Journal articles: 'Zimbabwe Chimurenga War'

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Gwerevende, Solomon. "Musicking ubuntu/unhu Sustainability Human Rights and Social Justice Activism in the Chimurenga Music of Thomas Mapfumo." Africa Insight 51, no. 4 (June 23, 2023): 19–34. http://dx.doi.org/10.4314/ai.v51i4.3.

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During the Second Chimurenga – Zimbabwe Liberation War – music was used to promote social justice and fight the oppressive colonial system. The struggle for justice for all was driven by the spirit of ubuntu/unhu, which embraces the capacity of indigenous African cultures to express humanity, respect, solidarity, and justice relevant to building an inclusive community. Chimurenga music, performed and popularised by Thomas Mapfumo who coined the term in the 1960s, played an important role during the liberation struggle, delivering messages on socio-political concerns, and engaging Zimbabweans on the issues of human rights, corruption, democracy, resistance, and economic transformation. This article discusses the use of Mapfumo’s Chimurenga music in post-colonial Zimbabwe as socio-political discourse and a dialogue generator for sustainability

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Cox, James. "Land Crisis in Zimbabwe." Fieldwork in Religion 1, no. 1 (January 1, 2005): 35–48. http://dx.doi.org/10.1558/firn.v1i1.35.

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Earlier this year, I received a small grant from the Edinburgh University Development Trust Fund to determine the feasibility of formulating a major research project exploring the religious dimensions within the recent land resettlement programme in Zimbabwe. Since spirit mediums had played such an important role in the first Shona uprising in 1896–97 against colonial occu¬pation (the so-called First Chimurenga) (Parsons, 1985: 50-51) and again in the war of liberation between 1972 and 1979 (the Second Chimurenga) (Lan, 1985), I suspected that these central points of contact between the spirit world and the living communities would be affecting the sometimes militant invasions of white commercial farms that began sporadically in 1998, but became systematic after the constitutional referendum of February 2000. Under the terms of the grant, I went with my colleague, Tabona Shoko of the University of Zimbabwe, in July and August 2004, to two regions of Zimbabwe: Mount Darwin in the northeast, where recent activities by war veterans and spirit mediums had been reported, and to the Mberengwa District, where land resettlement programmes have been widespread. This article reports on my preliminary findings in Mount Darwin, where I sought to determine if evidence could be found to link the role of Traditional Religion, particularly through spirit mediums, to the current land redistribution programme, and, if so, whether increasing levels of political intolerance within Zimbabwean society could be blamed, in part at least, on these customary beliefs and practices

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Fontein, Joost. "Shared Legacies of the War: Spirit Mediums and War Veterans in Southern Zimbabwe." Journal of Religion in Africa 36, no. 2 (2006): 167–99. http://dx.doi.org/10.1163/157006606777070687.

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AbstractThis paper explores the nature of ongoing relationships between war veterans and spirit mediums in Zimbabwe, as well as the continuing salience of a shared chimurenga legacy of co-operation by these two groups, and how it has been put to use, and acted out by both in the context of Zimbabwe's recent fast track land reform project. In emphasising this continuity, the paper also considers whether a corresponding disparity between the ideology of the ruling political elite and the practices, experiences and performances of guerrillas, spirit mediums and others acting on the ground, which materialised during the liberation struggle, has re-emerged, despite or alongside the recent collaboration of some war veterans with the ruling party's rhetoric of 'patriotic history'. Engaging with Lambek's work on moral subjectivity and Mbembe's 'logic of conviviality' of postcolonial states and their subjects, it argues that war veterans and spirit mediums sometimes share a 'moral conviviality' which appears during bira possession ceremonies, in the shared demands for the return and reburial of the war dead from foreign countries, or for 'national' ceremonies held at Great Zimbabwe and elsewhere to thank the ancestors, as well as in the similar way in which spirit mediums and war veterans subject their agency to that of the ancestors in their narrative performances. It concludes by suggesting that although many war veterans have undeniably been closely complicit in the violent 'authoritarian nationalism' of the state, in this shared war legacy of spirit mediums and war veterans lies the opportunity for radical alternative imaginations of the state.

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Chibanda, Tawanda William. "THIRD CHIMURENGA AND ITS IMPLICATIONS ON THE COMMERCIAL FARMERS UNION IN ZIMBABWE." Journal of Public Administration and Development Alternatives 5, no. 2 (September 1, 2020): 36–48. http://dx.doi.org/10.55190/wbyj3702.

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This article focuses on how the white farmers responded to violent take-over of land. Having had a privileged status in society, the white farmers found themselves in a very fragile state as Third Chimurenga began. The violent take-over of land was spearheaded by war veterans. Images of white farmers who were beaten, killed, exiled and driven from their homes became synonymous with land invasions. Such events and acts of eviction became commonly referred to as Jambanja as more and more farmers suffered violent confrontations on their farms. The white farmers were portrayed as being in direct opposition to the government land distribution agenda that had given approval to the invasions and evictions. The article examine the effectiveness of Commercial Farmers Union in responding to the invasions, the new splinter groups and how they responded to the invasions and also the SADC tribunal petition by Mike Campbell. The article will also provide an analysis on how Jambanja spread and how it was carried out. Thus through reading library sources and literature in collections as well as carrying out interviews this article seeks to demonstrate that white farmers tried without much success to resist the sanctioned farm invasions. Ultimately the white farmers lost their prized possession that is the land. The article will highlight the dynamics of land politics in Zimbabwe. Keywords: Commercial Farmers Union, Implications, Jambanja, Land Politics, Third Chimurenga

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Da Silva, Meyre Ivone. "Modernity, Representation of Violence, and Women’s Rebellion in Dangaremba’s Nervous Conditions." Genealogy 3, no. 2 (April 19, 2019): 22. http://dx.doi.org/10.3390/genealogy3020022.

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In 1980, after decades of violent war, the apartheid regime came to an end, Zimbabwe was declared an independent state, and Robert Mugabe’s party the Zimbabwean African Union–Patriotic Front (ZANU-PF) ascended to power. While black leaders concentrated on the struggle against the tyranny of racial segregation, independence did not challenge gender hierarchies or minimize patriarchal privilege. Women soldiers who participated in the guerrillas were excluded from the spheres of power and relegated to poverty and invisibility. Here, I analyze how Dangaremba’s novel Nervous Conditions unveils women’s response to multiple forms of violence that target their bodies and minds. Although Dangaremba does not refer explicitly to the Chimurenga, also known as the bush war, in the novel, the sadness, bitterness, and sentiment of betrayal subsume women’s feeling about their absence in the construction of a new nation. For women writers, the representation of violence, through a feminine and postcolonial perspective, opens up creative ways to pursue textual liberation, thus defying literary genre and literary forms often very connected to systems of power. In this sense, her narrative instills in the reader the sentiment which evolves from women’s condition in the novel.

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Matiza, Vimbai M., and David Mutasa. "War songs and hope during the Second Chimurenga in Zimbabwe: a critical discourse analysis approach." South African Journal of African Languages 40, no. 3 (September 1, 2020): 351–57. http://dx.doi.org/10.1080/02572117.2020.1855729.

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Mtombeni, Niya, and Vimbai Matiza. "Documentation and Memorialisation of the First Battles against Colonisation in Zimbabwe." Journal of Law and Social Sciences 4, no. 3 (May 27, 2022): 1–9. http://dx.doi.org/10.53974/unza.jlss.4.3.757.

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The first few years of British occupation in Zimbabwe was characterised by power struggle between the indigenous population groups who were dissatisfied with systematic settler style of dispossessing them of their wealth and power. The result was local and regional wars, (Rebellions/ Uprisings/ Umvhukela/ 1st Chimurenga). After the war, the British South African Company (BSAC) documented and memorialised most prominent battles of the conflict and yet the indigenous people who could not read and write could not do the same. The article seeks to motivate Zimbabweans to recognise the participation of the indigenous people into this conflict as a historic event whose documentation and memorialisation is an important component of the liberation heritage of Zimbabwe. The documentation and memorialisation of the conflict by the other belligerent is enough authentication that the indigenous people staged a brave and heroic fight which doubtlessly was characterised by commitment to a genuine cause of the black people to protect their birth right. It is only the inability to read and write of our ancestry which has mandated us to accept the description of the era as a dark history, which is worthy documentation and memorialisation for the benefit of the present and future generation. The researchers employed qualitative research method of acquiring data through desktop research and observation techniques. The article came to conclusion that the war between Zimbabwe and the then Rhodesia and their opponents should be documented so as to assist the present generation appreciate the history of the nation and preserve their heritage.

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Mlambo, Obert Bernard, and Tavengwa Gwekwerere. "Names, labels, the Zimbabwean Liberation War veteran and the third Chimurenga: the language and politics of entitlement in post-2000 Zimbabwe." African Identities 17, no. 2 (April 3, 2019): 130–46. http://dx.doi.org/10.1080/14725843.2019.1660619.

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Maganga, Allan T., Charles Tembo, and Peterson Dewah. "SINGING THE SECOND CHIMURENGA (WAR OF LIBERATION): AN AFROCENTRIC ELUCIDATION OF SIMON CHIMBETUâ€™S SELECTED SONGS." Oral History Journal of South Africa 3, no. 1 (January 5, 2016): 32–42. http://dx.doi.org/10.25159/2309-5792/331.

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Oral sources such as proverbs, songs and folktales have been used to reconstruct peopleâ€™s identities. As a primary â€˜means of communicationâ€™ music is often used to capture or record peoplesâ€™ experiences in history. In Zimbabwe, Simon Chimbetu exemplifies one musician who is in search of his countryâ€™s past in as far as he uses his music to record the history of the liberation struggle. This paper provides an in-depth examination of Chimbetuâ€™s selected songs. Singing after the war itself is over, it is argued, the music functions as a reference point to the citizens because it is a transcript of their past experiences something which is essential to the present and future generations. By insisting on educating his audiences on the liberation struggle, Chimbetu satisfies Sankofan approach. It is argued in this paper that Chimbetuâ€™s musical reflections provide enriching experiences and reveals that it is historical music.

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10

Mararike, Munoda. "Theoretical Locations of Mugabeism, Land “Terrorism,” and Third Chimurenga Neo-Coloniality Discourse in Zimbabwe: A Rejoinder of a Revolutionary." Journal of Black Studies 49, no. 3 (March 20, 2018): 191–211. http://dx.doi.org/10.1177/0021934717750328.

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The subject of coloniality is a phenomenon of consciousness. It explores belief systems, culture, and ethics using conviction and rhetorical force. Mugabe is good at captivating rhetoric. His sophisticated philosophical conundrum derives from modernity, emancipation as it looks at land as a political and economic structure of decolonization. Thus, in him, the belief of self-consciousness and conviction leads to positive confrontation and violence. Peace is universally known to be a product of protracted violence. Zimbabwe went through a war of colonial genocide and mass massacres in the Second Chimurenga. Mugabe’s decolonial agenda is an epistemological extension of coloniality and neo-colonial struggles originated and revisited by Amilcar Cabral, Frantz Fanon, Walter Rodney, Che Guevara, Fidel Castro, and Samora Machel. Mugabeism thrives on instilling fear into the perpetrators of violence and imperialism by using rhetoric. The doctrine—therefore—reaffirms emancipation and empowerment through postcolonial agrarian revolution rather than “land grabs.” Its magnetic effect is like opposite poles of a magnet—revolutionary versus dictatorship—sharply in contra-distinction with repression, barbarism, and cannibalism. Mugabeism means working toward a common vision of human life for Africans, it means emancipation and freedom. It is a life which is not dependent on an imposed superstructure of oppression of Blacks by Caucasians.

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11

Pfukwa, Charles. "Black September et al: Chimurenga songs as historical narratives in the Zimbabwean Liberation war*." Muziki 5, no. 1 (July 2008): 30–61. http://dx.doi.org/10.1080/18125980802633003.

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12

Khan, Khatija Bibi. "Girls of War and Echoes of Liberation: Engaging Female Voices through Chimurenga Songs about Zimbabwe’s Armed Struggle." Muziki 15, no. 1 (January 2, 2018): 58–67. http://dx.doi.org/10.1080/18125980.2016.1249165.

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13

Rettová, Alena. "Time as Myth, Time as History in Afrophone Novels on Ujamaa (Tanzanian Socialism) and the Second Chimurenga/Umvukela (Zimbabwean Liberation War)." Comparative Literature 68, no. 4 (December 2016): 389–407. http://dx.doi.org/10.1215/00104124-3698477.

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14

Nyambi, Oliver. "Writing back to colonialism, again: The novel The Chimurenga Protocol and the ‘new’ resistance literary culture in post-2000 Zimbabwe." Literator 36, no. 1 (March 20, 2015). http://dx.doi.org/10.4102/lit.v36i1.1125.

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Some contemporary Zimbabwean literature demonstrates a discernible resistance thread. These literary works create fictional life-worlds in which the ambivalence of colonial land and economic injustices are exposed as potentially mutating and threatening the independent nation. In this way, such works validate ‘nationalist’ corrective measures through inserting a narrative that implicitly refers back to past colonial imbalances. In the choreographed discourses of national sovereignty that characterise the Third Chimurenga – epitomised by Mugabe’s book Inside the Third Chimurenga – there are perceived dangers from infiltrating forces which pose a threat to the nation’s sovereignty. Britain’s refusal to fund land reform in Zimbabwe is viewed as an implicit declaration of that country’s intention to derail the Zimbabwean people’s movement towards total independence and the ‘fast track land reform’ of the Third Chimurenga. The anti-Britain campaign is inextricably linked to the land question. The cultural sphere (especially its literary, theatrical and musical dimensions) in Zimbabwe’s recent past has been faced with the political urgency of (re)defining the land question. Literary texts such as Nyaradzo Mtizira’s novel The Chimurenga Protocol, theatre performances such as Christopher Mlalazi’s ‘Election Day’ and musical compositions by the war veteran singer Dickson Chingaira are some of the artistic productions that reveal conflicting perspectives on the land and its significance in the people’s search for selfdetermination and national identity. Using the example of Nyaradzo Mtizira’s novel The Chimurenga Protocol, this article argues that whilst many Zimbabwean writers published in the post-2000 period have attempted to imagine ‘alternative’ national identities, the text’s anti-West thematic and aesthetic texture resonates with the state’s post-2000 ideological grand narratives of the nation and can therefore be read as the newest form of resistance literature in Zimbabwe’s postcolonial literary oeuvre.

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15

Chawarika, John, and Graham Alexander Duncan. "The Conferment of Martyrdom: Retracing Bernard Mzeki’s Life from his Formative Years in the History of the Anglican Church in Zimbabwe until his Death (1890–2013)." Studia Historiae Ecclesiasticae 44, no. 1 (April 3, 2018). http://dx.doi.org/10.25159/2412-4265/3153.

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The conferment of martyrdom is a thorn in the flesh in the Anglican Church today. Bernard Mzeki has been commemorated annually since the late 1930s as a martyr in the Anglican Church of Zimbabwe. This is because Mzeki died a mysterious death on 18 June 1896 during the period of the first War of Liberation (Chimurenga) in Zimbabwe. Although there are other factors that might have contributed to the death of Mzeki, the church strongly believes that he died for his Christian faith. Whilst it is a fact that the Church of the Province of Central Africa does not have official, written criteria to confer martyr status, the mystics surrounding the death of Mzeki—as documented by Farrant (1966) and Broderick (1953)—authenticated his martyr status. In this regard, the martyrdom of Mzeki remained unique from the 1940s during the bishopric of William Paget, who accepted the unwritten “bottom-to-top” procedure in canonising his martyrdom. It is interesting to note that from the 1990s the church in Zimbabwe has had figures like Rev. Peter Wagner and Mrs Mandeya, who were presumed to have died for their faith, but were not recognised as martyrs. In the same period, Zimbabwean Bishops like Ishmael Mukwanda and others were advocating for an official, written procedure to canonise them. It is based on the above analysis that this article will examine the role played by Mzeki in the strengthening of the Anglican faith in Zimbabwe.

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Ivan Marowa. "Construction of the ‘Sellout’ Identity during Zimbabwe’s war of liberation: A Case Study of the Dandawa Community of Hurungwe district, c1975-1980." Identity, Culture and Politics 10, no. 1 (July 6, 2009). http://dx.doi.org/10.57054/icp.v10i1.5106.

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Cette étude s’intéresse à l'expression orale des recherches menées dans les chefferies Dandawa afin de comprendre quelles sont les effets de la guerre de libération sur cette communauté. Un aspect qui a été souligné au cours de mon travail sur le terrain est celle de capitulards, une identité qui est devenue si fréquente au cours de l'ensemble de la période de la lutte de libération au Zimbabwe. Ce document examine donc comment cette identité a été construite pendant la guerre du Zimbabwe de la libération affectueusement connu sous le nom de la Deuxième Chimurenga. Il fait valoir que l'identité capitulard a été créée par la société pour répondre aux besoins de l'époque. A ce jour cette identité est devenue fortement politique utilisée contre ceux accusés d’être des ennemis de l'Etat. Cette étude fait valoir que, dans le Zimbabwe, l'identité capitulard prend racine sous la colonisation, en particulier vers le milieu des années 1970. Il affirme en outre qu’ à l'indépendance, cette identité loin de disparaitre, sera ravivée avec l'émergence du Mouvement pour le changement démocratique (MDC).

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17

Chidora, Tanaka, and Sheunesu Mandizvidza. "Dystopian and Utopian Homecomings in Shimmer Chinodya’s Harvest of Thorns and Olley Maruma’s Coming Home." Pivot: A Journal of Interdisciplinary Studies and Thought 6, no. 1 (October 26, 2017). http://dx.doi.org/10.25071/2369-7326.40278.

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The two novels chosen for this paper represent divergent versions of homecoming. Most interestingly, Harvest of Thorns (1989), a victim of scathing attack by cultural nationalists for its suggestively anti-establishmentarian title, and Coming Home (2006), are novels written at different times and feature two different characters whose versions of homecoming do not agree with their particular ‘callings’. The central character in Harvest of Thorns is an ex-guerrilla of the Second Chimurenga (war of liberation that ushered in Zimbabwe’s independence in 1980) who is depicted by the author as having failed to integrate into the ‘home’ he was fighting for. This dystopian depiction of the ‘home’ to which the central character, Benjamin, comes back after the war does not agree with the clichéd rhetoric of nationalist narrative that sees the birth of the new nation in 1980 as the pinnacle of nationalist achievement. On the contrary, Coming Home was written by a euphoric homecoming author and intellectual; his narrator is also ‘coming home’ (and celebrates all the associated nationalist utopias of that period) at a period leading towards 1980. Why would Coming Home be written in 2007 at a time when the majority of Zimbabweans were exiting home? These divergent views beg for closer analysis of the texts especially focusing on how Harvest of Thorns shatters nationalist narration while Coming Home desperately reconstructs it.

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Journal articles on the topic 'Zimbabwe Chimurenga War'

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