BY DR TONY MONDA
I recently found myself in a deep vault of male conversation, having an animated discussion with a group of elders regarding mombe yehumayi (the Matrimonial Cow); a vital component in the rich fabric of Shona custom; its significance, importance, pros-and-cons, and the multitude of other questions that arise from the custom which defines and regulates some of the complex relationships between individual, family, clan, tribe and their affinity to cattle in Zimbabwe.
Men from different regions of the country – i.e.: Masvingo, Murehwa, Bocha, Kezi, Esighodini, Chiweshe and Rusape, were present during the conversation that revealed the custom’s highly complex matrix, with considerable variations in its practice throughout Zimbabwe where a man and his cattle are not easily separated.
it was significant to note that all the men taking part in the conversation were in complete agreement to the necessity, sacredness and importance of both, the beast and the practice of Mombe yeHumayi – perhaps described asthe “Matrimonial Cow”, butliterally meaning “cow symbolising motherhood”
The practice of Mombe yeHumayi however, differed from place to place with the consensus vehemently diverging when it came to matters concerning procedures, breeding and the keeping or custody of Mombe yeHumayi – the cow.
However, all were united in the unanimity of its importance to the Zimbabwean matrimonial ceremony, the couples’ community acceptance and future wellbeing.
However, beyond the individual couples’ marriage rites, the study of cattle distribution throughout Zimbabwe shows that the tradition of Mombe yeHumayi, has been instrumental in developing the national herd.
It shows how various cattle communities and pens were developed from village homestead level to district, regional and national levels, due to this singular cultural more – mombe ye humayi.
From an eco-cultural point of view, both the long-lasting indigenous cattle breeds such as ‘Mashona’ and Nguni breeds have come about and endured as a result of distribution from mombe yehumai which customarily doubled as seed cattle.
It stands to reason therefore, why Mombe ye humai is prized and prided not only for its societal cohesion, but also for the reproduction and preservation of the indigenous species.
As a scholar of heritage studies and no stranger to our customs and beliefs, I still found myself asking a myriad of questions. For instance: what happens to the mombe ye humayi in the event of unforeseen eventualities such as divorce or death – who keeps the cow and where is it kept?
What happens to a bride who is an orphan?
Why are there so many repercussions attached to mombe yehumai – i.e.: ’Mudzimu wamai ukadamburambereko’ (if maternal spirits let go), it spells disaster in Shona traditional custodial culture; often Mombe yeHumayi is at the centre of such spiritual calamities.
How does Command Livestock impact on Mombe ye Humayi? Has this aspect of our heritage and culture been considered in the Command Livestock Programme of Zimbabwe?
What happens if the cow (Mombe yeHumayi) becomes ill and dies – does the bridegroom have to replace it? Who pays the veterinary and other associated costs? As you can see the questions abound!
Cattle are inexorably bound to the land of Zimbabwe. The ways of the people are embedded in the various socio-cultural beliefs of which cattle play an important part of our everyday socio-cultural milieu, language and gnosis.
Mombe ye humayi (or more correctly translated as the “cow of motherhood”), is an often mis-understood aspect of Zimbabwean culture. Yet a breach of this age-old, well-respected, custom was considered so severe that it could affect families generationally.
But Ko chii chinombonzi mombe ye humayi? – What is the cow of motherhood?
Zvinoreveyi – what does it mean?
Zvakatanga sei – how did it begin?
Why is it so important; and what role does it play in the matrimonial contract and ceremony? These are some of the questions I am often asked.
“The cow of motherhood” – Mombe yehumayi was considered crucial in the reproduction, dispersion and growth and development of cattle herds from the early MaDzimbahwe centuries, throughout the country If one’s grandfather or father set a precedent of not giving mombe ye humayi, one’s own daughter is said to possibly face the same trial; or that a prospective suitor will also neglect to give mombe ye humayi for his own wife.
The generational transgression was so severe, according to some of the elders at the afternoon’s discussion, that men have had to trace back in their genealogy to ascertain the original transgressor in order to pay the transgressor’s debt and settle the past score and maintain peace of mind and avoid mishaps in their family.
Colonial cattle laws however, have disrupted many African traditional customs; one such law was the movement of cattle from one and homestead’s pen to another, which although sanctioned by indigenous chiefs of the various regions, was disallowed by colonial administration and colonial animal husbandry laws; since it was said to cause the spread of diseases.
Mombe yehumayi has from time immemorial been a critical component of indigenous people’s marriage ritual, especially so amongst the Shona people of Zimbabwe.
The unwritten, but well known and acknowledged demand for “mombe inotsika” – a living, walking cow, in good health – cannot not be substituted by money, motor vehicles or other sundry Western commodities, in the event of a prospective groom and son-in-law-to be fulfilling his Lobola dues.
In the past the prospective “Mukwasha” – son-in-law and his appointed delegation endeavoured to acquire a suitable cow, preferably in close proximity to the woman’s mothers kraal hence the saying: “roronayi we mu matongo” – marry within the same village so that you are assured to marry someone known to the family, with similar virtues and cultures.
Even some European countries have a similar saying “mariti e buoi dai paesi tuoi” – cattle and wives (should come) from your own village – according to some indigenous Italians. The tradition of mombe ye humayi is said to have begun with the beginning of pastoralism and was spread through the southward migration of people during the Bantu Migration between 1st and 4th Centuries.
Kukosheswa kwe mombe yehumayi kwakabvire riini? – when did the inviolability and importance attached to mombe yehumayi begin?
Imombe yakanyatsoita seyi? – What type of cattle is mombe yehumai? It is a female cow that has not calved (tsivu/Tsiru).
The “Amayi” in question, the recipient of the cow, is a mother who has given birth to girls who later become brides.
I also inquired about the protocol and procedures of mombe ye humayi in the event of it dying in transit or falling ill from four different regions of the country. The answers were that a special court (Dare) is convened to ascertain the cause of death, following which, the chief is consulted to make a decision on its replacement or compensation – inoto garwa dare rekubvunza kuti rafa sei?
In the traditional culture, the mombe ye humayi – the cow of motherhood, would be returned if it was infertile.
I also asked the panel of elders: If women are the recipients of mombe ye humayi – is there such a thing as a women’s cattle kraal and paddock?
This question met with fiery answers; most with an emphatic “no”. Yet, everyone professed that their grandmothers keep/kept cows which the Vazukuru are entitled to ask for when a pressing need arises. (Mombe dze Madiro).
Other traditionalists were more steadfast; insisting there is no such thing as “mombe dze madiro”. So then, how does the phrase arise?
I asked what if the mother of the bride is white or a foreign national not Shona or Ndebele, and the father is Zimbabwean – Is she still entitled to receive mombe ye humayi? my question this time, was met with silence.
Perhaps the reader would like to comment on it?
In summary, Mombe ye Humayi is paid by the prospective groom to the mother of his bride-to-be. It is considered very important in that it “seals” the marriage rite.
It is a symbol of a permanent bonding to a bride and her family; a symbol of the mother-in-law’s motherhood status in the community; it inculcates respect for the mother-in-law who is the grandmother and bearer of one’s lineage.
A study of the practice of mombe ye humayi gives new insights into the fascinating culture of indigenous Zimbabweans and how the sanctity of marriage was symbolised and preserved in the custom of mombe ye humayi.
In writing mombe ye humayi, I hope to create a pathway in discussing common concerns in cattle husbandry.
It is a custom which has been unmoved by the passage of time – steadfast, despite urbanisation and technological advances-yet not without its controversy.
Dr. Tony Monda holds a PhD. in Art Theory and Philosophy and a DBA (Doctorate in Business Administration) and Post-Colonial Heritage Studies. He is a writer, lecturer, musician, art critic, practicing artist and Corporate Image Consultant. He is also a specialist Art Consultant, Post-Colonial Scholar, Zimbabwean Socio-Economic analyst and researcher. E-mail: tonym.MONDA@gmail.com
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