During the Zimbabwean crisis, millions crossed through the apartheid-era border fence, searching for ways to make ends meet. Maxim Bolt explores the lives of Zimbabwean migrant labourers, of settled black farm workers and their dependants, and of white farmers and managers, as they intersect on the border between Zimbabwe and South Africa. Focusing on one farm, this book investigates the role of a hub of wage labour in a place of crisis. A close ethnographic study, it addresses the complex, (...) shifting labour and life conditions in northern South Africa's agricultural borderlands. Underlying these challenges are the Zimbabwean political and economic crisis of the 2000s and the intensified pressures on commercial agriculture in South Africa following market liberalization and post-apartheid land reform. But, amidst uncertainty, farmers and farm workers strive for stability. The farms on South Africa's margins are centers of gravity, islands of residential labour in a sea of informal arrangements. (shrink)

The chapter offers an analysis of the “Zimbabwe will never be a colony again” mantra that influenced the country’s foreign and domestic policies during Robert Mugabe’s rule (1987–2017). The chapter tackles the issue of sovereignty and its meaning in the context of Zimbabwe’s economic and political relations with the Western powers. Specifically, the chapter examines the contradictions that existed when Zimbabwe reacted to neocolonialism perceived to be driven by the West, yet putting the country under the economic (...) and political control of China and other Eastern actors. Thus, the chapter dismantles the myth of the country’s sovereignty. The use and abuse of history by the Zimbabwe African National Union-Patriotic Front (ZANU-PF) government in the name of fighting neocolonialism are also discussed. This is done through a comprehensive examination of the meaning of Zimbabwe’s independence in the 1980s against the 2000s. The chapter argues that Zimbabwe’s revival of nationalism against all forms of neocolonialism must be understood within the context of the emergence of the strong political opposition party, the Movement for Democratic Change (MDC) in the late 1990s. Thus, in reality, perceived neocolonialism was not a threat to national identity but to ZANU-PF. The chapter uses existing secondary data as well as my insider’s perspective because of my proximity to the national processes. (shrink)

This article identifies the two currents that have divided the Left over the Zimbabwe question. It argues that in the course of the radicalisation of the Zimbabwean state, 'Two Lefts' emerged, the so-called 'internationalist' and the 'nationalist', to take up opposite positions over a series of political questions, most notably the agrarian question and the national question. The article defends the nationalist Left and offers a critique of the 'internationalist' Left through a discussion of contemporary imperialism, the neocolonial state, (...) and civil society. (shrink)

The creation of humanity (Gn 1:26–2:25) marks the climatic point of the creation process because after it, God is said to have rested. A clear marker that humans are the epitome of creation is the fact that they were created in God’s image (Gn 1:26). Unlike animals, humans have the capacity to think, act with free will, exert self-control and also have a conscience. These distinctive characteristics earn humanity not only dominion over creation (Gn 1:28), but also the care towards (...) the created order. The fact of having been created in God’s image, imago Dei, or to be godlike, is therefore associated with certain rights and responsibilities over creation. Further, being created in God’s image implies that human life itself is sacred and thus should not be terminated in any way, either by the individual themself or by any other person(s) (Gn 9:6). Given that human life is so sacred, such a rationale is invoked in the absolute prohibition on murder. Above all, being created in God’s image connotes gender equality – ‘male and female he created them’ (Gn 1:27b). In view of the land reform exercise in Zimbabwe, so much has happened, but the big question which remains is whether women have received a fair share in the land redistribution exercise. Making a womanist contextual reading of Genesis 1:26, this article seeks to reflect on the Zimbabwean land reform exercise, challenging the lack of gender inclusion in the redistribution exercise. Contribution: Given that women theology is that of liberation, empowerment and affirmation, this research makes a unique contribution to women theologies as it pushes for women’s empowerment through fair land redistribution. By tapping into the implications of having been created in God’s image, the research has successfully argued that the current situation, whereby gender gaps in land ownership are still quite large, needs to be addressed as stewardship over creation was given to both men and women. (shrink)

The challenges of the 21st century are examined as Zimbabwe’s modern theological views are discussed, and responses are given and analysed in this study. In Zimbabwe, theology is changing quickly to meet the demands of the country’s people in the face of persistent socioeconomic difficulties, political unrest and cultural changes. Contemporary theological debate is structured by the historical background of Zimbabwean theology, which is characterised by colonial influences and the freedom movement. These days, the discussion tackles several urgent (...) issues: gender justice, seen through the prism of feminist theology that seeks to demolish patriarchal structures; political unrest, highlighted by a prophetic theology that challenges corruption and fosters governance; the ongoing economic crisis, arguing for economic justice and ethical leadership; and the significance of interfaith dialogue and cultural integration in a pluralistic society. This study also emphasises how important it is to address the specific issues that young people face, include contemporary digital platforms in religious activities, and involve them in theological conversation. To make theology relevant and transformational, theological views in modern Zimbabwe are distinguished by their receptivity to regional and global shifts. This study makes an overview and analysis of theological responses in Zimbabwe – the case for a theology that is both prophetic and practical one that offers long-term remedies for social change in addition to criticism.Contribution: This study examines contemporary theological approaches in Zimbabwe, highlighting the adaptation of theology to address issues such as gender justice, political integrity and economic crises. It advocates for a responsive and transformative role for the church in promoting societal change. (shrink)

This article critically examines the ramifications of the stringent enforcement of restrictive and prohibitive communication surveillance laws and practices, which unjustifiably traduce fundamental human rights and freedoms pertinent to Zimbabwean elections. Based on doctrinal legal research, this article examines how state surveillance, facilitated by laws permitting the monitoring of digital communications, impacts fundamental rights, including freedom of expression, freedom of assembly and the right to privacy. Evidence from Zimbabwe reveals a chilling effect on political participation, where fear of surveillance (...) leads to self-censorship, reduced civic engagement and the erosion of trust among civil society actors. The deployment of spyware and mass surveillance tools, often lacking judicial oversight, has disproportionately targeted human rights defenders, journalists and opposition figures, undermining democratic accountability and electoral integrity. The article argues that the current surveillance regime in Zimbabwe not only contravenes human rights standards but also significantly impairs free and fair elections. It concludes with recommendations for legal reforms, institutional safeguards and advocacy strategies aimed at aligning surveillance laws and practices with democratic principles and human rights obligations. (shrink)

Conflicts in the Pentecostal church leadership have been growing since time immemorial. However, leadership disputes have become traumatic and tragic in Zimbabwe to the extent that junior pastors are committing suicide and killing each other because of these conflicts. The article uses the practical theological framework to explore the complex intersections of conflict within the Pentecostal church, analysing the various factors and dynamics contributing to these conflicts. This work examines and addresses the ramifications of a leadership conflict within the (...) Apostolic Faith Mission (AFM). The junior pastors, who have been impacted by the leadership dispute, have endured trauma stemming from the ongoing conflict among the church’s prominent leaders, which is the central focus of this study. To better understand the lived experience of trauma among these pastors, a qualitative research design was employed. Through purposeful sampling and face-to-face interviews, participants were given the opportunity to share their narratives of leadership trauma. The result is that junior pastors are internalising the trauma, which is affecting them spiritually, emotionally and physically in ministry. This article proposes a healing methodology utilising the Gerkin and Positive Deconstruction approach. Contribution: This study leverages a practical theological framework to examine the challenges of providing pastoral care for junior ministers who were impacted by leadership disputes within AFM thereby contributing to Pentecostal approaches to care. (shrink)

The migration of nursing professionals from developing countries such as Zimbabwe to industrialised countries is taking place at an alarming rate, with little signs of slowing down. In Africa, nurses form the backbone of the healthcare delivery system and their migration has a huge negative impact on health service provision. Drawing on evidence from selected health institutions, the paper shows the magnitude of migration of nurses from Zimbabwe. The paper also shows that public to private health sector migration (...) of nurses is occurring at a significant rate. The effects of such movements are examined in detail. For instance, at the health institution level, nurse migration has led to staff shortages, and health institutions located in the disadvantaged areas have been the worst affected. The paper calls for the adoption of an integrated approach in managing and addressing the concerns of the nursing professionals. (shrink)

The significance of entrepreneurship for economic growthEntrepreneurshipfor economic growth and employment creation has made it a critical subject in diverse economic deliberations globally. It holds as particularly valuable within an African context, where youth unemployment and pervasive economic challenges persist. Within this sphere, entrepreneurship's value, particularly youth entrepreneurship, gains significant recognition. Youth entrepreneurshipYouth entrepreneurship serves as a critical key to economic development and poverty reduction, potentially offering an efficacious solution to employment dilemmas faced by nations worldwide. Driven by nascent minds, (...) new ideas, and fresh approaches, it can transform an economy through innovation, job creation, and social resilience. ZimbabweZimbabwe, a country acutely affected by unemployment, possesses immense untapped potential in this regard. This chapter provides a critical glimpse into youth entrepreneurship in Zimbabwe and explores how it can serve as a key to unlocking the potential of the country's next generation. The chapter discussed various factors associated with youth entrepreneurship, alongside its challenges, importance, and ways to harness and unlock the next generation's entrepreneurial capabilities among Zimbabwe youths. (shrink)

Faced with the serious threat of the deadly coronavirus, governments of different nations were swift to respond to the pandemic by declaring national lockdowns. Having confirmed fewer than ten cases of coronavirus that had tested positive, Zimbabwe called for a national lockdown which initially lasted three weeks before declaring it ‘indefinite’. Despite the fact that the lockdown declared in Zimbabwe was in the interest of public health, anecdotal evidence indicates that there has been an inextricable nexus between the (...) lockdown and increased corrupt tendencies. This paper, which is a product of qualitative research, utilised a narrative research approach and documentary analysis to explicate the relationship between Zimbabwe’s coronavirus lockdown and corruption. The paper looks at the different forms of corruption that occurred during the coronavirus lockdown in Zimbabwe and the implication of these on the well-being and welfare of economically vulnerable groups. In conclusion, the paper indicates the role that can be played by pro-human rights professionals such as social workers in the fight against corruption during emergency times to ensure transparency and accountability. (shrink)

In precolonial Africa, women were the major authorities in herbal remedies within their own homes and at the community level, where they focused on disease prevention and cure. Such roles were pushed to the periphery of Africa’s health discourse by the introduction of Western modes of healing. Furthermore, missionaries branded African indigenous medicine (AIM) as evil and categorised it within the sphere of witchcraft. However, the emergence of new diseases which conventional medicine has found difficult to cure seems to have (...) caused Africans to rethink their position on AIM. For example, there appears to have been a resurgence of interest in utilising AIMs during the coronavirus disease 2019 (COVID-19) pandemic. Greater utilisation, while positive, may lead to herbs and plants becoming extinct if the harvesting is done haphazardly. Therefore, the intention of this article is to examine the intersections of gender and health in the COVID-19 context. The article seeks to establish the role that was and continues to be played by women in the utilisation of AIM within the context of COVID-19. The focus of the paper is on finding out the ways in which women are safeguarding plants and trees whose leaves, roots and barks are envisioned as effective in preventing infection as well as curing the disease. Data were gathered through informal interviews. Theoretically, the article makes use of gender and Afrocentricity as theories informing the study.Contribution: The article highlights the need for placing women at the centre of both health and environmental discourses for sustainable development. It argues for the recentring of women in Earth discourses. Hence, its contribution is in retrieving women’s voices in health and Earth discourses in Zimbabwe for sustainable development to be achieved. (shrink)

This work contributes to the philosophical debate on the normative dimension of postcolonial education in Zimbabwe. The work is a reaction to revelations made by the Commission of Inquiry into Education and Training of 1999 and its concomitant recommendations. Among its many observations, the Commission noted that there was a worrisome development concerning the normative dimension of the country's education, which needed to be addressed by the introduction and strengthening of an indigenous moral theory of unhu/ubuntu in the education (...) system. The work examines this recommendation in the light of developments brought about by modernity and their effects on value theory in modern education. It cautions, though without being pessimistic, that while the desire for what is one's own is indeed understandable, the changes in social ontology brought about by modernity render a successful revitalization of the traditional African values difficult. This work argues that the moral problem facing Zimbabwe could have very little, if anything, to do with the purported lack of an indigenous value theory in the education system, but is simply a manifestation of the effects of the ideological weight of Western modernity on the African communalistic value system. (shrink)

Gender equality is something that the human race has been struggling with since time immemorial. No country has achieved gender equality despite the legislative, social, and economic gains for women. Therefore, modern society likes to blame certain groups, such as religion for the gender inequalities which are faced, more than others. The main focus of this study is to evaluate the role of religious leaders in promoting gender equality through the legislation and religious texts in Zimbabwe. The study further (...) explores how certain religious norms and practices can be modified through religious texts to accommodate women in achieving gender equality. The paper acknowledges that religious leaders have a greater responsibility to standup, speak and act with and on behalf of those with less power, such as the marginalized and discriminated against, including exploited planet Earth. The paper seeks to foreground how certain traditional religious practices and norms have exacerbated gender inequality in Zimbabwe, despite the laws that have been enacted by the government of Zimbabwe to promote gender equality. The data for the paper was gathered through observations and semi-structured interviews conducted with both religious leaders and women to establish how religious norms and practices directly or indirectly affect women and how they can be modified to achieve gender equality in Zimbabwe. The data gathered was analysed through descriptive data analysis. The paper concludes by recommending that religious leaders should be thoroughly trained on how to promote gender equality through religious texts and legislation. Contribution: The article evaluated the role of religious leaders in promoting gender equality through legislation and religious texts in Zimbabwe. It argued that religious leaders have a higher need to support, advocate and act on behalf of individuals who are marginalised and subjected to discrimination on planet Earth. Hence, its contribution was in promoting gender equality through religious texts and legislation in Zimbabwe for sustainable development. (shrink)

The Sociosexual Orientation Inventory (SOI; Simpson & Gangestad 1991) is a self-report measure of individual differences in human mating strategies. Low SOI scores signify that a person is sociosexually restricted, or follows a more monogamous mating strategy. High SOI scores indicate that an individual is unrestricted, or has a more promiscuous mating strategy. As part of the International Sexuality Description Project (ISDP), the SOI was translated from English into 25 additional languages and administered to a total sample of 14,059 people (...) across 48 nations. Responses to the SOI were used to address four main issues. First, the psychometric properties of the SOI were examined in cross-cultural perspective. The SOI possessed adequate reliability and validity both within and across a diverse range of modern cultures. Second, theories concerning the systematic distribution of sociosexuality across cultures were evaluated. Both operational sex ratios and reproductively demanding environments related in evolutionary-predicted ways to national levels of sociosexuality. Third, sex differences in sociosexuality were generally large and demonstrated cross-cultural universality across the 48 nations of the ISDP, confirming several evolutionary theories of human mating. Fourth, sex differences in sociosexuality were significantly larger when reproductive environments were demanding but were reduced to more moderate levels in cultures with more political and economic gender equality. Implications for evolutionary and social role theories of human sexuality are discussed. Key Words: culture; gender; mating; reproduction; sex differences; sex roles; sexual strategies; sociosexuality. (shrink)

This article examined the story of the beheading of John the Baptist according to the Gospel of Mark (6:14–29) and drew lessons for the situation of politically motivated violence perpetrated by the youth in Zimbabwe. Politically motivated violence in Zimbabwe is a well-documented problem that negatively impacts on human rights. The article used the historical-critical method in its re-reading of the text in question and the ‘youth bulge theory’ as theoretical framework. Documentary analysis was employed to solicit data (...) from various reports, documents and the Internet. Results showed that it was mostly the poor and unemployed youth who engaged in acts of politically motivated violence and did so on behalf of political parties and leaders. Based on these findings, it is argued that just as both Herod and Herodias abused their power by manipulating the daughter of Herodias in their plot to eliminate John the Baptist, so did powerful Zimbabwean politicians and leaders manipulate economically and socially vulnerable youth for their own political expediency. Contribution: Drawing from Mark 6:14–29, this article presents an application of the New Testament text of Mark 6:14–29 to the politically motivated violence in Zimbabwe in order to promote responsible leadership for a peaceful and tolerant Zimbabwean society. It also contributes to the argument that New Testament texts are intrinsically political documents, which scholars should try to unpack. (shrink)

The ethics of Paul has been a subject of research for decades, and they have been applied in various contexts globally. Paul was a founder and nurturer of various early Christian assemblies. He addressed moral matters in these assemblies of groups of concerned people. Recent New Testament scholars have indicated that Paul’s ethical teachings were meant to fit the particular needs of the congregations he had established. However, the principles drawn from Paul’s moral teachings can be applied to any context, (...) such as the Zimbabwean socio-political environment. Therefore, this article seeks to interrogate the suitability of Pauline ethics as a solution to the socio-political challenges facing Zimbabwe. The article argues that Pauline ethics can be applied as a solution to these challenges. The social conflict theory informs the analysis and arguments proffered in this article and enables one to understand the complex relationship between the ethics of Paul and the contemporary Zimbabwean context. The article concludes that there should be an equilibrium among rights, interests, and goods in the volatile Zimbabwean socio-political environment in order to promote human flourishing. Contribution: The article significantly contributes by bringing to the fore the interface between New Testament studies and the Zimbabwean socio-political context. (shrink)

This article reflects on the increasing roles of faith-based organisations (FBOs) and individual followers in the provision of health services in Zimbabwe within the context of declining capabilities of state-funded and state-owned health facilities. In colonial and post-colonial Africa in general and Zimbabwe in particular, FBOs have consistently contributed to the provision of public services and social security. We contend that state fragilities in the Zimbabwean political landscape result in severe public service delivery deficits that are often filled (...) by FBOs and individual followers. The implications for FBOs and individual followers are twofold. Firstly, the increased involvement of FBOs in the production and provision of public services such as education and health services afford FBOs with opportunities and spaces to evangelise. Secondly, and on the downward side, the provision of health services can often be expensive and diverts attention from the core business of these religious organisations. The article reveals that in the context of economic and governance crises, FBOs play an increasingly momentous role in providing health care services in Zimbabwe. The article focuses on Zimbabwe during the crisis periods of 2007–2009 and 2018 up to the current (2022) socio-economic and political declines, poor governance, and the subsequent fragilities in the state.Contribution: Faith-based organisations assume increasing roles in the provision of health services in place of failing states. Those increased roles provide FBOs opportunities to evangelise. However, FBOs are not a sustainable replacement because they become afflicted with the same financial challenges that bedevil the state. (shrink)

The Apostolic Faith Mission in Zimbabwe (AFMZ) is a Pentecostal church that has grown numerically, and there are more women than men. Though there is a preponderance of female members, men are dominantly the leaders in the AFMZ. Since 1996, the AFMZ has opened the door for pastoral training for women. Of the few female pastors, none has held top-ranking leadership roles. This situation is happening despite Zimbabwe being a signatory to declarations that uphold the inclusion of women (...) in leadership. The Zimbabwean government has taken great strides towards achieving the goals of the declarations by giving women top leadership positions in some government departments, such as the Zimbabwe Electoral Committee. On the contrary, Pentecostal churches, as represented by the AFMZ, which have been hailed as liberal, inclusive and democratic, are not as they seem to be. This was a qualitative study, which used an African feminist missiology to thematically analyse the findings. Previous research records the theological and cultural factors that lead to women being excluded from church governance. The argument of this study is that the AFMZ is also using political reasons, such as manipulating the nomination process, allowing few women to vote, and giving placement powers to overseers, to bar women from leadership. The study concluded that the church, instead of being progressive by embracing equality in leadership, continues to be retrogressive in this aspect. Contribution: The study concluded that the church, instead of being progressive by embracing equality in leadership, continues to be retrogressive in this aspect. (shrink)

The article is motivated by a growing interest to solve local problems by infusing indigenous knowledge systems. It discusses the strained interface between religious and political actors using a local brand of theology, termed bindepinde [stout rope] theology. This theology is based on a local fable told to children, on how a Hare abused Hippopotamus and Elephant using a tethering rope. The folk story is taken as a metaphor in which Hare represents the sly politician abusing the rope to control (...) Hippopotamus and Elephant, representing religious actors. Though Zimbabwe has a special place in this research, the research has shown that politicians act as third forces the world over. Religious entities often act as fodder for the progress of political demagogues, whose egos are legitimised by competing religious ideologies. Many religious bodies inadvertently enable politicians, thinking that they are fulfilling their own mandates. The article proposes negotiated versions of liberation theology and synodality as possible ways of overcoming inadvertent scaffolding of bindepinde theology. It concludes that while it may be difficult to tame the politician, it may be worthwhile to minimise the damage by making him focus more on the common good. Contribution: This article contributes bindepinde brand of theology as an indigenous theory of knowledge in the area of religio-political dialogue. The bindepinde theology has proved applicable to various contexts globally, where it thrives on dualism. Its mitigation lies in Kairos theology. (shrink)

This study is centred on African Initiated Churches (AICs) and women’s livelihoods during the COVID-19 era in Zimbabwe. African Initiated Churches which have a large women’s following became a portal of women’s livelihoods because the churches dealt with poverty affecting women and their lost entrepreneurial opportunities. At their sowes [worship places], the AICs responded by providing women with miteuro [ritualised prayers], which were performed with anointed waters and nhombo [anointed or ritualised pebbles] all of which helped in giving zambuko (...) [deliverance or breakthrough]. The prayers were found to give hope and resilience, which became protective factors against the adversities associated with COVID-19.Contribution: This study’s contribution is centred on Practical Theology. It showed how the church has spiritually supported women’s livelihoods, consequently empowering them in the economic spheres of their lives through faith. (shrink)

The New Testament presents Jesus as a transformational leader whose ministry had a holistic approach to challenges that were prevalent in his contemporary world. This article is a theological reflection of the role of the church in the public space in Zimbabwe as we draw lessons from servant leadership which is derived from Johannine Jesus’ message in John 21:15–18 with special focus on the Zimbabwean socio-political context (2017–2023). It is imperative for the Zimbabwean church to draw lessons from the (...) socio-historical interpretation of Johannine Jesus’ message in John 21:15–18 because the Bible has to speak to our context in the here and now. The article concludes that the Zimbabwean church is compromised because of divisions among ecumenical Christian organisations on how to deal with socio-political issues in Zimbabwe such that an effective application of Jesus’ political ethics is problematic. The article recommends that church should be more proactive by empowering her members and the community at large on how Jesus’ ethics on servant leadership are useful in socio-political context in Zimbabwe. This will help the church to remain relevant and transformative in the public space. Contribution: The article contributes towards the scope of the special collection on the contextual reading of New Testament in the socio-political landscape in Zimbabwe as it focuses on the lessons drawn from the socio-historical interpretation of the Johannine Jesus’ message in John 21:15–18 towards the role of the church in the public space in Zimbabwe. (shrink)

Robert Vosloo’s theological-ethical notion of just memory, derived from Paul Ricoeur, is used to critique President Emmerson Mnangagwa’s call to wounded Zimbabweans to let bygones be bygones. The question answered by the article is, in the light of Vosloo’s notion of just memory, what should Zimbabweans who have been wounded by Zimbabwe African National Union – Patriotic Front’s (ZANU-PF’s) violence do with their memories of violence? The article argues that, in cases of social injustice, remembrance, instead of forgetting, should (...) be used to confront the unjust context. The article describes the nature of ZANU-PF’s culture of violence, and how the party uses the notion of ‘forgive and forget’ to silence the memories of people who have been wounded. After discussing how forgetting sacralises ZANU-PF’s violent patriotic history, the article describes how, in contrast, remembrance confronts the culture of violence. The article closes by describing certain aspects of a theological ethic that fosters redemptive remembrance of past wounds. Contribution: The contribution of the article is providing a theological-ethical framework that can enable victims of state violence to use their painful memories to confront the culture of violence in Zimbabwe. (shrink)

The Gospel of John seems to show different thematic emphases that reveal socio-historical cultural tensions and a stressed community. The tensions between Jesus, the Pharisees and Jewish authorities, John and religious authorities, and John’s and Jesus’ disciples stressed the unsettled community. A disagreement existed on the divinity, identity and legitimacy of Jesus. The tensions bore character assassinations, name calling, denigration, crucifixion and tensions among followers. John 3:26–27 is an archetype of the friction. In the same vein, the independent and post-independent (...) Zimbabwe exhibited political tensions, hate speech, denigration and violence since 1980. The tensions eroded confidence, unity and decision-making of the electorate. The violence and human rights abuses left visible trails of suffering and humiliations. The societal and political tension triggered unbecoming behaviours causing economic and ethical meltdown. This research seeks to unravel the mindset that aggravates violence to provide a reprieve theologically. The socio-historical reading juxtaposed with comparative analysis points to averting hate speech and songs that fuelled intolerance. According to this research, parochialism originates from citizens uniting behind promised futures and peace, a product of leaders participating in promoting peace. This unity helps propel tolerance, accountability and responsibility. Contribution: The study observes that citizens rally behind the promised future where leaders and ordinary citizens exhibit tolerance, accountability and responsibility. The leaders and the ordinary citizens can participate in amplifying intolerance, hate speech or character assassination. Vice versa, they can participate in controlling tensions and fights. (shrink)

The fact that Pentecostal Christianity is the fastest growing form of Christianity in Africa can no longer be a subject of debate. Christianity, one of the major religions in the world, has been growing at unprecedented rates in sub-Saharan Africa. What is being observed on the religious atmosphere is the Pentecostalisation of African Christianity in Africa in general and Zimbabwe in particular. From 2009 onwards, Zimbabwe has experienced a mushrooming spree of contemporary Pentecostalism. Though conglomerate in nature, three (...) ecclesiastical figures overshadow the rest, namely Emmanuel Makandiwa’s United Family International Church, Uebert Angel of Good News Church and Walter Magaya of Prophetic, Healing and Deliverance Ministries. The three Pentecostal figures became highly popular through the propagation of the Gospel of Prosperity with vigour and vitality. Their presence in the Zimbabwean religious arena has attracted mixed perceptions. Some people view them as rippers of peoples’ hard-earned monies, while others regard them as true prophets – the messengers of God. The million-dollar question remains: Are they catalysts or antidotes to downward social mobility? This article grapples to assess whether the ‘Big Three’ contemporary Pentecostal prophets serve as propellers or dispellers of downward social mobility. The Big Three are antidotes based on three arguments: (1) Propagation of the Gospel of Prosperity, (2) miracle performances and (3) societal empowerment champions. On the other hand, the prophets are catalysts based on three arguments: white-collar prophecy, negation of social justice and preferential option for the Powerful. Through the application of the justitia pro-povo oprimido liberation hermeneutics, the study argues that the ‘Big Three’ ecclesiastical clergymen serve more as catalysts to downward social mobility than antidotes to downward social mobility. The justitia pro-povo oprimido liberation hermeneutics is a new methodological approach invented by the author based on liberation theology that sees Christianity as seeking the justice of the oppressed. Contribution: The article critically reflects on rise of contemporary Pentecostalism in Zimbabwe focussing on the three outstanding prophets – Emmanuel Makandiwa, Uebert Angel and Walter Magaya. While the three clergymen contributed immensely, both positively and negatively to the rise and development of African Pentecostalisation of Zimbabwe, the justitia pro-povo oprimido liberation hermeneutics reveals the contemporary Pentecostal figures as propellers of downward social mobility. (shrink)

The dissection of work based on biological sex orientation amid non-remunerated and remunerated work reduces females frugally and socially to become extra susceptible towards remaining poor and poorer in the society. This division is engineered by family, individual, communal and financial predicaments, especially those emanating from the cultural background, partisan and racial struggle circumstances or disasters like the COVID-19 pandemic. In Africa, particularly in Zimbabwe, women are marginalised and excluded by social discrimination and poverty, hence the call for action (...) by the 1995 Beijing Declaration and Platform for Action. Action is required specifically from the areas, such as education and environment, among others, to empower women to improve their situations or to develop communities and the country as a whole. Actions aimed at reducing impoverishment in society are perilous; hence, the Zimbabwean government decided to give preference to women in economic empowerment strategies and to advance acts that support monetary constitutional rights. While both men and women are susceptible to poverty, gender discrimination makes women to be more vulnerable to poverty and have meagre incomes to survive impoverishment. Women are always the last to feed, they are also usually the last to sleep and the first to wake up, they are the disadvantaged to get healthcare facilities and they are stuck in laborious, voluntary household chores from time to time. Unfortunately, some are left with no option and engage in prostitution as a means to survive. Using purposive sampling and cultural feminist lens, this study problematises the feminisation of poverty in Zimbabwe, using Mutasa community, particularly villages 4 and 30, as a case study to see how women alleviate poverty through mukando/marounds. The main argument presented in this study is that poverty must not have a feminine face; hence, the labels that synonymise scarcity with femininity must be eradicated. Contribution: This study contributes to the ongoing academic studies on the feminisation of poverty, using Mutasa district in Zimbabwe as a case study. It concludes by restating that the feminisation of poverty is a product of a flawed cultural system that denies women opportunities for realising their full potential. (shrink)

This article draws from my current research on the challenges that the concept ‘citizenship’ brings to postcolonial Africa. The article takes Zimbabwe as a case study with the view to interrogate how the decade-long crisis has been obfuscated by the elites' manipulation of the education system which has left it redundant for envisioning both postcolonial and world citizenship. First, this article seeks to outline the challenge of enunciating the crisis. Second, it outlines and discusses how the limits of postcolonial (...) education reforms and the demand for a patriotic citizenry have stemmed from the political ideologues' deployment of ‘patriotic history’ to mobilise citizens' allegiance to the party-state. Third, the article situates the citizenship education debate within the broader discourse of democratic citizenship and argues that the Zimbabwean crisis can be meaningfully addressed, among other measures, by taking citizenship education seriously and making schools and institutions of higher learning sites for democratic engagement. (shrink)

Since the early 1990s, the move towards decentralisation has been given prominence in African constitutions. Countries that embarked on ambitious decentralisation processes had to make the necessary constitutional reforms. The emergence and proliferation of constitutional entrenchment of decentralisation in Africa was long overdue and thus necessitated by the popular widespread discontent expressed against leaders who ‘personalize power and concentrate it within a privileged clique in the capital city’. While stifling the inroads of liberal democracy, authoritarian rulerships, single-party state systems and (...) military dictatorships contributed immensely to the downward trajectory of political development in post-colonial Africa. Evidently, the intent and purpose for the quest to consolidate the complementary relationship between decentralisation and constitutionalism is aimed at domesticating the Leviathan – the untrammeled ruler. Thus, this paper draws a comparative study on South Africa and Zimbabwe. Both the 1996 Constitution of South Africa, and the 2013 newly adopted Constitution of Zimbabwe, which are the supreme laws of each country, provide for decentralised systems of government. These constitutions establish government at three levels – national, provincial and local. South Africa has a multi-sphere system of government operating in accordance with a quasi-federal state structure, whereas Zimbabwe’s multi-tier system of government functions within the parameters of a decentralised unitary state structure. In spite of the fact that both countries have adopted decentralised forms of government in order to seek solutions to the challenges they faced, the ramifications of having different state structures and systems as per their constitutional frameworks inevitably warrant that the implementation of decentralisation in South Africa and Zimbabwe are on separate and distinct planes. While the state of decentralisation and constitutionalism has made significant strides in South Africa, contrastingly, since the adoption of the new Constitution in 2013, devolution has not yet been fully implemented in Zimbabwe. (shrink)

The white garment churches’ (Vapositori) involvement in party politics, particularly in favour of ZANU-PF, continued to flourish in Zimbabwe even after the demise of Mugabe. Robert Gabriel Mugabe ruled Zimbabwe from 1980 until he was deposed by the Zimbabwean Army on 21 November 2017. Unlike other Christian boards in Zimbabwe, the Vapositori churches played a significant role in authenticating and validating the continuation of ZANU-PF holding onto power from 1980 till the present even after the removal of (...) Mugabe. This article describes the relationship between ZANU-PF and Vapositori analogically as a marriage. This article posited that this marriage between Vapositori and the ruling ZANU-PF political party did not end with Mugabe. President Emmerson Dambudzo Mnangagwa and his vice president, Constantino Kuvheya Chiwenga, are seen masquerading Vapositori by attending and addressing Vapositori church gatherings. Thus, this article interrogates whether the marriage between Vapositori and ZANU-PF was borne out of real love or is just a marriage of convenience. Moreover, if it’s a marriage of convenience then who controls whom and why? These and other related questions require a critical investigation to deepen our understanding of the ‘Church and politics’ in Zimbabwe during and after the Mugabe era. (shrink)

Gender-based Violence is a huge concern in many African countries such as Zimbabwe despite the preventative and mitigatory interventions that have been proposed and implemented by various stakeholders. The interventions applied range from policies and programmes that are government initiated as well as those interventions by social actors such as non-government organisations and Faith-based Organisations like churches. Gender-based violence as a social structural issue is sustained and perpetuated by cultural norms, values and beliefs that are fed by patriarchy, among (...) other things. To effectively respond to the situation, interventions should target multiple social levels, including policy, government officials’ attitudes, individual men and women, families, community leaders and structures and social institutions such as churches. Churches are a critical community social institution that could play a pivotal role in addressing GBV. To position churches as players on public issues such as GBV, the questions that emerge are: ‘What is the role of the church in a public problem such as GBV? How could churches conceive and perform a public ministerial role that addresses GBV?’ To respond to these questions, this article employs the idea of public pastoral care as a nexus that churches could utilise in performing a community and public role function in contributing towards addressing GBV. Firstly, the article sketches the context of GBV in Zimbabwe and the various efforts to address it. Secondly, it outlines the ambivalent role of churches in GBV. Thirdly, it conceptualises the notion of public pastoral care as an approach that could be employed by churches to address GBV. Lastly, it proposes some public practical approaches that could be employed in addressing GBV by churches. (shrink)

Evidence-based medicine (EBM) has long deemphasized mechanistic reasoning and pathophysiological rationale in assessing the effectiveness of interventions. The EBM+ movement has challenged this stance, arguing that evidence of mechanisms and comparative studies should both be seen as necessary and complementary. Advocates of EBM+ provide a combination of theoretical arguments and examples of mechanistic reasoning in medical research. However, EBM+ proponents have not provided recent examples of how downplaying mechanistic reasoning resulted in worse medical results than would have occurred otherwise. Such (...) examples are necessary to make the case that EBM+ responds to a problem in clinical practice that urgently demands a solution. In light of this, we examine the failed rollout of efavirenz as a first-line HIV treatment in Zimbabwe as evidence of the importance of mechanistic reasoning in improving clinical practice and public health policy decisions. We suggest that this case is analogous to examples commonly given to support EBM. (shrink)

Zimbabwe's communal farmers are now less food secure than they were two generations ago. The roots of this decline lie not only in the confinement of Africans to marginal land but also in the historic forced replacement of their sustainable, indigenous farming system with one whose productivity now relies on the use of large amounts of expensive chemical inputs. Environmentally-friendly, traditional farming practices such as pyro-culture, minimum tillage, mixed cropping, and bush fallowing were completely wiped out and replaced with (...) a highly technical western or ganic farming system based on plough cultivation and continuous monocultures of commodity crops, that were supposed to be sustained by liberal amounts of green and animal manures. This gave rise to an effective agricultural hegemony that was due, mainly, to the zealous dedication of an American Mormon missionary whose motives were evangelical rather than scientific. (shrink)

Background: Clinical trials involving children previously considered unethical are now considered a necessity because of the inherent physiological differences between children and adults. An integral part of research ethics is the informed consent, which for children is obtained by proxy from a consenting parent or guardian. The informed consent process is governed by international ethical codes that are interpreted in accordance with local laws and procedures raising the importance of contextualizing their implementation.DiscussionThe Zimbabwean parental informed consent document for children participating (...) in clinical research is modeled along western laws of ethics and requires that the parent or legally authorized representative provide consent on behalf of a minor. This article highlights the experiences and lessons learnt by Zimbabwean researchers in interpreting and obtaining informed consent for orphaned children participating in a collaborative HIV clinical trial involving the Medical Research Council, United Kingdom and four centers, three of which are in Uganda. Researchers were faced with a situation where caregivers of orphaned children were not permitted to provide informed consent for trial participation if the Zimbabwean courts had not legally appointed them. The situation contrasted with general clinical practice where legal papers where not required for providing consent for surgical procedures for example.SummaryExperiences gained from this clinical trial revealed that while there may be internationally established guidelines governing the process of obtaining informed consent for children participating in research, there may be need to be cognizant of the culture within which the research is taking place. This may call for the development of an ethico-legal framework that governs research-involving children in Zimbabwe that would facilitate their participation in clinical research, while ensuring that they are protected from exploitation. The Medical Research Council of Zimbabwe has since started developing that framework in a process that is expected to involve critical stakeholders namely the community including children, ethicists, the legal fraternity and researchers. (shrink)

Dominant development paradigms remain largely anthropocentric, positioning the natural environment as a passive resource rather than an active participant in development. This study analyses Indigenous environmental ethics as a decolonial framework for reconfiguring human-environment relations. Drawing on insights from Birchenough Bridge and Honde Valley in Zimbabwe, the study employs a collaborative Indigenous research methodology involving purposive and relational sampling, engaging 29 participants in Birchenough Bridge and nine in Honde Valley. Data were generated through walking discussions, storytelling, environmental observations, site (...) visits, and co-analysis. The findings show that the environment functions as a moral agent shaping human behaviour through relational reciprocity, ecological restraint, and community governance practices. Environmental elements such as rivers, trees, soils, and seasons informed ethical conduct, risk awareness, and livelihood decisions. At the same time, the erosion of these ethics through commercialisation, religious shifts, and environmental exploitation reveals tensions between Indigenous moral systems and contemporary development pressures. The study further demonstrates how Indigenous environmental ethics contribute to advancing the Sustainable Development Goals, particularly those related to environmental justice and sustainability. It also highlights implications for eco-social policy, calling for frameworks that recognise the environment as a co-participant in development processes. (shrink)

Coronavirus disease 2019 (COVID-19) is steadily becoming a tameable, mild communicable disease globally. In the Western countries and some countries in Asia, such as China, for example, this milestone is owed to a high response to vaccination programmes. The same cannot be said of Africa, where the uptake of vaccines has not been encouraging. In Zimbabwe, for example, the government had intended to vaccinate at least 10 million of its estimated 16 million population in order to reach herd immunity. (...) The figures are still very small, indicating vaccine hesitancy. In this article, it is contended that vaccination campaigns must be adapted to local religious culture and engage critically with the elderly women in particular. Indigenous religio-cultural beliefs and practices can either mobilise or immobilise individuals and communities in implementing the COVID-19 containment measures, depending on how they are approached. To this end, any response to the pandemic should never be exclusively unidirectional. This article employs cultural hermeneutics as its lens of analysis. It does not only seek to promote life-giving values associated with elderly women in African religio-cultures but also to interrogate negative practices driven by religio-culture that put their lives at risk in the era of COVID-19. Elderly women are at worst vulnerable to the disease, and at best they are the hub of communities’ health services. Packaging the vaccination campaigns in the religio-cultural and spiritual consciousness of a people has a potential to increase vaccine uptake in line with the spirit of Goal 3 of the United Nations Agenda 2030. This article is both theoretical and empirical. It uses the Ndau of south-eastern Zimbabwe to ascertain the meaning that they create about the elderly women’s interaction with the public health call for vaccination in the context of their religio-culture. The term ‘religio-culture’ has been used because throughout Africa, religion and culture are inseparably tied together. Data are generated through interviews with key informants.Contributions: Elderly women are vulnerable to COVID-19. Despite their vulnerability, Ndau elderly women find themselves compelled by their religio-culture to respond to the crisis in their communities. There is no literature that addresses the paradox and its attendant opportunities and challenges that characterise the circumstances of elderly women in the context of COVID-19 in the efforts to motivate vaccine uptake. The article shows that indigenous religio-cultural beliefs and practices can either mobilise or immobilise individuals and communities in taking the COVID-19 vaccines, depending on how they are approached. (shrink)

The interpretation and appropriation of Romans 13:1–7 have been a challenge for generations because this text confuses Christians as to how they should relate and participate in the politics of the day. This article interprets the text in its historical and literary context before appropriating it to the Second Republic of Zimbabwe. The conclusion reached is that the text does not directly speak to church–state relations but rather should be understood in its context in Paul’s time. Appropriating the text (...) to the Second Republic requires us to delineate whether the governing authorities of the Second Republic are doing the will of God or whether they are terrorising people into obedience. The article concludes that the text does not forbid people from resisting illegitimate and brutal governments and does not demand passive citizenship.Contribution: The article is an interpretation and appropriation of Romans 13:1–7 to the Second Republic of Zimbabwe. Appropriating the text to the Second Republic requires one to delineate whether the governing authorities are doing the will of God or not. It is within the scope of this theological journal that issues of church-state relationships and theological reflection should be addressed, hence this article fits well within this scope. (shrink)

The Hlengwe people of Zimbabwe constitute one of the four sections of the Hlengwe subgroup of the Tsonga – an ethnic group found in four Southern African countries that include Mozambique, South Africa, Zimbabwe and Swaziland. Before the 18th century, these sections constituted a single group that was resident in the Nyaka kingdom, south of Maputo, amongst the Southern Rhonga people. Here, they were known by the names ‘Hlengwe’ and ‘Tsonga/Rhonga’. Before then, they were known by names such (...) as ‘Makomati’ and ‘Tonga/Thonga’. After years of internal and external pressures, the Hlengwe people migrated to the north and eventually settled as four separate sections in the three countries. Are the Hlengwe a distinct ethnic group or part of the Tsonga or Shangaan, or they embrace all these identities? This article investigates the ‘collective proper name’ of the Hlengwe people of Zimbabwe from their current ‘polyonymous identity’. The article further explores the complexity of identity formation and the politics of tribalisation, giving rise to assumed identities and sometimes ascribed and coerced identities in order to fulfil demands of power structures that name and label identities, resulting in exonyms used largely as appellation from above or outside. Although the study was heavily reliant on the available literature and archives, it also follows the oral historical methodology that privileges oral tradition and its associated subgenres of conversations and narratives. Most of the data were collected during the main researcher’s exploit of Zimbabwe, Mozambique and eSwatini whilst documenting the migration of the va ka Valoyi people.Contribution: This article contributes to complex debate of defining and locatin the Hlengwe as group within the post-colonial identities largely shaped by colonial boundaries. Should the be defined as a distinct group, or polysemously as a group with an amorphous identification. (shrink)

The Methodist Church in Zimbabwe was established in 1891. In 1977, it was granted autonomy by the British Methodist Church. From 1891, top church leadership has been dominated by male clergy. This article explores three instances of a challenge to this trend. The first occurred in 1994 when there was a leadership crisis in one of the districts, and for the first time, a woman was appointed district chairperson. The second followed the election in August 2004 of a male (...) presiding bishop. However, allegations of moral impropriety were made against him. He approached the secular courts, and it led to his withdrawal from the position. The church appointed a woman to the position of acting presiding bishop. When the time came for the substantive post to be filled in August 2005, she was not confirmed in the position; a man was elected instead. The third relates to the controversial appointment in 2017 of a woman to one of the five vacant positions of district bishops. The aim of the research was to analyse the way in which these three women rose to positions of leadership in a male-dominated church. A qualitative research methodology was followed, with data being collected through open-ended interviews. The study highlighted that to be a female clergy leader in the MCZ entails rising against all odds. The study concluded by encouraging the MCZ to support women on their path to leadership rather than overlooking or, worse still, undermining them.Contribution: In spite of the challenges female clergy face in their quest for leadership roles, this feminist ecclesiological study shows stories of rising against all odds, describing the momentum-gaining progress of the ecclesiastical effort in the MCZ to accommodate female leaders, despite slow-moving processes. (shrink)

Rural diversification strategies in Zimbabwe are wide in nature but the environment plays an important role in ensuring that sustainability and structural transformation are achieved. A good understanding of the diversity of rural livelihoods choices and income sources among rural households would therefore inform policy makers on appropriate policy interventions. This paper delves to establish the role of rural diversification strategies in promoting structural transformation in Zimbabwe using Insiza district as a case study. A mixed methods research design (...) was used. Both qualitative and quantitative data collection methods were applied. The study utilized semi-structured interviews with key informants who were purposively sampled to take part in the study. A total of 100 questionnaires were distributed and 86 were returned thus giving the researcher a response rate of 86%. The study’s findings noted that rural diversification is an important component of the rural economy and it plays an important component in order to achieve structural transformation using Insiza district in Zimbabwe as a case study. The study also noted that though climate was negatively impacting on the Insiza district residents, households that diversified their income sources had enhanced income compared with farming households which do not diversify their income sources being vulnerable. The study recommends that the government should intervene by financing and educating the rural folk. Micro-policy should be targeted on rural households incomes that facilitate the provision of widening income options through small scale group schemes. (shrink)