BY MICHELINA ANDREUCCI
Zimbabwe is replete with fauna and flora. Our forests are the nerve-centre of industrial, scientific and material cultural production.
From the pre-colonial eras, indigenous people were inter-dependent on the natural environment and developed an extensive oral forestry library of the uses and functions of trees, shrubs and grasses for construction, building, animal husbandry, and as herbs, foliage bark and roots for healing, rituals, and for human consumption.
The indigenous nomenclatures of Plants were linguistically and visually animated according to their texture, use, appearance, patterns of growth and seasonal availability.
Unlike Western botanical studies, which isolate the plants from their human habitat, indigenous traditional plants were respected, conserved and revered for their value to the sustenance of human and animal life.
Indigenouspeoples’ interaction with their natural surroundings enabled them to find and develop a natural pharmacy, with therapy and herbal treatments used in midwifery,fertility, theprevention of flu and coldsand a host of rare and common human and domestic animalailments.
Today indigenous Plants and natural herbs can also be used as roughage to neutralize modern Western processed foods, reduce cholesterol, constipation, or nausea and as insecticides such as mosquito repellents, grain preservatives, and herbal alkaline soaps, shampoos, hair conditioners and various skin products.
In industrial, construction and ceremonial spaces many indigenous trees names have functional and reverent meanings and uses for humans. Certain indigenous woods were selected for their durability and hard wearing ability and thus served as the raw material for the creation of heirlooms.
The famous Mubvamaropa Tree comes to mind. It is used in the artistic design of ceremonial, military, agricultural and domestic materialculture. Tsvimbo, mitsago, zvigaro, mbeya, m’pinyu– staffs, sceptres, headrests, chairs, bowls, hoes and axe-heads, were manufactured for indigenous agrarian and cultural industries were all endowed with gender and age-specific functions in the design language.
Musical instruments such as Hosho, mbira, marimba, pan pipes, Chipendani – mouth bows, and zithers, have all been made from specific indigenous hardwoods chosen for their acoustic and sonorous qualities, portability and longevity.
Various industries grew out of the knowledge and preservation of such indigenous flora. As can be seen in the previously mentioned examples,one of the major functions of the forests was the production of agriculture, weaponry, building, fuel energy, blacksmith industries, herbal pharmaceuticals, construction and architecture.
Musango mayiwanikwazvese. Sango ndirorinobatahupenyu ne humpfumihwedu – the forest was the source of everything and our livelihood depended and still depends on our forests.
As a people we are naturally disposed to the patterns of nature, the industrial riches of the forests, the rhythms, highs and lows, its periods of plenty and seasons of scarcity. This internal intuition and knowledge of environmental space is what needs to be researched and re-taught to our youths at (early childhood) education.
Artefacts such as drums, stools, yolks for cattle, benches, door lintels and doorways, fenestration frames, etc., were part of indigenous cultural industry. Many were made from drying trees or from the pruning of the dead branches off trees.The large black and red seeds, of the pod mahogany, Erythrina abyssinicawere used to make necklaces.
The Mupani Tree made the migoti and mugwako – domestic stirring and serving spoons; bowls and decals. The Mutiti tree – Erythrina abyssinicaor Lucky bean tree and Baobab were also used for bowls and other domestic utensils.
The bark of the Kirkiaacuminita tree was used vetsas an anti-malaria treatment. Although the wood was difficult to work, due to the presence of silica crystals contained in the wood, it was used for armoury such as spear shafts and the reinforcement of shields, knives/dagger handles.
The growth and greening of trees wasstudied and observed as surface indicators of changingmeteorological patterns. Weather was forecast by observing the changes and development of certain indigenous flora.
The Mukondetree (Euphorbiaingens) was not only used for the healing of sores, but was propagated and plantedas a lightning conductor around cow-pens and homesteads before thefirst rain storm season.
In Shona socio-religion, the forest was believed to be the domain of Mwari/God and the ancestral spirits who are in turn the guardians and providers of the country and its inhabitants. The need to conserve our traditional botanical species and their uses should be part of Zimbabwe’s natural resource preservation and education. It is only in the context of this more inclusive indigenous framework that we can value and preserve our species.
For examplethe muchakatatree (Parinaricuratellifolia), also known as the Hissing tree, was generally designated and used for spiritual offerings and supplication. The Muhacha is oftenreferred to as the “mutiwevadzimu” – spirit tree by Zimbabwean sculptors. The tree is believed to be the domicile of the ancestral spirits, under which minamato/prayers were offered. It has been said that the hissing of the tree indicated the rains were near.
These Trees were so sacred; that the penalty for speaking ill of its fruits, hacking it down for fire wood or destroying the tree was considered taboo with the consequences for such disrespect was stern.The old Shona adage – Sango rinoyera(the forests are sacred) meant that the concept of preservation and conservation of our habitat was inbred in the belief system of the Zimbabwean indigene.
The uses and functionsof most plant specieswere intergraded into our daily living. Examples Amongst the better-known trees are: The mumvee/musonya tree – Kigeliaafricana or the Sausage tree was used forfertility, nutrition and other medicinal purposes.The Wild date palm muchindwe (Phoenix reclinata), which promoted the industry of basket making.
The Baobab and the mubvamaropa trees are two miraculous trees of abundance. The Pterocarpus angolensis –“mubvamaropa”/“mushambaropa” also known asBloodwood or Mukwa, was used for soil erosioncontrol and as a soil conservator and river bank stabiliser.
The high quality timber of themubvamaropatree, commonly known asMukwa isdurable,termite and borer resistant; makingit suitable for many industrial uses. It was a favoured wood for making canoe paddles, game and fish spears, duri/ grain- mortars, stools, headrests, dishes,mbira sounding boardsand drums. Drums were also made from the mungongoma tree which has excellent acoustic qualities.
The mubvamaropa is a medicinal cornucopia. From the roots to the tips of the leaves, the properties in this magical tree prevents, alleviates, promotes andcures maladies from rashes to headaches, malaria, blackwater fever, abdominal pains, bilharzia, diarrhoea, piles, asthma, gonorrhoea; including ringworm sores and stab wounds.
The existence of the Adansonia digitata– Muuyu (Sh)/Umkhoma (Nd) or Baobab tree has beenrecorded since the Biblical time of Noah’s Great Flood over 4000 years ago. It hasiconic status in Africa mythology where it is also called ‘the tree of life’.The world’s latest super-food!
Baobab is rich in macro nutrients, antioxidants, carotenoids, flavonoids, vitamins B2 & 3 and essential minerals. They are a good source of vitamin A and calcium;containingten times the antioxidant level of oranges – as well as three times the vitamin C – and four times, as much potassium as bananas. The seedsare excellent sources of magnesium, thiamine and phosphorous.
The economic value of the Baobab is derived not only from its value as a food source, but also as an important raw material for a variety of uses. The fruits contain substances that have pain killing properties and temperature reducing (antipyretic) effects, used in medicine as an analgesic.
Twigs, flowers, seeds, leaves and fruits are all used as common ingredients in traditional dishes for rural people; tender young leaves are used as vegetables; they can also be driedas, as mufushwa, and preserved. The pulp mixed with water makes a refreshing drink and is also used as araising ingredient in baking (cream of tartar). The seeds can be roasted and ground to produce hot beverages.The bark of the tree is self-regenerating; and is used for fibre to make ropesit has many uses amongst its production of gudza products, such as strong harnessing rope, mats, bark clothes, hats and bags fishing lines, netsand even dolls.
These are examples of how industry, design, environment and culture were interrelated and contributed to the livelihoods of Zimbabwe’s indigenous people. Our ancestors understood and respected the land, thus the Zimbabwean perception of land flora and fauna should not be one of exploitation or misuse. The stewardship over the land and our mutual co-existence with nature should be an important part of our Zimbabweans and patriotism and should extend to our forests. The forest is our bloodline, not to be ashamed of but to be proud and protective of it. Ngatichengetedzenhakayedu!
Dr.Michelina Andreucci is a Zimbabwean-Italian researcher and a published author in her field. For Comments E-mail: linamanucci@gmail.com
About Author
