In a poignant appeal, descendants of Zimbabwe’s first chimurenga heroes—who resisted British colonial forces in the late 19th century—are urging the Natural History Museum in London and the University of Cambridge to assist in locating the remains of their ancestors. They believe that several skulls, taken during the violent suppression of their forebears, are held within these institutions. This call for restitution highlights the ongoing legacy of colonialism and the need for genuine reconciliation.
A Heritage of Resistance
The chimurenga, or struggle for liberation, was marked by fierce resistance against British colonisation in the 1890s. Among the notable figures was Chief Chingaira Makoni, who valiantly fought against land dispossession in what is now Manicaland. Captured and executed by firing squad, his skull, like those of other freedom fighters, is believed to have been taken to England. His descendant, Cogen Simbayi Gwasira, currently the Chief Makoni, expressed deep frustration over the historical injustices experienced by his ancestors and their descendants.
“We are very aggrieved by the dehumanisation that occurred during that period,” Gwasira remarked. “The British, particularly the museums in England, must be honest and return what they took.” This sentiment echoes a broader call for accountability and the need to confront the painful truths of colonial history.
Institutional Response and Disappointment
Despite previous assertions from the Natural History Museum and the University of Cambridge that no remains belonging to the chimurenga heroes have been identified in their collections, the descendants remain sceptical. In formal letters sent this month, they proposed the establishment of a collaborative taskforce comprising experts from both Zimbabwe and the UK to thoroughly investigate the provenance of the contested remains.
“This is not only about the past,” the letters emphasise, “it is about whether institutions today are willing to confront colonial violence honestly and repair its enduring harms.” The descendants’ call to action follows a freedom of information inquiry revealing that UK institutions collectively hold at least 11,856 items of human remains from Africa, with Cambridge possessing the largest collection.
The Need for Collaborative Research
Dr Rudo Sithole, a former executive director of the International Council of African Museums, expressed concern that the research conducted by the Natural History Museum and the University of Cambridge has been insufficient. “We are now very worried that not even a single one has been acknowledged to be there,” she stated, emphasising the importance of recognising these remains as part of a shared history.
The discourse surrounding the return of ancestral remains is gathering momentum, with pressure mounting on British institutions to follow the lead of other European countries, such as France and Germany, which have initiated research into the provenance of human remains taken from their former colonies. As the debate continues, the moral imperative to address these historical wrongs grows increasingly urgent.
A Continuing Legacy of Suffering
For the Shona people, the connection to their ancestors is not merely symbolic but spiritual, as they believe that ancestral spirits, known as vadzimu, act as intermediaries in their prayers to Mwari, or God. The absence of these remains is perceived as a barrier to spiritual connection and healing. Gwasira poignantly articulated this sentiment, stating, “We are suffering because until those ancestors return to us, then we have no access to the Lord.”
The UK institutions involved maintain their commitment to repatriating human remains, with the Natural History Museum recently affirming its readiness to return 11 individuals from Zimbabwe. However, the all-party parliamentary group for Afrikan reparations has highlighted a lack of tangible progress since a formal decision was made in November 2022.
Why it Matters
This ongoing struggle for the return of looted remains is emblematic of the broader reconciliation process between former colonial powers and the nations they exploited. The descendants of Zimbabwe’s freedom fighters are not merely seeking the return of physical remains; they are advocating for recognition, respect, and the restoration of dignity that has been denied for generations. As this dialogue unfolds, it challenges institutions to confront their colonial past and engage in reparative justice, ensuring that the wounds of history are addressed and healing can begin.