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Ernest Hemingway and the Leopard Photo: A Story of Myth.
One of the most iconic images of Ernest Hemingway shows the famed American author standing triumphantly beside the carcass of a large leopard in the African bush, a rifle slung over his shoulder. Dressed in safari gear, his expression is characteristically stoic—confident, weathered, and self-assured. The photograph, taken during his 1933–1934 African safari, has long been interpreted as a testament to Hemingway’s prowess as a big-game hunter, reinforcing his public image as a rugged adventurer and master of the wild.
But the truth behind the image is far more nuanced—and revealing—than the myth it helped create.
The Leopard That Wasn’t His
Contrary to popular belief, Hemingway did not shoot the leopard in the photograph. At the time the photo was taken, he had actually failed to bring down the animal himself. The leopard had been killed by Mayito Menocal, a young Cuban friend and fellow member of the safari party. Hemingway, ever the showman and keenly aware of image, posed with the trophy anyway—capturing a moment that would be remembered as a personal triumph, even though it was not.
This detail underscores a recurring theme in Hemingway’s life: the blurring of fact and fiction, not only in his writing but in the persona he cultivated. The photo became a symbol of the Hemingway legend—the hunter, the man of action, the conqueror of nature. Yet behind the pose was a man who, on that particular day, had come up short. It wasn’t until three months later that Hemingway finally succeeded in shooting a leopard of his own, an achievement he would later recount with pride in Green Hills of Africa, his 1935 nonfiction account of the African safari.
The Rifle: A Beloved Weapon with a Troubled Fate
The rifle slung over Hemingway’s shoulder in the famous photo is a Griffin & Howe .30-06 bolt-action rifle, serial number 956. He purchased it in 1930 from Abercrombie & Fitch in New York for $256.50—a significant sum at the time. Custom-built for precision and durability, the rifle was fitted with a telescopic sight and tailored to Hemingway’s preferences for African hunting.
Interestingly, the rifle originally came with a side-mounted diopter sight, which Hemingway removed shortly after acquiring it. He reportedly never used it, preferring open or telescopic sights for long-range shooting. The Griffin & Howe became one of his favorite firearms, accompanying him on multiple safaris and used to take a variety of game, including kudu, eland, and buffalo.
A Legacy Interrupted by Tragedy
Two years after Hemingway’s suicide in 1961, his widow, Mary Hemingway, attempted to part with the rifle. In 1963, she consigned it to Abercrombie & Fitch with instructions to sell it for $150. However, in a moment of reconsideration, she changed her mind and reclaimed the weapon—perhaps struck by its emotional and historical weight as a relic of her late husband’s adventurous life.
Eventually, Mary passed the rifle down to their son, Patrick Hemingway, who had accompanied his father on later hunting trips and shared his passion for the outdoors. Patrick used the rifle just once: in 1967, while hunting in Montana, he successfully took a moose with his father’s old .30-06—a poignant moment of continuity between father and son.
In the late 1970s Griffin & Howe .30-06 was stolen from Patrick Hemingway’s home in Montana during a burglary. Despite efforts to track it down, the weapon has never been recovered. Its disappearance remains one of the enduring mysteries in Hemingway lore.
Over the years, a persistent rumor has circulated that the stolen rifle—along with other firearms taken in the same heist—was smuggled out of the United States and sent to the Irish Republican Army (IRA)during the height of The Troubles in Northern Ireland. Some speculate it was part of a larger cache of American weapons funneled to Irish republican paramilitaries through sympathetic networks. While there is no verifiable evidence to confirm this theory, the idea that Hemingway’s rifle might have ended up in a conflict far removed from the African savanna adds a layer of irony and melancholy to its story.
Hunting in Kasaï-Central: Woodland Plains, Community Traditions, and Sustainable Game Use
The Natural Environment of Kasaï-Central
Kasaï-Central, located in the south-central part of the Democratic Republic of the Congo, is characterized by gently undulating woodlands, grassy plains, and riverine habitats fed by the Lulua and Kasaï Rivers. The region’s miombo woodlands stretch across much of the province, interspersed with open savannahs and gallery forests. This diverse terrain supports a rich mix of animal species and offers both accessibility and challenge for hunters navigating its wild spaces.
Local Hunting Populations and Their Cultural Role
In Kasaï-Central, hunting remains an important part of daily life, particularly for rural villagers who rely on wild game for food and cultural expression. The Bena Lulua and related ethnic groups pass down traditional hunting knowledge across generations. While the region is not frequented by international sport hunters, the local population maintains a deep connection with the land and its wildlife through a system of customary hunting practices and seasonal rhythms.
Terrain-Specific Hunting Strategies in Kasaï-Central
Hunting methods in Kasaï-Central reflect the region’s topography and vegetation. Open savannahs allow for stalking and ambush hunting, while denser miombo and riverine woodlands favor trap-based or driven hunts. Homemade firearms, bows, and snares are common tools, and many hunts involve collective effort and cooperation among villagers. Hunting requires a keen awareness of animal movement patterns, seasonal shifts, and respectful engagement with sacred hunting areas.
Game Species Present in the Province
Kasaï-Central supports a wide range of medium-sized mammals and birds. Common species hunted include bushbuck, red and blue duiker, cane rats (Thryonomys swinderianus), oribi, and warthog. Along waterways, sitatunga may be found, though they are more elusive. Hunters also target avian game such as guinea fowl, doves, and francolins. The game is largely sought for sustenance rather than sport, and its diversity ensures year-round availability in various habitats.
Seasonal Insights for Hunting Success
The dry seasons—from June through September and December through February—are optimal for hunting in Kasaï-Central. During these months, reduced undergrowth makes tracking easier, and animals are more likely to gather near diminishing water sources. The rainy seasons pose logistical challenges, including swollen rivers, dense foliage, and difficult trail conditions, which limit movement and tracking efficiency.
Hunting Networks and Community Roles
Kasaï-Central does not feature formal hunting clubs, but rather relies on local systems of knowledge-sharing, elder guidance, and community oversight. Decisions on when, where, and how to hunt are often made through consensus, reflecting the value placed on sustainable resource use. Traditional leadership structures help resolve disputes and maintain a balance between use and conservation, often informed by oral tradition and ancestral wisdom.
Legal Status and Regulatory Practices
Hunting in Kasaï-Central is technically governed by national wildlife laws, which prohibit hunting of protected species and require permits for certain activities. In reality, enforcement is minimal, and most hunting occurs informally under traditional governance. Conservation NGOs are gradually exploring ways to engage local communities in sustainable use initiatives that align both legal frameworks and customary practices.
Cultural Dimensions and Heritage Practices
Hunting in Kasaï-Central is tied to identity, community, and storytelling. Boys learn hunting skills as part of their transition into adulthood, and successful hunts are celebrated through songs, dances, and feasts. Certain animals are considered taboo or are only hunted during specific ceremonies. These customs promote respect for nature and often serve as informal mechanisms for ecological stewardship.
Unique Aspects of Kasaï-Central’s Hunting Landscape
What distinguishes Kasaï-Central is its balance between accessibility and tradition. The province offers relatively open terrain for tracking and stalking, coupled with time-tested cultural systems that promote sustainable and communal hunting. Though not a hotspot for sport hunting, it holds great value for ethnographic exploration and for those interested in indigenous hunting systems that still thrive in Africa’s interior.
Hunting in Upper West: Exploring Geography, Navigating Regulations, and Discovering Local Traditions
The Upper West Region, located in the far northwest of Ghana, is known for its rolling savanna landscapes, historic settlements, and vibrant cultural heritage. In this predominantly rural area, hunting remains an important activity, woven into everyday life as a means of food security, economic support, and cultural expression. Despite modern environmental challenges, traditional hunting practices continue to thrive in many communities across the region.
Geography and Natural Features of Upper West for Hunting
The Upper West Region features a Guinea savanna ecosystem, with open grasslands, scattered trees, rocky hills, and seasonal rivers like the Black Volta and its tributaries. The region experiences a single rainy season and a long dry season, influencing wildlife patterns. Areas near the Wechiau Community Hippo Sanctuary, the Gbele Resource Reserve, and the plains of Wa and Tumu provide habitats for a range of animal species, though human expansion and farming have reduced some natural spaces.
Specificities of Hunting in Upper West
Hunting in Upper West is predominantly subsistence-based, practiced mainly to supplement farming diets. Traditional techniques such as trapping, snaring, slingshots, bows and arrows, and trained hunting dogs are still common. Some hunters also use locally fabricated firearms. Hunting is most active during the dry season, when grasses are low and animals are more visible. Communal hunting expeditions, known as "gang hunts," are organized especially after the harvest season when communities have more leisure time.
Hunters and Demographics in Upper West
Hunting is generally carried out by adult men, though teenage boys are often introduced to the craft early, learning through hands-on mentorship. Women are involved in processing bushmeat, drying, smoking, and selling it in local markets such as Wa, Lawra, and Jirapa. Entire families may depend partially on bushmeat for nutrition and income, especially in areas where farming yields are unpredictable. In many communities, hunting is not only a livelihood but also a marker of skill, maturity, and social standing.
Types of Game and Hunting in Upper West
Medium to large game: Bushbuck, kob, oribi, duiker species, and warthogs.
Small game: Grasscutters (cane rats), porcupines, hares, monitor lizards, squirrels, and mongooses.
Birds: Guinea fowl, pigeons, doves, and francolins are frequently hunted for local consumption.
Aquatic species: Frogs, turtles, and fish are harvested from seasonal pools and rivers.
Protected species: Elephants, hippopotamuses (especially near the Black Volta), and pangolins are protected by national wildlife laws.
Hunting Seasons in Upper West
The Upper West Region follows Ghana’s national hunting regulations:
Open season: From 1st August to 31st December, hunting of non-protected species is allowed.
Closed season: From 1st January to 31st July, hunting is banned to allow wildlife populations to regenerate.
Traditionally, the most intense hunting activity occurs between November and March, during the dry season, when animals are concentrated around remaining water sources and open spaces.
Hunting Structures and Local Organization in Upper West
Customary leaders such as chiefs, Tindanas (land priests), and family heads regulate hunting rights and forest use in rural communities. Sacred groves and specific riverbanks are often protected by community taboos, preserving biodiversity informally. Wildlife officers operate near formal reserves like the Gbele Resource Reserve, while NGOs and local initiatives promote community-based conservation to manage human-wildlife conflicts and reduce overhunting.
Hunting Legislation in Upper West
Hunting activities in the region are governed by Ghana’s Wildlife Conservation Regulations (LI 685). Hunting protected species is illegal, and hunters are required to obtain licenses during the open season. Certain hunting methods—like poisoning, use of fire, and explosives—are banned. However, enforcement can be challenging in remote villages. Recent efforts aim to blend legal frameworks with traditional authority systems to create more community-driven conservation models.
Hunting Traditions in Upper West
Hunting holds deep cultural value among ethnic groups such as the Dagaaba, Wala, Sissala, and Lobi. It is often associated with rites of passage, bravery, wisdom, and communal pride. Successful hunters are honored in oral histories and songs. Some traditional festivals, like the Kobine Festival among the Lawra people, celebrate farming, hunting, and cultural resilience. Sacred animals and areas—such as the revered hippos along the Black Volta—are protected by strong customary taboos.
Interesting Facts about Hunting in Upper West
The Wechiau Community Hippo Sanctuary is a model for balancing conservation and traditional land use.
Guinea fowl and grasscutter are two of the most popular and culturally important species hunted and farmed.
Traditional hunting expeditions often involve group strategies, drum signals, and whistles for coordination.
Sacred groves and ancestral lands remain effective natural sanctuaries for wildlife, managed by community belief systems.
Some communities are exploring alternative livelihoods, like eco-tourism and sustainable grasscutter farming, to reduce hunting pressure.
In Upper West, hunting remains a vital link between survival, culture, and tradition. As Ghana’s environmental policies evolve, fostering collaboration between rural communities, conservation agencies, and traditional leaders will be critical. By respecting both heritage and biodiversity, the Upper West Region can chart a future that honors its roots while sustaining its natural resources for generations to come.
