NYAMANDLOVU – The morning air in Epping Forest is usually thick with the scent of dry earth and cattle, but this week, it carried the metallic tang of fresh blood and the heavy, gamey aroma of hippo meat. When two massive hippopotamuses wandered into the Nyamandlovu rural homestead of ZANU PF Politburo member and veteran politician Dr Obert Mpofu, the official narrative was a simple case of “human-wildlife conflict.” However, in the complex tapestry of Zimbabwean politics and spirituality, nothing is ever truly as it seems.
For those who understand the deep-seated cultural and political symbolism in the heartland of Matabeleland, the arrival of these aquatic giants at the doorstep of one of the nation’s most powerful “kingmakers” was far more significant than a mere environmental anomaly. This documentary-style investigation explores the culling of these animals and the subsequent “feeding frenzy” that saw hundreds of villagers flocking to the Mpofu homestead for a share of the spoils. Was this a “bad omen” for the veteran politician, or a calculated display of “providing” for the community in a time of shifting political tides?
The Midnight Visitors
The incident began on the morning of Monday, 23 February 2026. Footprints were first discovered in the soft earth near a pond located just metres from the main house at Mpofu’s Village 4 homestead. Soon after, the two hippos were spotted partially submerged in the water, with their eyes and nostrils occasionally breaking the surface as they watched the gathering crowd of farm workers and security personnel.
“We saw the footprints in the morning and later spotted them in the pond,” Dr Obert Mpofu stated, describing the initial discovery. “We immediately called officials from Zimparks and Chipangali Wildlife Orphanage. The teams came to the farm and assessed the situation. We were relieved that they responded quickly.”
The presence of the animals sent immediate ripples of concern through the homestead. Nyamandlovu, while rural, is not a typical habitat for hippos. The nearest major water source capable of supporting such animals is the Gwayi River, a significant distance across rugged, often dry terrain. How two massive hippos travelled so far into a residential homestead unnoticed until they were at the doorstep remains the central mystery of what some are calling an “environmental conspiracy.”
The Logistics of the Cull
The Zimbabwe Parks and Wildlife Management Authority (Zimparks) arrived alongside conservation officers from the Chipangali Wildlife Orphanage to assess the situation. While relocation is often the preferred method for dealing with stray wildlife, the logistics in this instance were deemed insurmountable.
Ashton Tshuma, a conservation officer with Chipangali, explained the grim necessity of the decision to shoot the animals on-site. “We worked together with Zimparks to see how best to deal with the situation,” Tshuma said. “We aimed to safely remove them so that they do not pose a danger to people and themselves.”
However, the presence of two hippos in the same small pond created a tactical nightmare. “You can’t safely dart one and leave the other in the water,” Tshuma noted. “The remaining one becomes highly aggressive, making the operation extremely dangerous.” Faced with the mounting risk to both the officers and the surrounding community, the order was given to cull the animals.
The subsequent shooting was swift. The massive carcasses were dragged from the pond by trucks, and almost immediately, the “human-wildlife conflict” transitioned into a logistical exercise in meat distribution.
Political Meat and the Feeding Frenzy
In Zimbabwe, “political meat” has a long and storied history. From the massive rallies of the Mugabe era to local village gatherings, the provision of meat by a high-ranking official is a potent symbol of power and patronage. As news of the cull spread with lightning speed through the surrounding villages, hundreds of locals arrived with buckets, sacks, and knives.
The distribution was remarkably orderly, yet frantic. Some observers have questioned whether this was a staged PR exercise to bolster Mpofu’s local standing. Mpofu has long been a central figure in Matabeleland North, often described as a “kingmaker” who has survived numerous political purges within ZANU PF. By allowing the villagers to harvest the meat on his property, he reinforced the image of the “benefactor”—a leader who provides for his people even in the face of a “freak accident.”
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Stakeholder
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Perspective on the Incident
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Dr Obert Mpofu
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Views it as a dangerous wildlife intrusion handled efficiently by authorities.
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Zimparks / Chipangali
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Maintain it was a necessary safety measure due to relocation risks.
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Local Villagers
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See it as a rare opportunity for high-protein food and a “gift” from their leader.
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Traditional Leaders
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Interpret the event as a spiritual message or a significant cultural omen.
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Environmentalists
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Express concern over the “cull-and-consume” model and habitat encroachment.
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Superstition and the “Hippo-Politics”
Beyond the logistics and the meat, the spiritual interpretations of the event have set Zimbabwean social media ablaze. In many Zimbabwean cultures, the appearance of a wild animal—particularly one as formidable as a hippo—at a person’s home is rarely viewed as an accident. It is often seen as a “message” or a “bad omen” (known locally as chikwambo or a spiritual messenger) sent by disgruntled rivals or ancestors.
Traditional leaders interviewed for this report suggest that the “hippo-politics” of Matabeleland are at play. Some believe the animals were a “message” from disgruntled locals using traditional means to express grievances against the “old guard” of ZANU PF. Others suggest it was a sign of the land itself reclaiming its space.
“The hippo’s path is never random,” remarked one local elder who asked not to be named. “These animals walked past many homes to reach this specific gate. In our culture, we ask: who sent them, and what are they carrying?”
Environmental Realities and Health Risks
While the spiritual and political theories flourish, wildlife experts point to a more grounded, albeit equally concerning, reality. The encroachment of human settlements on traditional wildlife corridors is forcing animals into closer contact with people. The “hippo’s path”—the literal route these animals took—reveals how fragmented the natural landscape has become.
Furthermore, the “cull-and-consume” model raises significant health concerns. Government authorities are often quick to allow villagers to eat wild meat to manage local grievances and provide immediate relief, but this carries the risk of zoonotic diseases. The speed at which the meat was distributed often bypasses the stringent health inspections required for commercial livestock.
Conclusion: A Politician in Disguise?
The complex laws surrounding “problem animals” are often bypassed when high-ranking officials are involved, leading to questions about the transparency of such culls. Why was the meat distributed in such a specific, localized way? And what does this incident tell us about the relationship between the ZANU PF elite and the land they govern?
As the last of the hippo meat is dried into biltong in the kitchens of Nyamandlovu, the questions remain. This story provides a unique window into the Zimbabwean psyche, where every event is parsed for hidden meaning and every hippo might just be a politician in disguise. Whether it was a genuine failure of wildlife management or a spiritual intervention, the blood on the soil of Dr Obert Mpofu’s homestead has left a mark that will not easily be washed away.
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