Of prophecy and politics in Zimbabwe

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Zimbabwe is now in elections and we are witnessing an all too familiar episode albeit with different cast. Just a few weeks ago many of us in Zimbabwe encountered a message that was circulating on social media. The message was urging all prophets to declare their prophecies regarding the upcoming harmonised elections in Zimbabwe. To me, the message just made me wonder in both amazement and amusement at nature of the intercourse between the politics and the prophetic in Zimbabwe. There is no doubt that the prophetic voice has had space in the Zimbabwean political landscape but it is the way that it is influencing both the electorate and the candidates that has fascinated me.

Wikipedia defines a prophet as

“an individual regarded as being in contact with a divine being and said to speak on that entity’s behalf, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called prophecy.”

The issue of prophecy has been a controversial one among Zimbabweans from across the religious divide. Zimbabwe has generally been a religious country and the interface between the divine and politics can be traced way back in ancient times. Prophets like Nehanda and Mkwati quickly come to mind and the role that they played in the First Chimurenga/Umvukela war can never be underestimated.

Wimbo prophecy Wimbo is well-known for his prophecy in 1957 that independent Zimbabwe would be led by a man with the name of an angel, Gabriel, which came to pass when Mugabe became the first post-colonial leader in 1980. Such a prophecy has seen prominent Politicians like president Mnangagwa and former minister Saviour Kasukuwere flocking to his shrine for reasons that need no guessing.

In recent times, we have had modern day prophets like the South African Based Shepherd Bushiri making a prophecy on Vice President Kembo Mohadi during one of his service in November 2016. Many of us dismissed it as a frivolous superstition but the events arising from Operation Restore legacy saw Kembo Mohadi being ordained as one of the Vice presidents of Zimbabwe, rendering prophet Bushiri’s prophecy as true.

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There have been many other prophecies in regarding Zimbabwean politics and not all of them have come to pass. One cannot help but acknowledge that some are just false prophets and a good example can be seen in one Madzibaba Remy’s prophecy delivered through his emissary. In the prophecy the emissary boldly claims that God has ordained Grace Mugabe to be the next Vice President of Zimbabwe (this was before the sacking of Mnangagwa as Vice president). The “prophecy” came to nothing after Grace Mugabe was reduced to a private citizen following the “resignation” of her husband, Robert Mugabe, as president of Zimbabwe.

Regarding the imminent elections, there are numerous ‘prophecies’ doing circles in social media and one such prophecy that has tickled my interested concerns Prophet Makandiwa’s 2016 prophecy about the next leader in Zimbabwe. This and other prophecies doing rounds have punctuated the political campaigns that are ongoing. In hushed but excited tones, it is not uncommon to hear people making reference to this prophet or that…who is going to win and who is not going to last…

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These are interesting times indeed and there is no doubt about the ground that the prophetic voice has gained in the political discourse. As the politicians canvass for votes and the electorate eagerly await the favourable results there is no doubt that a good number of politicians and the electorate alike will be silently praying for or against a certain prophecy.

 

 

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Tsuro naGudo part 2

Kubvira pakaunza Tsuro nyama yaakabira vavhimi vamambure, Gudo haana kuzombogadzikana muhana make. Akanga ongoita seane mamhepo. Kana hope dzake dzakanga dzangova mazikopekope. Akanga ogara achirota achirova vanhu zvakaipisisa kwazvo, achivatuma kuti vamupe nyama zhinji kupfuura yavakanga vapa Tsuro. Kana akasvinura Gudo akanga ongogarodzidzira kurova zvibhakera zvemupfekerwa, zvemabhambu nezvamatsenganzungu. Waiona chiri chibasabasa Gudo achisikiza gwenzi obva aripa chibhakera kana kurikava negumbo, obva ati daku, kwakadaro uko mha kwava kutanga kurova zvibhakera mumhepo achisvetuka-svetuka nokunzvenga. Gudo akanga adya muti wamangoromera.

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Gudo akaoma avakomana

Gudo akadyira nyama yakauya naTsuro nhafu achiti ichimbidze yapera iye agowana mukana wokunotora imwe. Nyama ndiye bha. Chifumi chacho Gudo akazongofuma asisiri padumba. Nguva yaakanga akamirira yakanga yasvika, saka akangoita fungiramumwoyo rwendo rwembwa akananga kwaiva navavhimi vamambure. Sezvo aivimba nesimba rake, haana kumbosweroita zvokubwandira vanhu vaya. Akangoita mahwekwe navo vachibva kwakadaro uko ndokumira mberi kwemombe achiti, “Ho-o! Ho-o” sezvatinonzwa makudo achiita mumakomo. Gudo akadira kakomana kakanga kakatungamira mombe mbama ndokuivirika nebhutsu. Mwana akati aipangura mhere. Zvikanzi naGudo, “Nyarara! Tumahobi! Hapana zvandati ndaita. Uchaona zvandichaita mukoma wako uyo. Ndinoda kumupa zvemupfekerwa zveinatsenganzungu. Zvamakaitwa naTsuro vinosara pasi pane zvandichakuitai nhasi.”
Aona kuti munin’ina wake angakuvadzwe, mukoma wacho akati, “Tizira kuno iwe. Rinenge rine ngozi bveni iro.” Apoka apo! Gudo ndizvo zvaakanga asingadi izvozvo. Akaviruka nehasha ndokuti kumukomana mukuru, “Iwe, wauri kuti ane ngozi ndiani? Pfutseke! Mhuka inofura sora! Nhasi unondiona! Nhasi ndichakuudza chakatadzisa imbwa kuseka kunyenama ichigona. Hokoyo ndouyako!” Zvino mukomana wacho aiva muvhimi wechokwadi. Raiva gamba ramagamba. Zvakabva zvatuzurirana meso matsvuku anenge ropa. Zvikanzi naGudo ndimuteme chomupfekerwa mukomana ndiye nzve kunzvenga. Gudo akachinzi chino chematsenganzungu ndokubva ati pasi pu. Paakamuka akaona kuti zvezvibhakera zvinganetsa saka akabva afunga zvokuruma namazino. Paakati ndirume akabva anzwa kuti “Hau! Hau!” kuzonoti cheu wanei Bhingo naMachena dzamirira kumubvarura-bvarura.

Zvembwa Gudo ainge asina kumbozviisa kupfungwa dzake. Kutaura chokwadi Gudo aitya imbwa kunge aona shumba. Hana yake yakati mwau akati nechomumwoyo, “Baba wangu Mutiro iwe, inga nhasi chandakadya chazomuka.” Asi akazvishingisa akati, “Imbwa muchiri kudzida here idzi? Kana muchidzida dzibatei. Iwe mudiki uya ubate makava enyu aya, iwe mukuru burutsa mavhurusaka ose ari musandanga pasi. Manzwa here zva……?” Haana kuzopedza zvaaida kureva. Machena yakanga yatomuti gumbo dzvi.
“Yowe-e mai hwe-e kani!” Gudo akabararadza. Ndiye mbama iri pana Machena. Imbwa ikati yachema. Yakati tupfunu payakanga yakaruma, iriwo gudo rikati ndawana mukana wokurova bara. Zvakabva zvasonana nembwa. Bhingo yakabva yariti muswe ndu ndokubva zvotanga kukakaritsana zvakadaro. Mukomana mukuru uya akabva ati vhu ndokuregedzera Gudo mutoki napano pamusana apa. Gudo akabva ati fedema. Nanhasi makudo anofamba akafedemara nokuda kwaizvo
Gudo ndokuzoti pukunyu, chitsoka ndibereke, imbwa dzakamboedza kumubata asi dzakazokanda mapfumo pasi. Gudo akanga oita ushamwari nemhepo pachokwadi. Paakazoti mugomo godi, Gudo akatanga kutora mabwe achipotsera imbwa dziya kusvikira dzadzokera. Nokuda kwenzara ndiwo musi wakazotanga Gudo kudya marize aaiwana pasi pamabwe aya. Nanhasi makudo anongodya marize.
“Saka Tsuro ndiye asaka ndipinde mupfumvu yese iyi nhai,” Gudo akadaro mushure menguva. Nhasi anonondiona, ndingapike namai vangu vaGoyo vakasvuurwa shure nemhamhatsi. Nhasi ndinoda kuti adembe chaakazvarirwa.” Akabva ati munzira kwede ndokurimbinyuka akananga kudumba kuna Tsuro.
Adapted from Rurimi rwaamai bk 1

 

Tsuro naGudo Part 1

Kare kare zvako, panguva iyo madhongi akanga achine nyanga dzinenge dzenhoro, mbira dzichine miswe inenge yemakwizo uye nzizi dzichaerera dzichikwira mumakomo….pasichigare, kwaiva nevakomana vaviri vainzi Tsuro naGudo. Tsuro aiti sekuru kunaGudo nekuti aiva mwana wehanzvadzi yaGudo. Nemhaka yokuti vakomana ava vaive vakaenzana pazera vaive nehushamwari hwakasimba, hwebhande nebhurugwa  chaiwo. Mushure mekunge vatiza nzara yechigochamazizi kwavaigara, Tsuro naGudo vakavaka dumba ravo nechemusango ndokugara zvavo.
Mazuva okutanga vakomana ava vaipona nezvaibiwa naGudo muminda yavanhu uyu Tsuro basa rake riri rapamoto.

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Sekuru Gudo, hanzvadzi yavo ndiyo yakabereka Tsuro

Asi somunhu aiva nechipo chekushandisa njere  Tsuro akazofunga  zano rokuti vawane twunonaka twakaita senyama nemukaka. Mumwe musi akangofumoti kunaGudo, “vasekuru, nhomba yenyamaini zvino yazondigwangurisa. Zvino ndanga ndafunga kuti ndimbonotorera vanhu vari seri kwegomo iro kumambure nyama yavo. Pedzezvo ndinozoda kunokama mombe dzepamusha watakaona nezuro uya nokuti mukaka ndave kuushuva.”
“Wave kupenga here muzukuru kuzotaura uchidaro?” Gudo akadaro ave kunzwira Tsuro tsitsi. “zvauri kutaura izvozvo unozviita maitiroi napamusaka pembwa?”
Tsuro akangoti chete, “ Izvo siyirai kwandiri.” Ndiye kwaku, simu shapu achisiya Gudo akangoti kanhama.

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Tsuro wacho: mwana wehanzvadzi yaGudo

Tsuro akabva padumba ravo nenguva dzemadeukazuva dzaaiziva kuti vanhu vomumabure vanenge vodzokera kumusha. Kuzoti ava kuona kuti vanhu vacho avo, Tsuro akafanorara munzira yavo achinyebera kufa. Gare gare akanzwa mombe, dzaiweva sandanga rizere mavhurusaka emidzonga yechimukuyu, dzichiuya. Akangoti nechemumwoyo, “ vadzimu vokwaMagen’a nhasi ndioneiwo.”

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Vakomana vaye vachibva kumambure

Sandanga ndiye riye vhu, mombe dzakatungamirirwa nekakomana kane makore gum
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i nematatu. Kakomana kaya pakakaona Tsuro kakabva kamisa mombe ndokuti kune wakaive nako, “Mukoma, ndanhonga katsuro aka. Muviri wako uchiri kupisa. Ndinofunga kuti pane akarova netsvimbo ndokubva kazofira pano apa.”
Mukoma wacho akanhonga Tsuro ndokumukanda musandanga. Izvi ndizvo zvakanga zviri kungokwenyerwa mhuno nekasiyanwa naTsuro. Sezvo kwakange kwave nedehwekukwindingwi, Tsuro akakwanisa kudonhedza mavhurusaka enyama mashanu iye ndokuzosvetukirawo pasi pasina ambozviona. Akabva arova bara kunodaidza Gudo kuti amubatsire kutakura mavhurusaka aya.
Gudo akasvikooma mate mukanwa nezvaakaona. “ ko waiwana Seiko nyama yese iyi, nhai muzukuru?” akabvunza atova mubishi rokukakabvurana nomudzonga wengwarati.
“ Zvibhakera  vasekuru. Marovero andaita vanhu nhasi akashata. Izvozvi maoko angu arikurwadza nekurova. Ndangomisa mombe ndokutanga kuwatsa kamukokeri kacho zimbama rine maungira. Mwana atadza nekuchema kwese, vasekuru. Kambwa kavanga vainako ndiko kanga koda kuita manyawi ndokubva ndakapa bhutsu imwe chete kakabva kanzwa parere mwoyo.” Ndipo pandati kumukoma wekakomana ikako, “iwe, komhani burutsa mavhurusaka matatu ndiende nawo.” Paada kumboita zvake utsimbwarimbwa ndipo pandamunhamukira ndokumuita zvinorova. Pane kuti aburutse mavhurusaka matatu ndazongoona oburutsa mashanu.”
Gudo akatemdera zvaanga audzwa nomuzukuru wake. Akabva atsidza mumwoyo make achiti, “ ini somunhu mukuru ndinototi ndipfuure paitwa nakazukuru kangu aka.” ……. Ichaenderera mberi(kubva munaRurimi Rwaamai)

Plight of the girl child

A CURSORY VIEW INTO THE PLIGHT OF THE ZIMBABWEAN GIRL.
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t is said that educate a girl and you have educated a nation. This is quite noble indeed, and in Zimbabwe, this has become a slogan for many stakeholders in education and a mantra for those propagating the mainstreaming of gender. Unfortunately, in Zimbabwe, this has been reduced to a mere rhetoric. While appreciating the virtues of educating girl children, it has been difficult to practically deal with issues negatively impacting the empowerment of a girl child.
Zimbabwe has an enviable rate of literacy in Africa, if not the world at large, however, a glance at this fact may deceive one into believing that all is perfect in the nation’s education sector. Millennium development goals no. 2 and 3 make direct reference to the need to achieve universal education and more specifically to promote gender equality and empowerment of women. An achievement of these would see a significant change from the current status quo of girls in Zimbabwe.
It is unfortunate that today, in the 21st century, many girls in Zimbabwe are still being afflicted by some negative issues which have been in existence since time immemorial. Challenges emanating from the social, economic and political spheres continue to hamper the emancipation and empowerment of girls especially in education.
Generally women have always been economically and socially marginalised in Zimbabwean society. Girls have played a subservient role when it comes to education in a society where some still believe that educating a girl child is a waste of resources as they are ‘destined’ to marry off into another family. Such myopic views have witnessed quite a significant number of girls being withdrawn from school at the slightest hint of economic hardship in some families.
The HIV scourge has also added to the plight of girls in Zimbabwe as many girls are at a higher risk of being infected by the virus, their economic vulnerability can expose them to sexual exploitation by older males. In this light, many girls have been involved in prostitution. Furthermore, the high prevalence rate of HIV has seen many girls taking up the roles of caregivers to their ill parents. In this
respect, a girl’s education will inadvertently suffer as she will be affected by absenteeism and in worst cases, total withdrawal from school.
Certain cultural and religious practices in Zimbabwe have also affected a significant number of girls in Zimbabwean society. There are certain religious sects such as the Apostolic sects infamous for their promotion of early marriages. These see a girl being unwittingly married to an older man at the instigation of the ‘prophet’ and usually with the blessings of the parents. Many a girl has been married at a tender age in this way.  In addition to this, certain cultural practices such as ‘chimutsamapfihwa’ (where a young girl is married off to her dead sister’s husband as a replacement wife) and ‘kuripa ngozi’ (appeasing the avenging spirit of a dead person by giving off a girl to the deceased person’s family), although seemingly out of the spotlight, have been practised secretly and have seen many girls being sacrificed. Apart from being a direct affront to children’s rights. These negative practices have also mangled the future of the girls involved as it is almost certain that a married girl will drop out of school.
The aforementioned are just a cursory view of some of the challenges bedevilling girls in their quest for total empowerment. However, as it is said. Knowing a problem and acknowledging it is part of solving it, the rest remains for action to be taken. For any rational person, the challenges mentioned need not be sobering only but also help to galvanize him/her to take necessary steps to ameliorating the situation.
It is no longer a secret that empowering women is key to the development of any society and the world at large. Gender related myths need to be debunked and current efforts to mainstream gender in every aspect of life need to be given total support by policy makers, private and public institutions as well as by individuals. Measures to ensure girls get the basic necessities in life, from basic sanitation to education, should be fully and effectively implemented. A shift from mere rhetoric to action needs to be seen if a better tomorrow is to be realised by mankind.