THE month of April carries a lot of Zimbabwean history.
Nehanda was murdered by British on April 27 1898.
Before her hanging, she rejected baptism by the Roman Catholic Priest Father Ritchatz, who tried to persuade her that even as they murdered her in order to be in possession of what belonged to her, it was their wish as well as their God’s wish that she should die well.
After robbing her of her land and livestock, and enslaving her people, the murderers were arrogantly persuading her to accept baptism in Jesus’ name.
They wanted her to accept her own murder as an act ordained by God.
The legend is that Nehanda vowed that her bones would rise again: “Mapfupa angu achamuka.”
Nobody knows where they buried Nehanda’s remains, and their fear was that if her last resting place was known, her descendants might turn it into a shrine and a rallying point for future resistance to occupation and dispossession.
The Chinhoyi Battle which is generally accepted as the formal beginning of the armed struggle for independence or Second Chimurenga was fought exactly 68 years later on April 28 1966, symbolically fulfilling Nehanda’s promise for the many black Zimbabweans who then proceeded to join the liberation struggle.
The history and the vow provided a rallying point for the Zimbabwean nationalists.
There were no survivors at Chinhoyi.
It was a struggle to the last man but, again, as in Nehanda’s case, the death of the ‘Famous Seven’ guerrillas proved not an end in itself.
Conversely, it not only provided the cause, but it also became the beginning of the protracted armed struggle that brought independence to Zimbabwe on April 18 1980.
And, the critical irony to that is that April is also the month Ian Smith was born. The racist was born on April 8 1919 and what the meaning of independence coming 10 days after his anniversary must have done to his spirits should be a cause for celebration for his black victims.
After projecting the black man’s independence beyond a thousand years, the bitterness of being proven wrong within the brief space of three violent years must have been devastating to the poor devil.
And it is certainly a sweet story to tell our children that the 27 years the racist survived after our independence were full of bitterness for him.
He died on November 20 2007, nine days after the 42nd anniversary of his futile Unilateral Declaration of Independence.
The month of April is also the month the homosexual Cecil John Rhodes was buried in the sacred Matopos in an act that has remained a source of shame for the whole nation for over a century now.
The racist who had died on March 26 in South Africa was buried at Malindidzimu on April 10 1902.
And today, it is painful beyond measure to know that the racist homosexual who took everything from our ancestors and bestowed the legacy of poverty upon generations of black Zimbabweans rests in peace in the most sacred space of our sovereign Zimbabwe, while conversely, our own black heroes whom he murdered in the First Chimurenga lie obscenely displayed in British museums.
Here in Zimbabwe, the racist’s grave has been made a tourist attraction, while in Britain Chingaira and Chinengundu Mashayamombe’s heads are objects of Darwin’s racist curiosity.
But, what I mean to say is that there is a sad story to Rhodes’ burial.
It is said that Ndebele chiefs installed by the same Rhodes to serve the white man’s interests saluted the racist at his burial.
And, after the salute, the racist’s brother, Frank Rhodes, charged them to look after the grave of the brute who had dispossessed them of all land and livestock.  
And the saddest part of the story is that 34 years after winning the freedom to dig the homosexual’s remains and feed them to hyenas, we are still looking after the grave as an invaluable tourist attraction.
Exactly as the perverted barbarian’s brother directed.
I want to say that as a black Zimbabwean deeply wounded by this piece of history, this is a story the madness of which I do not regret telling and it is my most sincere prayer that before the next elections, the abomination would have been removed from our land.
We surely cannot talk about national healing with this homosexual tumor buried in the most sacred rock of our land!