I argue that people with albinism lived in ambiguity. I also assert that the double meaning happened because albinism was linked to water spirits and ascribed/notional celibacy. I also maintain that the biggest obstacle preventing people with albinism from taking full part in Zimbabwean society derives from African traditional religious myths and beliefs, which made them to live in ambiguity. These persist today and stigmatize people with albinism. I also assert that, viewed from the ritual murder and raping context, albinism was believed to bring good health, financial and material wealth, but when examined from the blemish context, people with albinism must be discriminated and killed because they were a curse to the community, for their presence result in natural calamities such as droughts and floods, human, animal and plant diseases and deaths. The research findings were that ambiguity in which people with albinism live was caused by the fact that albinism was linked to water spirits and ascribed celibacy. The research also found that the double meaning of albinism was fuelled by the occult market and a lack of scientific and technological development as well as by poverty and the failure of academic education to produce material prosperity.

The author argues that the continuous connection between Zimbabwean Diasporic Canadians (ZDC) and their homeland Zimbabwe is facilitated by the ZDC's ongoing relationship and involvement with Zimbabwean African Indigenous Religion (AIR) and Zimbabwean African Initiated Churches (AICs). The two spiritual institutions are used as vehicles to alleviate cultural and racial discrimination as well as the socioeconomic challenges faced by the ZDC. The methodologies of interviews and participant observation were used. Research indicates that ZDC maintain their ties with Zimbabwe through continued engagement with AIR and AIC, who establish and assert themselves as vehicles of interaction and interdependence between Zimbabwe and the ZDC. In addition to their religious preoccupation, these institutions also play an important economic and social role in the lives of the ZDC. The conclusion is that ZDC did not make a complete break with their homeland.

Currently in Zimbabwe, there is serious environmental degradation. This work advocates that the traditional and modern approaches to natural environmental conservation could be integrated into a new conservation paradigm. Such integration would help restore to the Zimbabwean psyche a reverence for water spirits and a respect for the sacredness of the natural environment. The research finding shows that there were tensions between the natural environmental conservation approaches of Shona African Traditional Religion (ATR) devotees and Zimbabwean western modernity adherents. The finding also shows that the disdain for and rejection of water spirits contributed to the environmental failure. In a mechanistic model of the natural environment, the power and authority of water spirits in Zimbabwe have been usurped by western modernity. The majority of Zimbabweans in their thinking and action encouraged and promoted the western mind set in determining how the natural environment could be protected, treated, and managed without respecting water spirits. The conclusion was that for over a century now, Zimbabwean attitudes towards water spirits and the natural environment gradually moved from one of intimate relationship and contact to one of alienation and disengagement because of the use of a rationalistic modernity approach which appeared to have little room for the respect of water spirits.

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Uncustomary and unofficial polyandry is very usual in Zimbabwe than is recorded and embraced by the majority of Zimbabweans. This study argues that nontraditional, unceremonious polyandry is frequent and appealing among some Zimbabweans despite the fact that it is condemned and rejected by traditional chiefs, diviners and the Christian churches. The study also contends that polyandry should be publicly practiced just like polygyny for it is not strange, not eerie and should be adopted and unreservedly experienced for it is not interdicted by both African Indigenous Religion (AIR) and SubSahara African constitutions. The research results are that non-classical unorthodox polyandry in Zimbabwe is furtively experienced because polyandrists and their co-husbands are afraid of requital and popular vilification by the community at large, and by traditional chiefs, diviners and Christian churches in particular. There are some social and economic advantages which amass to polyandrists and their children, and also to the 'co-husbands' intentionally, at the same time sexually share a polyandrist. The conclusion is that polyandry should be openly embraced and consummated among Zimbabweans just as polygyny is plainly approved by them, and is openly acknowledged. Polyandry seems more likely to be a plan used by Zimbabwean women to realize their sovereignty and sexual independence.