UnEarth Magazine.

Words by Jana Merz, Art by Zoë Graham 

Mutualism between the greater honeyguide and Southeast African communities 

Despite being named for size, the greater honeyguide only measures an average of twenty centimetres. At first glance, you probably wouldn’t think to look at this bird twice. A relative of the woodpecker, with ordinary brown feathers, who would think to link it to thousands of years of African tradition? 

Living harmoniously with nature is a keystone in indigenous cultures. In some parts of the world, it goes a step further where humans actively work together with wild animals. Mutually beneficial relationships are already quite rare between animals, but they are especially remarkable when they include humans. The relationship between the honeyguide bird and honey hunters in Southeast Africa is an example of this unique interaction, and it is proving to be stronger the more we learn about it. 

The greater honeyguide (Indicator indicator) feeds on the beeswax and larvae found in the beehives of the dry, open woodlands of sub-Saharan Africa. This small bird struggles to overcome the sturdy defences of the beehives. By itself, it can only feed from abandoned nests or during the early morning hours when bees are inactive. Meanwhile, being a honey hunter is a traditional job in human communities where honey is an important source of food. These honey hunters face treacherous slopes, lengthy walks, and the scorching heat, all whilst not knowing if their efforts will be rewarded with a beehive.  

Therefore, the birds and the honey hunters work together. Bird eyes are much better at finding hidden and camouflaged beehives, while humans have tools to combat aggressive bees. The honeyguides lead the humans to the beehive, who can subdue the bees using smoke and break open the hive. This allows the humans to take the honey and leave the beeswax for the birds to enjoy.  

Early humans in Africa had already realised that following this bird would lead them to this food source. In communities in Southeast Africa, the relationship has evolved further to involve direct communication between the two species. Like something out of a fairytale, the humans talk to the birds using a specific call, and the birds respond with a chattering sound.  

This call has been seen to vary between regions. Honey hunters in Tanzania make contact using a melodic whistle, whilst a trill and grunt noise is used in Mozambique. Some communities have also fashioned instruments to communicate with the honeyguide. A whistle made from the shell of giant African land snails is used by the Awer people in Kenya, and one made of dried fruit is used in Eswatini. Despite not having any genetic differences, the birds found in the different regions can differentiate and discriminate between the sounds, responding to their local call more than they do to others.  

Today, in some honey-hunting communities, the traditional practice is waning. Only a few dozen honey hunters are still active in the Awer community in Kenya, and even fewer remain in Lavumisa in Eswatini. This change has been associated largely with the decline in interest amongst younger generations. Young people are turning more towards agriculture and domesticating beehives, or rather pursuing opportunities for higher education. Whilst economically beneficial for the people, this cultural change is threatening the long-preserved mutualistic relationship. After centuries of cooperation, the honeyguide bird is being left to fend for itself.  

Another factor that is affecting human engagement in this mutualistic interaction is the displacement of indigenous communities. Since the last century, protected areas have been established in response to growing threats to the environment. This has largely been done without consideration for people who have been living on these lands sustainably for centuries.  

An example of a community, however, that has remained in a protected area is the Yao people in the Niassa Special Reserve in Mozambique. Interestingly, in this community human-honeyguide mutualism is flourishing, because of their continued proximity. Honey is an important source of calories and, nestled within the nature reserve roughly the size of Denmark, the community is too remote to alternatively source it. The skill is passed from father to son, and honey hunting with the honeyguide bird continues to be a part of everyday life. 

This leads us to the question: how much are we neglecting the role of traditional communities in development and conservation? An emphasis on higher education and agricultural development is undeniably important for economic independence and growth amongst rural populations. Similarly, the establishment of protected areas is vital for wildlife conservation. However, we need to rethink the way we view traditional knowledge and practices and acknowledge their value in building a more sustainable future. It is not just their rich cultural practices that lie at risk of being forgotten, but also the deep connection with nature that traditional communities have safeguarded for centuries.  

As we pursue studying the mutualism between the greater honeyguide and humans, we continue to better understand the nuances of this remarkable relationship. One thing is already certain: it testifies how much more traditional knowledge needs to be involved in the conversation in the 21^st century.