By HRH Princess Eugene Majuru, Princess of Harare
Harare, Zimbabwe (News Of The South) – Forty-five years after gaining independence, Zimbabwe grapples with a poignant and unresolved issue from its colonial past: the repatriation of the remains of its First Chimurenga war heroes. These remains, including skulls of revered figures like Mbuya Nehanda, Chiwashira, Kaguvi, Mashayamombe, Makoni and others, were taken as “war trophies” by the British are held in UK museums. For many Zimbabweans, this is not merely a historical or political matter; it is a profound spiritual crisis with deep cultural implications. The continued separation of these heroes from their homeland is seen as a source of national trauma and spiritual imbalance.
A Spiritual and Cultural Imperative
In Zimbabwean culture, as in many others, a person’s spirit cannot find rest until their body is completely and properly buried according to tradition. The fact that the heads of these heroes are allegedly in a foreign land means their spirits are believed to be “wandering,” unable to fully transition to the ancestral realm. This spiritual unrest is thought to manifest as a source of problems for their descendants and for the nation as a whole. Family members reportedly receive spiritual messages, or “calls,” from the restless spirits, urging them to complete the repatriation and burial process. This is a burden that is both personal and national, and it underscores the belief that the nation itself cannot be “clean” or truly at peace until these heroes are brought home.
The concept of kutsipika—the ritual suppression of spirits—is central to this narrative. It’s believed that the British, with the help of collaborators, performed rituals to neutralize the power of these spirits. This act of spiritual warfare, which goes beyond mere physical conquest, has left a lingering spiritual residue that many believe must be cleansed through traditional ceremonies. The cleansing of the land, particularly in areas where atrocities occurred, is seen as a prerequisite for national progress and stability.
The Central Role of Paramount Chief Mbari
At the heart of this issue is Paramount Chief Mbari of the Shumba Gurundoro clan. The city of Harare and its Mbare suburb are named after this pre-colonial ruler whose territory was the epicenter of the First Chimurenga. The blood spilled in his domain during the war, in places like Harare, Mazowe, and Mount Hampden, has rendered the land “unclean” (nyika haina kuchena), according to traditional beliefs.
The repatriation of the heroes’ skulls is intrinsically linked to the resuscitation of the Mbari chieftainship. According to spiritual guidance received by the clan, the return of the remains cannot proceed without a reigning Mbari chief to perform essential rituals—before, during, and after their arrival. The absence of a recognized chief in the Harare area is a direct consequence of colonial displacement and the manipulation of traditional leadership structures. During colonialism, the number of chiefs increased significantly, and many traditional leaders believe this was a deliberate tactic to create division and weaken the traditional power base. Until the original madzimambo endoro (the 12 original chiefs) are properly recognized, it is believed the country’s spiritual and political problems will persist.
The government of Zimbabwe has been criticized for entertaining competing and “flimsy” claims to the Mbari territory, which has stalled efforts to resuscitate the chieftainship. Paradoxically, the government still turns to the Mbari clan to perform cleansing ceremonies when spiritual problems arise in the area, tacitly acknowledging the clan’s legitimate spiritual authority while failing to formalize their leadership. These ceremonies, involving traditional clapping, the brewing of beer (doro), and the playing of sacred instruments like the ngoma and mbira, are crucial for communicating with the ancestors and resolving problems.
The Path Forward: A National Bira and Collective Action
The push for repatriation is not without its obstacles. A national bira (a traditional ceremony to consult with ancestral spirits) is considered essential to seek guidance on how to bring the remains home. However, this process has been stalled due to a lack of funding, with the government reportedly citing a lack of funds for the estimated $30,000 budget since July 2024. This inaction has led to frustration among the repatriation committee and family members, who feel the process is not being prioritized.
The call for collective action is growing, with suggestions that families and the community should contribute to the bira, rather than waiting for government funding. The repatriation is seen as a collective responsibility, and the perceived indifference from both the government and the public is viewed as a shame, particularly given the sacrifices made by these heroes for the country’s independence.
The legacy of colonialism extends beyond the physical theft of remains and artifacts; it has also left a spiritual and mental scar. The manipulation of spiritual beliefs, the destruction of African kingdoms, and the perpetuation of the idea that African traditions are “evil” are enduring forms of mental colonization that continue to affect the nation. The burial of Cecil John Rhodes and his men at Matopos, a sacred spiritual site, is a potent symbol of this spiritual suppression. The act of repatriation and the subsequent re-establishment of traditional authority are, therefore, not just about honoring the past but are crucial for the spiritual healing and future of the nation.
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