By Princess Eugene Majuru
The repatriation of the Zimbabwe Bird and human remains from South Africa should have been a defining national moment—one that reconnected Zimbabwe not only with its stolen heritage, but with the very foundations of its identity. Instead, the occasion has stirred debate and reflection, as many Zimbabweans question the limited visibility of traditional chiefs in proceedings that are deeply rooted in culture, history, and spirituality. At the heart of this issue lies a fundamental question: who leads when heritage returns home?
A Symbol Beyond Politics
The Zimbabwe Bird is far more than a national emblem. It is a sacred artifact, originating from Great Zimbabwe, carrying spiritual and cultural meaning that predates the modern state. Similarly, the return of human remains taken during the colonial era is not simply a diplomatic or administrative exercise—it is an act of restoring dignity to ancestors and reconnecting communities with their lineage.
Such moments demand more than formal ceremonies. They require cultural rites, spiritual acknowledgment, and traditional leadership. During the colonial era, it was under chiefs that communities were organized, land was governed, and resistance took shape. Chiefs were custodians not only of land, but of identity and continuity. To underrepresent them in this context is to separate the event from its deeper meaning.
The Missing Cultural Voice
Across Zimbabwe, many people have expressed disappointment that they were not given the opportunity to participate in a culturally grounded welcome. There were expectations of kuridza mhururu—ululations that signify celebration, reverence, and the presence of ancestral spirits. Such expressions are not ornamental; they are integral to how Zimbabweans communicate respect and belonging.
Harare, as the capital, was widely seen as the natural stage for such a welcome. A ceremony led by chiefs, rooted in tradition, could have allowed citizens to collectively honor the return in a way that resonates with their cultural identity.
Instead, the moment felt distant for many—observed rather than experienced.
Zimbabwe operates within a dual system that includes both modern political leadership and traditional authority. Ministers and Members of Parliament are responsible for governance in the contemporary sense, but cultural and spiritual matters remain the domain of traditional leaders.
This balance is not merely symbolic; it is essential.
When state officials dominate events that are inherently cultural, without giving adequate space to chiefs, it risks creating a disconnect. It suggests that political authority can substitute for cultural legitimacy, when in reality the two serve different, complementary roles.
For a nation like Zimbabwe, where history, spirituality, and governance are deeply intertwined, understanding and respecting this distinction is crucial.
Independence and the Role of Chiefs
As the country looks ahead to independence celebrations in Maphosa, attention is shifting to how the Zimbabwe Bird will be presented to the public. Independence is not just a political milestone; it is the culmination of a liberation struggle that was deeply rooted in traditional structures.
Chiefs played a significant role in that struggle. They provided leadership within communities, preserved cultural identity under colonial pressure, and, alongside spirit mediums, contributed to the ideological and spiritual foundation of resistance.
Their role in independence is not secondary—it is foundational.
It is therefore expected that chiefs will take on a visible and meaningful role during these celebrations. Their presence should not be ceremonial alone, but reflective of their historical and cultural significance.
The return of the Zimbabwe Bird and ancestral remains presents an opportunity to reaffirm the role of traditional leadership in national life. It calls for a re-centering of chiefs in matters that concern heritage, identity, and spirituality.
This is not about diminishing the role of government officials, but about recognizing that cultural authority cannot be replaced by political office. Chiefs carry knowledge, legitimacy, and responsibility that are rooted in centuries of tradition.
Future ceremonies of this nature must be approached differently—planned with chiefs at the forefront, ensuring that rituals are observed, communities are included, and cultural expressions are given space.
Repatriation is not only about bringing objects and remains back to their place of origin. It is about restoring meaning, dignity, and connection. It is about acknowledging the systems of authority that existed long before colonial disruption and continue to shape Zimbabwean society today.
The absence—or limited visibility—of chiefs in such a moment has highlighted a gap that cannot be ignored. As Zimbabwe moves forward, there is a clear expectation from its people: that tradition and leadership will walk hand in hand.
Only then can moments like these fully reflect the depth and richness of Zimbabwe’s heritage.
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