A journey to name invasive alien plants in isiZulu

The challenge

Invasive Alien Species (IAS) are one of the major threats to native biodiversity. As a component of IAS, Invasive Alien Plants (IAPs) are largely known either by their English Common Names or their respective scientific (Latin) names. Very few have any officially recorded indigenous common names. Indigenous communities are often employed as participants, in the control of IAPs, as an intervention for ecosystem restoration. With most participants coming from disadvantaged backgrounds, language and finding common understanding on species often becomes a barrier.

IAPs that do have indigenous common names, for instance in isiZulu, it does appear the naming is never regulated or officially recorded. As such there are issues that put pressure on indigenous cultures, on indigenous language, as well as on indigenous biodiversity. Some IAPs have the same common names as used for indigenous species, and some are called different names across different regions. In areas where there is heavy reliance on traditional medicines, these issues pose serious concerns for instance if one intends collecting plant parts for a certain medicine and they end up collecting plant parts from in unintended plant (which might be an IAP, that resembles an intended native plant). The same could apply if one intends propagating a native plant, for medicinal purposes, but they end up propagating an IAP. Alternatively, there could be complete lack of knowledge that a plant is categorised as an IAP altogether.

Co-author Bheka Nxele at a Community Workshop on naming invasive plants in isiZulu.

A group of concerned environmentalists saw a need to initiate a formalised approach to naming IAPs in indigenous languages, with isiZulu as a case study. The group sought not only to structure the IAP naming process but also to motivate that IAPs, which are unwanted species, should be given negative names to indicate they are unwanted. Negative plants (bad for ecosystem functioning), should have negative names. The group also motivated for participants of ecosystem restoration initiatives to be empowered such that they become enabled to communicate their perceptions and recommendations in the implementation of ecosystem restoration. Ecosystem restoration is aimed at improving ecosystem integrity and functioning for safeguarding the provision of ecosystem services, which gives restoration an anthropocentric motivation.

Participants at a community workshop in KwaCele traditional area, under iNkosi Cele.

The element of ecosystem services, in ecosystem restoration, motivates for incorporation of participants’ perspectives and recommendations in restoration work. However, if barriers that limit participants from achieving meaningful engagement in restoration work, are not identified, and addressed, ecosystem restoration may not achieve its full potential. Addressing ecosystem restoration barriers might be instrumental in making participants see themselves as being included in the process and part of the solution rather than just labour. Indigenous communities should not feel external to ecosystem restoration since restoration is everyone’s responsibility but for everyone to play their part, knowledge must be shared in user-friendly and user-useful methods.

The journey

Environmentalists from different parts of KwaZulu-Natal and employed by different environmental organisations came together to initiate the IAP Naming Process, using KwaZulu-Natal as a case study in motivating for IAPs to be named in indigenous languages. These environmentalists were Bheka Nxele; Bheki Mdletshe; Bheka Memela; Menzi Nxumalo; Hlobisile Sithole; Joel Mlaba; Khulekani Nhleko; Zukiswa Zulu; Lindelani Zuke; Sanelo Mchunu; Mthobisi Hadebe and Nomzamo Mncube. The fact that these environmentalists came from different regions of KwaZulu-Natal, accommodated variations in isiZulu Common Names used in different parts of the province. This also increased networking into different parts of the province, as environmentalists would know certain structures like Traditional Authorities, Traditional Healers, Community Leaders etc., which could be critical in engaging communities or getting specific information.

Traditional community engagement meetings with various ecosystem user groups, including traditional healers (left) and community leaders (right).

The initial list of names used for the IAP Naming project was obtained from the Beautiful but Dangerous Posters & Flashcards published by the Environmental Planning & Climate Protection (EPCPD) of eThekwini Municipality, and the WESSA book of IAPs. Existing IAP names were checked if they did not clash with names used for native plants or if they were not used for different IAPs in different regions. It was found that an IAP, Schinus terebinthifolius (Brazilian Pepper), is called “isibhaha”, yet an indigenous plant Warbargia salutaris is also known by the same isiZulu Common Name, “isibhaha”! To minimise confusion between isiZulu Common Names, proposed new names were based on growth form of an IAP, phenotypic characteristics of a plant, negative impacts and/or the environment where it grows. For instance, Bryophyllum delagoense (Chandelier Plant) was named “Umalivilivi” because of the structure and formation of its leaves (note: There is no direct translation of the word “umalivilivi” but it is generally used to describe a plant or item with multiple hanging branches or parts) Senna didymobotrya (Peanut Butter Cassia), on the other hand, was given the name “Umakhephuka” due to its strong, typical smell as the word “umakhephuka” translates closely as “something that has a strong, bad smell”. Before adoption, selected IAPs would be workshopped at various forums including community workshops, where communities and traditional healers would be involved in the naming process. Names were also shared with various user-groups (Traditional Healers, Educators, Scientists, Managers, and general members of the public).

Bryophyllum delagoense (Chandelier Plant) was named “Umalivilivi” because of the structure and formation of its leaves. This is a new name for the plant. It is not negative but is rather neutral and descriptive.

Photo: Errol Douwes

The value of indigenous knowledge*

During the engagements with traditional communities, it was intriguing to learn some people used IAPs such as the Senna didymobotrya for purging yet the plant is also suspect to causing respiratory complications (although we have no formal, medical report to this effect). Whilst negative impacts associated with IAPs were shared across communities, for instance the fact that wherever certain IAPs occur, nothing else would grow and land pockets would be rendered inaccessible or useless, we also found that people had found some “good” use for certain IAPs. For instance, a few households used Lantana camara for fencing off their yards. Elsewhere, community members were observed collecting seeds of Ricinus communis (Castor Oil), without knowing the plant is an IAP, and the seeds were collected for different reasons including beadwork.

Community members at an IAP naming workshop held in KwaCele, under iNkosi Cele.

In one particular occasion, after a long day at eMfume, when everyone was exhausted and people still had to come up with a name for Pistia stratiotes (Water Lettuce), after several rounds of suggestions and arguing around the name, an elderly lady who had been staring at the picture of the plant on a Powerpoint presentation, shouted out “Hhay yimani kancane, ngiyasazi lesimila ukuthi nje sengilibele igama laso. Ake ningivumele ngiyobuza abadala ekhaya”, (“Wait a minute, I recognise this plant, but I have forgotten its name. May I please go consult with my elders!”). The Forum agreed to let the woman go consult with her elders and after about three months, she returned with the name “Indwane”. This was fascinating because in isiZulu there is a saying that refers to indwane, “Umfula udla izindwane”, when a river is in flood, it gathers “izindwane” (Water Lettuce)! Once again this showed how some of these IAPs have been around for many years and communities have included them in their cultures.

Community members at an IAP naming workshop.

At another community engagement meeting, prominent community leaders argued that Acacia mearnsii (Black Wattle) was not alien as they grew up seeing the plant and their fathers and grandfathers knew and spoke of the plant. In fact, they indicated that the plant has been around so long it had become part of the isiZulu culture in that at funerals, the plant is used in burial ceremonies. When building houses, Black Wattle is used and is also used as a reliable source of energy (warming houses and in cooking). When they learnt that Black Wattle is an alien invasive from Australia, without any local natural resistance to its spread they then pleaded it be tackled last in areas where there is no electricity supply, otherwise communities would struggle to make ends meet. They also stressed they were not objecting to IAP control, but wanted to protect livelihoods that depended on these IAPs and that they should not be exterminated abruptly.

The journey continues

Naming IAPs into indigenous languages should not only be regarded as an important social exercise but also as an enabling tool for communities to engage in the ecosystem narrative. Addressing ecosystem degradation with communities, in their own language, empowers them beyond understand what needs to be removed and how it should be removed but also, and most importantly, why it should be removed. Through such empowerment, communities may gradually begin to apply ecosystem restoration approaches in their own neighbourhoods. They may also begin to voice out their own recommendations on how they view ecosystem restoration action can improve their livelihoods by suggesting sites and making recommendation on how to secure restored areas.

In the context of partnerships, which are essential in ecosystem restoration, addressing barriers to restoration action can strengthen these partnerships and give them additional value. Environmentalists involved in this IAP Naming Process would like to plead with the Department of Forest, Fisheries and Environment (DFFE) that naming IAPs into indigenous languages, as well as community empowerment through identifying and addressing barriers to ecosystem restoration, be cascaded across provinces. IAPs should have names in all languages, including Khoisan languages to enable everyone to participate, meaningfully, in ecosystem restoration.

The UN has declared 2021 – 2030 as the decade of ecosystem restoration and that puts even more emphasis on empowering communities to partake in restoration action!

Traditional leaders in discussion in Molweni, under iNkosi Mthembu.

*Indigenous knowledge can be defined as “A body of knowledge built up by a group of people through generations of living in close contact with nature” (Johnson, 1992).