By Dr 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 era, indigenous people were 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 plants from their human habitat, indigenous traditional plants were respected, conserved and revered for their value to the sustenance of human and animal life.
Indigenous peoples’ interaction with their natural surroundings enabled them to find and develop a natural pharmacy, with therapy and herbal treatments used in midwifery, fertility, the prevention of flu and colds as well as a host of rare and common human and domestic animal ailments.
Today, indigenous plants and natural herbs can also be used as roughage to neutralise 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 tree-names have functional and revered 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 material culture.
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 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.
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 children.
Artefacts such as drums, stools, yokes for cattle, benches, door lintels, doorways and fenestration frames, 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 abyssinica, were used to make necklaces.
The mopane tree made the migoti and mugwaku — domestic stirring and serving spoons; bowls and decals.
The mutiti tree or lucky bean tree and baobab were also used for bowls and other domestic utensils.
The bark of the kirkia acuminita tree was used as 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 mukonde tree (euphorbia ingens) was not only used for the healing of sores, but was propagated and planted as a lightning conductor around cow-pens and homesteads before the first 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 example, the muchakata/muhacha tree (parinari curatellifolia), also known as the hissing tree, was generally designated and used for spiritual offerings and supplication.
The muhacha is often referred to as ‘muti wevadzimu’ 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.
The use and functions of most plant species were intergraded into our daily living. Examples among the better-known trees are; the mumvee/musonya tree or the sausage tree used for fertility, nutrition and other medicinal purposes.
The baobab and mubvamaropa trees are two miraculous trees of abundance.
Mubvamaropa, also known as bloodwood or mukwa, was used for soil erosion control and as a soil conservator and river bank stabiliser.
The high quality timber of mubvamaropa is durable, termite and borer resistant; making it suitable for many industrial uses.
The mubvamaropa is a medicinal cornucopia.
From the roots to the tips of the leaves, the properties in this magical tree prevents, alleviates, promotes and cures 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) or baobab tree has been recorded since the Biblical time of Noah’s great flood over 4 000 years ago.
It has iconic 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, flavonoids, vitamins B2 and 3 and essential minerals.
They are a good source of vitamin A and calcium; containing 10 times the anti-oxidant level of oranges as well as three times the vitamin C and four times, as much potassium as bananas.
The seeds are 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 dried as mufushwa and preserved.
The pulp mixed with water makes a refreshing drink and is also used as a raising 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 ropes. It has many uses, among them products such as strong harnessing ropes, mats, bark clothes, hats and bags, fishing lines, nets and even dolls.
These are examples of how industry, design, environment and culture were inter-related and contributed to the livelihoods of Zimbabwe’s indigenous people.
Our ancestors understood and respected land, thus the Zimbabwean perception of land flora and fauna should not be one of exploitation or misuse.
Ngatichengetedzei nhaka yedu!

Dr Michelina Rudo Andreucci is a Zimbabwean-Italian researcher, industrial design consultant and specialist hospitality interior decorator. She is a published author in her field.
For views and comments, email: linamanucci@gmail.com