Shona Perspectives on Marine Spirit Beliefs with Scientific Ways of Mitigating Effects of Climate Change in Zimbabwe

 Corresponding author: Chipo Mutongi Copyright © 2025 Author(s) retain the copyright of this article. This article is published under the terms of the Creative Commons Attribution License 4.0. Shona Perspectives on Marine Spirit Beliefs with Scientific Ways of Mitigating Effects of Climate Change in Zimbabwe Tinashe Muchuri 1, Chipo Mutongi 2, * and Amos Muguti 3 1 University of Zimbabwe. 2 Midlands State University 3 Zimbabwe Open University. Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 Publication history: Received on 29 July 2025; revised on 19 October 2025; accepted on 22 October 2025 Article DOI: https://doi.org/10.30574/gjeta.2025.25.1.0264 Abstract This paper examines the potential application of the Shona belief system in Njuzu (marine spirits) for the conservation of wetlands and the surrounding indigenous forests. Studies emerging from Africa highlight extensively how evil and mythical the belief in Njuzu's existence is. Yet, little has been done in examining how the belief in Njuzu can be beneficial in safeguarding Zimbabwe’s natural resources if it is combined with scientific methods for mitigating the adverse effects of climate change, especially in the preservation of water resources and forests. This paper will briefly explain what Njuzu belief (marine spirits) is all about. It then identifies ways in which indigenous knowledge systems emerging from marine spirits can be merged with scientific knowledge to scale up resilience to climate change. The research uses a qualitative content analysis method to unpack existing IKS literature and scientific mitigating methods literature on pollution, forestation, safeguard against wetlands destruction and find how if merged can be essential in the fight against climate change. Keywords: Indigenous Knowledge System; Shona Culture; Njuzu (Marine) Spirits; Climate Change; Adaptation; Mitigation; Water Sources; Preservation 1. Introduction Climate change is an identifiable change in the state of the climate observed through (e.g., using statistical tests) variations in the mean and/or the variability of its properties, persisting over time, whether due to natural variability or as a result of human activity (IPCC, 2007). Though there is a human factor in the above definition, it differs from that preferred by UNFCC, which directly or indirectly attributes the change due to human activity that alters the composition of the global atmosphere and that is in addition to natural climate variability. Humans are encouraged to adapt to new developments around their environment for them to survive climate changing patterns. Adaptation is the process through which societies increase their ability to cope with an uncertain future, which involves taking appropriate action and making the adjustments and changes to reduce the negative impacts of climate change (UNFCCC, 2007). Greenhouse emissions in Zimbabwe (IPCC, 2007) and air pollutions due to emissions from the industry have become evidence of the deteriorating air quality in urban centres where manufacturing industry are situated (Government of Zimbabwe, 2009). Air pollution adversely impacts human and animal health, crop yields and quality, and the depreciation of structural and cultural heritage. Urbanisation, motorisation, economic activities such as agriculture, mining, manufacturing, and construction are attributed to be causatives of depletion of air quality and in a way impacting climate change. This will lead to the rise of atmospheric and oceanic temperatures to rise thereby causing the melting of ice and reduction of habitable land for humans and wildlife, in addition to the floods, droughts (Brazier, 2015:viii), and more fights for scarce land. Apart from engaging in scientific approaches to curb climate change or adapt to climate change, the world can also use belief systems in this fight to contain climate change’s adverse effects on sustainable livelihoods and development. Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 183 Since human activities are causatives to climate change it calls for human intervention measures to curb or enhance the effects of climate change and these measures are what is called mitigation hence the suggestion to adapt njuzu belief system as one of the measures. R Zimbabwean economy is sustained by agriculture, mining and tourism. The country is recording notable climate changing patterns as it experiences rainfall variability and extreme events such as floods (Brown et al, 2013). These climatic conditions render difficulties for the citizens in achieving sustainable economic growth and pose a danger to the economy, livelihoods, peace and security of the nation. There is therefore need for the country of Zimbabwe to put in place measures in order to redeem itself from these pressures of climate change. One such mitigating factor is the Shona belief in njuzu as a management, conservation and preservation of the environment to achieve a sustainable environment to curb climate change. Zimbabwe’s current policies and development practices, inclined to seeking climate change adaptation, are observed as focusing more biased towards rural and urbanization trends are tend to be ignored by policymakers and researchers. This article covers both urban and rural areas in its thrust of pushing for the recognition of the relevance of Shona njuzu belief among the Shona people as a tool a climate change mitigating measures. Njuzu is ether called water spirits or marine spirits and the Christians call them the underworld spirits. Environmental management and conservation are not fresh ideas to the Shona people, as they have been very environmental aware in their practice as part of their tradition. Integration of marine spirits is possible as Gundani (1994) notes that they can be adapted the same way Christianity in the denomination of Roman Catholic acculturated African tradition religion. However, he was focusing on environmental conservation issues and not as mitigating measures to climate change. This is confirming the Shona people’s marine spirit belief’s relevance to environment management, conservation and preservation. To the Shona people, marine spirits are represented by njuzu and they believe that they are male and female. However, the most popular among the Shona is the female one called the mermaid. Shona people believe in njuzu habitats in the natural water bodies such as springs, river pools, wetlands (water chains), and also in manmade water bodies such as wells and dams. Marine spirits may appear in many body forms such as frogs, fish take the form of “normal, but immensely beautiful humans”, mermaids, snakes, snake-people, crocodiles, other reptiles, and some aquatic birds and are shape shifters, and wear forms like clothing but the most popular body shape of water spirits among the Shona is the mermaid with the beautiful human female upper body and the fish tail bottom. Hence, Ranger (1995) asserts that there were many women in Southern Zimbabwe possessed by the marine spirits. Marine spirits habitat in places that are assumed and said to be sacred and are called sacred places. There is a belief that these water spirits of those of young kids and of postnatal death victims who, in ancient times and even in modern days, were and are still buried in wetlands. There is no consensus about this. However, the majority believe marine spirits are spirits of foreign people not linked to any clan and that they are coerced by clan people to possess the living, recruiting them for noble duties of healing the sick and also aid in management, conservation and preservation of the environment and ensuring the people receive a continuous supply of clean water, fresh breath, good rains and healing of the sick. This role is observed as essential as it can be instrumental to mitigating climate change effects. 2. Methodology This paper is use a qualitative research approach as it discusses the perspective of the Shona people on how marine spirits can be of use in the fight against climate change in Zimbabwe and the world over. Data was gathered through interviews with people in rural areas and urban areas, and observations were part and parcel of this research. Document analysis was used as a secondary data gathering and source. The research covers Paiyapo Arts Centre in Chipinge, Harare, Zifunzi village well in Gutu and Cheshanga sacred pool in Zaka. Interpretive analysis was also used to critically look into how the Shona belief in marine spirits could be handy in the fight against the menace of climate change. 3. Literature review 3.1. Njuzu belief and climate change The Shona people of Zimbabwe believed in conversing with Mwari (God) through their ancestral spirits before some converted to Christianity, where they now speak to Mwari or Zame through Jesus Christ. Besides their belief in their ancestors, they also believe in mashave or masahwira (stranger spirits). Among these stranger spirits are the njuzu (water maids) spirits, which are also known as marine spirits or water spirits. The popular among the Shona is the female njuzu. Marine spirits are water-based spirits called njuzu in Shona. They appear in different forms such as in nyaminyami (a snake-like fish referred to as the water god), which is the god of the Zambezi River, a snake, a mysterious human being with a fish tail, human beings mainly in female bodies able to wash their linen and dry them at river banks, among many other forms and bodies. Marine spirits are said to habitat in madziva (river pools), madapfanya/matoro Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 184 (wetlands or water chains), and in manmade water bodies such as matsime (wells) and madhamu (dams), and in zvitubu/zvisipwiti (springs). Water chains, also known as wetlands, are the habitat of njuzu (water marines). These water bodies and forests around them are believed to be sacred. The sacredness of these water sources are also called water cleaning spaces in the scientific knowledge and have a role in mitigating climate change. Njuzu spirits possess human beings and bring fortune in the form of healing and prophetic powers. Those possessed by njuzu spirits are renowned for their desire in cleanliness. They do not want to stay in dirty environments. They always make sure they are clean on their body and in their doings. Some of them may not even live with man as in husbands, without appeasement is done the same is done for men possessed by njuzu spirits. Njuzu spirits belief therefore revolves around cleanliness in body, environment and the spirit. A clean environment is a safe environment for humans and wildlife. It is the clean environment that enables humans and wildlife to enjoy their stay on Earth. Climate change is a phenomenon that disturbs the joy of humans and wildlife on Earth. Climate change though is caused by some natural factors human actions are said to occupy the bigger chunk of the cause cake. As Chrikure (1996:9) infers in one of his poems ‘Hakurarwi’ that if one defecates in a well the whole village shall not go to sleep, the world is having sleepless nights because of the effects of climate change trying to find ways that may bring sleep. Climate change affects every aspect of human life, livestock and wildlife as the rising temperatures cause the increase in pests and diseases that are not easy to control (Cameron, 2014:7). The Shona knew that violating the taboos attracts punishment inform of misfortunes such as bad luck, disease, drought, and even death for self and the community at large. Belief in Njuzu also known as belief in marine spirits, water spirits or underworld is a widely condemned practice by those worshipping the Creator through Jesus Christ but a darling for those practicing African spirituality. Though Christians call it an evil practice, the Shona people regard it as part of them and an essential relationship between man and nature. Obioma (Obioma (2015:21) stresses that Omi-Ala a Nigerian river, was once a pure river supplying clean water to residents of Akure town before the whites introduced the Bible. The river was worshipped and life was normal, but the coming of Christianity caused the residents to abandon it and it became dreadful and dark rumours of human corpses started circulating. This is almost a similar story all over Zimbabwe, where sacred places were trampled upon by the Christian religion. Mbuya Chinjanja (2013:31) explains that njuzu spirits are against polluting the water sources as this angers vakomana navasikana vomumvura (mermaids and mermen spirits) and this results in a conflict between njuzu and man, resulting in the killing of the recruits for healing knowledge before they receive their training and graduate as healers of various diseases. Mhaka (2015:42) posits that many of zvitubu/ zvisipiti or matsime (springs or wells) found in Karanga land which is one of many sub-tribe of Shona are believed to be sacred and habitats of njuzu. Theses springs are protected by taboos. These zvitubu and matsime are water sources for domestic consumption. Fetching water from these zvitubu and matsime using a container with soot or dirt, metal cups and metal jars was strictly prohibited as these might cause the spring to dry up or cause the forbidden items to mysteriously disappear or the culprit might be snatched by the water spirits. Some river pools are also said to be sacred and humans are prohibited from washing their linen using soap or bath in them using soap. Cutting down of trees in and around sacred places is prohibited. Mysterious punishment such as disappearance till appeasement is done or even death occurs in some areas if one cuts down trees or curses the forests. Sinking boreholes and construction of dams without consultations with njuzu and eventual appeasement is strictly prohibited in these spaces. Water has been and is treated as a precious commodity by Shona people of Zimbabwe and access to safe water is a right enshrined in the constitution of Zimbabwe (Mhaka, 2015:42 and Zimbabwe Constitution (No.20) 2013 :). Climate change revolves around water use, preservation and conservation. The Shona people believed in conserving it as a precious commodity (Mhaka, 2015:42). Our informants in the three districts under study informed us that setting the forests around these water bodies on fire is customarily punishable by paying a fine in form of a beast and home brew to appease the spirits. These sacred zvitubu, madziva (river pools) and matsime were usually protected with logs and rocks or left open. People were only allowed to fetch water from these sources using mukombe (gourd), a demhe (broken gourd), a wooden plate or a clay pot. Mhaka (2015:42) further asserts that women in their menses or those who have just given birth are not allowed anywhere near these sacred zvitubu and matsime as they are seen as ritually unclean and are believed to cause the water to disappear. Water is sacred and even the mhondoro dzinomwa muna Save (ancestral spirits drink water from Save Rivers), hence those forests near their mapa (ancestral burial spaces) were deemed sacred and no one was allowed to construct anything, cut down trees, defecate in the said forest. Doing so would result in one disappearing and only reappearing after certain rituals were made. Makamure and Chimininge (2015) concur that bathing, urinating, plucking grass or defecating in or around these water sources is strictly prohibited and results in either the drying of nyaminyami (a snake like fish referred to as the water god), which is the god of Zambezi River, a snake, a mysterious human being with a fish tail, human beings mainly in female bodies able to wash their linen and dry them at river banks among many other forms and bodies. Marine spirits are said to habitat in madziva (river pools), madapfanya/matoro Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 185 (wetlands or water chains) and in manmade water bodies such as matsime (wells) and madhamu (dams) and in zvitubu/zvisipwiti (springs). Water chains, also known as wetlands are the habitat of njuzu (water marines). These water bodies and forests around them are believed to be sacred. The sacredness of these water sources are also called water cleaning spaces in the scientific knowledge and have a role in mitigating climate change. Njuzu spirits possess human beings and bring fortune in form of healing and prophetic powers. Those possessed by njuzu spirits are renowned for their desire in cleanliness. They do not want to stay in dirty environments. They always make sure they are clean on their body and in their doings. Some of them may not even live with man as in husbands, without appeasement is done the same is done for men possessed by njuzu spirits. Njuzu spirits belief therefore revolves around cleanliness in body, environment and the spirit. A clean environment is a safe environment for human and wildlife. It is the clean environment that enables humans and wildlife to enjoy their stay on earth. Climate change is a phenomenon that disturbs the joy of humans and wildlife stay on earth. Climate change though is caused by some natural factors human actions are said to occupy the bigger chunk of the cause cake. As Chrikure (1996:9) infers in one of his poems ‘Hakurarwi’ that if one defecates in a well the whole village shall not go to sleep, the world is having sleepless nights because of the effects of climate change trying to find ways which may bring sleep. Climate change affects every aspect of human life, livestock and wildlife as the rising temperatures cause the increase in pests and diseases that are not easy to control (Cameron, 2014:7). The Shona knew that the violating the taboos attracts punishment inform of misfortunes such as bad luck, disease, drought, and even death for oneself and the community at large. Belief in Njuzu, also known as belief in marine spirits, water spirits or underworld, is a widely condemned practice by those worshipping the Creator through Jesus Christ but a darling for those practicing African spirituality. Though Christians call it an evil practice, the Shona people regard it as part of them and an essential relationship between man and nature. Obioma (Obioma (2015:21) stresses that Omi-Ala, a Nigerian river, was once a pure river supplying clean water to residents of Akure town before the whites introduced the Bible. The river was worshipped and life was normal, but the coming of Christianity caused the residents to abandon it and it became dreadful and dark rumours of human corpses started circulating. This is almost a similar story all over Zimbabwe where sacred places were trampled upon by the Christian religion. Mbuya Chinjanja (2013:31) explains that njuzu spirits are against polluting the water sources as this angers vakomana navasikana vomumvura (mermaids and mermen spirits) and this results in a conflict between njuzu and man, resulting in the killing of the recruits for healing knowledge before they receive their training and graduate as healers of various diseases. Mhaka (2015:42) posits that many of zvitubu/ zvisipiti or matsime (springs or wells) found in Karanga land, which is one of many sub-tribe of Shona are believed to be sacred and habitats of njuzu. These springs are protected by taboos. These zvitubu and matsime are water sources for domestic consumption. Fetching water from these zvitubu and matsime using a container with soot or dirt, metal cups and metal jars was strictly prohibited, as these might cause the spring to dry up or cause the forbidden items to mysteriously disappear or the culprit might be snatched by the water spirits. Some river pools are also said to be sacred and humans are prohibited from washing their linen using soap or bath in them using soap. Cutting down trees in and around sacred places is prohibited. Mysterious punishment such as disappearance till appeasement is done or even death, occurs in some areas if one cuts down trees or curses the forests. Sinking boreholes and construction of dams without consultations with njuzu and eventual appeasement is strictly prohibited in these spaces. Water has been and is treated as a precious commodity by Shona people of Zimbabwe and access to safe water is a right enshrined in the constitution of Zimbabwe (Mhaka, 2015:42 and Zimbabwe Constitution (No.20) 2013 :). Climate change revolves around water use, preservation, and conservation. The Shona people believed in conserving it as a precious commodity (Mhaka, 2015:42). Our informants in the three districts under study informed us that setting the forests around these water bodies on fire is customarily punishable by paying a fine in the form of a beast and home brew to appease the spirits. These sacred zvitubu, madziva (river pools), and matsime were usually protected with logs and rocks or left open. People were only allowed to fetch water from these sources using mukombe (gourd), a demhe (broken gourd), a wooden plate or a clay pot. Mhaka (2015:42) further asserts that women in their menses or those who have just given birth are not allowed anywhere near these sacred zvitubu and matsime as they are seen as ritually unclean and are believed to cause the water to disappear. Water is sacred, and even the mhondoro dzinomwa muna Save (ancestral spirits drink water from Save Rivers), hence those forests near their mapa (ancestral burial spaces) were deemed sacred, and no one was allowed to construct anything, cut down trees, defecate in the said forest. Doing so would result in one disappearing and only reappear after certain rituals were made. Makamure and Chimininge (2015) concur that bathing, urinating, plucking grass or defecating in or around these water sources is strictly prohibited and results in either the drying of the water source or the offender suffering from severe diarrhoea which will only stop when the offender consults with the elders of the community and appease the ancestors. Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 186 The sacredness of these water sources and forests are presided over by village heads, headmen and chiefs in addition to common law statutes that oversee the protection of wetlands under urban settlements and United Nations Convention such as the Kyoto and Ramsar Conventions. However, in urban areas in Zimbabwe there has emerged a sickness that has befallen the city authorities for they are failing to collect baggage and just watch as heaps and heaps of litter mount in residential areas without collection. The ailing is now in the deep end as it is coupled with indiscriminative distribution of once safeguarded wetlands even those set aside at the protection of Ramsar Convention. Though the above scholars delved on how indigenous knowledge systems can help in conservation, preservation and protection of the environment they did not write about how njuzu beliefs can be used to mitigate climate change and this is the gap that this study is filling. Human activities such as pollution, industrial fumes, and greenhouses gasses are among a plethora of causes of climate change. Figure 1 Dzivarasekwa River Pollution. Photo by Tinashe Muchuri 3.2. Discontent views The coming in of Christianity saw the decline on njuzu belief and the decline in the sacredness of the environment and management, conservation and preservation of the water bodies and the forests. Despite the Christians that water gives new birth in their conversation to Christ, they do not also believe the same when the same water is said to be the source of sustainable development, peace, security and economy when kept clean. Instead of conserving the njuzu beliefs or just respecting the sacredness of these spaces, the some Christianity sects, cults and denominations are busy desecrating on these on every day basis. Some would want to tempt the sacredness of river pools by baptising or cleansing their followers at these water bodies resulting in creating conflict between marine spirits and them. This has often resulted in loss of life as either the self-styled prophets or their followers drown and emerge dead. Most church buildings are erected in wetland spaces and if it is true that they are at war with marine spirits as shown on their televangelistic spaces where they purport to be chasing marine demons, it is a war about space. As mentioned earlier on, Shona people of Zimbabwe use a multi-spiritual approach to worship God. They believe ancestral spirit possession and that an ancestral spirit can invite friendly spirits to collaborate with it to help the living to prosper by giving them expertise in what they do, be it at work, talents, and in business. However, there has emerged a new type of njuzu belief a new phenomenon that requires a thorough look. This is the sharp rise of manjuzu believers that are labelled evil within the Shona community. These are a group of people who gather and believe they are possessed with njuzu spirits and they can help others prosper in their lives. Their approach is contrary to the original njuzu belief that the one possessed is not allowed to advertise or tell people that she or he is possessed by a marine spirit but just to be referred only as a healer. And those he or she heal will pass the message to the next person they find struggling in their lives health wise or spiritually. The other factor is that most of the women manjuzu are women involved in filthy sexual affairs whereas the njuzu possessed person is said to one fond of cleanliness and would only have sex with an approved man at certain approved times of the month. The marriage and sex is actually controlled by the spirit and the host just follow suit. Some would argue that, this maybe the cause of prostitution as no man would love to be associated with a woman who is always not ready for sex when it is in demand, however, those who have lived sustainable lives in this belief says if the man wants to have se 3.3. Taboos associated with Water Spirits Marine belief like any other belief systems has its own ethical and principles that are supposed to be followed if a warm relationship between humans and the marine spirits is to be attained. These are observed as the commandments of the marine spirits. No human is allowed to grow crops around njuzu habitats hence we have spaces called dambakurimwa Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 187 or ndambakurimwa which is a place that cannot be tilled. In Chipinge we were shown a forest called Dambakurimwa where humans are not allowed to inhabit because it is a sacred place presided over by the marine spirits. Forests like this one in Chipinge are found around the country. Domboshava about 30 kilometres from Harare has one like that were cutting of trees is not permitted. At Cheshanga in Zaka’s Dyangwe area were informed that a non-governmental organisation came and constructed a small dam at the sacred pool intending to create an irrigated income generating marketing at a village at the foot of Dyangwe Mountain. Instead of the dam holding water, the water devised a plan to sink at the edge of the dam and emerge about hundred meters downhill. Villagers still have the water but the water drawing pipes at the dam remain a white elephant as no water is drawn from the empty dam. Those we talked to attributed this to lack of respect of the marine spirits and that no consultation and rituals were carried out to seek permission to construct the dam. This evidenced by Juliana’s sentiments as quoted by Ranger ((Ranger, 1995) who opines that Zimbabwe was grappling with droughts because the marine spirits were angry that their habitats were cemented during dams and boreholes construction. In addition, villagers are not allowed to fetch water with containers once used to boil something on fire (sooted containers). Women having their periods are not allowed to fetch water from sacred water points as well as those in early postnatal. This is regarded as an empowering taboo for women as it allows them to rest soon after birth and while having their periods in order to regain their strength. Each taboo has its good to humanity. There is no taboo associated to marine spirits that is harmful to humans and the nature. No human is allowed to bath or wash with soap in water bodies resided by njuzu as this pollutes the host’s residence and also the water that the people survive on so as to prevent diseases. No human defecation is allowed around sacred wells and forests presided over by njuzu too for the same reason. Certain trees which grow along rivers and in the sacred spaces are not allowed to be cut so as water plants as they are used as herbs to cure diseases and allows people to stay health. Shedding tears for relative who would have been recruited by a njuzu is permitted. Mourning njuzu recruits leads to them losing their lives. 3.4. What to do when a relative is recruited Relatives of njuzu recruits are urged to consult elders on how to solve the problem beforehand. Elders would take the relatives to the diviners who would in turn inform the relatives on what is needed to be done for the recruit to be returned to the living alive. After consultation the diviner would instruct the relatives to brew beer to appease the water spirits and do the rituals as commanded. Going against the commandments is a punishable offence according to the customary laws of the country and whoever commits the offence would be asked to brew beer and pay a beast to the traditional authorities for appeasement of the angered water spirits 3.4.1. Objects allowed to sacred wells All our informants seem to have a clear understanding of njuzu belief as they gave us similar information about what is permitted and what is not allowed at sacred wells and river pools. Clean clay pots are allowed to sacred wells and water sources. Gourds (matende) and clay pots are only allowed to be filled up using mukombe (gourd) or the broken gourds (matemhe). Since they are not made up of metal, not pieces of metal are deposited at the wells. This stops deposits of rust at the wells thereby keeping the water clean. From the information and details provided above one would see that njuzu manages the ecosystem and reverses the climate change effects. The nurturing and training of healers who would in turn have the knowledge in use of herbs. Keeping the sacred forests safe provides with herbs that treats and heals different ailments. Wetlands are sources of the wisdom and knowledge that is used to keep the society health. This is the reason why these forests must be managed and not destroyed. What happened if the forests are destroyed and the wetlands are destroyed means that there would not be herbs to treat ailments and the society will suffer an illness pandemic. Medicine is derived from herbs and destruction of forests renders the universe ill. Belief in water marines therefore helps mitigating the effects of climate change according to Shona cosmology. Therefore njuzu has clear mandate to help human beings enjoy a safe and clean nature. The roles of njuzu are clear as it was provided by our informants that it preserves the water bodies, wetlands and forests untainted and undisturbed; provide clean domestic water to the community for human consumption and for wildlife; oversee and monitor humans adherence to marine spirits associated taboo; recruit herbalists interns and train the seers to safeguard people’s health. 3.5. Effects of disobedience Rural and urban settlements should adhere to njuzu beliefs and adapt to climate change regulations and stop construction on wetlands and habitats of njuzu. Adhering to the belief will help save lives and infrastructure from destruction. When cyclone Idai descended on Chimanimani and Chipinge, those who were staying along the rivers, on wetlands and low-lying areas were heavily affected. Christians should also avoid tempting the powers of marine spirits or doubt the existence of water spirits. They should learn to live within the diversity should learn to live within the Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 188 diversity of spiritual understanding in order to save lives. Obeying the taboos associated with njuzu beliefs saves a lot of resources and bring sanity into people’s lives and the economy. Figure 2 A house built on wetlands in Kuwadzana high density suburb in Harare. Photo by Tinashe Muchuri 3.6. Punishment for breaking taboos For those who defied the taboos and existence of marine spirits they are always faced with disappearance at sacred water sources. The proverb ‘aive madziva ava mazambuko’ can be translated to mean what was once a grand river is now a crossing place or ford (Mutongi and Tsokota, 2025). This proverb points to the fact that if our natural resources are not protected, it leads to the environmental degradation. Mutongi and Rigava (2024) aver that taboos were used in order to protect or safeguard certain resources against possible damage. Consequently, they were kept in their natural state for centuries without being degraded by human interference. Examples drawn from this study include: mountains, rivers and water bodies, monuments, forests, caves and veld resources. These resources are our sustainable economic resources. It is sad that lives are always lost due disobedience to marine spirits ethical provisions of sacred spaces. Pollution of water sources causes water diseases to the offenders. In some broader picture communities may end up affected by the water diseases as polluted water harbours bacteria that cause diarrhoea. Most sacred wells end up drying up and once the water sources are dried up, droughts befall the society. In other areas misfortune befall the communities and natural disasters attack. 3.7. Effects of Njuzu beliefs on climate change Natural disasters are not selective in their attack as they consume humans, infrastructure and wildlife. Science and njuzu beliefs concur that wetlands are the water cleaning buffers for rural and urban water sources. Ramsar Convention of wetlands protects the water sources and the wetlands in order for the world to enjoy safe water. The same way the conventions strive for safeguarding of wetlands so is the beliefs in water marines strives to preserve, conserve and protect the water bodies from pollution, siltation and water shortages. River bank cultivation erodes the preservation of water and therefore it is discouraged. People’s health is affected by shortage of water as the little available will cause conflicts and the dirty water becomes the source of diseases such as cholera, diarrhoea, dysentery, and typhoid. The secured bushes will provide health remedy in form of herbs and if droughts attack, it means the destruction of herbs as they cannot survive the drought attack. The nutrition that comes with the fruits from trees is also affected. Agriculture is also affected because of droughts and this as detrimental effects on employment as industries “such as food service and food manufacturing.are also affected. Zimbabwe having an agriculturally based economy and 70 percent women smallholder farms is affected by droughts (Madzvamuse, 2010) and floods exacerbate their plight as resources will be redirected to reconstruction of homes and disaster management. It is ideal to among many other mitigation measures adapt the njuzu belief systems for its immense support to nature conservation, preservation and protection. The belief’s discouragement to water pollution and cutting down of trees ensures that soil erosion is reduced and siltation in water sources is managed well. This coupled with its principles not to till on riverbeds and wetlands secures the future of the citizens of the world’s clean water and safe neighbourhoods. The fast disappearance of forest will be put to a halt and desertification will also be managed with citizens planting trees where they have destroyed forests. Children are caught in this snare as extreme temperatures expose many families to abject poverty with less food, less clean water, lower incomes and worsening health (www.savethechildren.org). Women in Zimbabwe and Africa’s livelihoods are mostly affected as they spend many hours walking distances to fetch water and firewood. Energy in Zimbabwe and many other African nations depend on hydroelectric power and droughts brings a lot of suffering as those in urban areas and the industry suffer power cuts as water used to generate power at Kariba Dam is rationed due to droughts. Those in rural areas who depend on firewood face dwindling forests and droughts affect them immensely. Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 189 According to Butic and Ngidlo (2003), forests that are indigenously managed and preserved at water sources are very useful in supplying clean water, water for agriculture and also prevent soil erosion. Besides providing a covering to the soil, the forests also provide health wild fruits and firewood to the community. Adapting marine beliefs allow nature to save human beings from all these sufferings. There is a great need that sacred water sources, wetlands and forests are safeguarded from indiscriminate destruction. Governments, local governments and traditional leaders should also adhere to the beliefs and make sure that the citizens respect the beliefs to ensure a health global community. The good thing about the beliefs is that it is only there to protect nature and that people of other beliefs enjoy the safety of nature as it embraces everyone through keeping nature clean of pollution and destruction. Wells are either protected by stones and logs as shown on pictures bellow taken from three villages under study. 3.8. Water sources protection Figure 3 A well protected by flat stones in Zifunzi Village of Gutu on Zimbabwe. Photo by Tinashe Muchuri Figure 4 A well protected by stones and logs at Paiyapo Cultural Centre in Bangira Village of Chipinge in Zimbabwe. Photo by Tinashe Muchuri Global Journal of Engineering and Technology Advances, 2025, 25(01), 182-192 190 Figure 5 An unprotected well at Manyimo Village of Zaka in Zimbabwe. Photo by Tinashe Muchuri Recommendations Climate change impacts the availability, accessibility and demand of water in Africa (IPCC, 2007). Unganai (2009) notes that rainfall shows considerable intermittent and shifts and surge in heavy rains activities that affects cropping in Zimbabwe and other Southern African countries. Zimbabwe is mostly reliant to rainfall water for its agriculture and a loss in the volume of the rain falling each season impacts on dam water level challenging agricultural water supply and power generation economies of the country. The reduced rainfall and heavy rains impact on the poor’s lives and affects the ecosystems. It is also a cause of concern on the expansion of grasslands and woodlands and poses a direct impact on wildlife and animals which feed on grass and woodlands. The drought that follows diminishes the wildlife and animals’ population thereby presenting an economic challenge and a fear extinction of other animal species. It is therefore recommended to establish devolved environmental management activities in places of natural resources abundance, beliefs in Njuzu caters for all these mitigating policies without losing further resources by convening convergences and conferences to discuss on climate change mitigation measures. The government should create awareness training and empowerment of communities on the relevance of marine spirits in safeguarding nature. This teaching should be extended to all levels of education (formal and informal) and to educators working with communities. Government should ensure the implementation of global agreements on the safeguarding of natural resources by those communities gifted with the natural resources for example the protection of wetlands as enshrined in the Ramsar Convention. Since Zimbabwe has freedom of worship and is endowed with multicultural beliefs, should be encouraged in order to preserve sacred water bodies and sacred places. Settling people on wetlands should stop. Farmers should be encouraged to use organic manure and fertilizers as the other fertilizers have chemicals that affect humans, wetlands and water creatures and this knowledge on should be taught in schools and higher education. Adapting njuzu belief systems are a vital component of the fight against climate change effects and conservation, preservation and protection of nature. 4. Conclusion This study has established the importance of Shona perspectives on marine spirits belief systems and their relevance in the fight against climate change mitigation and nature conservation, preservation and protection. It has shown that Shona people had a good relationship with nature and therefore if the belief system is adhered to, some of the climate change effects on human beings and the wildlife can indeed be reduced or stopped. Nature is life and therefore it needs to be protected and njuzu beliefs place the rethinking of nature conservancy and protection possible. Compliance with ethical standards Disclosure of conflict of interest No conflict of interest to be disclosed. References [1] Brazier, A. (2015). CLimate Change in Zimbabwe. Facts for Planners and Decision Makers. Harare: KonradAdenauer-Stiftung.