CHAPTER 7 LOCAL INSTITUTIONS AND THE QUEST FOR SURVIVAL AND INCLUSIVITY
7.6 Displacement and marginalization: A case for the renaissance of the Zunde Ramambo local
174
The utility of humwe as a survival strategy is however compromised by the politics of space for agricultural purposes. It is therefore mostly utilized by resourceful residents like Mai Lucy who managed to acquire additional space for agriculture. It is also used for the construction of pool and dagga huts and toilets in most of the villages sampled for this study. What is clear is that this local institution is very successful based on the mobilization of bonding social capital. In a dialectical manner, I also observed that it helps to further reinforce the same bonding social capital as it is utilized by people with the same level relationship. Thus unlike linking social capital it comes in a horizontal form.
In this chapter and the preceding chapter, I focused on the intricate relationship between agency, social capital, social networks and local institutions in the desire to survive marginalization for the displacees. With an exception of Samanyanga, VaMajoni, families which managed to get additional space for farming and the small tuck-shop owners, most of the survival strategies are nevertheless survivalist in nature. They were just palliative measures meant to at least meet the life’s basics in the interim. I wish to revisit and problematize the overreliance on agency in the context of Machiavellian states in Africa. Thus, in the following chapter, I will direct the reader towards a rethinking of agency in the context of the Tokwe Mukosi people.
7.6 Displacement and marginalization: A case for the renaissance of the Zunde
175
In the conceptualization of local institutions, I stated that the Tokwe Mukosi people are rationally falling back on civic and informal local institutions to survive the outlined social exclusion. Looking closely at the attributes of the Zunde Ramambo initiative, I therefore believe that it can be one of the most important local institutions that can be used as part of the broader community based protection for Tokwe Mukosi people. Much as it has many variations depending on the geographical and cultural contexts, it has a two pronged meaning. For some it denotes people working together in a plot to produce food during the time of plenty that would then be stored in the chief’s granary for future use. Yet for others it implies the pulling of resources at the community level that would then be stored in the same granary (Mararike 2015).
Despite these disparities the common denominator is that it is anchored in the feeding capacity of the chief in times of need. What differs therefore is the mechanism in place to accesses the requisite food (Machingura 2012).
While a host of scholars acknowledge the significance of Zunde Ramambo as a social safety net, Batasara (2015) laments the decline of this local institution. She attributes this decline to the colonization of Zimbabwe which had the knock on effect of eroding the power of the local leadership. The war of liberation also led to the disintegration of communities which indirectly affected this local institution. However, in recent times, there has been a remarkable interest in reviving the Zunde Ramambo institution for sustainable development in society. Batasara (2015) calls for the strengthening of this significant institution to deal with the detrimental effects of climate variability and or climate change. Ringson (2017) looks at the place of this institution in the care and support for Orphans and Vulnerable Children OVCs. Fontein (2009) considers its importance in the reintegration of the fragmented families in the aftermath of the FTLRP in Zimbabwe. Mhaka (2015) has a case for the Zunde Ramambo institution in wild life management and natural resources in general.
Given the volatile macro-economic environment and further challenges that came with the displacement of the Tokwe Mukosi people, many respondents particularly those engrained it the
176
waithood mode yearned for the revival of this important local institution.They highlighted that prior to their displacement significant strides were made towards the revitalization of the Zunde Ramambo following its decline in terms of protection for the poor. The inevitable displacement then reversed all the gains made to that effect. While most of the local institutions have been resuscitated in the face of vulnerability, the revival of the Zunde Ramambo institution is elusive at Tokwe Mukosi. This is largely attributed to the disruption of the chieftainship and headmanship which are the backbone of this institution. To put this into perspective, while many village heads in the pre-displacement community (MaSabhuku) were maintained, they became redundant as their functions were arbitrary usurped by the partisan ZANU PF chairpersons. This is proving to be a contentious issue which is also leading to protracted conflict between the two parties at Chingwizi. The resultant conflict is having ripple effects on the efforts to revive this institution. To exacerbate the already precarious situation, the established chieftaincy of Mushawasha, Nemauzhe, Gororo and Nyajena which was the mainstay of the Zunde Ramambo institution was left behind in the matongo area. By virtue of their occupancy of the private land in Chingwizi, the villagers have also been alienated from the Chitanga chieftaincy which superintends the Mwenezi district.
What makes the situation precarious for the Chingwizi traditional village heads is the fact that chief Chitanga who is the dejure overall leader of the Mwenezi district is falling to recognize them. This has led to serious conflict between the two actors who are also exhibiting different lifeworlds in this context. In an interview with one of the Tokwe Mukosi village heads, it was revealed that the bone of contention is that according to the Shangani culture they are not fit to hold any political office under chief Chitanga until they have gone to the mountain for initiation.
In such cultural contexts, a man remains a boy unless he goes to the mountain for the initiation ceremony (Van Gennep 1909 and Gwata 2009). It is only after this rite of passage that they have an inalienable right to hold such a political office. Conversely, the said village heads are refusing to submit to the Chitanga hegemony and engage in counter hegemonic struggles wherein they are trying to show their displeasure covertly or overtly. It was indicated that the village heads and even their subjects do not recognize chief Chitanga as their leader. Instead, they identify themselves as vanhu vaGororo, Nemauzhe, Nyajena naMushawasha (Gororo, Nyajena,
177 Nemauzhe or Mushawasha’s people).
Notwithstanding the aforementioned practical impediments, it should be underscored that the Zunde Ramambo institution is indispensible in the provision of social safety net for the hitherto disenfranchised Tokwe Mukosi people. In its original objectives, it would be important in the provision of protection for not only the displaced persons but also persons facing bifurcated marginalization like the OVCs, persons with disabilities, the elderly and women. More importantly, this will go a long way in meeting the Sustainable Development Goal (SDGs) which Zimbabwe is a signatory. SDGS among other things seek to ensure reduced social inequalities, achieve gender equality, end hunger, achieve food security and end poverty in all its manifestations by the year 2030 (UNDP 2017). Above all given the extra virtues of this institution, it would also facilitate unity and solidarity between the fragmented social actors identified in chapter six of this thesis.
The need for solidarity is particularly true, taking into consideration the fact that the Zunde Ramambo institution is deep-seated in the Ubuntu African philosophy. This philosophy among other attributes emphasizes the spirit of togetherness, respect, loyalty solidarity and hospitality (Mbigi 1995). Harnessing the virtues of the Zunde Ramambo institution is relatively easier in the Tokwe Mukosi community given the possible interplay between this local institution and other local institutions like the Humwe institution which is also premised on the collectivist ethos. In addition the Zunde Ramambo will revolve around the already existing social capital at Chingwizi, simultaneously strengthening the same social capital. To achieve this it is paramount to adopt an interface analysis that would also help to reconcile the identified conflicting lifeworlds in the pillars of this local instituition.