By Vitalis Ruvando

EVERYONE claims to know one’s culture.
Culture is the hub that unites a people to see, hear, feel, talk, think or possess in a similar way.
African culture ‘per se’ is not conflictual.
To avoid conflict between or among citizens, naming and shaming culprits is not allowed.
Hodza (1974) observes that culture uses diplomacy, riddles and euphemisms (jee, phoxa, bembera, jakwara, ngano, inganekwane, zvirahwe, tsumo, izaga, madimikira, amalibho) to point at challenges and suggest solutions.
Tinorova imbwa takaviga mupini.
Culture makes us reflect, proactive and work for the future.
Its spiritualisms are didactic and not apodictic.
Our culture does not force the law; it encourages social order using rhetoric and rituals.
Kuper (1955) even observes that chiefs have a cultural mandate to promulgate and enforce laws particularly those protecting their subordinates – the poorest of the poor.
Our culture teaches us to be other centred not self-centredness, being men for others not selfish, communalistic not capitalistic and above all being guided by unhu/ubuntu.
Samkange (1980) notes that hunhuism is the wellspring of our wellbeing and nationhood.
Indeed, African culture has absolute and non-negotiable hallmarks.
Culture is relative, dynamic or an old fashioned hindsight in the global north, the selfish, the mentally colonised and in the machinations of cultural mercenaries. African culture is real and cannot be substituted.
What are relative are the trademarks and interests of imperialism.
In imperialism there is no permanent friendship.
Attempts to make African culture relative, dynamic are ploys to weaken it or create a void that imperialism fills.
This is primarily done by fellow Africans who are hired, heftily paid or colonial substitutes to fight cultural battles on behalf of the global north.
“Imperialism uses political, spiritual, linguistic and economic muscles through some non-governmental organisations (NGOs) that demean our culture,” said Mr. Mutandi.
Capitalism is the hidden curricula of imperialism.
Its tacit goal is to make Africans lose themselves, their identity and destiny for predatory capitalism to rein.
Genuinely, we have to grapple with the question, “Shall our cultural indifference or disinterest allow this?”
Mercenaries of imperialism, fellow Africans tirelessly craft strategies against our culture by day.
Nicodemusly, they spy or celebrate our cultural resilience by honorifying cultural custodians by night.
These hides and seek, darkness and light, private and public, dishonest and honest lifestyles are glaring among public figures.
The traits have been cascaded to the young adults as the neo cultures of laziness and globins are proliferating.
Mrs Rerwi further observed that our culture is doubtlessly evolving.
The visible aspects of our culture are changing but the invisible aspects of our culture are unchanging.
For example, “religion which is essentially constitutive of our culture is unchanging” she said.
Beyond reasonable doubt, our spirit world has not or will not change.
The agendas of the spirit world remain resolute and consistent.
The spirit world sustains and empowers procreation, serves as the guardian of the land and protector of the natural endowments of its progeny.
Hollenman (1952) even noted that the land of our forefathers and all its natural endowments shall remain African by right or default.
There can be moments of lapse that are transitional or transient but never permanent or transcendental.
Kenyan prolific writer and socio-political commentator called Ngugi wa Thiong insists that there is need for immediate decolonisation of the mind.
Without the decolonisation, some political parties or individuals will remain or blossom as an affront to cultural imperialism.
Their existence and lifespan thrives on their ferocious or subtle abilities to fight our culture.
They have to shape into our spiritual cosmos or ship out of the land under African spiritual guardianship.
The antecessor land cannot afford to feed a delinquent progeny.
Time is not on our side to deal with the weeds, we cannot allow them to spoil the broth or reduce our expected harvest.
One of the leading voices in the Chief’s Council noted that, “culture has the golden mean to leadership renewal challenges.
“Selection, appointment or anointment of leaders is a prerogative of the spirit world and not the ballot, bullet or pen.”
The ballot, bullet or pen can only be used as a means to authenticate our cultural determinism or national predestination.
The bullet and pen like money and investment are handmaids of imperialism mercenaries that have been used to kill our forefathers or steal our natural endowments.
He further observes that, African political parties’ indifference or disinterest in culture is worrying.
If sustained, the writing is on the wall.
Our culture is absolute.
African spirits are supreme and genuine.
Two leading scholars in African religions, Reverends J. Mbiti (1985) and E. Idowu (1973) concur and note that African religions tolerate co-existence and easily modernise because they are self-contained and complete.
They have no missionary drive because they are fulfilled.
They tolerate nostalgia about other religions but react to their negation.
David Lan in his book entitled, Guns and Rain: Guerillas and Spirit Mediums asserts that African spirits inspire revolutions when transgressed.
Chimurenga is born out of such inspiration.
Doubtlessly, the land acquisition was born out of such inspiration and the process of indigenisation is propelled by the very spirits.
Defying the dictums of the spirit world would spell disaster.
Accepting the dictums of the spirit world would yield prosperity.
This prosperity is not here and now but imminent.
The spirit world is the basis of our culture since Africans are extremely religious. Mbiti (1985) observes that Africans generally find, touch on and see religion before and after every activity in their daily lives.
Land reclamation will be incomplete if no acquired land is given to African religions and culture.
“Colonialists never failed missionaries in this regard,” said a leading ZINATHA member who preferred anonymity.
“Why do African revolutionaries fail to give land to those who host and uphold the ideals of African spirits?”
In conclusion, African spirits give resolute leaders with unquestionable global standing. African leaders, chosen or inspired by the spirit world hardly go wrong, rarely mislead the nation and remain respected and feared by the capitalists for their resoluteness and people centredness.
The leader born and chosen by African spirits is distinguishable in words, actions and leadership.