BY MICHELINA ANDREUCCI
In African philosophy plants, trees, flora did not just occupy geographical spaces, but social spaces, spiritual religious spaces, narrative spaces and industrial spaces within our body of traditional intelligence.
Our ancestors understood and respected the co-habitation, co- existence, and inter-dependency – that is to say: the stewardship of the environment; preserving it for the future perpetuity. Evidence at Great Zimbabwe and other archaeological sites, points to the fact that certain trees and plants considered sacred and essential were planted around these spaces; the Cacti used to ward-
Evidence at Great Zimbabwe and other archaeological sites, points to the fact that certain trees and plants considered sacred and essential were planted around these spaces; the Cacti used to ward- off lightning and for medicinal purposes. Musasa/Mutondo provided shade for conducting daily consultations and various other trees associated with community well- being and welfare.
The forests, its trees, water bodies,rocks, cavesandunderground enclaves, also played an important role in the spiritual life of indigenous people. For many local sub-groups of people, trees were not just plants; they were social institutions which became part of our culture. In fact, many believed that God lived on the hilltops and would send a whirlwind to bring up the good people (to heaven), or cast them down (to hell), if they had transgressed. He might even kill them or send them back insane and without recall or memory.-”chadzimira-vachidzungaira musango”!
It was also believed that the (ancestral) Spirits resided within the sacred forests. Hence, people were barred from entering, cutting trees, gathering fuel, or causing bush fires, and otherwise destroying or desecrating the sacred forest. Only the elder guardians of the land could enter these sacred woods to consult with the departed. Anyone who ventured in was expected to revere the forests. The edicts still apply; curses are believed to follow those who desecrate such spaces.
People avoided straying into forests, because they were sacred. The fear of retribution and the many mysterious alleged to occurin the forests, kept them at bay. Only the elders were permitted to frequent sacred spaces, such as mountains, prominent rockscapes and large iconic trees to communicate with the ancestors.
There were many trees designated for these purposes in the forest, but the muhacha/muchakata tree was the mostwidely-used spirit tree. Around these trees indigenous people would erect the rushanga enclosure or shrine, where they made offerings to the ancestral spirits of meat, beer, and corn-meal. There, the svikiro – spirit medium, made blessings on the seeds before distributing them to the people.
Each tree in the forest had its purpose, season and specific laws of conservation.
Together with other species, trees like the muhacha and game species such as the pangolin, leopard, ant-bear, bateleur eagle, and python were also considered sacred; and the penalty for hunting them was severe.
A great body of Indigenous mythology and orature dealt with the origins of the behaviour of species.
Folktales about birds and animals that had spiritual attributes and transcended the boundaries of their animal characteristics abound in indigenous Zimbabwean folklore. Here,the boundaries between human and non-human were conflated. Avians, flora and fauna spoke their own language just like humans- and that of the Animal kingdom had its own distinct moral behavioural codes and cultures; the resultant human and environmental communication technology was unquestionable.
Folklore, age old customs and indigenous knowledge of botany, governed the exploitation of the flora. For example the musosawafa – a thorny shrub with white leaves and rough bark, was reserved for the covering of a deceased’s a fresh grave, and not used for firewood under any circumstances.Other trees were believed to cause hail or equally adverse drought.
Our Shona and Ndebeletotems and totemic-praise aphorisms are derived from the interdependency of man and animal. Humans purposefully created associations with certain animals, birds, and insects. Hence, the creatures of the forest were not estranged from human habitation but where viewed as familiar participants in daily village life.
Animals and birds were often said to intercede between the complex meteorological occurrences in the skies, the deep mysterious waters, the fertility of the land and the people inhabiting it.
Sango rinoyera– the forest is sacred and generous, especially for those who persevere in the hunt, hence the Shona proverb: Sango rinopawaneta– the forest rewards the one who is tired.However, if its laws are violated and the proscribed edicts are not adhered to, the forest becomes angry. Periods of drought, plagues, pestilence and unexplained migration of game and birdlife have been known to occur in areas, believed to have resulted from unwarranted disrespect of the sacred spaces.
When culture is divorced of spirituality, beauty, function, ethics and beneficiation from traditional indigenous knowledge systems of our botany we tend to inherit a materialistic, mechanistic and wasteful attitude inherited from Western faiths, science and technology and urbanisation. It becomes difficult to accept the close connection and interdependency between plant life and other domains of life common in indigenous knowledge and beliefs systems.
Medicinal plants also play a critical role in the healthcare delivery system in Zimbabwe today, but most of the commonly used ones are endangered. We need to be environmentally conscious to the extent that we all know the importance of planting trees and plants, “sangorinoyera“ – the forests are sacred.
Dr.Michelina Rudo Andreucci is a Zimbabwean-Italian researcher and is a published author in her field. For Comments E-mail: linamanucci@gmail.com
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