prosecutor Tendai Ruwocha detailed the events, stating that the initial incident occurred in February when Charamba told the complainant he had used a condom from their previous relationship to cast a spell on her. He claimed the runyoka curse would ruin her future marriage and insisted on performing a removal ritual at Manyame Dam. Despite the woman’s reluctance, Charamba pressured her, arguing it would save her, her parents, and her boyfriend from harm.
On March 19th, Charamba took the woman to the dam, threatening her life while carrying a bottle containing the used condom, a snake, bird feathers, and a red cloth inscribed with their names. He threw the bottle into the dam, and they separated.
Ruwocha continued that on March 21st, Charamba returned, claiming the ritual was incorrectly performed because she hadn’t thrown the bottle herself. He warned that failure to rectify the runyoka removal would result in death or madness for them and their families.
He then demanded sex, which she refused. He threatened to bring a snake, frog, and lizard for her to sleep with, but she still refused. He continued to threaten her, ultimately giving her the choice between sleeping with him or the lizard he had brought in a container. She chose the lizard.
The following day, Charamba called, claiming his n’anga insisted he, not the lizard, had to have sex with her before nightfall, again threatening her life. Fearful, the woman went to Charamba’s house around 3 PM, where they had protected sex.
After the act, Charamba told her they needed to repeat the process twice more, without skipping any days. He scheduled the next ritual for March 27th and warned her against telling anyone.
The second rape occurred on the night of March 27th when Charamba jumped the fence into the woman’s yard. He claimed he was waiting for her to fulfill the n’anga’s runyoka removal ritual. They went to the garage, where Charamba gave her water laced with a substance and oils to apply to her body before raping her without protection. He then warned her not to reveal the secret and scheduled the next ritual.
The third assault took place on the evening of April 10th. Charamba summoned the woman to a forest near the Chitungwiza Municipality offices, demanding she bring her underwear and her boyfriend’s underwear. He then raped her.
Afterward, he burned the underwear and the condom used during the initial rape in March. He then insisted they needed to repeat the act to avert the death curse she was facing.
The woman refused, and Charamba threatened her, demanding she sleep with him between June 4th and 10th.
Desperate, the woman decided to seek help from her pastor rather than endure further rapes, as the rituals seemed endless.
Charamba forbade her from telling the pastor or anyone else, insisting she keep it a secret.
He then declared her cleansed after she refused to be raped again. He said all that remained was for her to pay him for the initial condom used in the runyoka ritual, which she refused.
Charamba threatened to give the money to her mother or throw it in their yard, claiming the ritual had to be completed.
On May 31st, Charamba demanded they have sex one last time, claiming people had seen them burning the underwear, and his n’anga required them to repeat the process, which she refused.
On June 4th, overwhelmed, the young woman confided in a friend, who urged her to tell her pastor. The pastor advised her to report the matter to the police, leading to Charamba’s arrest.
Medical reports corroborating the woman’s account were presented in court as evidence.
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