The Foolishness of Tagwirei’s Tenderpreneurship and Populism Model.

 

By Takura Zhangazha*

Zimbabwe now has its first publicly self confessed “tenderprenuer’ in the form of a rather religious and nationally well-known businessman, Kudakawashe Tagwirei.  “Self confessed” because at a recent meeting at the National University of Science and Technology (NUST) in Bulawayo, Zimbabwe, he did not mince his words.

To quote verbatim and at length for clarity, snippets from his key note and guest of honour address he said,

“ If you are not a tenderpreneur you are foolish…There is the biggest buyer or seller in this country is government. So if you do not want to get a tender from the biggest supplier, the biggest buyer, where are you going to get your business from?  So anyone who tells you, you must not get tenders is foolish. You must actually strive to get a tender from government.  Those who are saying these ones are tendreprenerus are jealous because they don’t get the tenders. Because  if you have the tender  you will not say you are a tenderpreneur. In fact I would rather be called a tenderpreneur. Let me tell you this…do you know a gentlemen by the name Elon Musk?... Elon Musk the richest man in the world is a tendepreneur. Because his biggest contracts are with the American government. So he won those contracts…That coining of that word was done by white people to discourage black people from gaining access to business from government…”

I will end the quote there for the purposes of brevity.  And besides the full video clip has already gone viral on Zimbabwe’s favourite social media platforms (crosscheck X, Facebook and Whatsapp).

The term tenderpreneur as he outlines in his speech and also as originating from South African political lingo refers to businessmen who are positioned to provide services to the state or government.  

It is not necessarily a positively considered term as it comes with allegations of either corruptly awarded tenders or complicity between government officials and businessmen in feeding off what should be national wealth. With the added arrogance of opulent displays of what the public may consider their suspiciously acquired wealth.

Or in the case of Tagwirei, quite arrogantly giving his audience the impression that this is normal business practice.  Even by making reference to Elon Musk and his contracts with the USA government as an example of the normalcy of pursuing this line of  acquiring wealth and interacting with the state for more opulence.

And like the example he cited with Musk, he is closely associated with our own Zimbabwean government both economically and politically.  

On the economic side of things he is reported o be in charge of a large state investment fund (Mutapa Holdings) and a new land tenure commission that is in charge of new title deeds after the Fast Track Land Reform Programme (FTLRP).  

While on the political side of things he is now a member of the ruling Zanu Pf’s central committee (at least by nomination)and has been going around the country donating vehicles to same party’s provincial leaders.  Among other things such as being closely associated with its youth league. He has however also publicly denied any ambitions to be president stating that there is no vacancy until 2030 in the Zanu Pf presidency.

Yet it all makes for a good show where he appears to be combining his evidently strong links to the government with his business interests and what are clearly well-choreographed public rallies. 

Since he called some of us who are not tenderprenuers ‘foolish’ we also have a right to assess his Musk led model also as ‘foolish’. 

For at least three key reasons.

First the state that is called Zimbabwe does not belong to private capital and tenderprenuers.  It belongs to the people of Zimbabwe.  It does not need to follow the warped and thoroughly undemocratic model that is the Trump-Musk linkage that is now found in the USA. 

Historically Zimbabwe is not a country that places individual greed above collective national well being and equitable redistribution of same said national wealth.  Hence we continually remember and reflect on the values of our liberation struggle and also post independence programmes that sought to make the country a fairer one for all who live in it.  Across multiple political divides.  That is the first ahistorical foolishness of Tagwirei’s utterances.

The second foolishness of Tagwirei is the implication that contemporary political power can function in a vacuum that is controlled by solely by wealthy people like him and their proximity to the presidency.  A foolishness in which he assumes the people of Zimbabwe are pawns to be played around with in any political direction as and when the ruling party and businessmen like him will it. This includes the 2030 slogan that he touted at his recent meeting in Bulawayo.  It does not work like that.  This is not America.

Even if  there may be envy of his wealth and connections with the presidency.  Or how he works closely  with young Zanu Pf linked businessmen and their new consumption/ materialist culture that they do not hide.  There are limits to which money, the state can create a false sense of political legitimacy. And no matter how hard he may try, he is likely out of his depth with how money while able to influence an electoral process, does not give legitimacy.

The third foolishness that he has exhibited is his assumption that dealing with Zimbabwe’s young population, its poverty and unemployment issues in such a populist and money motivated fashion is both politically and economically unsustainable. 

In wanting to create a money motivated youth support base for himself and others in the ruling Zanu Pf party, he forgets that money can be as ephemeral as youthful age. 

And that it does not create a long term political value based progressive future for the country.  In fact it is dangerous in that it intends to create oligarchies out of Zimbabwe’s political economy. A development that portends political and oligarchic economic instability in the future.

Where Tagwirei acts like a godfather in our national political economy via entities like Mutapa and special advisory roles to the presidency, he would do well to go back to seperating business and the church from seeking to impose their repressive values on the people of Zimbabwe.  And not being deluded by Musk, Trump and a false messianic approach to how Zimbabwe can and move forward only in his own image. 

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.blogspot.com)

 

 

The Changing African Mainstream and Social Media Realities

 By Takura Zhangazha*

 There is a new Reuters Institute and Oxford University report on the changing characteristics of the media and journalism. Not only in relation to the internet, social media but also the emerging field of Artificial Intelligence (AI). 

This is a global report whose executive summary can be found on their website here. 

I would however advise colleagues or followers of my blog to read it as extensively as they can.  Not only be cause of its importance as to how the old and new media industries are interacting.  

But also more importantly as to how the new is shaping global journalism, reception of information, social media use and how as is now a sociological given, affecting not only human behavior at a global level.  This would include how we interact with global politics, economics and everyday existence as human beings.  Be it at a pragmatic (food, sustenance, money) or even an emotional (religious, political and historical) level.

I am not going to summarise the report in the form of a review. 

I will take note of some of its key findings as they differentiate global consumption of media products, new technologies and their use between the global north and the global south. 

While the report does not directly touch on Zimbabwe specifically I am quite certain that it reflects general trends in the Southern African region where it looks at South Africa, the country as an example.

What it makes generally clear to all of us is that we are no longer both globally and regionally relying on traditional or mainstream media for everyday news.  Though in some European countries mainstream media remains more important for more serious news. Be it via television, radio and in some cited instances, traditional print media. 

In the global south like almost everywhere else in the world there is a rise in the use of social media platforms to create new sources of information via what we now refer to as ‘influencers’.   These are individuals that as outlined in the report are now either influencing news cycles through increasingly utilized platforms such as Facebook, YouTube and TikTok or just generally shaping public discourse as they deem  for more likes and/or revenue.  

Specifically in Zimbabwe we have witnessed the impact that social media influencers are gaining.  Not only in politics but also entertainment (comedy skits) and religious matters.  Even with our mainstream media, we are no longer as sure of who their primary sources of information are because many news stories are broken first on social media platforms such as Whatsapp before they are seen or confirmed in your regular newspaper, radio or television station. 

We have also within the Zimbabwean context seen how government is trying to straddle these new platforms in order to control their societal impact. This, by trying to have its own team of influencers in the form of ‘Varakashi’ countering narratives they deem to be detrimental to their hold on power. 

Ditto the recent incident of war veteran Blessed Geza going viral on social media and the subsequent at least three month detention of journalist Blessed Mhlanga for interviewing him. A matter that is still pending before the courts but caused international condemnation at the government's repressive tendencies against the media.  

What is however clear from the report within an African context is that while we are not that much studied in it, we are clearly enroute to the same societal impact in how we interact with mainstream social and AI media.

Where in part this is now a generational question.  It is younger men that are more interested in new media and what I would hazard to call populist views on social media.  One that tends to be more misogynist, nationalist and materialistic.  Especially in the global north. Even though we now have our own mimicry versions here in Zimbabwe that mix masochism, religion, displays of wealth, political partisanship’s as measurements of life success. All mainly online.

And where it concerns young African women things become more complex because of either gender based cyberbullying and the dominance of young men online. Or an emerging celebrity female influencer culture that remains highly sexualized and again misogynist.  Almost in the same tradition of mainstream British media ‘Page 3’ photoshoots of hyper-sexualised young women. 

The report however in a penultimate comment on it, makes reference to Africa’s skepticism of AI.  On this, I would agree that for now here in the global south we are not too trusting of news brought us via that ‘artificial’ way.  The only catch is that we will be taught to eventually do so.

Mainly because of AI’s inevitability in how we receive and interact with news or critical technologies.

The only sad part is that we will not realize until its too late that AI is couched in what I consider borderline racist tropes about African people, their languages and their histories.  Mainly because of the origins of its key inventors and how they process information, algorithms in their own imperial and preferential image(s).  Please don’t talk about a gorilla fighting a hundred men in Africa! 

Finally, and based on the report I have been citing, I should have probably done a video ‘podcast’ of my views on it.  Even within the African context.  Unfortunately I am not that photogenic.  But we are now going to a situation in which where what we see and simultaneously hear is increasingly more important in the media.  Or our access to information.  Over and above what we have the patience to read. 

And that will be a big problem soon.  If not already. Unless we become more contextually organic to our African diverse and progressive media cultures.  

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.blogspot.com)

 

 

 

 

The Re-Emergence of Racism in Global Relations: Africa and Mimicry

By Takura Zhangazha*

It is getting harder to explain to younger and older Zimbabweans or even Africans about the way the world is now working retrogressively against us. 

There is now limited room to talk about ideals and values given the fact of a re-alignment of global power dynamics.  I use the term re-alignment because indeed there is a return of a new ‘Cold War’ pitting the global West against Russia and China, the global East.

And then there are also proxy wars that are occurring across multiple continents including our own African one in Libya, the Democratic Republic of the Congo, Sudan, South Sudan and in the broader West African region incorporating Burkina Faso, Mali and Guinea. 

Proxy wars that also include the Israeli genocidal one against the struggling people of Palestine who we must always, as Africans, be in solidarity with. Mainly because of our common anti-colonial struggle solidarity and its attendant history.   

The key question that I have raised earlier is around the fact of trying to explain a progressive worldview to young and older Africans in light of various high level global impact events.

These include for example the election of Donald Trump as the president of the USA, the war between Ukraine and Russia and its global impact.  Or even as mentioned prior the proxy wars we are seeing in various continents and regions of the world.

Gone are they days where we could take our time to not only understand these emerging conflicts as we used to do in the 1990s and wait for the next quarterly journal to give us the details of the matter.

Now its basically what you see, what you prefer is what you get on social media.

We used to for example anxiously wait on a United Nations report to understand the conflict in the DRC.   Or an investigative journalism long duree analysis of what was happening in either Palestine, Iraq or Afghanistan.  Or even the amazing whistleblowing work done by Wikileaks and Julian Assange on the now clearly false premise of the ‘Global War on Terror’ as led by western superpowers.

In these years we were more reflective of global international relations.   It may have been predicated on an assumption of the universality of human equality as espoused by the United Nations (UN). As also accompanied by a Barack Obama ‘black’ presidency of the then only world global superpower, the USA. 

As Africans we made and are probably still making many wrong assumptions on issues of universality of human equality in todays’ global political dynamics and international relations.

As they relate not only to race but also global capitalism and its main financialised neoliberal global banking and shareholding systems. 

Hence the emergent challenges around new racist tropes in the global north where immigration is a major electoral issue and the colour of your skin is a shockingly new dehumanization tool in what were previously considered legacy democratic countries.  

This is even before we bring in the other key global question of religion and how it has come to affect again global consciousness and what can be accepted culturally.   Where the latter concept, culture, becomes one of global mimicry of the west or the east.  With conversations all ringing around the repressive and elitist dynamics of global capital and its new found energy around ‘trickle-down economics’. 

So its getting harder to explain progressive ideals to young and older black Africans.  Mainly because of the same said cultural/lifestyle mimicry understandings of what can be human success and what can be human regression.  

The idealistic days of Kwame Nkrumah, Nyerere, Cabral, Machel and others and neither looking to the west or the east but ‘forward’ appear to be lost in the annals of history.  Or even more recently argumentations around what would be considered an ‘African Renaissance’ as led by Mbeki, Abdel Aziz Bouteflika, Abdoulaye Wade and Olusegun Obasanjo  seem to be now be behind us.

All of this was compounded (made worse) by the terribly racist treatment that Cyril Ramaphosa received from Donald Trump at the white house.

But we have to recover and see new global realities as Africans.   The world as we know it today has gone “nuclearly” neoliberal and racist. And this is not a rumour.  It is evident not only in the proxy wars that are currently being fought but also in the evidently racist and exclusionary attitudes of citizens of global superpowers.

Mbeki et al were wrong about assuming an acceptance of an African Renaissance by global superpowers.  As noble an idea as that was.  

We need to dig deeper into our African consciousness and history to begin to re-think how we interact with the rest of the world beyond post colonial capitalism and neo-liberalism.   Even as we learn from our own histories and liberation struggles. 

For now it is self-evident that being African is looked down upon.  Not by just those that see us as that.  But also by ourselves.

Perhaps what is required is a broader balancing of ‘generational praxis’.  An admission that those who led liberation struggles and also countries on the African continent have failed to think outside of the postcolonial and neoliberal boxes that they were and are hemmed in.  Or even the shallow populism that links religion and political arrival at power with the approval of the ‘white gaze’ as fundamentally important to our African futures.

I know we cannot all read Nkrumah, Fanon, Nyerere or Cabral.  But we still need to see and understand that the global perceptions of Africa have come back full circle to us being ‘othered’. Not only by way of racism but also by way of assumptions of dependency.  The question becomes whether we can bridge mimicry and contextual reality. 

I prefer contextual reality first before we assume we can all be Donald Trumps. 

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.blogspot.com) 

 

 

 

 

Africa's Newest Cultural Battles and Artificial Intelligence: Remember the Maxim Gun

 By Takura Zhangazha*

Africa has newer cultural battles within our current Trumpian global context. The re-emergence of global economic contestations between the USA,  China, Russia, European Union (EU) and the generic former colonial Global South (GS) have serious cultural connotations beyond the immediately material.

Because what now exists is a rewind of a Cold War and post Cold War global perception of what can be considered human progress. Together with multiple racist connotations that come with a globally awkward repetition of history. 

 I have used the term 'newer' because there are older ones that have existed since our struggles against colonialism. 

 Ones that were led by for example cultural, musical and literature in Africa luminaries (in no preferential order such as Fela Kuti, Thomas Mapfumo, Kasongo Band, Oliver Mtukudzi, Lady Smith Black Mambazo, Ray Phiri and Stimela, Miriam Makeba, Brenda Fassie, Ngugi wa Thiong'o, China Achebe, Wole Soyinka, Buchi Emecheta, Peter Abrahams, Ezekiel Maphalele, Bessie Head, Dambudzo Marechera, Steve Biko and many others I am sure I have forgotten but not deliberately left out. 

I cannot, for the purposes of this blog list all of them. Please reflect on your own preferred consciousness semblance including an historical and contemporary list of your own African cultural icons. Because they are many. And they influenced our cultural African struggles for liberatory and emancipated African minds differently. 

In this while with the specific purpose of making us more confident in striving for a more equitable, justiciable and therefore fairer world for not only ourselves as Africans. But also every other previously oppressed people on the planet. 

I have deliberately mentioned culture because it is in the final analysis what makes us function on a daily basis as it relates to our own collective and in the contemporary now individual values. 

And how it is closely enmeshed within a capitalist, Hollywood determined lifestyle experience of what it can or should mean to be a human being today. No matter your global geographical location. 

 Not only because of our increasing and in most cases privatised access to electricity, telephony, mobile telephony and fibre optic enabled access to the internet and social media.

 And an expansion of the historical context is important here from an African and even global anti-colonialism perspective. 

In this technological African reference point it is important to recall how the arrival of in particular the maxim gun which defeated us in our initial struggles for liberation left us in awe of same said arrival by ship military technology. We fought gallantly but we were defeated in that moment.  

By the time we saw not only the first mechanised wagons (cars) and electricity that was combined with religious fervour and a change of our social lifestyles we were lost at the proverbial (colonialist) sea.

 We recovered with our second struggles for liberation across the African continent and the Global South. 

This was mainly because we had begun to grasp the full import of these technologies and how they were aiding in the decimation of our peoples. So we learnt how to use them in solidarity with others in similar corrosive/oppressive environments or with those in the global north that sympathised with us. 

We learnt how the radio worked not only by way of frequency but also by way of propaganda. Same with newspapers and magazines together with the full import of what ownership of a printing press can do. 

In this eventual mimicry of what we were up against we became entrapped as Africans in a false understanding of the progressiveness of the technology that we had used/borrowed during our liberation struggles (military or civil). 

We forgot that the owner of the medium also determines the message (to paraphrase a famous British engineer Marshall MacLuhan who argued about the social life changing impact of electricity on human behaviour (black, brown but mainly white). 

We have come full circle to that interlinked colonial, post and neo colonial discourse of where Africa is placed with emerging "technologies of being" outlined above. 

Including how they have impacted our perceptions of our existence and more significantly political, religious, economic, social and other values in the world we now live in. 

And as argued by globally public intellectuals such as Naomi Klein, Soshana Zuboff and Yannis Varoufakis from varying nodes, we are now being reinvented as human beings. By what they invariably refer to as 'techno-feudalism'. Something that affects us more in the Global South than the global north due to our less protective privacy laws around social media and the internet (including banking).  

But as Africans and beyond their understandably Eurocentric/ GlobalNorth centric arguments, on our own we are faced with a colossus that seeks to repeat our technological defeat to colonialism. 

 And this via the big issue being discussed globally, with our bit part as Africans on Artificial Intelligence (AI). 

 I used the turn of phrase 'bit part' because again as Africans we don't own the main algorithms nor the fibre optics that bring the new ICT infrastructure to us directly. 

 Even as we naively clamour for Starlink to keep us in the loop with mainly social media connectivity at a for now comparatively cheaper cost. 

 In this sense, and as a word of caution, our embrace of AI may be our newer encounter with a maxim gun. Except without the physical and rapid bullets. Just cultural ones. 

 You cannot harness what you do not own or control. Be it via Chinese or American owned AI or telecommunications and fibre optic companies. Where you chose to not resist and join the fray and it's attendant benefits, remember the full import of the maxim gun. 

 We need a much more Pan African approach to this. And I acknowledge the work being done on language and imaging on what AI algorithms do.  But its not all about business and money or trying to be the next owner of Meta (which will never happen if you are an African and in particular a black African).We may need to rethink what entertains us as Africans. And where we want to be recognized not only physically but also via the clearly unstoppable AI, internet and its attendant social media algorithms. With the added caveat of how it affects young Africans consciousness, a debate for another day. 

Unless we take on a more coherent and people driven cultural approach, we may be faced with a new maxim gun. Culturally only. For now.

 * Takura Zhangazha writes here in his personal capacity  (takura-zhangazha.blogspot.com) 

 

 

 

Ngugi wa Thiong'o: A Revolutionary Pan African Cultural Icon

 By Takura Zhangazha *

The great African writer and intellectual Ngugi wa Thiong'o (Ngugi) has left us here on earth. He passed away this week after a long illness as described by his family. I did not know or interact with him personally.

I only met him via his amazing novels and Pan African essays as I encountered them in the Waterfalls and more significantly Dzivaresekwa district libraries in Harare, Zimbabwe. Moreso when I was at University and had a lot more intellectual curiosity.  

And it was initially encountering his literary works that had me in complete awe of him.

Encounters that started with the plays that he co-wrote with Ngugi wa Miri (who I met personally via my maternal uncle Mr. Maphosa when I was a wannabe intern with what was then referred to as the Zimbabwe Dance Association)

That play was called "I Will Marry When I Want". I watched it being dramatised in Pan Africanist fashion and was slightly lost at its double meaning.

The second time I encountered Ngugi and his intellectual prowess was when my brother Fidelis was studying African literature and brought back home a set-book titled, "A Grain of Wheat" by the same author.

Our black and white television was not working at that time and we had no option but to read whatever was at our disposal. The “A Grain of Wheat” novel was complex for me as a teenager at that time but I sort of got its anti-colonial and historical gist.

 From inferences about the 'iron snake' which turned out to be the train and railway track through to the romantic contests of village lovers at a time of seismic colonial and cultural change in a Kenyan village setting.

From then on Ngugi became a key feature of my library and literary life.  I read almost anything and everything by Ngugi.

From the 'River Between', 'Weep Not Child', 'Devil on the Cross' and the seminal 'Decolonising the Mind' collection of essays on language and Africaninity among many other works I will not list because both in the past and present there are to many to write for the purpose of a blog.

But there are many symbolic matters that Ngugi taught us as Africans. Not just by way of his amazing writings but also by way of his Pan Africanist activism. And I am writing this from an intellectually distressed moment. Ngugi, in my view taught us to tell the radical pre andpost independence resistance story.

We read the likes of the “Trial of Dedan Kimathi” but also quickly encountered “Devil on the Cross” with its mixture of post-colonial socialist resistance and religious dictum of the "Voice of the People" being "The Voice of God". 

We initially thought it was just literature in English from Africa until Ngugi dramatically declared he was now going to only write novels in his native language Gikuyu. 

A language in which he authored among others, “Matigari” and the seminal “Wizard of the Crow” novels as critiques of past and contemporary African governments.

He also authored memoirs of his time in Moi's prisons and gained international acclaim for his intellectual bravery in the face of repression against literary free expression and consciousness. This made him a global icon.  And he has remained so, even in his passing.

They never gave him the Nobel Peace Prize for Literature though we knew as Africans he more than deserved it. Much more than Barack Obama. Even if it was in a different field. 

But we also knew that even if they did not give it to him, Ngugi was so ingrained in our African being and progressive intellectual consciousness  that it do not matter whether the proverbial white gaze recognised him at its highest levels or not.

The key was what he was teaching us through his writing. This included what was to become a speicif academic field on 'decolonisation' both intellectually and culturally.

Based on his novels and occasional essays.  Now we have many African intellectuals that focus on this field and teach young African students to think beyond what the technology, including Artificial Intelligence imposes upon them from a western or post/neo-colonial perspective. 

Or in other instances we have young cdes that still borrow from his more romantic novella scripts to do more Afrocentric films  that are realistically and historically grounded.

But I am writing this more from an African  mourners perspective.

Ngugi changed my initially youtfully naive perspectives of what it meant to be African. Reading his novels and other intellectual output made me understand so many organic issues about what it meant to be African.

I realised that for example in the midst of a changing rural and colonial context love is always possible. That it is not about flowers and trips to exotic places but that it can be found within the hardest of existential circumstances. I also learnt that religion was more an albatross on African society than it was liberatory.

And among many other things, I learnt to read between the slogans of our African liberation parties and identify corruption and the self aggrandizement of our contemporary African leaders. All thanks to Ngugi.

The question is how do we as Africans now say a physical farewell to an African giant who occupied and will still occupy our minds with his astounding progressive Pan African consciousness?

 

He taught us many things. He led us in new horizons of African literature and activism. The only answer is that fingers crossed, we will pursue the tasks that he did not complete. Looking forward and understanding who we are and who we can be. As Africans. As he would have wanted.

And remembering what a “Grain of Wheat” can and cannot do. With or without a biblical reference.

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.blogspot.com)

 

 

 

 

 

 

Takura Zhangazha

Email: kuurayiwa@gmail.com

Skype: kuurayiwa1

Blog: takura-zhangazha.blogspot.com

Twitter: @TakuraZhangazha

Ramaphosa vs Trump: House or Field Negro? An Urgent Need for a Renewed, Organic Pan Africanism.

 By Takura Zhangazha*

South African president Cyril Ramaphosa recently returned from what is now a controversial bi-lateral meeting with his USA counterpart Donald Trump.  It was evidently controversial in its public live streaming by the mainstream media and social media platforms.  This was mainly because the media framed it as ‘ambush’ of Ramaphosa by Trump on the issue of an alleged ‘white genocide’ happening in South Africa. 

An alleged genocide that is patently untrue.  

But had been built up as a major diplomatic relations issue between the two countries because of the USA recently offering refugee status to white Afrikaners on the basis of the same allegations of 'white genocide.'  

I would not however refer to this bilateral meeting between the two presidents as an ‘ambush’ similar to the one that occurred with Ukraine’s Vladimir Zelensky.

Instead this was supposed to be a well-planned, well- choreographed meeting on the part of both countries with a specific focus on as Ramaphosa said ‘resetting’ their bilateral relations.  Both in their diplomacy and also their trade agreements. 

Even on the part of Trump, his spokespersons had publicly indicated that they were not inviting Ramaphosa in order to embarrass him. 

Well it turns out they did not only embarrass him but also humiliated his team.  It was a clear charade in which where one was watching it streamed live on social media, as a black African, you could only wince in pain at the absurdity and racist tone of it all. 

And as a black African it definitely induced an immediate sense of anger at how an African sitting head of state can be trivialized to the extent that occurred in the White House.   Moreso by a white American president.

Or even as to why Ramphosa took white business and celebrity Afrikaners as a key diplomatic move who when they were preferentially allowed to talk were busy undermining African history and their own South African state.  

One of them even praised the USA for helping with the ‘Angola war’ forgetting that at that time the Americans were firmly on the side of the apartheid government against the liberation movements.

Now the criticisms of anyone, particularly black African, who has expressed angst and disgust at the way Ramaphosa is being treated as though we are being too emotional.  Surprisingly this criticism is also coming from black Africans who in the main purport to have ‘business lenses’ to all matters African.  

The latter are busy praising Ramaphosa for remaining calm/ mature in what they are calling either an emotional diplomatic storm or necessary engagement for the purposes of achieving the business goals of the interaction.

With all due respect calling this incident anything other than the humiliation it was is nonsense.   And signals the highest levels of our African inferiority complexes. 

And I will not go deeply into the Malcolm X narratives that defined what a ‘house negro’ or a ‘field negro’ can be.  

In this instance I would just hazard to argue that Ramaphosa and his team were being treated and accepting being treated as  ‘house negroes’ at the White House. 

In front of a glaring global mainstream and social media and under the aegis of Elon Musk. 

But beyond this, there are more important issues that we must now learn from this diplomatic disaster that was visited upon South Africa and by default Africa. (I am not sure what head of an African state will next visit Trump without similar treatment)

And I will outline at least three.

The first being that we need to understand the importance of retailing our historical and organic Pan Africanist ideological and cultural pretext as Africans.  Even if we are presidents or government minsters as we interact with global superpowers or even among ourselves.  Now this new organic Pan Africanism is not about business or fawning to private capital.  It is also about our own cultural and historical identity which must always be apparent when we interact with the rest of the world.  And our presidents and prime ministers must always bear this in mind. Especially in their public interactions with the global north. 

Business can and should generally be part of how Africa interacts with the rest of the economic world but it is not the priority as Ramaphosa tried and failed to demonstrate with Trump. 

It is about respecting our history, culture and liberation struggle legacies anew and for setting an example to younger Africans of this.  Even as time, technology and global interests in the African continent shift. 

In the second instance, linked to the first, is that as Africans we now need to re-learn how to hold our own in international affairs.   This is beyond strategic plans such as the African Union’s Agenda 2063 or the African Free Trade Continental Agreement (AFCTA).  

Being feted as politically correct in the global north may help but it is essentially a veneer that dismisses the principles of the United Nations (UN) of universal equality of all human beings.  A point that the global north increasingly electorally pushes back against.

Thirdly and finally, what happened with Ramaphosa and Trump is part of an emerging cultural, political and economic complex that directly affects young African minds in a negative way.   The incident to all intents and purposes was designed to put Africans in their place about global power and what race ultimately controls it.  

And to this add the fact of the techno-feudal entrepreneurs as represented by Musk and the social media platforms that they privately own and how they influence young Africans today.  So the impression of power and its origins even against a sitting South African president creates and exacerbates an inferiority complex among young Africans.  To the extent, and as seen by arguments being made from the ‘master’s house’ on social media that if you can’t beat them, join them. Or if they really don’t want you, just pander to their whims as Ramaphosa tried to do.

To conclude, what happened between South and the USA this week is emblematic of Africa’s placement in world.  Going forward we need to revamp our Pan Africanism, understand our colonial and post-colonial political-economic histories, make new global friends that treat us equally.  

But perhaps above all else, we need to be more resolute and believe in ourselves, our historical struggles and remember that in the final analysis, the majority of us Africans are in the Malcom X sense the more revolutionary ‘field negroes.’

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.com) 

 

 

 

 

 

 

Prof Masipula Sithole and Zimbabwe National Consciousness

 By Takura Zhangazha*

A very recent event made me remember my primary Zimbabwean academic mentor, Professor Masipula Sithole.  Someone had mentioned, in passing, what a new Catholic Pope Leo XIV would mean for global politics. I simply said let us wait and see. 

(And I wont return to this matter on global Catholicism in this article) 

 But before I had answered I reflected a little bit on the late Professor Masipula Sithole's  lectures with his then (1997) very famous first year Political Science degree course titled ‘Survey of Political Ideas’ at the University of Zimbabwe. 

While we were derided for even studying political science by our then peers we enjoyed the way in which our intellectual senses were cajoled into engaging ideas in his early morning lectures. We were taught about Socrates, Aristotle, Plato, S Augustine, St Thomas Aquinas before we moved onto the complexities of Karl Marx, Friedrich Engels and the necessity of Nkrumah, Cabral and Nyerere.

All after that we then had to move to Western liberalists in his course such as Samuel Huntington, Ali Mazrui and the age old argument then introduced about the inevitability of liberal democracy and capitalism as a panacea to all of Africa’s challenges.

The professor however never forgot what he taught us.  That is to think beyond what we perceived as our intellectuality via passing examinations and getting civil service jobs because that is what political science graduates were primed for, career wise. And he always used to humorously say, "political science is the master science." Even when we did not believe him. Which I now do.   

But we would have a rare back and forth with our tutorial supervisor, who I shall not name because I did not ask his permission to include him in this blog.  This rare back and forth would relate to the question/fact of what is ‘virtue’ in Zimbabwean society. 

 As the expert, the tutorial supervisor would retort back that and in very simple terms, "vapfana (young comrades), you have not read enough about political science and political philosophy to understand your own Zimbabwean society”. 

We were undergraduates.  So we sort of understood his point in an argumentative academic way.  And we also knew not to punch above our student payout payment weight. 

But ‘ Prof Masi’ as we affectionately referred to him would want to entice our contradictory arguments out of us. Something that rarely occurred because of either his busy schedule or his assumption that we were either not reading enough or not activist enough.  He, like the late legendary Kempton Makamure and Shadreck Guto were what are now referred to as organic intellectuals that sought to cross class divides.   And by dint of the same, belong more and more to the ‘people’.

This did not happen easily and will least likely happen in our lifetimes.  Mainly because as Gramsci and Cabral argued a lot of us wannabe intellectuals, both by way of formal qualifications or long duree activism  are unwilling to commit ‘class suicide’.  Not in an abstract sense but more in a cultural lifestyle expectation direction.  

This is completely understandable given the current status of both the Pan African as of old intellectual paucity of many Africans as it is linked to the changing dynamics of cultural, social media, donor or international aid funding for whatever reason you want to think of.

 What I would know is that Prof Masi, were he alive, would have had a robust discussion on the matter with us in his stuttering style. 

And would have attended the occasional tutorial just to listen in on what we were thinking as then or current young Zimbabweans.  Ideologically and also culturally. 

We were made to read for example Claude Ake on the democratization of Africa. Or the professors  Thandika Mkandawire, Patricia McFadden and Solomon Nkiwane’s hard to get academic articles. But in our struggles to get this knowledge, Prof Masi always tried to help us.  And he would write recommendation letters for us to get to the rare documents that we needed. For scholarships or jobs. 

The catch however was always measuring our commitment to the pursuit of intellectual and political science knowledge.  A point we did not understand until Prof Masi’s passing.   

This is because we missed that the key lesson learnt from Prof Masi was always the fact that knowledge has to be passed on.  Whether it be by way of education or lived experience.  

The reality of the matter is that Prof Masi was an organic intellectual.  From the days he wrote a weekly column for the Financial Gazette and through to the days he addressed public meetings in anticipation of a progressive Zimbabwe, including acknowledging the mistakes his now officially national liberation hero brother  Ndabaninigi Sithole made.  Through to being a founder member of what is now known as the Mass Public Opinion Institute (MPOI) as it is linked to the Afro-Barometer index. 

I have not randomly thought to remember Prof Masi.  Instead I have deliberately thought of him as being symbolic of public intellectualism.  As he would have desired and intended for others to become. 

He was never a gatekeeper of knowledge. He shared it freely and widely.  Even if arguing about culture, music and the future of opposition politics in Zimbabwe.

Above all, he never gave the impression of being  self absorbed.  Even when he jokingly said to us in undergraduate class, “ Vanangu, ini ndinotambira nebhara”  We did not know it at that time that it was satire. Until 2007.

*Takura Zhangazha writes here in his personal capacity (takura-zhangazha.blogspot.com)