African family relations: Part Three …long-term regime change strategy

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AS previously argued, Western colonial influences promoted by Christian churches and school education and formal employment in cities and towns have lured African youths away from the traditional rural communities.
This has disrupted the elaborate and close African family and totem-based relations exposing African families to hunger and poverty as individuals become isolated.
On a more sinister note, these weakened communities have more readily fallen prey to Western-sponsored non-governmental organisations (NGOs) peddling homosexuality, and the denigration of all things African: culture, religion, medicine, spiritualism, ancestral spirits and uMdali/Musikavanhu.
In Zimbabwe there have been strenuous attempts to destroy the unity of Zimbabweans by exploiting the perceived Ndebele-Shona divide.
A recent article in The Patriot newspaper showed clearly that there never was a Ndebele Kingdom as such.
Mzilawegazi, whom whites dubbed Mzilikazi, did constitute a ‘nation’ made up of many different ethnic and language groups.
The Ngunis, who were a minority in terms of absolute numbers, imposed their language and culture on the population the majority of whom were the Moyo totem, Mambos who spread out west from Great Zimbabwe.
The majority of settlements built using the Great Zimbabwe architectural style are in present day Matabeleland.
Matabeleland became the second Guruuswa.
The first Guruuswa was located in Tanganyika, where the Shona originated.
So the Shona and related groups were resident in present-day Matabeleland long before Mzilawegazi arrived.
He did not chase them away.
He established his rule over them, ‘Ndebelising’ them culturally and linguistically.
This did not change their ancestral origins and cultural roots.
So when the regime change advocates and some misguided Zimbabweans seek to promote a ‘Ndebele versus Shona’ conflict, it cannot happen.
The ancestral spirits of the majority of people of Matabeleland are the same as those of the majority of people residing across the length and breadth of present-day Zimbabwe.
All the wars of liberation fought in Zimbabwe have been authorised and cleared by Murenga from the Njelele Shrine at Matopo Hills.
Murenga authorised the wars against the invading foreigners from Europe.
As all Africans know or should know, our ancestral spirits are totally against the spilling of innocent blood.
They absolutely exclude all who have spilled blood even in legitimate wars to enter their shrines.
Visitors may not bring red objects or wear red clothes in the vicinity of these holy shrines.
Equally, Murenga and all our ancestral spirits will never sanction spilling of blood by Zimbabweans fighting in a Shona versus Ndebele war.
The majority of Zimbabweans are from the same ethnic group; that means they share a common ancestor.
The so-called Shona and the so-called Ndebele are children of the same father; they cannot rise against each other.
The ZAPU-ZANU Unity Accord of 1987 was made in ‘heaven’; it was the ancestral spirits of this great nation Zimbabwe who facilitated the signing of that accord.
The so-called dissidents war that ravaged Matabeleland and parts of the Midlands was an illegitimate war between children of the same family.
It is known that a third force was also at play to frustrate the establishment of a stable Republic of Zimbabwe.
And President Robert Mugabe did say that the Gukurahundi conflict was indeed an act of madness!
And our great ancestors Murenga, Chaminuka, Nehanda, Kaguvi, Mzilikazi, Lobengula and others stopped the senseless conflict to avoid the killing of innocent children of the same blood.
Our ancestors said ‘blood is thicker than water’, it cannot be spilled in vain!
We are trying to illustrate the strength of ‘ukama’ or family relationships among Africans.
The spiritual dimension of our relations (ukama) can be illustrated by incidents that happen in our daily lives.
On a visit to a university in Matabeleland a few years ago, I shared a conversation with one fellow academic member of staff.
He first apologised for bringing up a subject that he considered taboo for the educated elite, especially a university professor.
I assured him of confidentiality as he seemed concerned that his colleagues might get to know about the subject.
Because he had seen me on ZBC programmes such as African Pride and Zvavanhu, he thought I would be able to advise him.
I said he was free to tell me his story.
Well he was of the monkey ‘Ncube’ (Nd)/ Shoko (Sh) totem. For all purposes, he considered himself to be of Ndebele stock and used Ncube as his surname.
So what was the problem, I asked?
Well, in his dreams he was being visited by an old man donning traditional African attire that included black and white cloths and animal skins (madumbu) around his waist.
The old man was instructing him to gather his relatives, consult and travel to Chief Svosve’s area in Mashonaland East province to a particular family to go and claim his (the old man’s) cattle from people that were the old man’s relatives.
He said when he told his relatives they thought he was ’mad’.
The relatives (brothers, sisters, cousins) told him they were Christians and did not recognise these primitive, demonic spirits that were ‘tormenting’ him.
They distanced themselves from what they considered primitive and evil matters.
They asked him to join their church and to pray hard so Jesus would chase the demonic spirits away.
He said he had consulted one spirit medium who had confirmed that the ‘old man’ was indeed his ancestor and indications were that his people had originated from the Mashonaland area and had migrated to Guruuswa (Matabeleland).
He was advised to consult with his relatives so they could travel to locate their relatives who still had remnants of the cattle herd the old man had left behind in Chief Svosve’s area, when he migrated.
‘Ukama’, family relations are perpetuated in the spiritual dimension of our existence.
I told him that the old man visiting him was almost certainly his ancestral relative.
It so happened that the area he mentioned, Svosve Communal Lands, is indeed inhabited and ruled by people of the ‘Soko’ totem who were bound to be his relatives since he was also of the ‘Ncube/Soko’ totem.
I narrate this incident to illustrate that family relations, ‘ukama’ run all through our ancestral spiritual dimension, linking the past to the present and the present to the future. The continued assault by church and Western globalisation on the core African values of ‘ukama’ represents the most serious threat to sustainable African family and community integrity.
The great spirit of Murenga Sororenzou speaks from the Njelele Shrine in the Matopo Hills.
When Mzilawegazi came to Mambo’s country, him and his followers, including his successor son, Lobengula, recognised and consulted the great spirit of Mwari Musikavanhu at Njelele.
The NGOs and other dubious aid agencies have gained entry into African homes because African families and communities no longer look after their own.
Ukama has been compromised.
So with heightened vulnerability and lack of socio-social support from relatives, kinsmen and neighbours due to the erosion of ‘ukama’ relations, the stranger from abroad with a piece of bread in hand has been accepted as some kind of saviour.
Regime change agents are now pausing as the real ‘hama’ and peddling their fake philanthropy as the substitute for genuine African ‘ukama’.
But in truth, they are wolves in sheep’s clothing!
‘Ukama’ cements unity!
Unity is strength and resilience.
So we shout Bob Marley’s words repeatedly.
Africa unite!
Unite for the benefit of your people!

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