The Secretarybird Sagittarius serpentarius is the single member of the family Sagittariidae. Its common English name may have been derived from the drooping black head plumes that are reminiscent of old-style quill pens placed behind a secretary’s ear. However, it is now thought more likely that the name was actually corrupted from the original Arabic ‘Saqr et-tair’ meaning ‘hunter bird’.
This endangered species is most often encountered in the open grassland areas of Zimbabwe, where their habit of ‘stomping’ and feeding on snakes has led a number of Shona tribes-people to believe that they are generally a friend to man and that they should be protected for this reason. However, contrary to this, it is still considered a bad omen should one of these birds walk across a traveller’s path, usually predicting the impending death of a close relative.
During interviews, some Ndebele people shared their belief that these birds are fond of dancing and will purposefully perform for an audience. This observation may stem from the courtship display of a pair preceding breeding, which may occur in all months of the year with a peak from August to December.
The Lilac-breasted Roller Coracias caudatus (also known as Mzilikazi’s Roller) is perhaps the most vividly coloured of the four roller species found in Zimbabwe, where it is most common in thornveld and mixed woodland, often seen perched on roadside poles. Rollers are named for their courtship flights, during which a pair perform spectacular aerobatic somersaults and manoeuvres. They nest in summer, making use of existing tree cavities.
The beauty of the Lilac-breasted Roller particularly struck Mzilikazi, the king of the Matabele. It was decreed that its iridescent turquoise wing feathers were to be reserved for use in his personal headdress. No individual was permitted to kill this bird except for exclusive use by the king, and thus it became protected under Ndebele law during his reign. While conducting interviews in the Hwange district, I discovered that, despite their beauty, the Nambya dislike these rollers due to their raucous call which is often uttered in flight. They are thought to signify bad luck, particularly if flying in the vicinity of a funeral procession.
Local names for the Lilac-breasted Roller in Zimbabwe:
The Common Hoopoe Upupa epops (pictured) is an unusual bird with orange, black and white colouration, long crest and a curved bill used to probe the ground in search of grubs and insects. In Southern Africa, it breeds from August to December in a suitable nest hole and calls frequently during this period, which also roughly coincides with the rainy season. People of Ndebele origin thus believe that this species calls for the rain and it is therefore seldom harmed.
The baTonga and Nambya believe that this hoopoe is a particularly important messenger, closely associated with spirit mediums and that if a dead bird is found it is a sure sign of unease amongst the spirits and a harbinger of impending bad luck.
The sociable Green Woodhoopoe Phoeniculus purpureus is also associated with the spirit mediums, largely due to their raucous ‘cackling’ communication calls. This is reflected in their Ndebele name iNhlekabafazi or ‘laughing women’.
Local names for the Common Hoopoe in Zimbabwe: Mhupupu, Chigubhubhu, Tuvo, Gugugu – Shona (all dialects) inVekle, iMvunduna – Ndebele Pupupu, Marimamalanga – Shangaan iN’angaya bayuni – baTonga/Nambya
Local names for the Green Woodhoopoe in Zimbabwe: Haya – Shona (all dialects) iNhlekabafazi, uNukani –Ndebele Kolokolwana – Shangaan
Information for this section was obtained only from interviews with contributors.
Common Hoopoes have widely been regarded as a bird of powerful medicine, associated with general virtue, particularly in the Arab world. In ancient Egypt their blood was applied to the eyes to inspire visions and these birds were offered for sale in modern Egyptian markets as late as the 1980’s as a good luck charm. They also continue to be used for various magico-medicinal purposes by the Hausa people of West Africa.
Additional Reference:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
For more information on the species mentioned here visit:
Nightjars are nocturnal insectivores that make use of their large gape to capture prey whilst on the wing. Of the six species that occur in Zimbabwe, most undertake some degree of seasonal or regional movement and are often encountered during the day when disturbed from ground roosts or nests where cryptic colouration prevents detection until they reluctantly take flight. The Mozambique Nightjar Caprimulgus fossii is pictured in a typical pose.
The increased frequency of calling becomes distinctly more noticeable prior to breeding during the wet season, and for this reason many Ndebele people believe that these birds herald the rainfall. However, due to their nocturnal aerial foraging and unobtrusive habits many also treat nightjars with suspicion and it is widely considered to be a bad omen should one of these birds settle on the ground near a homestead or village.
During interviews, people of Shangaan, Ndau and Venda origin related a common local belief that nightjars are particularly unintelligent. A person who continually makes mistakes is thus likened to one of these birds. Traditional practitioners are also said to make a powder from the ashes or eggs for a husband to mix in with the food of a ‘troublesome’ wife in order to make her ‘stupid’ and ensure her obedience.
Local names for nightjars in Zimbabwe: Ndahwa, Dabgwa, Datiwa – Shona (all dialects) iDahwa – Ndebele Liwubawuba – Venda/Sotho Libwatsani, Ribyatsani, Riwuvawuva – Shangaan Lukumba – baTonga
Information for this section was obtained only from original interviews.
Additional reference to other sources for the rest of Africa revealed only a common Kenyan belief that bad luck will befall anyone who kills one of these birds or disturbs the eggs.
Additional Reference:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
For more information on the species mentioned here visit:
Due to their largely nocturnal habits, silent flight and large eyes, owls are traditionally regarded with a high level of suspicion by most Zimbabwean people.
These birds are generally associated with witchcraft and are believed to be familiars of witches and evil spirits who operate under the shadow of darkness. Although the twelve resident species vary considerably is size and habits, all are commonly regarded as harbingers of death or misfortune to some degree. Indeed, I found that this belief may be so entrenched that some people appeared decidedly uncomfortable or even evaded questioning on the subject of owls.
I was able to ascertain that the lower pitched hooting call of the Spotted Eagle-owl Bubo africanus or deep ‘grunt’ of a Verreaux’s Eagle-owl Bubo lacteus instills a deeper feeling of dread than the shrill screech of a Barn Owl Tyto alba (pictured) or the whistling call of the small (and partly diurnal) Pearl-spotted Owlet Glaucidium perlatum. Indeed, the persistent duetting of a pair of Spotted Eagle-owls near a homestead or village has even been known to cause residents to abandon their dwellings. Should an owl call from a perch on a roof, this is considered to be a particularly bad omen, possibly predicting the death of a family member of the occupant. In some instances the possibility of occurrence is prevented by placement of a spike on the apex of a hut, making it impossible for an owl to perch in that location.
It is also believed that should a Verreaux’s Eagle-owl swoop down and strike a traveller on the back of the head, that person may be doomed or will find a relative or friend dead or dying on their arrival home with no possible hope of reprieve. (This belief may have some basis in the fact that these owls may attack any intruder that ventures too close to a nest site).
The eyes of owls are used by some n’angas to make a concoction believed to heal failing eyesight. They may also be used in defensive spells, and for this reason the remains of these birds may occasionally be offered for sale in traditional markets, along with their eggs.
The general fear of owls persists, even in urban areas where they are unfortunately often persecuted by stoning.
Local names for the Verreaux’s Eagle-owl in Zimbabwe:
Information for this section on owls was obtained from contributors as well as Bozongwana (1983).
Reference:
Bozongwana, W. (1983). Ndebele religion and customs (1st ed.). Mambo Press, Gweru, Zimbabwe.
Similar beliefs to those discussed are shared throughout Africa, however some people do recognise owls as beneficial due to their effective control of agricultural pests. Their body parts are also widely used as a foundation for defensive spells, the heart being considered as particularly potent in Cameroon. The feathers may also sometimes be worn as a protecting amulet against witches that have assumed owl form, or owl familiars acting at their behest.
Additional References:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
Mikkola, H. (2021). Owl Knowledge and Beliefs in Africa, Tyto : 9-33.
For more information on the species mentioned here visit:
Thirteen species of cuckoo may occur in Zimbabwe during the summer months, however only six of these could be considered as relatively common.
The Levaillant’s Cuckoo Clamator levaillantii and similar Jacobin Cuckoo Clamator jacobinus (pictured) are relatively common migrants to southern Africa, where they are active brood parasites from October to May, being particularly noisy at this time, uttering a loud and striking call. As their arrival coincides with the beginning of the wet season many local people believe that these calls serve to summon the rainfall, and indeed the Ndebele and Kalanga believe that no rain will arrive should one of these birds be killed. In addition, the presence of these cuckoos is regarded as particularly significant as it is thought that they may only drink rainwater that has collected in tree hollows, or from water droplets on leaves.
The Red-chested Cuckoo Cuculus solitarius is normally present from September to February. This bird is seldom seen, but is generally recognised by its plaintive three-syllable ‘Piet my vrou’ call, which may persist throughout the night. It is widely believed that this call heralds the rain and signals that ploughing of the fields should commence in preparation for planting.
The related Senegal Coucal Centropus senegalensis is a resident breeding species that nests during the rainy season, when are also particularly vocal, producing loud ‘bubbling’ duet calls. For this reason, they are also considered as important harbingers of rain in areas where they occur.
Local names for the Levaillant’s and Jacobin Cuckoo in Zimbabwe:
Information for this section was obtained only from original interviews with contributors. While the cuckoos and Senegal Coucal were found to be commonly recognised as important ‘rain birds’, a number of other taxa were also mentioned in this regard. These included the swallows and bee-eaters, many of which are migratory, arriving prior to the rains. I was however unable to corroborate this with more than three separate individuals and so omitted them. These birds will be discussed at a later stage.
Additional information on the Red-chested Cuckoo and Senegal Coucal for other parts of Africa is included below.
In a similar vein to both Zimbabwean and South African communities, the Marakwet people of western Kenya consider the Red-chested Cuckoo as a harbinger of precipitation for the upcoming growing season, and the call is described as ‘a voice that predicts rain’. Other Kenyan tribes share similar beliefs, the Kikuyu translating the call as ‘Where do I sow the seed?’
In West Africa, the Bassar of northern Togo associate the Senegal Coucal with laziness due to its skulking habits and relatively weak flight. Here the local name ‘natu’ likens it to a fool or idiot. However, in contrast, this species is considered an important totem in Benin, where their remains are often offered for sale in traditional markets.
Additional Reference:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
For more information on the species mentioned here visit:
Doves are almost universally considered as symbols of peace and unity, and this is indeed generally reflected in Zimbabwean folklore. However, they are also regarded as important harbingers, and of the nine species found in the country, the Ring-necked Dove Streptopelia capicola (pictured) and Emerald-spotted Wood-dove Turtur chalcospilos are the two most well recognised in this regard.
A general pattern that emerged from interviews is that the presence of a single dove signifies bad luck, while a pair represents good luck.
A Ring-necked Dove seen to ‘hang’ its head is taken as a sure sign that bad luck will befall the observer, while if a single dove flies in and perches on a homestead and then immediately departs, a single visitor should soon be expected.
Another common belief that I identified is that the call of a single Ring-necked Dove heard near the home heralds an impending visit, while some Venda informed me of their belief that a single dove calling predicts misfortune or bad luck. However, if a pair of doves is observed nearby this foretells good luck or peace in the home.
A further belief, shared by many Ndebele, is that a dove or pigeon resting on one foot heralds bad luck. Persons who keep doves or pigeons are however perceived to be good and trustworthy individuals.
The call of the Emerald Spotted Wood-dove is thought by some Ndebele to predict the death of a family member, and is roughly translated as ‘my mother is dead, my father is dead, my whole family is dead’. This bird is disliked for this reason.
The Crowned Lapwing Vanellus coronatus bears the black, white, and red colouration commonly associated with spirit mediums, and is therefore respected as such by many Zimbabwean people.
These are sociable birds, normally found in small groups in fairly open habitat, frequenting fields, roads, or paths near villages, or areas surrounding cattle enclosures. Here they are often disturbed, flying ‘explosively’ skywards, while uttering a harsh, excitable call. Crowned Lapwings may also be particularly raucous at night, with this nocturnal calling interpreted by many Shona and Ndebele people as a means to summon witches, directing them by chanting ‘Kure, kure’, which translates as ‘it’s far, it’s far’.
A number of people also maintain that should one of these birds enter a village, bad luck or death will certainly prevail. Similarly, many believe that should one cross a person’s path, all will not bode well for the future. However, in contrast, some Manyika and baTonga people that I interviewed considered this bird to be a benign messenger that warns of impending danger as it suddenly calls and flies up from the path ahead.
Due to its stately appearance and unusual haunting call, the Grey Crowned Crane Balearica regulorum is perceived as a dominant bird, widely associated with power and royalty by the Ndebele people.
Although these birds may cause crop damage by feeding on newly planted seeds and young shoots, they are not generally harmed, as it is believed that to do so would certainly bring bad luck. Their presence is said to signify that all is well in the lands, and indeed many who live alongside this species welcome their courtship ‘dances’ during the early summer months.
As with other crane species in Africa, these birds are becoming increasingly vulnerable due to habitat destruction, poisoning and collision with power lines.
Local names for the Grey Crowned Crane in Zimbabwe:
Information on the Grey Crowned Crane was obtained only from personal interviews with contributors.
While the Blue Crane Anthropoides paradiseus does not occur in Zimbabwe it is near-endemic to South Africa, where the Xhosa and Zulu peoples once regarded it as a symbol of masculine power. Indeed, the plumes of this species were awarded to senior leaders and warriors as recognition of prowess in battle.
Additional Reference:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
For more information on the two species covered here visit:
Helmeted Guineafowl Numida meleagris are gregarious birds, often occurring in large and noisy flocks that feed on a variety of plant matter as well as invertebrates. Being a relatively common and widespread game bird, this species is well known to most people in Zimbabwe and often trapped or hunted for food.
During interviews, I came across the Ndebele and Nambya belief that if one is killed for the pot, it must be plucked before returning home. While the feathers must be buried far away from habitation, it is important that they are not burned. If this rule is not followed, it is said that bad luck will be brought into the village and quarrels and disagreements will result.
Guineafowl have also been depicted in San rock-art, although only at a few sites.
Local names for the Helmeted Guineafowl in Zimbabwe:
Information for this section was obtained from contributors as well as the following reference.
Reference:
Cooke, CJ. (1964). Animals in Southern Rhodesian rock art. Arnoldia 13: 1-29.
The following additional information was retrieved from other sources.
Due to their rounded body shape and relatively large clutch size, Guineafowl are widely associated with fertility and thus eggs are often used in annual purification rituals to bless both crops and state in Ghana.
This belief extends to matters of both human fertility and marital fidelity. For this reason, the Hausa of West Africa smash Guineafowl eggs against the front door of newlyweds to ensure marital bliss, however a wife may be forced to place an egg on the roof of the house to encourage the return of a wayward husband should this eventuate. An additional Zimbabwean folktale (that I personally did not encounter) tells of a downtrodden, childless wife that adopts a Guineafowl as her child and eventually seeks revenge on her neglectful husband through the bird.
Additional Reference:
Cocker, M & Tipling, D. (2013). Birds and People, Jonathan Cape, London, England.
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