Online Reporter
Richard Muponde
Zimpapers Politics Hub
THE reburial of Zimbabwe’s fallen liberation fighters who died during the struggle for independence and were left in the bush is proving to be a complex and emotionally charged undertaking.
For over three decades, the Fallen Heroes Trust of Zimbabwe (FHTZ) has led the solemn task of exhuming and reburying combatants who perished during the liberation war.
While these efforts have brought closure and dignity in some cases, significant challenges persist — particularly around cultural norms that inhibit the return and burial of ex-ZIPRA cadres in their home communities.
FHTZ’s mission is driven by a deep sense of national duty to locate and rebury fallen heroes whose remains were left scattered and forgotten across Zimbabwe’s rural landscapes. The Trust works closely with spirit mediums who guide the identification process. These mediums play a crucial cultural and spiritual role, often revealing the names, origins, and wishes of the deceased fighters.
In several cases, such guidance has resulted in successful burials. A powerful example is that of a Zimbabwe People’s Revolutionary Army (ZIPRA) volunteer from Tanzania, identified only as Samson, who operated in Sipolilo — now Hurungwe. Though his family could not be traced, he was honoured with a burial in Hurungwe alongside two local fighters. Others, whose identities remain unknown, are laid to rest in district heroes’ acres — sacred sites designated to honour such martyrs.
These efforts serve not only to restore dignity but also to document national history and remind the nation of the personal sacrifices that led to Zimbabwe’s independence.
Despite this progress, FHTZ has encountered serious cultural resistance when dealing with the remains of ex-ZIPRA fighters. The most common challenge arises from traditional beliefs that prohibit the reburial of individuals who died violent deaths. Many Zimbabwean communities, particularly among the Ndebele, regard such deaths as spiritually impure. Bringing home remains under such circumstances is believed to bring misfortune or unrest to the family.
This has directly affected the reburial plans for many identified ZIPRA fighters. Among them are Stanley Ndlovu from Filabusi and Bongani from Gokwe. Both were successfully identified by spirit mediums, and their families were located, but their relatives declined to accept the remains due to these traditional taboos. Consequently, both are lined up for burial in Hurungwe, far from their ancestral homes.
FHTZ chairman, Dr Arthur Makanda, addressed these difficulties in an interview with Zimpapers Politics Hub:
“We have managed to identify these combatants whose remains were scattered in the bushes where they died during the liberation struggle. Most of them manifested through spirit mediums, identifying themselves, their relatives, and rural homes. Two of these are of Ndebele origin, from Filabusi and Gokwe respectively, but their relatives indicated that they could not take the remains according to their customs since they died violent deaths. So we are going to bury them in Hurungwe.
“However, it should be understood that the narrative is not about exhuming ZIPRA cadres only, but all national heroes who died in the liberation struggle from both participating liberation wings, including ZANLA. We have other remains in areas like Rusape who manifested and were also identified,” Dr Makanda said.
He said they hoped to bury them soon, with the remains of six currently held at Karoi Hospital mortuary, awaiting burial once all arrangements are in place.
“I know people might want to ask why we are concentrated more in Hurungwe and Sanyati. The answer is simple — because we have realised that most of the identified remains are in the open, unlike in other places where they were buried in shallow graves. For your own information, most of the remains in Hurungwe have no skulls, except for one whose skull was taken for ritual purposes by a villager and is still in his possession.”
These remarks illustrate both the spiritual importance and logistical difficulties of FHTZ’s work. They also highlight how cultural customs, while respected, can conflict with national efforts to honour the dead.
The importance of providing decent burials to liberation fighters cannot be overstated. These individuals laid down their lives for a free Zimbabwe. Many were young volunteers who died in unmarked graves, far from their homes, during brutal encounters with colonial forces. Denying them a dignified resting place due to cultural taboos undermines their sacrifice and the values of independence they fought for.
Furthermore, proper burial ceremonies help bring closure to surviving families and communities. They also serve as educational and patriotic tools for future generations, reminding citizens of the cost of freedom.
Given the cultural complexities and national importance of this issue, the Government must assume a more active role. Legislative and policy frameworks are urgently needed to regulate and support the exhumation and reburial of national heroes.
Such legislation should:
λ Provide legal and procedural guidelines for identifying, handling, and reburying remains;
λ Recognise spirit mediums as official cultural consultants in the process;
λ Designate and maintain national or district heroes’ acres for unidentified or culturally rejected remains;
λ Allocate funding to support exhumations, DNA testing, and burial logistics;
λ Encourage educational campaigns to help communities understand the importance of honouring liberation fighters, even in cases of violent death.
By institutionalising the reburial process, the State can ensure consistency, cultural sensitivity, and dignity.
To move forward without further cultural clashes, Zimbabwe must foster a hybrid model that respects both traditional beliefs and national obligations.
One potential approach is the development of cleansing rituals and spiritual frameworks specific to violent deaths, endorsed by traditional leaders and healers. These rituals can allow families to accept remains without spiritual fear or cultural violation.
Additionally, engaging in national dialogue with input from spirit mediums, traditional leaders, war veterans, historians, and affected families can help reshape public perceptions. This dialogue can pave the way for a cultural shift, where violent death is no longer seen as taboo but as a mark of sacrifice in service of national freedom.
Community sensitisation campaigns, led by Government ministries, traditional leaders, and civil society, can also help bridge the gap between custom and national memory. Families may be more willing to accept remains once they understand the honour and healing associated with the act.
The challenge of reburying ZIPRA cadres reveals deep tensions between cultural tradition and national memory. FHTZ has made significant strides in recovering and honouring the remains of freedom fighters, but it cannot carry this burden alone.
Cultural norms continue to deny many fallen heroes the dignified burial they deserve. With coordinated Government action, appropriate legislation, and respectful dialogue, Zimbabwe can overcome these barriers.
By doing so, the nation not only honours the past but also reaffirms the values of sacrifice, unity, and sovereignty upon which its independence was built.
Bongani Ndlovu