Academic literature on the topic 'Zimbabwe – Economic conditions – 1965-1980'

In 1980 the Republic of Zimbabwe became recognized internationally as an independent state. This independence marked a shift from white minority rule to black majority rule in the form of ZANU–PF in a transition in government that was fraught with brutal violence, tense negotiations and tremendous hope for the democratic state that would emerge. This article begins with a brief overview of key political-theatre and public-arts funding practices that emerged in the newly independent Zimbabwe in the 1980s and continues with an examination of an influential political play from the era by Cont Mhlange entitled Workshop Negative (1986). This article's analysis of Workshop Negative considers how the economic pressures explored in the play mirror the precarious working conditions that arts-funding models placed on political-theatre practitioners in Zimbabwe at the time.

Historically, health care in Zimbabwe was provided primarily to cater to colonial administrators and the expatriate, with separate care or second-provision made for Africans. There was no need for legislation to guarantee its provision to the settler community. To address the inequities in health that had existed prior to 1980, at independence, Zimbabwe adopted the concept of Equity in Health and Primary Health Care. Initially, this resulted in the narrowing of the gap between health provision in rural areas and urban areas. Over the years, however, there have been clear indications of growing inequities in health provision and health care as a result of mainly Economic Structural Adjustment Policies (ESAP), 1991–1995, and health policy changes. Infant and child mortality have been worsened by the impact of HIV/AIDS and reduced access to affordable essential health care. For example, life expectancy at birth was 56 in the 1980s, increased to 60 in 1990 and is now about 43. Morbidity (diseases) and mortality (death rates) trends in Zimbabwe show that the population is still affected by the traditional preventable diseases and conditions that include nutritional deficiencies, communicable diseases, pregnancy and childbirth conditions and the conditions of the new born. The deterioration of the Zimbabwean health services sector has also partially been due to increasing shortages of qualified personnel. The public sector has been operating with only 19 per cent staff since 2000. Many qualified and competent health workers left the country because of the unfavourable political environment. The health system in Zimbabwe has been operating under a legal and policy framework that in essence does not recognize the right to health. Neither the pre-independence constitution nor the Lancaster House constitution, which is the current Constitution of Zimbabwe, made specific provisions for the right to health. Progress made in the 1980s characterized by adequate financing of the health system and decentralized health management and equity of health services between urban and rural areas, which saw dramatic increases in child survival rates and life expectancy, was, unfortunately, not consolidated. As of 2000 per capita health financing stood at USD 8.55 as compared to USD 23.6, which had been recommended by the Commission of Review into the Health Sector in 1997. At the beginning of 2008 it had been dramatically further eroded and stood at only USD 0.19 leading to the collapse of the health system. Similarly, education in Zimbabwe, in addition to the changes it has undergone during the different periods since attainment of independence, also went through many phases during the colonial period. From 1962 up until 1980, the Rhodesia Front government catered more for the European child. Luckily, some mission schools that had been established earlier kept on expanding taking in African children who could proceed with secondary education (high school education). Inequity in education existed when the ZANU-PF government came into power in 1980. It took aggressive and positive steps to redress the inequalities that existed in the past. Unfortunately, the government did not come up with an education policy or philosophy in spite of massive expansion and investment. The government had cut its expenditure on education because of economic and political instability. This has happened particularly in rural areas, where teachers have left the teaching profession.

Zimbabwe became a colony of the British Empire on 13 September 1890, and attained independence in 1980. During the colonial period of 1890 to 1980 land was expropriated primarily from the indigenous Ndebele and the Shona tribal groups through the institutionalisation of legislation that brought about the segregation of Africans and paved the way for settlement and farming by whites. Between 1980 and 1990 there was little progress in terms of resettlement programmes because of financial constraints and the terms and conditions of the Lancaster House Agreement regarding the willing seller willing buyer principle. There were serious economic challenges in the decade 1990 to 2000, but the period post 2000 witnessed brisk land repossessions which were spearheaded by war veterans and politicians. At the heart of the “land invasions,” as they were popularly termed, lay historical injustices. This paper seeks to provide an insight into the centrality of the oral tradition or oral history as legal basis for the land repossessions that took place. Neither legal recourse nor visiting archives and other information centres for the purposes of authentication were a priority. The Lancaster Constitution was viewed as an obstacle when dealing with land. The National Archives of Zimbabwe is placed in context within the situation discussed.

This article aims to establish a paradigm shift in the way Shona traditional culture perceives death and funeral proceedings and in the manner that literary creations that were published before Zimbabwe attained political independence in 1980, perceive the same aspects. The article will also establish that there has been a paradigm shift in the manner that literary creations which were published before independence and those that were published after independence treat death and funeral proceedings. Thus, the article will establish that Shona culture perceives death and funeral proceedings as painful but not as monstrous and fearsome. Although that is the case in Shona culture, those Zimbabweans of Shona expression who created literature before independence view death and funeral proceedings as both painful and monstrous. However, some literary creations, which were published after independence, treat death and funeral proceedings as neither painful nor fearsome. In fact, there is a tendency by writers of Shona expression who published literary works after independence, to treat death and funeral proceedings as if they are natural and normal occurrences. They at times depict them as if they are lucrative life experiences and proceedings. The article has been written on the understanding that the paradigm shift in the manner death and funeral proceedings are treated in literary creations is indicative of some metamorphosis that Shona culture is undergoing as politico-economic and socio-cultural conditions and circumstances change in relation to the changing eras of Zimbabwe’s history.

This paper aims to put the spotlight on the evolution of both public and private investment in Zimbabwe, as they responded to the economic policies implemented from 1965 through to 2011. With the adopted inward-looking policy in 1965, the massive core of infrastructural growth in public investment became a catalyst to the high level of private investment growth. The perpetuated market-intervention policy in 1980 later resulted in the growth of public investment. Despite the adoption of a market economy in the 1990s, the envisaged cut in public investment did not occur. Very few State enterprises had been privatised by the year 2000; and there was a reversal to the market-intervention strategy during the period 2000 to 2011. Notwithstanding the government’s efforts to boost both private and public investment in Zimbabwe, the country still faces a number of challenges, as do many other African countries. These challenges include, amongst others: (i) The high national debt overhang; ii) low business confidence; (iv) liquidity constraints; (v) low industrial competitiveness; and (vi) an inadequate infrastructure.

Hume is rightly credited with giving a brilliant, and perhaps the best, account of justice as convention. Hume's importance as a forerunner of modern economics has also long been recognized. However, most of Hume's readers have not fully appreciated how closely Hume's analysis of convention foreshadows a particular branch of economic theory, namely, game theory. Starting with the work of Barry (1965), Runciman and Sen (1965) and Lewis (1969), there has been a flowering of literature on the informal game-theoretic insights to be found in classics of political philosophy such as Hobbes (1651), Locke (1690), Hume (1740) and Rousseau (1755). A number of authors in this tradition, including Lewis (1969), Gauthier (1979), Mackie (1980), and Postema (1995), have identified passages in Hume which they interpret as giving informal examples of specific games. Yet, unlike his predecessors, Hobbes and Locke, Hume does much more than present examples which have a game-theoretic structure. In his account of convention, Hume gives general conditions which characterize the resolution of social interaction problems, and in the examples he uses to illustrate this account, Hume outlines several different methods by which agents can arrive at such a resolution. Hume's general account of convention and his explanations of the origins of particular conventions together constitute a theory of strategic interaction, which is precisely what game theory aspires to be.

The article considers the political aspect of land reform in the Republic of Zimbabwe. The problem of land reform has been one of the crucial ones in the history of this African country, which celebrated 40 years of independence on April 18, 2020. In recent decades, it has been constantly in the spotlight of political and electoral processes. The land issue was one of the key points of the political program from the very beginning of Robert Mugabe’s reign in 1980. The political aspect of land reform began to manifest itself clearly with the growth of the opposition movement in the late 1990s. In 2000–2002 the country implemented the Fast Track Land Reform Program (FTLRP), the essence of which was the compulsory acquisition of land from white owners without compensation. The expropriation of white farmers’ lands in the 2000s led to a serious reconfiguration of land ownership, which helped to maintain in power the ruling party, the African National Union of Zimbabwe – Patriotic Front (ZANU – PF). The government was carrying out its land reform in the context of a sharp confrontation with the opposition, especially with the Party for the Movement for Democratic Change (MDC), led by trade union leader Morgan Tsvangirai. The land issue was on the agenda of all the election campaigns (including the elections in July 2018); this fact denotes its politicization, hence the timeliness of this article. The economic and political crisis in Zimbabwe in the 2000–2010s was the most noticeable phenomenon in the South African region. The analysis of foreign and domestic sources allows us to conclude that the accelerated land reform served as one of its main triggers. The practical steps of the new Zimbabwean president, Mr. Emmerson Mnangagwa, indicate that he is aware of the importance of resolving land reform-related issues for further economic recovery. At the beginning of March 2020, the government adopted new regulations defining the conditions for compensation to farmers. On April 18, 2020, speaking on the occasion of the 40th anniversary of the independence of Zimbabwe, Mr. E. Mnangagwa stated that the land reform program remains the cornerstone of the country’s independence and sovereignty.

The end of British rule in Zimbabwe which happened through a protracted liberation struggle against the white regime was celebrated by many across Africa and beyond. The ascendancy of the late president Robert Gabriel Mugabe to the helm of power brought hope for the economic, religious, linguistic, and socio-political freedoms. The attainment of independence was indeed a moment of celebration after several decades of colonial suppression and brutalities against the indigenous black Zimbabweans. What is most troubling is that the euphoria that was triggered by the attainment of independence in 1980 gradually died as the realities of economic, religious, linguistic and socio-political problems resurfaced. This study seeks to interpret NoViolet Bulawayo’s depiction and thematisation of religion and politics in her debut novel We Need New Names. The study mainly focuses on how Bulawayo fictionalises and captures the sordid realities of the religious and socio-political problems that haunt the postcolonial subjects in Zimbabwe under Mugabe’s leadership. Postcolonial thoughts from Spivak and Achille Mbembe inform the readings of the text. The fictive landscape that is captured in the selected novel shows the hollowness of flag independence attained in Zimbabwe. The postcolonial period during the reign of Mugabe inscribes conditions of subjectivity and subalternity. The studied text also problematises religion and uncovers charlatanisms of the prophets and traditional healers who are portrayed as the biblical wolves in sheep’s cloth exploiting those in distress.

Introduction As street protests and clashes between citizens and authorities in places as different as Ferguson, Missouri and Hong Kong in autumn 2014 demonstrate, everyday life in many parts of the world is characterised by conflicting and competing sets of cultural norms, values, and practices. The idea that groups create cultures that stand in contrast to “mainstream” or “dominant culture” is nothing new—sociology’s earliest scholars sought cultural explanations for social “dysfunctions” such as anomie and deviance. Yet our interest in this article is not about the problems that marginalised and non-normative groups face, but rather with the cultures that are created as part of dealing with those problems. Milton Yinger begins his 1982 book, Countercultures: The Promise and Peril of a World Turned Upside Down, by contrasting multiple perspectives on countercultures. Some thinkers have characterised countercultures as not only a mundane feature of social life, but as a necessary one: Countercultures and the many types of intentional communities they commonly create are not social aberrations. For thousands of years there have been attempts to provide alternatives for the existing social order in response to the perennial grounds for dissent: hierarchy and privilege […,] disgust with hedonism and consumerism […, and] a decline in the quality of life. (Yinger, Countercultures 1) Others, however, have discursively delegitimised countercultures by characterising them as something in between naiveté and unschooled arrogance. Speaking specifically about hippies in the 1960s, Bell argued that the so-called counter-culture was a children’s crusade that sought to eliminate the line between fantasy and reality and act out in life its impulses under a banner of liberation. It claimed to mock bourgeois prudishness, when it was only flaunting the closet behavior of its liberal parents. It claimed to be new and daring when it was only repeating in more raucous form […] the youthful japes of a Greenwich Village bohemia of a half century before. It was less a counter-culture than a counterfeit culture. (xxvi-xxvii) If Bell is at all right, then perhaps countercultures may be better understood as subcultures, a term that may not require the idea of opposition (but see Gelder; Williams, Subcultural). To tease this distinction out, we want to consider the value of the counterculture concept for the study of oppositional subcultures. Rather than uncritically assuming what counter means, we take a more analytical view of how “counter,” as similar to other terms such as “resistant” and “oppositional,” has been articulated by social scientists. In doing this, we focus our attention on scholarly works that have dealt explicitly with group cultures “that sharply contradict the dominant norms and values of the society of which that group is a part” (Yinger, Countercultures 3). The Relationship between Counterculture and Subculture Many scholars point to the Chicago School of sociology as developing the first clear articulation of subcultural groups that differed clearly from mainstream society (see for example, Gelder and Thornton; Hannerz, E.; Williams, Youth). Paul G. Cressey, Frederic Thrasher, and later William Foote Whyte each provide exemplary empirical studies of marginal groups that were susceptible to social problems and therefore more likely to develop cultures that were defined as problematic for the mainstream. Robert Merton argued that marginalised groups formed as individuals tried to cope with the strain they experienced by their inability to access the cultural means (such as good education and good jobs) needed to achieve mainstream cultural goals (primarily, material success and social status), but Albert Cohen and others subsequently argued that such groups often reject mainstream culture in favour of a new, alternative culture instead. Within a few years, conceptual distinctions among these alternative cultures were necessary, with counterculture and subculture being disambiguated in American sociology. Yinger originally employed the term contraculture but eventually switched to the more common counterculture. Subculture became most often tied either to the study of religious and ethnic enclaves (Mauss) or to deviance and delinquency (Arnold), while counterculture found its currency in framing the cultures of more explicitly political groups and movements (see for example, Cushman; George and Starr). Perhaps the clearest analytical distinction between the terms suggested that subculture refer to ascribed differences based upon socio-economic status, ethnicity, religion (and so on) in relation to the mainstream, whereas counterculture should refer to groups rooted in an explicit rejection of a dominant culture. This is similar to the distinction that Ken Gelder makes between subcultures based upon marginalisation versus non-normativity. Counterculture became best used wherever the normative system of a group contains, as a primary element, a theme of conflict with the values of the total society, where personality variables are directly involved in the development and maintenance of the group's values, and wherever its norms can be understood only by reference to the relationships of the group to a surrounding dominant culture. (Yinger, Contraculture 629) Even at that time, however, such a neat distinction was problematic. Sociologist Howard S. Becker demonstrated that jazz musicians, for example, experienced a problem shared in many service occupations, namely that their clients did not possess the ability to judge properly the value of the service rendered, yet nevertheless sought to control it. As a consequence, a subculture emerged based on the opposition of “hip” musicians to their “square” employers’ cultural sensibilities. Yet Becker framed their experiences as subcultural rather than countercultural, as deviant rather than political (Becker 79-100). Meanwhile, the political connotations of “counterculture” were solidifying during the 1960s as the term became commonly used to describe aspects of the civil rights movement in the US, hippie culture, and the anti-Vietnam or peace movement. By the end of the 1960s, subculture and counterculture had become analytically distinct terms within sociology. Cultural Studies and the Class-ification of Counterculture The reification of subculture and counterculture as ontologically distinct phenomena was more or less completed in the 1970s through a series of publications on British youth cultures and subcultures (see Hall and Jefferson; Hebdige; Mungham and Pearson). The Centre for Contemporary Cultural Studies (CCCS) in particular expended a great deal of collective mental energy theorising the material base upon which cultures—and in particular spectacular youth subcultures such as mods and punk—exist. As with Marxist analyses of culture more generally, class was considered a key analytic variable. In the definitive theoretical statement on subculture, Clarke, Hall, Jefferson, and Roberts argued that “the most fundamental groups are the social classes, and the major cultural configurations will be […] ‘class cultures’” (13). Subcultures were thus seen as ideological reactions to the material conditions experienced and made meaningful within working class “parent culture.” This is what made youth subcultures sub—a part of the working-class—as well as cultural—the process of expressing their structural position. Given the Marxist orientation, it should go without saying that subcultures, as working-class youth cultures, were seen as naturally in a state of conflict with bourgeois culture. But that approach didn’t account well for counter-currents that emerged from within the middle-class, whose relationship with the means of production was markedly different, and so the concept of counterculture was appropriated to describe a distinctly middle-class phenomenon. The idea that counterculture represented an overtly political response from within the dominant culture itself fitted with work by Theodore Roszak and Frank Musgrove, and later Yinger (Countercultures) and Ulf Hannerz, who each defined counterculture through its political and activist orientations stemming from a crisis within the middle-class. To further differentiate the concepts, the CCCS dismissed the collective aspect of middle-class resistance (see Clarke et al., 58-9, for a list of phenomena they considered exemplary of middle-class counterculture), describing it as more “diffuse, less group-oriented, [and] more individualised” than its working-class counterpart, the latter “clearly articulated [as] ‘near’ or ‘quasi’-gangs” (Clarke et al. 60). And whereas subcultures were centred on leisure-time activities within working-class environments, countercultures were concerned with a blurring of the boundaries between work and leisure. This conceptualisation was problematic at best, not least because it limits counterculture to the middle-class and subculture to the working class. It also gave considerably more agency and consequence to middle-class youths. It seemed that countercultures, with their individualist tendencies, offered individuals and groups choices about what and how to resist, as well as some expectations for social change, while subculturalists, locked within an unfortunate class position, could only resist dominant culture “at the profoundly superficial level of appearances” (Hebdige 17). Beyond the Limits of Class Cultures By 1980 cultural studies scholars had begun disassembling the class-basis of subcultures (see for example, G. Clarke; McRobbie; Griffin). Even though many studies still focused on stylised forms of opposition, subcultural scholarship increasingly emphasised subcultures such as punk as reflecting a more explicitly politicised resistance against the dominant or mainstream culture. Some scholars suggested that “mainstream culture” was used as a contrastive device to exaggerate the distinctiveness of those who self-identity as different (see U. Hannerz; Copes and Williams), while others questioned what subcultures could be seen as existing independently from, or in assumed opposition to (see Blackman; Thornton). In such cases, we can see a move toward reconciling the alleged limits of subculture as a countercultural concept. Instead of seeing subcultures as magical solutions and thus inevitably impotent, more recent research has considered the agency of social actors to overcome social divisions such as race, gender, and class. On the dance floor in particular, youth culture was theorised as breaking free of its class-binding shackles. Along with this break came the rhetorical distancing from CCCS’s definitions of subculture. The attempted development of “post-subculture” studies around the Millennium focused on consumptive behaviours among certain groups of youths and concluded that consumption rather than opposition had become a hallmark of youth culture broadly (see Bennett, Popular; Huq; Muggleton). For these scholars, the rave and club cultures of the 1990s, and others since, represent youth culture as hedonistic and relatively apolitical. “Post-subculture” studies drew in part on Steve Redhead’s postmodern approach to youth culture as found in The Clubcultures Reader and its companion text, From Subcultures to Clubcultures (Redhead). These texts offered a theoretical alternative to the CCCS’s view of oppositional subcultures and recognition that subcultural style could no longer be understood as a representation of ideological strain among working-class youths. Carried forward in volumes by David Muggleton and Rupert Weinzierl,,among others, “post-subcultural” scholarship criticised prior subcultural research for having objectified/reified mainstream/subcultural boundaries and authenticities, echoing Gary Clarke’s remark that the sharp distinction between us and them “rests upon [subculturalists’] consideration of the rest of society as being straight, incorporated in a consensus, and willing to scream undividedly loud in any moral panic” (71). Instead, the mixtures of punk, mod, skinhead and/or hippy styles among club-goers signalled “entirely new ways of understanding how young people perceive the relationship between music taste and visual style…revealing the infinitely malleable and interchangeable nature of the latter as these are appropriated and realised by individuals as aspects of consumer choice” (Bennett, Subcultures 613). Reincorporating the Counter into Subculture Studies The postmodern focus on cultural fluidity, individuality, and consumption highlights to some extent the agency that individuals have to make choices about the cultures in which they participate. To be sure, the postmodern and post-subculture critiques of class-based subculture studies were quite influential in the development of more recent subcultural scholarship, though not necessarily as they were intended. Much of the theoretical rhetoric of post-subculture scholarship (over-)emphasised heterogeneity, contingency, and play, which drew attention away from the collective identities and practices that continue to characterise many subcultures and groups. Fortunately, other scholars over the last decade have been critical of that approach’s failure to deal with perennial concerns related to participation in alternative cultural groups, including consumption (Buckingham), voice (Bae and Ivashkevich), education (Tuck and Yang), and group affiliation (Pilkington), among others. We want to follow this trajectory by explicitly reiterating the continuing significance of the “counter” aspects of subcultures. Two trends in social theory are exemplary in this reiteration. The first trend is a growing interest in re-theorizing resistance to refer to “a contribution to progressive transformations and radical changes in social and cultural structures” (Johansson and Lalander) rather than to a set of styles and practices through which working-class youth impotently rage against the machine. Resistance is qualitatively different from rebellion, which is often framed in terms of unconscious or irrational behaviour (Raby); resistance is first and foremost intentional. Subcultures articulate resistance to mainstream/dominant culture and may be measured across several continua, including passive to active, micro to macro, covert to overt, individual to collective, and local to global (see Williams, Resistance; E. Hannerz). Participants in countercultures see themselves as being more critically aware of what is happening in the world than the average person, believe that they act on that critical awareness in their thoughts, words, and/or deeds, and electively detach themselves from “involuntary or unconscious commitments” (Leary 253) to mainstream culture, refusing to uncritically follow the rules. The concept of resistance thus gives some momentum to attempts to clarify the extent to which members of alternative cultures intentionally break with the mainstream. The links between resistance and counterculture are explicitly dealt with in recent scholarship on music subcultures. Graham St John’s work on electronic dance music culture (EDMC), for example, offers a complex analysis of resistant practices that he conceptualizes as countercultural. Participation in EDMC is seen as more than simple hedonism. Rather, EDMC provides the scripts necessary for individuals to pursue freedom from various forms of perceived oppression in everyday life. At a more macro level, Madigan Fichter’s study of counterculture in Romania similarly frames resistance and political dissent as key variables in the articulation of a counterculture. Some recent attempts at invoking counterculture seem less convincing. Noting that counterculture is a relatively “unpopular term in social scientific research,” Hjelm, Kahn-Harris, and LeVine nevertheless proceed to theorize heavy metal as countercultural by drawing on the culture’s “transgressive” (14) qualities and “antagonistic […] attempts to shock and provoke [as well as] those occasions when metal, by its very presence, is shocking” (15). Other studies have similarly articulated “countercultures” in terms of behaviours that transgress mainstream sensibilities (see for example, Arthur and Sherman; Kolind). It is debatable at best, however, whether hedonism, transgression, or provocation are sufficient qualities for counterculture without concomitant cultural imperatives for both resistance and social change. This leads into a brief comment on a second trend, which is the growing interconnectedness of social theories that attend to subcultures on the one hand and “new” social movements (NSMs) on the other. “Traditional” social movements, such as the civil rights and labour movements, have been typically organised by and for people excluded in some way from full rights to participate in society, for example the rights to political participation or basic economic protection. NSMs, however, often involve people who already enjoy full rights as members of society, but who reject political and economic processes that injure them or others, such as marginalised groups, animals, or the environment. Some movements are contentious in nature, such as the Occupy-movement, and thus quite clearly antagonistic toward mainstream political-economy. NSM theories (see Pichardo), however, also theorize the roles of culture and collective identity in supporting both opposition to dominant processes and strategies for alternative practices. Other NSMs foster lifestyles that, through the minutiae of everyday practice, promote a ground-up reaction to dominant political-economic practices (see Haenfler, Johnson, and Jones). Both contentious and lifestyle movements are relatively diffuse and as such align with traditional conceptualisations of both subculture and counterculture. NSM theory and subcultural theories are thus coming together in a moment where scholars are seeking distinctly cultural understandings of collective lifestyles of resistance and social change. Conclusion Recent attempts to rephrase subcultural theory have combined ideas of the Birmingham and Chicago Schools with more contemporary approaches such as social constructivism and new social movements theory. Together, they recognise a couple of things. First, culture is not the determining structure it was once theorised to be. The shift in understanding subcultural groups as rooted in ascribed characteristics—being naturally different due to class, ethnicity, age, or to location (Park; Cohen; Clarke et al.)—to one in which subcultures are intentional articulations created by people, highlights the agency of individuals and groups to create culture. The break with realist/objectivist notions of culture offers promising opportunities for understanding resistance and opposition more generally. Second, the “counter” continues to be relevant in the study of subcultures. Subcultural participation these days is characterised as much or more by non-normativity than by marginalisation. As such, subcultures represent intentional protests against something outside themselves. Of course, we do not mean to suggest this is always and everywhere the case. Subcultural homogeneity was never really real, and concepts like “the mainstream” and “dominant culture” on the one hand, and “counterculture” and “opposition” on the other, are dialectically constructed. The “sub” in subculture refers both to a subset of meanings within a larger parent or mainstream culture (meanings which are unproblematic within the subculture) and to a set of meanings that explicitly rejects that which they oppose (E. Hannerz). In this regard, “sub” and “counter” can come together in new analyses of opposition, whether in terms of symbols (as cultural) or actions (as social). References Arnold, David O., ed. The Sociology of Subcultures. Berkeley, CA: Glendessary P, 1970. Arthur, Damien, and Claire Sherman. “Status within a Consumption-Oriented Counterculture: An Ethnographic Investigation of the Australian Hip Hop Culture.” Advances in Consumer Research 37 (2010): 386-392. 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Introduction This paper offers a survey of familiar popular music performers and songwriters who reference coffee in their work. It examines three areas of discourse: the psychoactive effects of caffeine, coffee and courtship rituals, and the politics of coffee consumption. I claim that coffee carries a cultural and musicological significance comparable to that of the chemical stimulants and consumer goods more readily associated with popular music. Songs about coffee may not be as potent as those featuring drugs and alcohol (Primack; Schapiro), or as common as those referencing commodities like clothes and cars (Englis; McCracken), but they do feature across a wide range of genres, some of which enjoy archetypal associations with this beverage. m.o.m.m.y. Needs c.o.f.f.e.e.: The Psychoactive Effect of Coffee The act of performing and listening to popular music involves psychological elements comparable to the overwhelming sensory experience of drug taking: altered perceptions, repetitive grooves, improvisation, self-expression, and psychological empathy—such as that between musician and audience (Curry). Most popular music genres are, as a result, culturally and sociologically identified with the consumption of at least one mind-altering substance (Lyttle; Primack; Schapiro). While the analysis of lyrics referring to this theme has hitherto focused on illegal drugs and alcoholic beverages (Cooper), coffee and its psychoactive ingredient caffeine have been almost entirely overlooked (Summer). The most recent study of drugs in popular music, for example, defined substance use as “tobacco, alcohol, marijuana, cocaine and other stimulants, heroin and other opiates, hallucinogens, inhalants, prescription drugs, over-the-counter drugs, and nonspecific substances” (Primack 172), thereby ignoring a chemical stimulant consumed by 90 per cent of adult Americans every day (Lovett). The wide availability of coffee and the comparatively mild effect of caffeine means that its consumption rarely causes harm. One researcher has described it as a ubiquitous and unobtrusive “generalised public activity […] ‘invisible’ to analysts seeking distinctive social events” (Cooper 92). Coffee may provide only a relatively mild “buzz”—but it is now accepted that caffeine is an addictive substance (Juliano) and, due to its universal legality, coffee is also the world’s most extensively traded and enthusiastically consumed psychoactive consumer product (Juliano 1). The musical genre of jazz has a longstanding relationship with marijuana and narcotics (Curry; Singer; Tolson; Winick). Unsurprisingly, given its Round Midnight connotations, jazz standards also celebrate the restorative impact of coffee. Exemplary compositions include Burke/Webster’s insomniac torch song Black Coffee, which provided hits for Sarah Vaughan (1949), Ella Fitzgerald (1953), and Peggy Lee (1960); and Frank Sinatra’s recordings of Hilliard/Dick’s The Coffee Song (1946, 1960), which satirised the coffee surplus in Brazil at a time when this nation enjoyed a near monopoly on production. Sinatra joked that this ubiquitous drink was that country’s only means of liquid refreshment, in a refrain that has since become a headline writer’s phrasal template: “There’s an Awful Lot of Coffee in Vietnam,” “An Awful Lot of Coffee in the Bin,” and “There’s an Awful Lot of Taxes in Brazil.” Ethnographer Aaron Fox has shown how country music gives expression to the lived social experience of blue-collar and agrarian workers (Real 29). Coffee’s role in energising working class America (Cooper) is featured in such recordings as Dolly Parton’s Nine To Five (1980), which describes her morning routine using a memorable “kitchen/cup of ambition” rhyme, and Don't Forget the Coffee Billy Joe (1973) by Tom T. Hall which laments the hardship of unemployment, hunger, cold, and lack of healthcare. Country music’s “tired truck driver” is the most enduring blue-collar trope celebrating coffee’s analeptic powers. Versions include Truck Drivin' Man by Buck Owens (1964), host of the country TV show Hee Haw and pioneer of the Bakersfield sound, and Driving My Life Away from pop-country crossover star Eddie Rabbitt (1980). Both feature characteristically gendered stereotypes of male truck drivers pushing on through the night with the help of a truck stop waitress who has fuelled them with caffeine. Johnny Cash’s A Cup of Coffee (1966), recorded at the nadir of his addiction to pills and alcohol, has an incoherent improvised lyric on this subject; while Jerry Reed even prescribed amphetamines to keep drivers awake in Caffein [sic], Nicotine, Benzedrine (And Wish Me Luck) (1980). Doye O’Dell’s Diesel Smoke, Dangerous Curves (1952) is the archetypal “truck drivin’ country” song and the most exciting track of its type. It subsequently became a hit for the doyen of the subgenre, Red Simpson (1966). An exhausted driver, having spent the night with a woman whose name he cannot now recall, is fighting fatigue and wrestling his hot-rod low-loader around hairpin mountain curves in an attempt to rendezvous with a pretty truck stop waitress. The song’s palpable energy comes from its frenetic guitar picking and the danger implicit in trailing a heavy load downhill while falling asleep at the wheel. Tommy Faile’s Phantom 309, a hit for Red Sovine (1967) that was later covered by Tom Waits (Big Joe and the Phantom 309, 1975), elevates the “tired truck driver” narrative to gothic literary form. Reflecting country music’s moral code of citizenship and its culture of performative storytelling (Fox, Real 23), it tells of a drenched and exhausted young hitchhiker picked up by Big Joe—the driver of a handsome eighteen-wheeler. On arriving at a truck stop, Joe drops the traveller off, giving him money for a restorative coffee. The diner falls silent as the hitchhiker orders up his “cup of mud”. Big Joe, it transpires, is a phantom trucker. After running off the road to avoid a school bus, his distinctive ghost rig now only reappears to rescue stranded travellers. Punk rock, a genre closely associated with recreational amphetamines (McNeil 76, 87), also features a number of caffeine-as-stimulant songs. Californian punk band, Descendents, identified caffeine as their drug of choice in two 1996 releases, Coffee Mug and Kids on Coffee. These songs describe chugging the drink with much the same relish and energy that others might pull at the neck of a beer bottle, and vividly compare the effects of the drug to the intense rush of speed. The host of “New Music News” (a segment of MTV’s 120 Minutes) references this correlation in 1986 while introducing the band’s video—in which they literally bounce off the walls: “You know, while everybody is cracking down on crack, what about that most respectable of toxic substances or stimulants, the good old cup of coffee? That is the preferred high, actually, of California’s own Descendents—it is also the subject of their brand new video” (“New Music News”). Descendents’s Sessions EP (1997) featured an overflowing cup of coffee on the sleeve, while punk’s caffeine-as-amphetamine trope is also promulgated by Hellbender (Caffeinated 1996), Lagwagon (Mr. Coffee 1997), and Regatta 69 (Addicted to Coffee 2005). Coffee in the Morning and Kisses in the Night: Coffee and Courtship Coffee as romantic metaphor in song corroborates the findings of early researchers who examined courtship rituals in popular music. Donald Horton’s 1957 study found that hit songs codified the socially constructed self-image and limited life expectations of young people during the 1950s by depicting conservative, idealised, and traditional relationship scenarios. He summarised these as initial courtship, honeymoon period, uncertainty, and parting (570-4). Eleven years after this landmark analysis, James Carey replicated Horton’s method. His results revealed that pop lyrics had become more realistic and less bound by convention during the 1960s. They incorporated a wider variety of discourse including the temporariness of romantic commitment, the importance of individual autonomy in relationships, more liberal attitudes, and increasingly unconventional courtship behaviours (725). Socially conservative coffee songs include Coffee in the Morning and Kisses in the Night by The Boswell Sisters (1933) in which the protagonist swears fidelity to her partner on condition that this desire is expressed strictly in the appropriate social context of marriage. It encapsulates the restrictions Horton identified on courtship discourse in popular song prior to the arrival of rock and roll. The Henderson/DeSylva/Brown composition You're the Cream in My Coffee, recorded by Annette Hanshaw (1928) and by Nat King Cole (1946), also celebrates the social ideal of monogamous devotion. The persistence of such idealised traditional themes continued into the 1960s. American pop singer Don Cherry had a hit with Then You Can Tell Me Goodbye (1962) that used coffee as a metaphor for undying and everlasting love. Otis Redding’s version of Butler/Thomas/Walker’s Cigarettes and Coffee (1966)—arguably soul music’s exemplary romantic coffee song—carries a similar message as a couple proclaim their devotion in a late night conversation over coffee. Like much of the Stax catalogue, Cigarettes and Coffee, has a distinctly “down home” feel and timbre. The lovers are simply content with each other; they don’t need “cream” or “sugar.” Horton found 1950s blues and R&B lyrics much more sexually explicit than pop songs (567). Dawson (1994) subsequently characterised black popular music as a distinct public sphere, and Squires (2002) argued that it displayed elements of what she defined as “enclave” and “counterpublic” traits. Lawson (2010) has argued that marginalised and/or subversive blues artists offered a form of countercultural resistance against prevailing social norms. Indeed, several blues and R&B coffee songs disregard established courtship ideals and associate the product with non-normative and even transgressive relationship circumstances—including infidelity, divorce, and domestic violence. Lightnin’ Hopkins’s Coffee Blues (1950) references child neglect and spousal abuse, while the narrative of Muddy Waters’s scorching Iodine in my Coffee (1952) tells of an attempted poisoning by his Waters’s partner. In 40 Cups of Coffee (1953) Ella Mae Morse is waiting for her husband to return home, fuelling her anger and anxiety with caffeine. This song does eventually comply with traditional courtship ideals: when her lover eventually returns home at five in the morning, he is greeted with a relieved kiss. In Keep That Coffee Hot (1955), Scatman Crothers supplies a counterpoint to Morse’s late-night-abandonment narrative, asking his partner to keep his favourite drink warm during his adulterous absence. Brook Benton’s Another Cup of Coffee (1964) expresses acute feelings of regret and loneliness after a failed relationship. More obliquely, in Coffee Blues (1966) Mississippi John Hurt sings affectionately about his favourite brand, a “lovin’ spoonful” of Maxwell House. In this, he bequeathed the moniker of folk-rock band The Lovin’ Spoonful, whose hits included Do You Believe in Magic (1965) and Summer in the City (1966). However, an alternative reading of Hurt’s lyric suggests that this particular phrase is a metaphorical device proclaiming the author’s sexual potency. Hurt’s “lovin’ spoonful” may actually be a portion of his seminal emission. In the 1950s, Horton identified country as particularly “doleful” (570), and coffee provides a common metaphor for failed romance in a genre dominated by “metanarratives of loss and desire” (Fox, Jukebox 54). Claude Gray’s I'll Have Another Cup of Coffee (Then I’ll Go) (1961) tells of a protagonist delivering child support payments according to his divorce lawyer’s instructions. The couple share late night coffee as their children sleep through the conversation. This song was subsequently recorded by seventeen-year-old Bob Marley (One Cup of Coffee, 1962) under the pseudonym Bobby Martell, a decade prior to his breakthrough as an international reggae star. Marley’s youngest son Damian has also performed the track while, interestingly in the context of this discussion, his older sibling Rohan co-founded Marley Coffee, an organic farm in the Jamaican Blue Mountains. Following Carey’s demonstration of mainstream pop’s increasingly realistic depiction of courtship behaviours during the 1960s, songwriters continued to draw on coffee as a metaphor for failed romance. In Carly Simon’s You’re So Vain (1972), she dreams of clouds in her coffee while contemplating an ostentatious ex-lover. Squeeze’s Black Coffee In Bed (1982) uses a coffee stain metaphor to describe the end of what appears to be yet another dead-end relationship for the protagonist. Sarah Harmer’s Coffee Stain (1998) expands on this device by reworking the familiar “lipstick on your collar” trope, while Sexsmith & Kerr’s duet Raindrops in my Coffee (2005) superimposes teardrops in coffee and raindrops on the pavement with compelling effect. Kate Bush’s Coffee Homeground (1978) provides the most extreme narrative of relationship breakdown: the true story of Cora Henrietta Crippin’s poisoning. Researchers who replicated Horton’s and Carey’s methodology in the late 1970s (Bridges; Denisoff) were surprised to find their results dominated by traditional courtship ideals. The new liberal values unearthed by Carey in the late 1960s simply failed to materialise in subsequent decades. In this context, it is interesting to observe how romantic coffee songs in contemporary soul and jazz continue to disavow the post-1960s trend towards realistic social narratives, adopting instead a conspicuously consumerist outlook accompanied by smooth musical timbres. This phenomenon possibly betrays the influence of contemporary coffee advertising. From the 1980s, television commercials have sought to establish coffee as a desirable high end product, enjoyed by bohemian lovers in a conspicuously up-market environment (Werder). All Saints’s Black Coffee (2000) and Lebrado’s Coffee (2006) identify strongly with the culture industry’s image of coffee as a luxurious beverage whose consumption signifies prominent social status. All Saints’s promotional video is set in a opulent location (although its visuals emphasise the lyric’s romantic disharmony), while Natalie Cole’s Coffee Time (2008) might have been itself written as a commercial. Busting Up a Starbucks: The Politics of Coffee Politics and coffee meet most palpably at the coffee shop. This conjunction has a well-documented history beginning with the establishment of coffee houses in Europe and the birth of the public sphere (Habermas; Love; Pincus). The first popular songs to reference coffee shops include Jaybird Coleman’s Coffee Grinder Blues (1930), which boasts of skills that precede the contemporary notion of a barista by four decades; and Let's Have Another Cup of Coffee (1932) from Irving Berlin’s depression-era musical Face The Music, where the protagonists decide to stay in a restaurant drinking coffee and eating pie until the economy improves. Coffee in a Cardboard Cup (1971) from the Broadway musical 70 Girls 70 is an unambiguous condemnation of consumerism, however, it was written, recorded and produced a generation before Starbucks’ aggressive expansion and rapid dominance of the coffee house market during the 1990s. The growth of this company caused significant criticism and protest against what seemed to be a ruthless homogenising force that sought to overwhelm local competition (Holt; Thomson). In response, Starbucks has sought to be defined as a more responsive and interactive brand that encourages “glocalisation” (de Larios; Thompson). Koller, however, has characterised glocalisation as the manipulative fabrication of an “imagined community”—whose heterogeneity is in fact maintained by the aesthetics and purchasing choices of consumers who make distinctive and conscious anti-brand statements (114). Neat Capitalism is a more useful concept here, one that intercedes between corporate ideology and postmodern cultural logic, where such notions as community relations and customer satisfaction are deliberately and perhaps somewhat cynically conflated with the goal of profit maximisation (Rojek). As the world’s largest chain of coffee houses with over 19,400 stores in March 2012 (Loxcel), Starbucks is an exemplar of this phenomenon. Their apparent commitment to environmental stewardship, community relations, and ethical sourcing is outlined in the company’s annual “Global Responsibility Report” (Vimac). It is also demonstrated in their engagement with charitable and environmental non-governmental organisations such as Fairtrade and Co-operative for Assistance and Relief Everywhere (CARE). By emphasising this, Starbucks are able to interpellate (that is, “call forth”, “summon”, or “hail” in Althusserian terms) those consumers who value environmental protection, social justice and ethical business practices (Rojek 117). Bob Dylan and Sheryl Crow provide interesting case studies of the persuasive cultural influence evoked by Neat Capitalism. Dylan’s 1962 song Talkin’ New York satirised his formative experiences as an impoverished performer in Greenwich Village’s coffee houses. In 1995, however, his decision to distribute the Bob Dylan: Live At The Gaslight 1962 CD exclusively via Starbucks generated significant media controversy. Prominent commentators expressed their disapproval (Wilson Harris) and HMV Canada withdrew Dylan’s product from their shelves (Lynskey). Despite this, the success of this and other projects resulted in the launch of Starbucks’s in-house record company, Hear Music, which released entirely new recordings from major artists such as Ray Charles, Paul McCartney, Joni Mitchell, Carly Simon and Elvis Costello—although the company has recently announced a restructuring of their involvement in this venture (O’Neil). Sheryl Crow disparaged her former life as a waitress in Coffee Shop (1995), a song recorded for her second album. “Yes, I was a waitress. I was a waitress not so long ago; then I won a Grammy” she affirmed in a YouTube clip of a live performance from the same year. More recently, however, Crow has become an avowed self-proclaimed “Starbucks groupie” (Tickle), releasing an Artist’s Choice (2003) compilation album exclusively via Hear Music and performing at the company’s 2010 Annual Shareholders’s Meeting. Songs voicing more unequivocal dissatisfaction with Starbucks’s particular variant of Neat Capitalism include Busting Up a Starbucks (Mike Doughty, 2005), and Starbucks Takes All My Money (KJ-52, 2008). The most successful of these is undoubtedly Ron Sexsmith’s Jazz at the Bookstore (2006). Sexsmith bemoans the irony of intense original blues artists such as Leadbelly being drowned out by the cacophony of coffee grinding machines while customers queue up to purchase expensive coffees whose names they can’t pronounce. In this, he juxtaposes the progressive patina of corporate culture against the circumstances of African-American labour conditions in the deep South, the shocking incongruity of which eventually cause the old bluesman to turn in his grave. Fredric Jameson may have good reason to lament the depthless a-historical pastiche of postmodern popular culture, but this is no “nostalgia film”: Sexsmith articulates an artfully framed set of subtle, sensitive, and carefully contextualised observations. Songs about coffee also intersect with politics via lyrics that play on the mid-brown colour of the beverage, by employing it as a metaphor for the sociological meta-narratives of acculturation and assimilation. First popularised in Israel Zangwill’s 1905 stage play, The Melting Pot, this term is more commonly associated with Americanisation rather than miscegenation in the United States—a nuanced distinction that British band Blue Mink failed to grasp with their memorable invocation of “coffee-coloured people” in Melting Pot (1969). Re-titled in the US as People Are Together (Mickey Murray, 1970) the song was considered too extreme for mainstream radio airplay (Thompson). Ike and Tina Turner’s Black Coffee (1972) provided a more accomplished articulation of coffee as a signifier of racial identity; first by associating it with the history of slavery and the post-Civil Rights discourse of African-American autonomy, then by celebrating its role as an energising force for African-American workers seeking economic self-determination. Anyone familiar with the re-casting of black popular music in an industry dominated by Caucasian interests and aesthetics (Cashmore; Garofalo) will be unsurprised to find British super-group Humble Pie’s (1973) version of this song more recognisable. Conclusion Coffee-flavoured popular songs celebrate the stimulant effects of caffeine, provide metaphors for courtship rituals, and offer critiques of Neat Capitalism. Harold Love and Guthrie Ramsey have each argued (from different perspectives) that the cultural micro-narratives of small social groups allow us to identify important “ethnographic truths” (Ramsey 22). Aesthetically satisfying and intellectually stimulating coffee songs are found where these micro-narratives intersect with the ethnographic truths of coffee culture. 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Non-governmental Organizations (NGOs) have occupied a prominent role in the development of rural Zimbabwe since the time of its independence in 1980. NGO work in Zimbabwe currently takes place within the context of a tense and fluid political climate, an economy struggling to recover from crisis, international skepticism toward long-term donor investment in development, and global expectations about the methodologies and accountability measures carried out in intervention-based development work. In the light of the participatory methodologies and empowerment-based development frameworks that dominate the current global expectations for work within the NGO sector, this thesis focuses on the work of one particular NGO working in Zimbabwe, namely, World Vision. The main objective of the thesis is to understand and explain the participatory methods, accountability and effectiveness of World Vision in Zimbabwe (with particular reference to Umzingwane District) and, in doing so, to deepen the theoretical understanding of NGOs as constituting a particular organizational form. World Vision is a large-scale international NGO that has a pronounced presence in Zimbabwe and it is specifically active in Umzingwane District in Matabeleland South Province. The thesis argues that NGOs exist within a complex and tense condition entailing continuous responses to pressures from donors and states that structure their survival. Ultimately, in maneuvering through such pressures, NGOs tend to choose directions which best enable their own sustainability, often at the cost of the deep participatory forms that may heighten the legitimacy of their roles. World Vision Zimbabwe responds to donor trends, national and local expectations of the state and its own organizational expectations by building local government capacity in order to maintain the longevity and measureable outputs of its projects. In doing so, it redefines the concept of participation in pursuing efficient and practical approaches to ‘getting things done’. This compromises deep participatory methodologies and, in essence, alters the practices involved in participatory forms in order to maintain World Vision’s own organizational sustainability and presence in Zimbabwe.

This thesis is a critical examination of the origins, barriers and prospects for a working class-led civil society as it sought to democratise Zimbabwe’s post-colonial state. It is an interdisciplinary but historically informed analysis of how advanced capitalist development promoted the emergence of social movement unionism with a potentiality to advance democracy in Zimbabwe. Despite occurring on a much smaller and thinner scale, the evolution of civil society in colonial Zimbabwe was akin to what happened in 19th century Britain where capitalist expansion presented a foundation for democratisation. However, big underlying barriers exist in Zimbabwe, resulting from various forms of authoritarian structures and forcible mobilisation strategies emanating from colonialism and the protracted war of liberation. ZANU PF’s violent reaction to memory contests by non-participants in the war of liberation seeking an alternative political agenda attest to the controversial and polemical nature of struggles over memory and forgetting in contemporary Zimbabwean politics. These structural impediments forestalled the organic growth of civil society in Zimbabwe, thereby explaining its inchoate status and the failure to significantly determine the course of public policy. While recognising the democratic aspirations and capacities of the working class in precipitating political change, this thesis takes into consideration the impact of other factors on state-society relations. These include deepening state barbarism, globalisation, and technological advances in communication, transnational civil society, a dysfunctional economy, migration and remittances. Finally this thesis presents an optimistic scenario about the prospects for civil society and democratisation in Zimbabwe. I argue that the revival of the productive sectors of the economy can possibly strengthen the labour movement and revive its capacities for ushering in a democracy.

The thesis seeks to understand how emerging communities borne out of the Fast Track Land Reform Programme in Zimbabwe have been able to ensure social cohesion and social service provision using farm level institutions. The Fast Track Programme brought together people from diverse backgrounds into new communities in the former commercial farming areas. The formation of new communities meant that, often, there were 'stranger households'living next to each other. Since 2000, these people have been involved in various processes aimed at turning clusters of homesteads into functioning communities through farm level institutions. Fast track land reform precipitated economic and political crisis in Zimbabwe characterised by a rapidly devaluating Zimbabwean dollar, enormous inflation and high unemployment figures. This economic crisis has impacted heavily on new farmers who find it increasingly difficult to afford inputs and access loans. They have formed social networks in response to these challenges, taking the form of farm level institutions such as farm committees, irrigation committees and health committees. The study uses case studies from small-scale 'A1 farmers‘ in Mazowe district which is in Mashonaland Central Province. It employs qualitative methodologies to enable a nuanced understanding of associational life in the new communities. Through focus group discussions, in-depth interviews, narratives, key informant interviews and institutional mapping the study outlines the formation, taxonomy, activities, roles, internal dynamics and social organisation of farm level institutions. The study also uses secondary data collected in 2007-08 by the Centre for Rural Development in the newly resettled areas in Mazowe. The major finding of the study is that farmers are organising in novel ways at grassroots levels to meet everyday challenges. These institutional forms however are internally weak, lacking leadership with a clear vision and they appear as if they are transitory in nature. They remain marginalised from national and global processes and isolated from critical connections to policy makers at all levels; thus A1 farmers remain voiceless and unable to have their interests addressed. Farm level institutions are at the forefront of the microeconomics of survival among these rural farmers. They are survivalist in nature and form, and this requires a major shift in focus if they are to be involved in developmental work. The institutions remain fragmented and compete amongst themselves for services from government without uniting as A1 farmers with similar interests and challenges.

Thesis (MA)--Stellenbosch University, 2004.
ENGLISH ABSTRACT: The downward spiral of Zimbabwe under President Robert Gabriel Mugabe and the slide into lawlessness has excited international opinion. Perhaps even more controversial, has been South African President Thabo Mbeki's obvious reticence to condemn Mugabe's increasing authoritarianism and breach of human rights and democratic standards. South Africa's foreign policy of 'quiet diplomacy' towards Zimbabwean President Robert Mugabe has received strong criticism. Whilst both domestic and international audiences expected South Africa to take a stronger stance towards Mugabe because of his increasing violation of human rights and democratic standards, President Mbeki has been notably reticent to publicly criticise Mugabe. Consequently, the South African government has been criticised for condoning Mugabe's behaviour, which in turn has raised questions as to South Africa's commitment to the advocacy of human rights and its attempts to establish a leadership position in Africa. Although both internal and external pressures have given rise to South Africa's strong commitment to the international norm of human rights in 1994, this commitment seemed to weaken as the years passed. The commitment to human rights, that was especially prominent during the Nelson Mandela presidency, has given rise to foreign policy tensions and contradictions within the South African government. South Africa's turn to multilateral mechanisms as the main vehicle for South Africa's principled commitment to human rights has been accompanied by a decline in the priority placed on this principle. This loss of ardour in the commitment to the human rights advocacy, moreover, has seemed to increase during the Mbeki presidency. President Mbeki's desire to playa leadership role in Africa and his vision for African renewal and rebirth have been accompanied by a stronger emphasis on African solidarity as a foreign policy principle. South Africa's commitment to the norm of human rights, however, has thwarted South Africa's attempts to strengthen African solidarity since it required a rejection of the norms of 'state sovereignty' and 'not to speak out against each other'. Since high priority is attached to these norms in Africa, contradictions arose between the norms of human rights advocacy and African solidarity. This study argues that South Africa's policy of 'quiet diplomacy' towards Zimbabwe can only be understood by focusing on the role of norms and identity on South Africa's policy. It aims to illustrate how South Africa's aspiration for continental leadership has constrained its commitment to human rights advocacy, as accentuated by the Zimbabwean crisis. This study explores the role of norms and identity in South Africa's foreign policy decisions towards Zimbabwe by drawing on constructivism as a theoretical framework. The international relations theory of constructivism provides a framework for analysing the potential influence of norms in international relations. Constructivism illustrates that South Africa's freedom of action has been determined by the interplay between policy actors and social forces with very different ideological convictions about the country in the world, the pressures incumbent upon it and the extent to which it can influence world affairs.
AFRIKAANSE OPSOMMING: Zimbabwe se toenemende ekonomiese en politieke agteruitgang onder die presidentskap van Robert Gabriel Mugabe, asook die geleidelike oorgang na wetteloosheid, het internasionale veroordeling voortgebring. President Thabo Mbeki van Suid-Afrika se ooglopende teensinnigheid om Mugabe se toenemende outoriteit en skending van menseregte en demokratiese standaarde te veroordeel, was selfs meer omstrede. Suid-Afrika se buitelandse beleid van 'stille diplomasie' teenoor President Mugabe van Zimbabwe het dus sterk kritiek uitgelok. Terwyl beide binnelandse en internasionale sfere van Suid-Afrika verwag het om 'n sterker standpunt teenoor Mugabe in te neem in die lig van Mugabe se toenemende skending van menseregte en demokratiese standaarde, was President Mbeki merkbaar teensinnig om Mugabe openlik te kritiseer. Die Suid-Afrikaanse regering is gevolglik daarvan beskuldig dat dit Mugabe se gedrag verskoon, wat weer aanleiding gegee het tot die bevraagtekening van Suid-Afrika se verbintenis tot die bevordering van menseregte en pogings om 'n leierskapsposisie in Afrika te vestig. Alhoewel beide interne en eksterne druk tot Suid-Afrika se sterk verbintenis tot die internasionale norm van menseregte in 1994 bygedra het, het hierdie verbintenis mettertyd geleidelik vervaag. Hierdie verbintenis tot menseregte was veral prominent gedurende die Mandela presidentskap en het spoedig aanleiding tot spanning en teenstrydighede in Suid-Afrika se buitelandse beleid gegee. Suid-Afrika se wending tot multilaterale meganismes as voertuig vir die bevordering van menseregte, het dus gepaard gegaan met 'n afname in die prioriteit wat aan hierdie beginsel geheg word. Hierdie afname in Suid-Afrika se dryfkrag in hul verbintenis tot die bevordering van menseregte, het gedurende die Mbeki presidentskap vergroot. President Mbeki se begeerte om 'n leiersposisie in Afrika in te neem, asook sy visie vir Afrika hernuwing en herlewing, het dus gepaard gegaan met 'n sterker klem op die belang van Afrika solidariteit as 'n buitelandse beleidsbeginsel. Suid-Afrika se verbintenis tot menseregte het egter Suid-Afrika se pogings om Afrika solidariteit te bevorder, verhinder, aangesien 'n verbintenis tot menseregte die verwerping van die norme van 'staatsoewereiniteit' en 'nie teenoor mekaar uit te praat nie' vereis het. Aangesien hierdie twee laasgenoemde norme steeds voorrang geniet in die Afrika konteks, het daar teenstrydighede tussen die norme van menseregte en Afrika solidariteit ontstaan. Hierdie studie argumenteer dat Suid-Afrika se beleid van 'stille diplomasie' teenoor Zimbabwe slegs begryp kan word deur op die rol van norme en identiteit op Suid-Afrika se beleid te fokus. Daar word gepoog om te illustreer hoe Suid-Afrika se aspirasie om 'n leiersposisie in Afrika in te neem, beperk is deur die verbintenis tot die bevordering van menseregte, soos beklemtoon deur die krisis in Zimbabwe. Hierdie studie ondersoek dus die rol van norme en identiteit op Suid-Afrika se buitelandse beleidsbesluite teenoor Zimbabwe met behulp van konstruktivisme as 'n teoretiese raamwerk. Die internasionale betrekkinge teorie van konstruktivisme bied 'n raamwerk vir die analise van die potensiële invloed van norme in internasionale betrekkinge. Konstruktivisme illustreer dat Suid-Afrika se vryheid van aksie bepaal word deur die wisselwerking tussen beleidsakteurs en sosiale kragte met verskillende ideologiese oortuigings oor die staat in die wêreld, die druk wat daarop inwerk en die mate waartoe dit wêreld gebeure kan beïnvloed.

Thesis (MPhil)--Stellenbosch University, 2004.
ENGLISH ABSTRACT: Land has been a revolutionary metaphor for wealth and power in the world. Ideally, land reform in Africa should contribute to social and economic progress and ultimately result in social equity, as well as increased agricultural productivity. This study is devoted to the history of the land ownership in Southern Africa, as well as the meaning and explanation of land reform programmes after the transition to democracy. Moreover, it is dedicated to familiarising the reader with the various meanings and issues concerning land reform, particularly in South Africa and Zimbabwe. The outcome of the study is to promote further discussion on the need and about the revival of land reform programmes in the region of Southern Africa. In this study, South Africa and Zimbabwe are discussed comparatively with regards to three main areas of land reform: restitution, redistribution and tenure reform. The goal of this study is to gauge the possibility of South Africa following in the footsteps of Zimbabwe in terms of land invasions supported by the government. Zimbabwe faces the painful reality that its political revolutions have only brought them halfway to true independence. The objective for Zimbabwe is to establish a functional socialist economy where decision-making would be under political control so as to bring about the drastic redistribution of wealth from whites to blacks. The fulfilment of the rule of law must become the first priority of the Zimbabwean government. If the government continues to belittle the rule of law, corrupt decisions benefiting only those in support of the government, will continually be made. The importance of land in Zimbabwe did not so much arise from the social and economic inequalities, but rather the inability to access land, accompanied by a growing overpopulation, landlessness, land deterioration and escalating poverty in the black areas. This was further paralleled with severe under-utilisation of land in the white farming areas. South Africa, on the other hand, did make space at an earlier stage of transition in their constitution, for organised and methodical land reform to occur. Unfortunately, this process has taken much slower than first predicted, which has led to unrest among the landless, and those who have made claims for the land. South Africa very recently made some decisions to speed up the land reform process through expropriation if negotiations fail. With the Zimbabwean situation, the issue may not so much be about land in itself, but may reflect the need for employment, especially regarding infrastructure and investment in industrialisation within the rural areas. This study concludes that South Africa, although showing many similar signs of a downward spiral, will not follow the route which Zimbabwe has taken. It would appear that the government of South Africa would not allow land invasions by the landless, organised under the banner the 'Landless Peoples Movement (LPM), as was seen in Zimbabwe with the war veterans. The reason for this is that the South African government has made continuous statements that land invasions will not be tolerated in South Africa, and that they will abide by the legislation set out, when it comes to land reform and restitution. The government has the power to enforce the rule of law if land invasions do start to occur. Although the LPM have a similar manifesto and goal as to the war veterans in Zimbabwe, they seem a lot less militant and ready to work with the government and the people to ensure the best for South Africa's land reform process. This study thus looks at land reform issues that face South Africa and Zimbabwe, and fleshes out ideas as to creating a regional procedure for the best method of land reform for implementation by the South African Development Community.
AFRIKAANSE OPSOMMING: Gesien in die lig dat grond die revolusionêre metafoor van rykdom en mag in die wêreld is, sal dit ideaal wees as grondhervorming tot sosiale en ekonomiese bevordering in Afrika kan bydra en uiteindelik kan lei tot sosiale gelykheid en toename in produktiwiteit in die Landbou-sektor. Hierdie studie is toegewy aan die geskiedenis van grond-eienaarskap in Suider- Afrika, sowel as die betekenis en verduideliking van grondhervormingsprogramme na afloop van die transisie na 'n demokrasie stelsel. Die studie fokus ook daarop om die leser meer in te lig oor die verskeie menings en uitgangspunte rakende grondhervorming in die algemeen, maar meer speisfiek in Suid Afrika en Zimbabwe. Die doel van die studie is om verdere besprekings oor die behoefte en die heroplewing van grondhervormingsprogramme in Suider-Afrika. Suid-Afrika en Zimbabwe word in die studie op drie gronde met mekaar vergelyk: Die teruggawe van grondeiendom, die herverdeling van grondeiendom en die hervorming van besitreg. Die doel van die studie is om te bepaal of Suid-Afrika in die voetspore van Zimbabwe gaan volg. Zimbabwe staar die pynlike realiteit in die oë dat hul politieke revolusies hulle slegs halfpad tot ware onafhanklikheid gebring het. Die doel vir Zimbabwe was om 'n funksionele sosialistiese ekonomiese stelsel daar te stel waar besluitneming onder politieke beheer sou wees om sodanig drastiese herverdeling van rykdom vanaf blankes na swartes, asook onafhanklikheid van kapitaliste, te bewerkstellig. Die belangrikheid van grondbesit het nie werklik in die sosiale en ekonomiese ongelykhede gelê nie, maar in die onvermoë om grond te bekom tesame met 'n toenemende oorbevolkingsyfer, grondloosheid, grondverarming en toenemende armoede in swart gebiede. 'n Bydraende faktor was die groot mate van onderbenutting van grond in blanke boerdery gebiede. Aan die ander kant, het Suid Afrika baie vroeg in die oorgangsfase voorsiening vir 'n georganiseerde en stelselmatige grondhervormingsproses, in die grondwet gemaak. Ongelukkig het die proses baie langer gesloer as wat aanvanklik beplan is. Dit het tot onrustigheid onder die mense wat geen grondeiendom besit het nie en dié wat grondeise ingedien het, gelei. Suid Afrika het onlangs besluite geneem om die proses te bespoedig deur 'n paar belangrike besluite te neem, om die grondhervormings proses, vinniger te maak Dit word gedoen deur ekspropriasie as onderhandelinge onsuksesvol is. Soos in Zimbabwe, mag die werklike probleem nie slegs oor geondbesit gaan nie. Dit reflekteer die behoefte aan werkverskaffing, veral in die infrastruktuur van arm gebiede en die investering industrialisasie. Alhoewel dit lyk asof Suid-Afrika nie suksesvol in die herverdeling van grond is nie, kom die studie tot die slotsom dat die land nie in die spore van Zimbabwe sal volg nie. Dit kom voor asof die Suid-Afrikaanse owerheid nie sal toelaat dat mense sonder grondbesit, grond onregmatig inneem soos in Zimbabwe nie, omdat hulle 'n punt in die media daarvan gemaak het. Die owerheid het die mag om die wet toe te pas in situasies waar grond onregmatig ingeneem word. Alhowel die LPM ("Landless Peoples Movement") 'n soortgelyke manifes en doelstellings as die oorlogveterane van Zimbabwe het, blyk dit nie asof hulle so militaristies is nie en dat hulle gereed is om saam met die owerheid en mense te werk sodat die hervormingsproses in die beste belange van Suid-Afrika plaasvind. Hierdie studie kyk dus na die grondhervormingsproses in Zimbabwe en Suid Afrika en vorm idees rondom die skepping van 'n uniforme proses wat die beste hervormingsmetode is vir die gebruik van die Suid-Afrikaanse Ontwikkelingsgemeenskap.

The fast track land reform programme resulted in a fundamental reorganisation of rural relations in Zimbabwe, changing the landscape in an irreversible way with people from diverse backgrounds converging on former white-owned farms. This thesis tells the story of how the newly resettled land beneficiaries are organising themselves socially in response to various economic challenges. It makes a contribution towards understanding how redistributive land reforms and local government restructuring influence rural social organisation and agency. Furthermore the study examines local perceptions on the meanings of the „farm‟ and „land redistribution‟. An utterance by one war veteran “what used to be your farm is now our land and you are free to take your farm but leave our land” provides an alternative rendition to contestations of restitution versus a purely farm productionist discourse. The study, through an analysis of primary and secondary data, provides a fresh understanding of the social outcomes of fast track. It traces the evolution of land and agrarian reforms in post-independence Zimbabwe and the political and social economic context that led to „fast track‟. Through an analysis of field findings the thesis is able to define the dominant social groups that were resettled during fast track and the challenges they face in utilising the land. The findings show that the majority of the land beneficiaries were from the customary areas, with limited agricultural experiences. Local cooperation within informal networks and local farmer groups has been identified as one of the ways in which social reproduction is being organised. These groups are responsible for enhancing production capacity but they face a number of constraints. The study derives its theoretical foundation from the post 1980s debates on rural society dominated by Mafeje (1993, 2003), Rahmato (1991) and Mamdani (1996). The debates centred on how institutions of inclusion, authority and cooperation such as the lineage groups, local farmer groups and traditional authority remain relevant in the organisation of post-independent rural African society especially in a context of increased commoditisation of rural relations of production. Using theoretical insights derived from analysing the role of the lineage groups in the allocation of critical resources such as land and the influence of traditional authority (indirect rule) as a form of local government, the study examines how social organisation is emerging in areas where neither lineage nor traditional authority are not dominant. The thesis of rural cooperation through local groups as advanced by Rahmato (1991) and Moyo (2002) provides partial insights into the response mechanisms that land beneficiaries invoke in this instance. It is not necessarily an autonomous space of organisation but rather the state is actively involved through various functionaries including extension officers who invariably advance a very productionist approach. The state‟s monopoly through its local functionaries hides its political cooptation effect by emphasising organisation for production without questioning the manner in which that production is externally controlled through limited rights over land, the state‟s monopoly over inputs supply and markets for commodities. Whilst land reform has been driven by local participation through land occupations, local government reform has been technocratically determined through Ministerial directives. There is however little innovation in the form of local government that is being introduced. It expands the fusion of authority between elected Rural District Councils and unelected traditional authority functionaries. The forms of social organisation and agency that have emerged remain subordinated to the state with no links to other networks of rural producers‟ associations and urban civil society organisations. These developments form part of a longheld tradition within the Zimbabwean state where the legitimacy of local organisation and authority is usurped to service the interests of the state. Thus whilst land reform has to a certain extent accommodated the majority poor, the ensuing local government and agrarian reforms are more focused on limiting their participation in broader processes of political engagement around distribution and accumulation and their own governance.

Thesis (DTech (Marketing))--Cape Peninsula University of Technology, 2013.
During the past few decades, nation branding has emerged as one of the key strategies for national economic development. Many nations across the world, both developed and developing, have embraced the concept as they compete against each other for export markets, foreign direct investment, tourists, scarce human resources and international leverage and influence. Nation branding has now become one of the critical drivers for country differentiation and the creation of sustainable competitive advantages for nations. This thesis explores the concept of nation branding and investigates its applicability to Zimbabwe, a country which has been riddled with various socio-economic and political challenges during the past two decades. The main purpose of the thesis was to develop a model that can be used to re-brand Zimbabwe. This research study adopted a mixed-methods approach through the amalgamation of both qualitative and quantitative research methodologies. A survey questionnaire was administered to respondents who included Zimbabweans as well as people who are not Zimbabwean citizens. The qualitative phase of the research study consisted of depth interviews with various branding practitioners, managers in both the private and public sectors and academics inside and outside of Zimbabwe. Four summarised case studies were also carried out in order to draw lessons from cases of successful and unsuccessful nation branding programmes in different parts of the world. According to the research findings, Zimbabwe has a negative image on the global map. The country needs to be re-branded and the majority of Zimbabweans are willing to be part of this process. However, for the re-branding initiative to be successful there should be a comprehensive transformation of the country's socio-political, economic and legal systems in order to create an enabling environment that is conducive for the effective application of nation branding strategies. The findings further reinforce the notion that re-branding should be part of a broader national economic development strategy for the country. The thesis concludes with the propagation of two models viz, the transformative process model for the re-branding of Zimbabwe and the re-branding as a transformative learning process model.

Thesis (MPhil)--Stellenbosch University, 2002.
ENGLISH ABSTRACT: Land has been the revolutionary metaphor for wealth and power in the world and even more so in Africa. Ideally, land reform in Africa should therefore, contribute to social and economic progress and ultimately result in social equity as well as increased agricultural productivity. This study was devoted to the history of colonialism and the meaning and birth of land reform policies after colonialism. Moreover, to familiarise the reader with the various meanings and issues concerning land reform particularly in Kenya and Zimbabwe. The outcome of the study was to provoke further discussion on the need for land reform in other developing countries, especially South Africa, as well as to investigate whether colonialism created certain land ownership patterns that had harmful effects on the political and economic climate after independence in Kenya and Zimbabwe. Kenya has been unable to establish a sustainable land reform programme since independence. Ethnic clashes in the early 1990's were seen as a continuation of a battle to recognise the existence of property rights. The contributing factor to the conflict was the fact that the political leadership in Kenya was the direct beneficiary of land reform policies. Furthermore, the uncontrolled privatisation of public land only resulted in economic and agricultural decay. The Kenyan experience provides no evidence of increase in agricultural production, but inevitably resulted in social and economic inequalities and the emergence of significant landlessness, which was a result of the inadequacy of government, to provide credit as was initially proposed. Zimbabwe faces the painful reality that its political revolutions have only brought them halfway to true independence. The objective for Zimbabwe was to establish a functional socialist economy where decision making would be under political control in order to bring about the drastic redistribution of wealth from whites to blacks and to become independent form capitalists. The importance of land in Zimbabwe did not so much lie in the social and economic inequalities, but rather the inability to access land, accompanied by a growing overpopulation, landlessness, land deterioration and escalating poverty in the black areas parallel with severe under-utilisation of land in the white farming areas. This study concludes that African governmental land reform programmes have had mixed success. The complex nature of the liberation struggles in Africa, created diverse post-independence governmental systems. However, some former colonies illustrate certain common underlying issues such as the fact that years after independence, land remains one of the key unresolved issues in both Kenya and Zimbabwe, as well as in South Africa.
AFRIKAANSE OPSOMMING: Gesien in die lig dat grond die revolusionêre metafoor van rykdom en mag in die wêreld, nog te meer in Afrika is, sal dit ideaal wees indien grondhervorming in Afrika kan bydra tot sosiale en ekonomiese bevordering en uiteindelik kan uitloop in sosiale gelykheid asook toename in landbou produktiwiteit. Hierdie studie was toegewy aan die geskiedenis van kolonialisme en die betekenis en oorsprong van grondhervormingsbeleide na kolonialisme, asook om die leser in te lig oor menings en uitgangspunte rakende grondhervorming, spesifiek in Kenya en Zimbabwe. Die doel van die studie was om verdere besprekings oor die behoefte vir grondhervorming in ander ontwikkelende lande, veral Suid-Afrika, uit te lok. Verder om te ondersoek of kolonialisme sekere grondeienaarskappatrone veroorsaak het wat negatiewe effekte op die politieke en ekonomiese klimaat in Kenya en Zimbabwe, na onafhanklikheidswording, veroorsaak het. Kenya is, sedert onafhanklikheidswording, nog nie in staat om 'n volhoudbare grondhervormingsprogram daar te stel nie. Etniese botsings in die vroeë 1990's was gesien as 'n voortsetting van 'n geveg om die bestaan van eiendomsregte te erken. Die bydraende faktor tot die konflik was die feit dat die politieke leierskap in Kenya direkte begunstigdes van die grondhervormingsbeleide was. Verder het onbeheerde privatisering van openbare grond ekonomiese en landbou verval tot gevolg gehad. Die Kenya ondervinding voorsien geen bewyse van toename in landbou produktiwiteit nie, maar het onvermydelik sosiale en ekonomiese ongelykhede en die ontstaan van merkwaardige grondloosheid tot gevolg gehad as gevolg van die onvermoeë van die regering om krediet te voorsien soos aanvanklik voorgestel was. Zimbabwe staar die pynlike realiteit in die oë dat hul politieke revolusies hulle slegs halfpad tot ware onafhanklikheid gebring het. Die doel vir Zimbabwe was om 'n funksionele sosialistiese ekonomie daar te stel waar besluitneming onder politieke beheer sou wees om sodanig drastiese herverdeling van rykdom vanaf blankes na swartes, asook onafhanklikheid van kapitaliste, te bewerkstellig. Die belangrikheid van grond het nie soveel in die sosiale en ekonomiese ongelykhede gelê nie, maar liewer in die onvermoë om grond te bekom tesame met 'n toenemende oorbevolking, grondloosheid, grondverarming en toenemende armoede in swart gebiede. 'n Bydraende faktor was die uiterse onderbenutting van grond in blanke boerdery gebiede. In samevatting wys hierdie studie dat grondhervormingsprogramme van regerings in Afrika gemengde sukses behaal het. Die kompleksiteit van die bevrydingstryde in Afrika het uiteenlopende post-onafhanklike regeringstelsels tot stand gebring. Nietemin, illustreer somige voormalige kolonies sekere algemene onderliggende uitgangspunte, onder andere die feit dat grond, jare na onafhanklikheid, steeds een van die belangrikste onopgeloste vraagstukke in beide Kenya en Zimbabwe, sowel as Suid-Afrika is.

Thesis (MDF (Development Finance))--University of Stellenbosch, 2007.
AFRIKAANSE OPSOMMING: Meer en meer mense werk buite hul land van herkoms as ooit tevore, en die geld wat hulle stuur na hul tuislande kan bestempel word as ‘n belangrike ekonomiese krag. Hierdie geld kan ’n belangrike rol speel in die ekonomie wat die geld ontvang. Die geld wat reiswerkers tuis stuur word remise of geldsending genoem en oortref reeds Offisiële Ontwikkelingshulp en oortref selfs Buitelandse Investering in sommige lande. Hierdie navorsingsverslag fokus op Zimbabwe, ’n land waarvan die ekonomie volgens sommiges reeds lank gelede moes ineengestort het. Die studie ondersoek tot watter mate geldsending die Zimbabwe ekonomie beskerm teen ineenstorting. Die verslag gebruik ’n opname onder verskeie rolspelers om te wys hoe geldsending die Zimbabwe ekonomie beskerm teen internasionale uitsluiting en sanksies. Zimbabweërs wat die ekonomiese swaarkry vrygespring het in hul land van herkoms stuur voortdurend geld na vriende en familie. Remise word deels gebruik as investering in kleinsake, terwyl deel van die buitelandse valuta investeer word in komoditeite wat die land moeilik deur offisiële kanale sou kon bekom. Die studie het bevind dat geldsending in 2005 en 2006 ongeveeer 25.5% en 25 persent respektiewelik tot die Bruto Nasioanle Produk van Zimbabwe bygedra het. Die studie het verder ’n paar interresante bevindinge gemaak. Een van hierdie is die ongedokumenteerde verskynsel van defleksie van geldsending na meer stabiele ekonomieë of geldeenhede. Sulke remise word dan in die land gehou waar dit gegenereer is, of dit word gestuur in ’n stabiele geldeenheid, of dit word selfs in die vorm van produkte soos kos gestuur.
ENGLISH ABSTRACT: More and more people are working outside their countries of citizenship than before. These people are now a major economic force to their countries of origin as they are sending a lot of money to relatives back home. This income plays a key role in receiving economies. The money migrants send home is referred to as remittances and the amount transferred globally has eclipsed official development assistance (ODA) and in some economies it is well ahead of Foreign Direct Investment (FDI). This research focuses on Zimbabwe, a country whose economy has long been anticipated to collapse but has so far evaded that implosion. It explores to which extent remittances are cushioning Zimbabwe’s economy from collapse. This report uses a survey of a number of role players to show how remittances have cushioned that economy from the effects of international isolation and sanctions. Zimbabweans who “escaped” the economic hardships in their country of origin have been consistently sending money home to their friends and relations. Money received has partly been invested in small businesses and part of the forex has been used to procure commodities that the country has struggled to acquire through official channels. The study found that the amount of remittances sent for 2005 and 2006 has respectively contributed approximately 25.5 and 25 percent to the GDP of Zimbabwe. The study further made a number of interesting findings. One of these seems to be the undocumented phenomenon of the deflection of remittances to more stable economies or currencies. Such remittances would be kept in the country where it is generated, or it would be sent back in a stable country, or could even be in the form of products such as food.

A thesis submitted in partial fulfilment of the requirements for the degree of MASTER OF MANAGEMENT IN FINANCE AND INVESTMENTS Of WITS BUSINESS SCHOOL March 2015
The paper investigates the presence of two calendar anomalies; the day of the week or Mon-day effect and the Month of the year or January effect by modelling volatility of the industrial index returns on the Zimbabwe Stock Exchange (ZSE) pre and post the multi-currency sys-tem. The procedure is carried out by employing non-parametric models from the Generalized Autoregressive Conditional Heteroscedastic (GARCH) family; GARCH, Exponential GARCH (EGARCH) and Threshold GARCH (TGARCH). The models are better suited in modelling daily and monthly seasonality as they can capture the time-varying volatility of the stock return data. The period of analysis is from the January 2004 to April 2008 (pre-dollarization period) and the second period of analysis is from the post-currency reform which runs from February 2009 to December 2013. The results obtained from the study are mixed. The day of the week test finds significantly negative returns on Monday, Wednesday and Friday pre the currency reform whilst a nega-tive Wednesday effect is found post the currency reform period. The TGARCH model is the only one that captures a negative monthly effects on all the months of the year with the ex-ception of January pre the currency reform period. No monthly effects are found on the ZSE post the currency reform period by all models employed. The absence of monthly seasonality effects and the reduced number of days of day of the week effects from all the GARCH mod-els employed can infer that the currency reform had a positive impact which translated to market efficiency.

This chapter intends to have answer the questions: How did Ian Smith structure his government and economy and survive sanctions for sixteen years (1965-1979) and become innovative? Why, under almost similar conditions, did Robert Mugabe fail to bring the economy do its toes? In cases, what was the role of knowledge societies and what role did they play to bridge the gap between society and them towards meaningful development? The study uses desktop review as the basis of getting data and information useful in building this theoretical case study of Zimbabwe in the period 1965 to 2018. The robustness of an economy under a stringent economic environment is a function of its ability to tap and harness the prowess of its knowledge societies. It is recommended that strong links between the private, public, and knowledge sectors are required and this must happen in an environment with trust, transparency, accountability, rule of law, and commitment translating into a powerful connubio for transformation.

About 7800 B.P. after the first effects of warmings and droughts associated with the Atlantic Interval, many people of the Mideast moved into river floodplains where suitable agricultural soils and freshwater were available. Prominent examples are in Mesopotamia, the Nile Valley, and along the Jordan-Dead Sea rift. The extremely dry climates occasionally improved because of small fluctuations within the Chalcolithic and a larger one during Early Bronze II, when there was a 250-year wet interval. These climatic changes explain the settling, flourishing, and abandonment by the Ghassulians about 6000 B.C. and of the city of Arad, 4900 to 4650 B.P. at the fringe of the desert (R. Amiran and Gophna, 1989, n. 18; D. Amiran, 1991; Gilead, 1993). During the Early Bronze ages overall the climatic conditions in the Dead Sea region were not appreciably different from those at present, as attested by fossil flora found in excavations at Bab edh-Dhr’a and Numeira (McCreery, 1980). High yields of agriculture in fertile irrigated areas were an incentive to settle in the Plain of Sodom. This settling gradually intensified within the fertile plains of the Jordan-Dead Sea region as well as in Canaan through Early Bronze I and II but weakened toward the end of Early Bronze III. This is indicated by the pattern of settlements that developed from individual villages to city-states with satellite villages—mostly because of economic and social motivations— which later were changed into fortified communities (Esse, 1989). A gradual increase in fortification of Early Bronze settlements along the Dead Sea and Jordan Valley basins and the position of some of them along the narrow elevated step-faulted strip of the east foothills (Zori, 1962;Ben-Arieh, 1965; Rast, 1987 and personal communication, 1989) indicate increased need for defense by settlers against raids and invasions. These evidences of stress probably resulted from gradual climatic drying and warming. Investments in defense facilities were worthwhile if increased productivity was tempting enough. Such areas could have been found not only along the east foothills but also at the foot of the Amazyahu fault escarpment and in the delta of Nahal Zohar north of Mount Sedom if fresh or slightly brackish water was available there during the Early Bronze age.