HomeOld_PostsMugabe and the White African: Part Five

Mugabe and the White African: Part Five

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THE most tragic part of Benjamin Freeth’s documentary: Mugabe and the White African is the epilogue that reads:

MIKE CAMPBELL WINS HIS CASE ON ALL COUNTS

IT IS THE FIRST TIME AN AFRICAN CITIZEN HAS HAD THEIR RIGHTS UPHELD THROUGH AN INTERNATIONAL COURT

THE ZIMBABWE GOVERNMENT ARE ORDERED TO PROTECT MIKE’S RIGHT TO LIVE AND WORK PEACEFULLY ON HIS FARM.”

Readers who have been following this series are by now aware that the contested farm is not just a farm.

It is the scene of the grossest crime against black people in Zimbabwean history.

Mount Carmel is Mashayamombe’s land.

And Mashayamombe was beheaded by the British CHAMPIONS OF HUMAN RIGHTS during the First Chimurenga.

And Mashayamombe’s head is still in Britain.

And Mashayamombe’s descendants are still to give their ancestor a descent burial, over a century after the murder.

The Shona custom for bringing closure to a missing person case is to bury a goat’s head in the body’s place.

But Mashayamombe’s descendants cannot even do this because his status goes beyond MISSING IN ACTION.

It is not even PRISONER OF WAR status.

It is just a savage practice of the most callous form of racist Satanism by the so-called British CHAMPIONS OF HUMAN RIGHTS.

Indeed, Mount Carmel is not just a farm designated for redistribution to landless black people.

It is a memorial site of racist genocide that refuses to (and won’t) be pacified before proper redress of wrongs.

In this great age of human rights, after 500 years of slavery and colonial genocide of black people as well as bloodied liberation struggles, the collective conscience of the whole human race cannot be in doubt of the legitimate recipients of human justice in Africa.

So, how is it possible that in this great age of calls for human rights and transparency, the first time an African International Court of law claims to be upholding the rights of an African citizen, that first beneficiary is an unrepentant stone-hearted apartheid war criminal with the innocent blood of black people dripping from his white hands?

How is it possible that an African International Court of law actually rules that a remorseless apartheid war criminal be allowed to continue not only to possess the land of a dispossessed and beheaded black man, but to be the slave-master of the descendants too.

And, the SADC Tribunal’s order to the Government of Zimbabwe is not just an order to protect Campbell’s right to live and work peacefully on stolen land.

In essence, and most disturbingly so, it is also an order to protect the racist criminal (Campbell) from his black victims.

It is an order demanding that the Government of Zimbabwe, manned by black people who waged a bloodied liberation struggle to wrestle the most basic of human rights from British racists, must tell black war veterans who waged that struggle that the sacrifice was all in vain.

But how does a black sovereignty brought about and defended by black war veterans tell the same war veterans that its new mandate is actually to ensure that the objective of their sacrifice cannot come to pass?

How does a black government brought about by black war veterans tell the same landless war veterans that they must not recover the land from those who murdered their ancestors?

They must instead seek employment from the very same criminals (in flesh and blood) whom they contested in mortal combat?

How does a black government brought about by the descendants of a Chief dispossessed, murdered and beheaded by British terrorists tell the landless descendants that the justice of an African international court requires them to remain landless and slaving for their tormentors?  

More than anything else, Mount Carmel is an interrogation of the historical conscience of Zimbabwe.

The contest poses disturbing questions to forgetful Zimbabweans kuti: “Ko, Mashayamombe ari kupi?”

Ko Chingaira ari kupi?”

Ko Nehanda?

Kaguvi?

Mashonganyika?

Mapondera?

Nyandoro?

Zvakatopera here kwavari?”

In oblique, it also poses the question of reburial of villains.

Surely, as we struggle to give our fallen heroes proper and decent burial kuChibondo, Butcher Farm and other sites of genocide, should we not also be thinking about the reburial of the racist villains in befitting dumping grounds.

It is my sincere hope that Benjamin Freeth and those who subscribe to his philosophy have been following this series too.

I hope they now understand that we black people think seriously about these issues too.

We are not passive recipients of his racist propaganda.

I also sincerely hope that he appreciates that the freedom that I invoke to write these opinions was not given to me by his British kith and kin. Black Zimbabweans won these freedoms in a bloodied liberation war against the likes of Campbell (Freeth’s father-in-law).

Mashingaidze Gomo, who did this series, is the author of A Fine Madness, a novel based on the DRC War and dedicated to those who stand in defence of African sovereignty. For a more informed understanding of Gomo’s stance, readers are recommended to buy the book from Baroda Trading (Corner Speke and First Street, Harare).

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