The indigenous traditional symbolism and butchers protocol carving meat in Zimbabwe Shona societies
BY MICHELINA ANDREUCCI
The notion that Western scholars tend to construe in archaeological studies as wilful slaughter of cattle and unbudgeted and incorrect animal husbandry management, are seen in a derogatory light because Western agricultural practices do not take into account African cultural practices.
Western agriculturalists, agronomists and archaeologists did not bother to understand or take into account the structure and depth of knowledge of African culture, intangible heritage and traditional way of life and how they interacted and managed their livestock; which is what made cattle such a contentious, burning issue; enough to be one of the causes of the First Chimurenga!
Just as part of Western cultural skills, inter alia culinary traditions, dress code and deportment, women inherit from grandmothers and mothers how to set a table; red meat is served with red wine, white wine is served with white meats like, etc., understanding African cultural norms, heritage, hunhu/ubuntu and the dictates of intricate and sophisticated system of African hospitality, animal husbandry and the web of cultural matrix that binds them will give one an insight into the domestic protocol surrounding the management of livestock.
The Shona are renowned as very hospitable, friendly and welcoming people.
In Shona tradition, if one arrived at sunset, they would be asked to spend the night with them and invite you to the family dinner. a chicken would usually be cooked in honour of the visitor/s. With limited space, space would be created for the visitor/s to sleep. In the morning breakfast would be prepared and offered, including some food to take on one’s journey. This is still the norm today.
Whilst the colonials treaded on the indigenous belief systems, the early visitors were enchanted and captivated at the Shona eating etiquette when having a meal.
Not uncommon, with many other cultures children normally eat separately from the older members of the family and women and girls ate separately as well. Men would usually wait for their meals sitting “pachoto”, near the fireplace, in the mother’s kitchen where stories were also told and schemes were devised. Men would be chatting whilst roasting “chibage” (fresh maize on the cobs) or mhandire – (dry maize kernels), round nuts, groundnuts, or meat when available, or they would carve and shape various domestic implements such as “migoti”, “mugwako” “mpinyi” or various kitchen bowls.
During meals conversation was generally limited to the niceties of the day.
As in Western societies, as a sign of respect when a child finished eating, they would wait until the elder members had finished eating or would ask for permission to leave.
In the politics of matriarchy, after the meal, the family would thank the women who had cooked the meal and her ancestral lineage. The men would start by exclaiming their satisfaction; clapping in reverence and gratitude. The gesture is followed by the women who respond with “mhururu” – ululation. Following a short pause, the men would take their leave with the words “zvawonekwa” – to mean the meal has been approved by the ancestral spirits.
Food has many roles and expresses various cultural attributes, as such, culinary traditions provide an understanding of the community.
To eruct, or burp – “kudzhowa”, was an approved action, a sign of satisfaction for the meal, said to come from the beyond! Food was communication!
Cultural practices and their accompanying etiquette are essentially important to understanding cultural philosophy, practices and traditional behaviours of the various communities. In turn they influence outlook, attitudes and values which dictate choices and preferences.
There are also underlying reasons or justifications for each cut of meat and their allocation in line with the given community’s beliefs. In order to understand the intricacies and importance of Shona cattle heritage one needs to be aware of the very strict indigenous protocol involved in the way meat was cut and distributed.
The accepted standard of carving meat In Shona society recognised the role of each member in the hierarchy of the family unit. To illustrate the point, a head and tongue was presented to the “head” of the family to eat, to symbolise his position and to indicate that his word had to be obeyed.
Gender specific division of meat was also part of the Shona traditional butchers’ protocol.
In order to understand the intricacies of Zimbabwe’s food etiquette and heritage one needs to understand butchers’ protocol and the symbolism of carving meat, and be aware of the domestic politics of meat and the procedures involved in the way meat was cut and distributed.
For example, in traditional societies, the Shona people affirm that during pregnancy the woman’s back carried the burden of the unborn foetus. Hence, the women back needed to be strengthened for further procreation. For this reason, the back and loin of a carcass were given to the eldest wife to share with other wives in the family. These portions were supposed to ensure her strength and fertility.
Michelina Andreucci is a Zimbabwean-Italian researcher and a published author in her field. For Comments E-mail: linamanucci@gmail.com
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