Southern Ground-hornbill (Bucorvus cafer) is used in traditional medicine in Zimbabwe, and the trade of this species was investigated in an informal sector market in Bulawayo. The frequency of hunting for B. cafer was found to be currently insignificant, and could neither be causally linked to population decline nor proved to be a driver of the low abundances of ground-hornbills in the surrounding areas where hunting occurs. Cultural perceptions and the preferences of users in western Zimbabwe, primarily Matabeleland, appear to be a factor in the low levels of utilization. Hunting of ground-hornbills for traditional medical practices in this area is therefore not a significant threat to the species, since hunting practices appear to be rare and opportunistic rather than directly intentional. Habitat loss and degradation (largely due to agricultural expansion, charcoal and fuelwood demand) is likely to be the main threat to B. cafer populations.
IntroductionIn 1901, Hollis (1901) described the respect that the Taveta people in southern Kenya had for the ''turkey-buzzard'': ''Woe betide the native who either on purpose or by accident kills one of these birds; he will be struck down by a strange and mysterious illness, which, in a few days, will terminate in his death''. From his description, the alleged ''turkey-buzzard'' was more likely a Southern Ground-hornbill (Bucorvus cafer, syn. B. leadbeateri). Similar reverence for the ground-hornbill, or intsingizi, is held by the amaXhosa people in the Eastern Cape Province of South Africa (Godfrey 1941). The bird is considered sacred, should not be killed, can be sent as a messenger of death by a witch-doctor, and can be used to bring rain during times of drought (Godfrey 1941). Such records of the reverence and role of birds in African cultures are numerous (e.g., Hollis 1901; France 1905;Garbutt 1909;Parrinder 1956;Conco 1972;Barnard 1979;Msimanga 2000;Abrahams et al. 2002); however, the actual documentation of taxa used is fairly recent (e.g., Ntiamoa