Mukai - Vukani No:78

Mukai - Vukani No.78 | October 2020 |

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From the editor Dear Reader,

Intolerance - A Societal Scourge

This edition of Mukai/Vukani is themed ‘INTOLERANCE – A SOCIETAL SCOURGE.’ Much has been afoot in Zimbabwe with regards to ongoing and reinforced intolerance. Economists usually make reference to ‘Market Confidence’ as a way of assessing the health of an economy or the lack of it. Who but Zimbabweans themselves can best exhibit confidence in the country’s capacity to move towards better days? The inability to listen to one another has somehow become endemic.

Zimbabwe currently suffers from an internal social and political hemorrhage clearly caused by intolerance. A Shona saying ‘Ngaichekwe haichekwe’ which refers to an endless tussle between persons or groups of people over whether or not a beast can be slaughtered or a chunk of meat can be cut into parts best describes Zimbabwe’s situation.

The chances for full-throttle national development are hampered by this relentless tussle, especially since the 2018 elections, which have seen different forms of disputes playing out. And who suffers the consequences of the tussle? It is the ordinary person, not the politicians. Trading insults and swaying people’s minds away from the truth is perilous because the human person makes meaning of life based on proper knowledge.

The country needs internal relief. It is a no brainer that Zimbabwe is still involved in a nearly twenty year old tussle with the United States and the European Union since the year 2002 after the land redistribution programme commenced. That too needs sorting out.

There is a general assumption that we a people of God. But we cannot all be muzzled into thinking or talking about God and his relationship with the world in a way that betrays the Tradition of faith that we have received. Freedom of worship is enshrined in the Constitution of Zimbabwe. Yet when the Zimbabwe Catholic Bishops Conference released their recent pastoral letter entitled “The March Is Not Ended”, which was interpreted to mean an incitement for political upheaval, the government and some religious leaders produced an avalanche of attacks against the Bishops in state media for about two weeks. St Paul has some teaching that deserves reflection: “… now in Christ Jesus, you who used to be so far off have been brought close, by the blood of Christ. For he is the peace between us, and has made the two into one entity and broken down the barrier which used to keep them apart, by destroying in his own person the hostility, that is, the Law of commandments with its decrees. His purpose in this was, by restoring peace, to create a single New Man out of the two of them, and through the cross, to reconcile them both to God in one Body; in his own person he killed the hostility” (Eph 2:13-16). We need to give truth and decency in speaking an effective chance, lest hostility continues to dominate.

Public pronouncements by men and women of high standing must exhibit the capacity to handle difficult matters with a degree of graciousness. We may not agree on ideas and perspectives, but hostility is not the answer.

My gratitude goes to the writers, who from different angles, have contributed to this edition to discuss this theme: INTOLERANCE. I hope reading these articles will enable you to keep reflecting, and hopefully act against the self-inflicted scourge known as intolerance.

Best Regards,

Fr Emmanuel Gurumombe SJ Mukai - Vukani No.78No.78 | October 2020 | Mukai - Vukani | October

2020 |

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CONTENTS 2

Editorial Intolerance - A Societal Scourge

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Tolerance Unfolds Good Reality

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Truth Telling - Moral Implications

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The Church Is All People of God

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Jesuit Magazine for Zimbabwe-Mocambique Province

No.78 October 2020 Publisher Jesuit Communications (JesCom)

Zimbabwe’s Strained Intra And Extra Relations

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Education In Mozambique - A Tool For Constructive Tolerance

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Ignorance And Tolerance

18

Direct Participatory Democracy And Tolerance in Mozambique

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Social Media: A double-edged Sword

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Discernment: A Tool Against Intolerance

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Care For Our Common Home

Editorial Team: Fr Emmanuel Gurumombe SJ Kudakwashe Matambo Layout and Design Frashishiko Chikosi Distribution and Advertising Frashishiko Chikosi Readers may contribute/donate to the production costs by ecocash or bank transfers NMB Bank Acc No: 00260139932 Borrowdale Branch

Articles with full names of the authors do not necessarily reflect the opinion of the editorial board.

Canisius House, 37 Admiral Tait Rd, Marlborough, Harare Cover Picture: Pope Francis and Imam

(+263) 242 309623 (+263) 778 642 548 jescomzim@gmail.com jescom@zimmozsj.org www.jesuitszimbabwe.co.zw Social Networks

Mukai - Vukani No.78 | October 2020 |

Mukai - Vukani No.78| October 2020 |

Jesuit Communications

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Tolerance Unfolds Good Reality Keith Banda ability and become brute animals. Failure to reflect has indeed destroyed many great societies and their institutions. The blame game, rushed decisions, impromptu responses, and more so, violent reactions instead of critical reflections on the reality of things can construct wide gates leading to an eventual collapse. Good life within a society is a reality, which needs to be developed. But it is tolerance that leads to progress, and the birth of genius through the beneficial exploration and responsible use of human talents in society and over the environment.

Tolerance in this context demands the absence of bigotry. It is the acceptance of or patience with the beliefs, opinions or practices of others (Oxford Dictionary).

Reality is the bearer of truth. We tap from it whatever it is that we claim to know. So

The major interest in the study of

metaphysics is with the first principles of things; principles which underlie reality and the truth about things. Let me share with you just a few ideas from metaphysics applicable to intolerance in Zimbabwe.

In his book on metaphysics Aristotle writes that ‘all human beings by nature desire to know.’ The channel towards knowledge is questioning, which is the starting point for all inquiry. This is unlike reckless or careless questioning, but a rational pursuit of knowledge. Why is questioning important and useful?

Because every rational question is a question about reality or ‘being’, and the transcendental qualities of being which are truth, goodness, unity and beauty. In any case, the human person is a metaphysical being who aspires for the realization and enjoyment of these qualities within oneself and with others.

Human societies have to evolve to their

it can be simply asserted that “… what is full potential by overcome imperfections

real is true … is factual” (Gardener, 2004,

by striving for the good. Seemingly,

5). It is not artificial (chidhura). Hegel says

questioning assists in approaching the

that what is real is rational, and what is

good. In Book 1 of the Nicomachean

rational is real. Hence, if someone tells a

Ethics Aristotle relates to this matter

lie, the shallowness of the falsehood can be

in the statement: “Every act, every

established, for a lie is a claim about what

enquiry, and similarly every action and

is not real.

choice is thought to aim at some good at

The unfolding of reality as a pursuit of

which all things aim”. Questioning is a

knowledge in the intellectual and practical

rational act, and as an act it aims at some

dimensions is important for social,

good. This act, annoying as it might be,

political and economic development.

demands tolerance.

We cannot develop unless we are keen

The ancient Greek philosopher, Socrates,

to open horizons through questioning:

is renowned for having said: “An

“Every question presupposes certain

unexamined life is not worth living”

things. … we can ask questions only if

(Plato Apology 38a 5-6). How can one

we know something already about the

examine life without questioning? It is

object of inquiry. Hence the possibility

impossible. There is no way to make

of the question contains two elements:

progress without questioning, not

the possibility for a question to be asked

necessarily in order to dismiss already

(because we know enough to ask a

accepted knowledge, but to remain open

pertinent question); the possibility of

to the truth.

asking the question we do not know the

It is in the nature of human beings to

answer as yet.” (Coreth, E. Metaphysics,

reflect and yet they can misuse this

1985, 53) The good act of posing rational

Mukai - Vukani No.78 | October 2020 |

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questions with an objective end should be

for the victims surviving of Gukurahundi

rational human beings is to inquire, to

commended.

needs serious and conclusive attention.

question and seek answers. Hence, it is

Those who have questions, must be

In addition it would be regrettable to

good to tolerate the self and the other

allowed to do so because they are not

think that anybody who has different

for mutual upbulding, for growth and

ignoramuses. They should be tolerated.

views post the Unity Accord is an enemy.

development.

Through tolerance the good of reality

Equally it is clear immaturity to expend

Furthernore, goodness is related to

can unfold and be observed through the

energy on making sure that the State

tolerance. Goodness is the object of the

manifestation of its other qualities of unity

becomes ungovernable. Such expressions

will. In a way, “the basic constituent of

(oneness), truth, and the beauty of order.

are pregnant with selfish motives and

volition is nothing else but love – willing

The four transcendental qualities of being

intense hatred.

is willing the other not for our own sake

are clearly opposed to anarchy, intolerance,

Also, tolerance leads to the truth. Truth

but for its sake. Thus … to be the object

lies, provocative propaganda, hate speech

can mean the adequation of knowledge

of our will is to be good” (Coreth, 1985,

and cultic obsessions devoid of reason.

and being or simply, the correspondence

133). The will needs to be guided by

The use of threats or force generally

of what is known and what is there.

the good. This stands in stark contrast

obtains ugliness and underdevelopment.

From the Christian perpective we know

with intolerance, which can diminish the

To be intolerant is to stall reality from

that the truth sets people free, and Jesus

attainment of the common good because

unfolding for the benefit of human beings.

said so. From a metaphysical view it is

of pursing the path of selfishness and

It is to sabotage humanity and the good

asserted that “When we know a being,

hatred. So the people’s striving for peace,

life for all. Every soul on planet earth has

we grasp it with out spirit because it

freedom, and eudaimonia (happiness)

a deeper yearning for at least better social

possesses certain properties which

through economic, political and social

institutions. Yet pride, hostility, corruption,

make it fit for the spirit. 125. A first

development is based on the knowledge

divisions, verbal or armed wars, are

property of spiritual activity is knowing

that it is an attainable reality of human

privations that, to a greater extent, result

...” (Coreth, 1985, 125). So essentially,

life as long as there is no sworn enmity,

of intolerance. Tolerance is an antidote to

it is impossible to stop people from

anarchy or intolerance.

these vices. It is better to spend energy in

questioning because human beings are

Finally, beauty as a quality of the good

pursuit of virtue than vice.

spiritual regardless of their religiosity

life results from the unity of the true

Tolerance leads to Unity. That said, one

or the lack of it; that is why tolerance

and the good. In metaphysics, beauty

recalls that “…traditionally, a being is

remains fundamental for human

is known as the unity of the four

called one when it is undivided in itself

coexistence.

transcendental qualities. For Thomas

(inner unity) and divided from all others

By tolerance is not meant laissez-

Aquinas, the beautiful is that which when

(outer unity)” (Coreth, 1985, 121). As a

faire. Instead tolerance is an attitude of

contemplated or apprehended, produces

nation Zimbabwe can be one if we learn

giving due regard for the reason and

enjoyment. The need for social, political

the art of unity through tolerance, even if

truth without doing harm to others.

and economic development is directly

the country remains a distinct entity that

Moral responsibility, for example, is

the desire to experience the beauty of

has its own sovereignty. People have to

only possible in the context of truth.

life. When journalists expose corruption,

consider themselves as one by pursuing

Even Jesus loves the sinner, but not the

they will be trying to eliminate ugliness,

what unites them rather than what divides,

sin. Freedom, political stability, and

hence they should be tolerated for they

e.g. tribalism, racism and extreme political

economic development can be attained

are not enemies of progress. In the

partisanship. It is good to note that racism

when individual persons get down from

Enneads Plotinus speaks of the beauty

itself is a leprosy to reason. It fails to

high horses of arrogance, pride, egoism,

of the virtues as reflected in the conduct

recognize that humanity is not defined by

hatred and corruption, and begin to

of life. Tolerance is a virtue. It does

colour, and so does tribalism.

recognize the other as the self (golden

not mean condoning evil or vice in the

Zimbabwe should be grateful that in spite

rule). Tolerance heals and leads to truth,

name of coexistence. Instead it is a

of the grossly regrettable Gukurahundi

that is why one can confidently say with

participation in the transcendental nature

atrocities that afflicted the country in the

Aristotle in his attempt to define truth,

of the human person who is very distinct

mid 1980s, we have not had constant tribal

“To say of what is, that it is not, and of

from both domestic and wild beasts.

wars. The Unity Accord signed between

what is not, that it is, is false; while to

Beauty and the genuine good life unfold

ZANU PF and PF ZAPU in 1987 cannot

say of what is, that it is, and of what is

where tolerance and truth abide.

be taken for granted. However, restitution

not, that it is not, is true”. The nature of Mukai - Vukani No.78 | October 2020 |

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‘Truth Telling - Moral Implications’

Fr Peter Paul Musekiwa SJ

Africans to look at ourselves again and

intolerance being the cause for many

T

know that we ought to be proud of our

African societies’ failure to democratise,

elling the truth has moral

ancestors and the wealth of knowledge

it has equally been the cause of many

that they built for us” (Rukuni

conflicts since the 1950s and in our day as

society. Zimbabwe has been saddled by

Mandivamba, Being Afrikan, 2007,

well.

6). The encouragement in the words of

In the case of Zimbabwe, it seems that the

Professor Rukuni as quoted above should

cause of our quandaries is compounded.

vibrate the positive frequency and raise

Our problems are a combination of both

the spirit of a longing for an authentic

intolerance from both within and outside

self-expression for us Africans. We need

the country, and lack of truth telling,

to examine our national conscience

which are in my view two sides of the

as Zimbabweans with regards to truth

same coin. For instance, since the year

telling and its moral implications.

2000, the ZANU-PF led government has

The general problem that one sees

blamed all the calamities that bedevil

in our society today is intolerance.

the country on the sanctions imposed

media instigated violence.

James L. Gibson in his article Political

by the United States of America and its

Intolerance in the Context of Democratic

allies in the West against individuals and

In his book entitled Being Afrikan,

Theory, describes intolerance as the

companies that belong to the governing

unwillingness to put up with disagreeable

ZANU-PF party and others who support

ideas and groups (Gibson L. James,

the activities of that political party

Political Intolerance…2013). Besides

financially. However, the government

implications on the actor and on a intolerance, corruption, misgovernance and misinformation, depending on the side of the political divide that one stands. We all have a role to play to enhance communicate truthfully regardless on the media through which we do so. There is no need to weaponise the media to foment intolerance.

Countries that have done so have experienced a terrible loss of life through

Professor Mandivamba Rukuni emphasised that one of his objectives for writing the book is that he “wants us as

Mukai - Vukani No.78 | October 2020 |

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has never clearly communicated to

to take total control of citizens.

Philosophy defines lying as a form of

the nation what percentage of the bad

However, the MDC also displays lack

deceiving. Immanuel Kant postulates that

performance of the economy is a direct

of tolerance and truth telling as well.

we all have a moral duty to tell the truth.

result of the sanctions or corruption. The

The problems associated with the

Those who criticise Kant on his universal

Herald of 10 September 2019 reported

succession of the founder of the party,

principle of this moral proposition claim

that sanctions have cost Zimbabwe

the late Morgan Tsvangirai, and the

that he is a rigorist and suggest “desert

US$42 billion in revenue since 2001.

constant berating of the loss of the 2018

island circumstances”, which are almost

But equally, the question is: How

harmonised elections, characterized by

non-attainable situations with no other

much has Zimbabwe lost in revenue

the infamous expression kudira jecha

alternatives available to choose from. For

due to unfettered corruption in the

musadza, an approach which at face

example, if a potential murderer seeks

40 years of independence? By hiding

value denotes spoiling the programmes

information about his intended victim

such information government becomes

and efforts of the ruling party as a way of

who sought refuge in your place, are

culpable of lacking benevolence and

seeking relevance and possibly change

you obliged by Kant’s moral stands to

respect for its citizens. Propaganda

of government, has not been helpful

tell the truth to the would-be-murderer?

numbs the mind, especially of the simple

for Zimbabwe. Be that as it may, when

Using this “desert island circumstance”,

ones. Free thinkers can always make an

Winky D, a popular local musician,

and assuming it destroys his stand,

effort to find out things for themselves as

used the expression in his song named

Kant’s critics suggest that we are not

much as that is possible.

Jecha, it gave an impression that he was

obliged to tell the truth to everyone in

Besides, the other way by which

encouraging the rowdy unemployed

all circumstances at all times, but we can

politicians who belong to the ruling

youths he calls gafa(s), in that song, to

always withdraw the truth from some

ZANU-PF spread intolerance is by

put up all forms of resistance against a

people such as the potential murderer

deflecting the truth through creating

failed regime of President Emmerson

in the example. But Kant insists that we

a false narrative and image about

Mnangagwa. Consequently, as ZANU-

ought to tell the truth all the time in all

their perceived enemies. Since the

PF churns out propaganda narratives, and

circumstances to preserve the moral fibre

formation of the main opposition party,

slings mud at the opposition politicians

of society.

the Movement for Democratic Change

the MDC Alliance has resorted to

Governing a country is unlike the

(MDC) in 1999 – nothwithstanding its

applying some irritating forms of

‘desert island circumstance’ proposed

own squabbles and splits, the narrative

resistance making both parties culpable

by Immanuel Kant. People have a right

has consistently been that the MDC,

of fomenting intolerance in the country.

to the truth because it shapes, informs

regardless of its different outfits, is

It is almost like the “eye for an eye”

and orders their life. The culture of

an enemy of the state whose sole

situation, which Jesus clearly prohibits

intolerance and hate speech is immoral

objective is regime change with the help

in the Gospels discourage “an eye for an

because it constitutes weapons that harm

of perceived enemy foreign powers.

eye”. The use of evil in a bid to control

the psychology of a nation. Zimbabwe is

These are narratives rooted in the DNA

evil simply breeds even more evil than

a perfect example of the effects of such a

of intolerance. No political party is

before.

culture without being in a state of war.

equivalent to a nation. Morally speaking,

What we ought to do to correct this

Jesus Christ teaches us to practice truth

such distorted narratives cause the ruling

situation as a nation? My reading

telling by avoiding too many words as

party fail to perform its political duties

of Immanuel Kant’s moral doctrine

he says “let a yes be yes” and “a no be

such as protecting all citizens from harm

concerning lies, (Sullivan J. Roger,

no” anything beyond this comes from the

especially that which can be caused

Immanuel Kant’s Moral Theory, 1989,

devil (Matthew 5, 37). Many politicians

by state agents. Treating all citizens

170-177) makes me think that the

subscribe to Christianity in one form

with justice and equity, uprooting

nation needs to cultivate such virtues

or another. As such, from a scriptural

corruption, allowing legitimate freedoms

as courage, temperance, honesty,

perspective they have the moral duty to

to citizens and harnessing the energies

interdependency and tolerance. The

tell the truth. Christian leaders who are

of citizens and encouraging national

source of intolerance in Zimbabwe is due

close to them should equally help them

development is the moral and political

to the failure to respectfully tell the truth.

to value telling the truth if they firmly

duty of the government. But an intolerant

Politicians resort to using lies to pursue

believe in Jesus Christ, or else they are

government is disrespectful, repressive

their agenda.

complicit in deception. We need Unhu or

and oppressive to citizens in an attempt

The Stanford Encyclopedia of

Ubuntu to complement truth telling.

Mukai - Vukani No.78 | October 2020 |

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The Church is all the people of God – Episcopal Conferences and Pastoral Letters

Fr Clyde Muropa SJ

T

the second part addresses the role of

The bishops exercise three functions;

the papal nuncio as representative of

teaching, governing and sanctifying.

Zimbabwe Catholic Bishops Conference

the Apostolic See (the Church) or as

By “teaching,” the bishops instruct the

(ZCBC), entitled The March is not

ambassador of the Vatican City State or

Christian faithful entrusted to their care.

Ended published in early August of

both. An episcopal conference or bishops

According to the law of the Church, the

2020 attracted vitriol responses from

conference “is a kind of assembly in

bishops as the authentic magisterium are

the Zimbabwean government. The

which the bishops of some nation or

the official and authoritative teachers and

attack by the government on the person

region discharge their pastoral office in

they teach in the name of the Church.

of the Archbishop of Harare, Robert

collaboration [the better] to promote the

Bishops exercise the magisterial function

Christopher Ndlovu, as president of

good which the Church offers to people,

collegially as members of conference of

the conference, is regrettable. Any

especially through forms and methods of

bishops, particular councils and synods.

attack on the bishops in general is

apostolate carefully designated to meet

The magisterial authority of bishops’

still ill-advised, especially when the

contemporary conditions.”

conferences is regulated by the 1998 letter

bishops are exercising their teaching

The Church is the people of God.

issued motu proprio (on his own initiative)

authority. The first part of this article

It is a hierarchical society headed

by Pope John Paul II, Apostolos sous.

analyzes the “teaching authority” of

by the bishops at the local level.

(1), in NORMAN P. TANNER, (ed.), Decrees of the Ecumenical Councils, vol. II, London, Sheed and Ward, 1990, 936.

he recent pastoral letter by the

bishops or episcopal conferences, and

1

1. SECOND VATICAN COUNCIL, Decree on the Pastoral Office of Bishops in the Church, no. 38

“… at all times and in all places, the Church should have the true freedom to preach the faith, to proclaim its teaching about society, to carry out its task among men without hindrance, and to pass moral judgment even in the matters related to the political order, wherever the fundamental rights of man or the salvation of souls requires it” (Gaudium et spes, no. 76) Mukai - Vukani No.78 | October 2020 |

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To exercise this teaching office,

bishops.

the State to carry out its divine mission,

bishops seek the assistance of experts

When they issue a pastoral letter, bishops

and the Church must pursue this mission

in various fields, be it in social

make doctrinal statements, that is, “the

to the extent possible, even if the State

sciences, theological or legal matters,

transmission of the doctrine of the Church

opposes it or feels some discomfort about

civic or political matters. So, it is

in a more incisive way in harmony with

it. The Second Vatican Council taught

important to note that bishops do

the particular character of a nation and

that “… at all times and in all places, the

not simply make up “opinions.” The

circumstances of life of the Christian

Church should have the true freedom to

faithful are therefore bound to adhere

faithful.” Generally, such statements have

preach the faith, to proclaim its teaching

to such authentic teaching with a

to do with human development, social,

about society, to carry out its task among

submission of the whole person. This

moral and political questions as applied

men without hindrance, and to pass

submission is not without intellect.

to the bishops’ own nation or region. A

moral judgment even in the matters

The Jesuit theologian, Francis Sullivan

pastoral letter is a concrete application of

related to the political order, wherever

pointed out that, “… the reasons

the teaching function of the bishops, in the

the fundamental rights of man or the

that the faithful have for recognizing

name of the diocesan bishop (to his diocese) salvation of souls requires it” (Gaudium

statements on which their bishops

or an episcopal conference (to a national

et spes, no. 76).

have reached consensus after broad

jurisdiction).

This second part addresses the erroneous

consultation and serious deliberation,

The diocesan bishops enjoy the right to be

attempt by the Zimbabwe government

as guided by the Spirit [are] worthy of

prophetic voices. “It belongs to the Church

to summon the papal nuncio to ascertain

their trust and acceptance.”

always and everywhere to announce moral

whether the statements made by the

The ministry of the divine word is to

principles, even about the social order, and

bishops’ conference were sanctioned by

be exercised principally by issuing

to render judgment concerning any human

the Vatican. It is important to understand

doctrinal or pastoral statements

affairs insofar as the fundamental rights of

the diplomatic relations between

treating questions of faith and morals

the human person or the salvation of souls

States and to understand the role of

and various social questions in their

requires it” (c. 747 §2). It is prudent to note

the nuncio as a political diplomat or

context (c. 756 §2). These documents

that the Church does not need the support of as a representative of the Pope to local

2

are authored either by individual bishops or by collegial groups such as particular councils and conferences of

3

logical Studies, 63 (2002), 493.

3.CONGREGATION FOR BISHOPS, Directory of the Pastoral Ministry of Bishops, issued 22 February 2004.

churches. It is common knowledge that the Pope is the leader of the Catholic Church and is the political leader of the Vatican State.

2.FRANCIS A. SULLIVAN, “The Teaching Authority of Episcopal Conferences,” in The Theo-

Mukai - Vukani No.78 | October 2020 |

9

or such international bodies. The

The Vatican State is not the Church

(2) or also to the states and public

and the Church is not the Vatican State,

authorities to which they are sent” (c.

even though the head of both is the

363§1). The particular churches are

same person. This is even made clear

the local dioceses. Canon 364 further

in the Vatican “diplomatic service”,

points out that the responsibility of

which, at the appointment of the Pope

the pontifical legate (nuncio) to the

(as head of the State), the nuncio

particular churches is “to make stronger

is appointed to a country that has

and more effective the bonds of unity

diplomatic relations with the Vatican

which exist between the Apostolic

as a political entity. Such an appointee

See and particular churches…” thus

presents his credentials to the hosting

the nuncio, in this capacity, serves the

government and is an ambassador of

interests of the relations between the

of pastoral letters, let alone interfere

the Vatican State. In countries that

Roman Pontiff (the Church) and the

in the affairs of local churches. So to

have no diplomatic relations with the

local churches (dioceses and episcopal

Vatican State, the “nuncio” is appointed

conference).

solely to represent the Roman Pontiff to

Furthermore, the papal legate also has

the local church, and he is technically

a special duty, that is, “… at the same

called a papal representative. In most

time acts as a legate to States according

cases, the same person is appointed

to the norms of international law.”

for both offices, but each function is

International law in this case refers

governed separately, according to law.

to diplomatic relations, expressed in

The two major functions of the nuncio,

c. 364 §1, 1° “to promote and foster

according to Church law are, (1) “…

relations between the Apostolic See

representing the Roman Pontiff in a

and the authorities of the state.” Public

stable manner to particular churches

authorities include the United Nations Mukai - Vukani No.78 | October 2020 |

subsequent paragraphs pertain to the papal legate as representative of the Apostolic See drafting and signing concordats with hosting States.

By “summoning” the nuncio as an ambassador to ascertain if the pastoral letter was sanctioned by the Vatican State, the government displayed diplomatic daftness. The Vatican State does not sanction the writing

expect the nuncio to answer whether the pastoral letter was the mind of the Roman Pontiff (as head of the Church) or the Vatican City (represented by the Secretariat of State) makes one wonder whether the government has withered intelligence. Otherwise, this was a diplomatic faux and an attempt to camouflage the numerous crises in Zimbabwe that were exposed by the pastoral letter.

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Zimbabwe’s Strained Intra and Extra Relations

Fr Anold Moyo SJ

Z

imbabwe is a hurting polarised

state. Zimbabwe’s Strained Intra and Extra Relations Zimbabwe is a hurting polarised state.

The nation’s atrophying socio-economic conditions and internecine political struggles (inter-party and intra-party) are worsening humanitarian distress and threaten the security not only of the state but of the region at large. New and old multi-layered challenges are at the centre of the strains being witnessed today.

At the heart of the challenges is politics. The government thrust on power expansion has been accompanied by clampdown on dissenting voices.

Opposition political figures, activists, authors, journalists, student representatives, the Church and other critics have been at the bitter end of government abuse. Government has resorted to quashing dissenting voices using violence, jailing, abductions and killings.

Government critics have been labelled ‘terrorist’, ‘western sponsored’ ‘evil’

and ‘genocidal’. The nation’s body-pol-

ment No 2 Bill 29 by the government,

itick is characterised by intolerance and

points to failure of constitutionalism

bruising discourse. Non-political vio-

in the country. The central thrust of the

lence in form of gender-based violence

constitutional changes is to expand and

and Mashurugwi is equally pervasive.

cement the powers of the executive.

The justice system has been a potent

Partisan operations of the key arms of

weapon against those who are regarded

the start, such as the military, police,

as ‘enemies of the state’.

intelligence, prison services, judiciary

A zero-sum political culture has man-

and other government entities points to

ifested itself in parochial policies that

a deteriorating quality of governance

are anchored on power maximisation

and regard for rule of law. In short,

ahead of national development. Simi-

partisan institutions inculcate a partisan

larly, internal strains abound because

and divided nation.

policies and state institutions are not

Since the 2017 coup, domestic politi-

inclusive, consultative and accountable.

cal dynamics have soiled the nation’s

Little attention has been paid on defeat-

international rebranding efforts. In the

ing inequality in all its forms over the

wake of the disputations around the

years. For example, key sectors such as

2018 harmonised presidential elections,

the healthcare system could have com-

6 people were shot dead, and in January

pletely collapsed were it not for the 70

2019 about 17 people were killed by the

per cent financial support from external

security forces .2 No one has been held

players .1

accountable to date. Heinous crimes

Other domestic challenges in Zimba-

committed in the past in the country

bwe centre around constitutionalism

have not been accounted for. In other

and the rule of law. Currently, the

words, the nation has many fissures:

proposed amendments to the 2013 Con-

particularly politically, generationally

stitution of Zimbabwe through Amend-

and ethnically. The government’s reluc-

1.British Ambassador to Zimbabwe, Melanie Robinson, 9 September 2020.

2.Human Rights Watch; Zimbabwe Human Rights NGO Forum, January 2019.

Mukai - Vukani No.78 | October 2020 |

11

tance to engage sincerely and honestly

were parcelled land are still to receive title

is viewed as an investment risk. In the

with the internal players: opposition

deeds. In fact, thousands of farmers cannot

absence of large investment inflows, hopes

parties, civil society, church, business

demonstrate ownership of land, which has

of reviving a comatose industry and create

and other stakeholders compounded the

not provided incentive to the same farmers

jobs have been dashed. Zimbabwe is an ex-

situation.

to increase productivity. Thus, land is still

tremely challenging climate for internation-

The re-engagement program by the gov-

to a large extent dead capital. Not only

al investors. Lack of foreign currency (US

ernment has remained a mirage. Re-join-

that, the deal by government to compensate

dollars), stringent capital controls, a con-

ing the Commonwealth and building

white farmers also adds to the confusion re-

fusing foreign currency exchange systems,

warm relations has not materialised. In the

garding the capacity of the state to raise the

sanctions and currency volatility makes it

African region, Zimbabwe is increasingly

money on capital markets which are owned

difficult for corporations to repatriate their

being considered a significant threat. The

by nations we have frosty relations with.

monies out of the country.

African Union has been critical of the

Government policy oscillations have con-

Zimbabwe is a member of several interna-

government’s treatment of its citizens in

tributed to a decline of the economic and

tional multilateral institutions. At the Unit-

the wake of the #Zimbabweanlivesmatter

investment climate. Monetary and fiscal

ed Nations Security Council, the country

movement. South Africa, the region’s pow-

policies have contributed to major currency

enjoys the sympathy of China and Russia

erhouse, has made utterances which point

devaluation, erosion of people’s savings

which it has some strong relations with.

to a crisis in Zimbabwe .3 To a large extent

and salaries. High reliance by government

However, the recent visits to China by

Zimbabwe’s foreign relations pivots much

to address monetary and fiscal concerns

Zimbabwe’s president were not associated

to authoritarian governments, liberation

via a plethora of statutory instruments is

with inking major investment deals like

movements and non-democratic states. The

indicative of a persistent pattern of incon-

what used to happen in the past. Beijing

country’s policies have not convinced for-

sistencies. Micro and macro-economic

has not afforded a rescue economic pack-

eign states with strong financial wherewith-

distortions, corruption, high unemploy-

age to the regime, a factor which points to

al, particularly the European Union, the US

ment, poverty, deprivation, insecurity and

uneasy relations between the two coun-

and Japan. Even relations with China have

emaciated social services (health, water,

tries. Numerous international investment

become lukewarm.

education) are a defining features of the

courting visits by the Minister of Finance

The opposition has also carved its niche on

nation.

Professor Mthuli Ncube has fallen short of

the international scene. Various interna-

One of the salient challenges in the country

yielding substantial results. The so-called

tional organisations, institutions and media

is corruption. Even in the Covid-19 situa-

deals with Belarus, are conspicuous of their

have warmed up to the alternative position

tion, procurement of materials by govern-

secretive nature. A possible collapse of the

that is not government. In fact, much of

ment was marred by jaw-dropping allega-

Belarusian regime signals a major blow to

what is taking place in Zimbabwe has gar-

tions of corruption . Government enters

the regime’s international policy.

nered much audience outside the country,

into opaque deals which are not subject to

These are challenges are complex and

with Western nations seemingly express-

parliament and public scrutiny. Major cor-

interwoven. Possible remedies to the

ing solidarity with the opposition. Novel

rupt-laced deals have included Command

challenges include the following. First, the

social media platforms and the internet

Agriculture, which has gobbled over US$3

challenges of Zimbabwe are largely politi-

such as YouTube, Facebook and Twitter

billion since 2015. Primitive accumulation

cal and therefore the nation needs genuine

have amplified international diplomacy for

of wealth by a few has adversely contribut-

dialogue which is inclusive of all stake-

dissenting voices and the citizenry.

ed to the current challenges.

holders to chart a new political governance

The Zimbabwean government has been on

Unfortunately, the country has not been

culture and approach. Second, entrenching

record attributing the state of affairs in the

able to diversify its economy away from

institutionalism, constitutionalism and the

country to sanctions imposed by Western

mining and agriculture. In other words,

rule of law is essential. Third, the interna-

powers, particularly the United States of

Zimbabwe’s exports are uncompetitive

tional community pressure and mediation

America and European Union member

abroad. In simple terms, the nation’s for-

is critical. Fourth, a systematic focus on

states. Secure property rights, particular-

eign policy is hostage to commodity price

uprooting corruption. Fifth, security sector

ly with regard to land, continues to be a

fluctuations. Worse still, little international

reforms are critical. Sixth, a foreign policy

pipeline dream for many. The land question

investments have been recorded, a factor

based on engaging all states, particularly

is still in contestation. Farm invasions are

which has complicated foreign curren-

the West, in order to unlock international

still underway and many of those who

cy flows into the country. The country

capital. Seventh, focus on policy consisten-

3.E.G, statement by Naledi Pandor, SA International Relations Minister, 14 August 2020.

4.

The case of Health Minister Obadiah Moyo arrested for misuse of COVID-19 funds.

cy and social services investments.

4

Mukai - Vukani No.78 | October 2020 |

12

Education in Mozambique: “A Tool for Constructive Torelance”

Fr Alberto Maquia SJ

E

ducation in Mozambique has not

always had the same characteristics.

In the period before independence in 1975 education was characterized by domination, alienation and Christianization. Education of the elite, for the colonizer, was designed to transmit aristocratic values and standards. For the indigenous people, the colonized, education was practically reduced to just learning to read, write. It was structured primarily to accommodate the interests of the settler, to prepare individuals to perform different social functions in society.

The period from 1974 to 1975 is crucial in the history of Mozambique. It saw a great deal of transformation based on the experiences and vision of the Front for the Liberation of Mozambique (FRELIMO), to model society on the principles defended by the movement

during the armed struggle. FRELIMO

guarantee basic education to all citizens

designed education, which was

according to the country’s development

essentially political and ideological. State

through the progressive introduction of

policy became ‘education for all’ with

compulsory education. (BR. # 19, 1992,

the expansion of the school network,

p. 104).

systematization of the education, teacher

With these two laws that were the

training and continuous curriculum

preamble to the National Education

review.

System it is noticeable that both

While adapting to the socio-political,

laws of the two education systems in

economic and cultural contexts,

Mozambique aimed to give priority

post independence education was

to the formation of young people

characterized by reforms expressed in

towards patriotism and revolutionarism

these main milestones: the emergence of

while ensuring access to education

law 4/83 and law 6/92; of the National

for everyone within the parameters

Education System (SNE).

recommended by the Mozambican

Law 4/83 aimed to spread the use of the

government.

Portuguese language through teaching,

What went wrong with the method of

contributing to the consolidation

education adopted by the Mozambican

of national unity, making teaching

government after independence which

instructions revolutionary bases for

had very clear objectives, such that today

the consolidation of popular power

the system is no longer contributing to

deeply inserted in the community (BR.

the formation of citizens who are aware

# 12, 1983, p. 24). Law 6/92 aimed to

of their humanity and responsible for

Mukai - Vukani No.78 | October 2020 |

13

their own progress?

The answer to this question is not that simple, but for the case of education in Mozambique, economic liberalization meant the emergence of private educational institutions to meet different levels and gradual financial autonomy of schools. As a way of responding to the goals of the millennium, i.e., the 2025 Agenda, the country has had to extend the school networks, specifically with regards to basic education in an attempt to provide holistic education by 2015.

In addition the government is making efforts in adult education.

But neoliberalism brought with it a crisis of identity and an acute crisis of ethical values. Capitalism and the market economy, which in Mozambique appear historically linked to structural adjustment programs, have been interpreted not only as a possibility for private property, but as an opportunity for quick enrichment by various quarters of the society. Economic liberalization brought with it an exacerbated appetite for easy wealth through corruption.

Liberalization also meant, in part, a Mukai - Vukani No.78 | October 2020 |

14

gradual “divorce” between the state and

Competitiveness and Technological

is no point in “filling” the students’ heads

the schools, especially with regard to

Transformation variable leading to

with content from different subjects or

systematic supervision. The teachers paid

a relative improvement in human

courses that make up the curriculum, if

by the state to work in public schools

capital, social capital, the economy, and

the student does not apply this knowledge

turned to corrupt practices like markets

development, as well as governance.

to improve the relationship with his

for grades and or vacancies obtained

The “bee scenario” is the one in

neighbour. A properly educated person

through sexual favours without reprisals.

which the variables Peace and Social

who has received human formation should

This corruption is already

Stability, Democracy and Participation,

be indignant at situations of disrespect for

institutionalized in education, involving

Competitiveness and Technological

human rights, demand compliance with

teachers, students, guardians, office

Transformation would present a positive

laws, act at all times and places within the

holders, school managers and so

performance, providing good economic

precepts of respect and human dignity.

forth. Lucas (2013) points out,

and social development. This would be

This is only possible when the school as a

among other causes of corruption in

the ideal scenario to make Mozambique

whole provides comprehensive education,

education, the meager wages, the lack

a nation capable of providing well-being

which leads students to act as responsible

of encouragement, problems linked to

for its citizens. For Niquice (2017, p.

citizens who have both rights and duties at

appointments and career advancements,

182) “the bee scenario” represents a

all times and places.

the lack of serious inspection in the

challenge for the construction of true

In view of this, Mozambique needs to

sector and a lack of evaluation.

citizenship. And he affirms that “the

redesign its education method so that

Mozambique is a young nation with

challenges need to invest in constructive

it can become an education based on

challenges that demand a lot of hard

dialogue, in the negotiation characterized

constructive tolerance built through a

work from its population that is required

by openness, where each citizen can give

commitment among people who make

to have a high sense of responsible

his services for the development. Work

up the society in which they exercise

citizenship. In his speech, proclaiming

discipline, an entrepreneurial spirit is

the ability to reason, and transform

the independence of Mozambique in

required. In this sense, the school ‘forges’

their situation through values such as

1975, Samora Machel emphasized the

this training through pedagogical work

solidarity, cooperation, friendship, respect

need to learn to produce and to fight

that encourages and develops a culture

for difference, horizontal dialogue, the

better (speech delivered in 1971). But

of learning”. This can be well supported

constructive transformation of conflicts,

four decades after the proclamation

by the four pillars proposed by UNESCO

equity, democracy and tolerance. This

of independence revealed a winding

(1996) on education for citizenship,

can facilitate the generation of changes in

trajectory to the present day. Many

which include learning to know, learning

all aspects of life, from its most intimate

scenarios characterize today’s

to do, learning to be and learning to live

dimension to the most public. This type

Mozambican society. The scenarios that

together, with others.

of education can promote the peaceful

represent a challenge for Mozambicans

Mozambique needs an education system

recognition of differences while allowing

are: “the goat scenario”, “the crab

that can take a leap in quality, not only in

plurality to flourish through a type of

scenario” and “the turtle scenario”

relation to systematized knowledge, but

respect that manages coexistence.

(Agenda 2025).

also in forming human beings who think,

Finally, since education is an essential

The “goat scenario” is the worst. It is

relate, interact and seek solutions to

human need, we must always teach and

characterized by the alteration of the

problems about coexistence. So the lack

learn within the horizon of the growing

variables Peace and Social Stability, in

in the formation of citizens who respect

humanization of the human person.

the sense of its deterioration, regression

the rights of others, who have good self-

Educational theories must increasingly

in the quality of human capital and

esteem, who know how to fight for their

be designed for a conscious promotion

proliferation of corruption and greed.

rights and are aware of their duties needs

of pedagogical practices of life, freedom,

The “crab scenario” is characterized

to end (Thomaz, L. et al., 2008).

autonomy, hope, human values, justice and

by change in the Democracy and

It is an arduous task for the school

peace in favor of the re-humanization of

Participation variable, admitting some

community to continue the basic human

citizens. “Education that does not promote

growth, but with a worsening of social

education initiated in the families.

these values does not deserve the name

tensions, as well as a sharp drop in

Therefore, training for citizenship should

education” (Freire, 2014a). The bastion of

human and social capital. The “turtle

be the main concern of the school. There

tolerance is education.

scenario” involves the growth of the Mukai - Vukani No.78 | October 2020 |

15

Ignorance and Tolerance Theresa Sanyatwe life and the destruction of property

self-consciousness as well as respect for

due to differences in political views

others and oneself. Differences should

of

and opinions.” It is unfortunate that

be seen as a botanic garden with multiple

intellectual and moral ignorance inflame

intolerance continues to thrive in our

plant varieties which give different

intolerance in the political and social sphere

country to this day. Anyone who presents

fragrances and yet all trees, despite their

in Zimbabwe. The ignorance is nurtured

different views/ideas is easily perceived

differences in shape and size, still coexist

by the false notion that democracy means

and labelled as unpatriotic, a dissident,

in harmony and peace with one another.

that, ‘my ignorance is just as good as your

a sell-out, a rebel or even a terrorist.

Zimbabwe should draw some lessons

knowledge’ (David C. De Witt, Ignorance

Both the ruling party and opposition

from the harmony of various species

is not bliss: The dangerous politics of anti-

exhibit intolerance within their ranks.

in nature. In the face of food insecurity,

intellectualism, January 16, 2020). The

In his speech to a group from the Simon

it is pathetic to notice that there are still

danger of intellectual and moral ignorance

Wiesenthal Center in Rome in October

politicians who play intolerant partisan

is that some political and societal leaders

2013, Pope Francis said: “Whenever any

politics in the distribution of food aid

have become, borrowing DeWitt’s words,

minority is persecuted and marginalised

that has been bought either by tax payers’

a kind of ‘folk heroes’ for our people, who

because of its religious convictions or

money or donated by friendly countries

believe everything they say despite their

ethnic

affiliation)

or local well-wishers. Distribution of

staggering record of lying thousands upon

the wellbeing of society as a whole is

food aid on the basis of party affiliation

thousands of times about both the most

endangered and each one of us must feel

is a clear instance of intolerance and

ridiculous and the most important types of

affected… let us combine our efforts

demonstration of moral bankruptcy. M.

things. This is the consequence of a society

in promoting a culture of encounter,

Chingono’s research on the Politics of

that allows facts to become subjective.

respect,

mutual

food aid distribution at grassroots in

Freire, P. (Pedagogy of the oppressed,

forgiveness”. Pope Francis suggested

Zimbabwe (2019) shows that the selection

1970) notes that people who present

that the most effective antidote to every

of food aid recipients is not always based

themselves as defenders of freedom give

form of violence, intellectual and moral

on the “poorest and most vulnerable”

their doubts and misgivings an air of

ignorance which inflame intolerance in

principle as espoused by the donors but

profound sobriety as befitting custodians

our societies today is holistic education,

it is oftentimes determined by the village

of freedom. Yet by so doing they threaten

which develops the awakening of not

or area politics of kinship, alliances and

freedom itself. Guerrero (2007, p.71)

only the mind but of the heart and the

power. The politics of who should get

argues that moral ignorance can never be

soul as well. A holistic education awakens

the aid, when and how can be solved by

T

he

causes

and

the

dangers

identity,

(political

understanding

and

excused because the moral truth is always accessible. Seeing wrong things happening in society and keeping quiet is inexcusable.

The Pastoral Letter of the Zimbabwe Catholic Bishops’ Conference (ZCBC) of May 2001 points out that, “… in a society such as ours, which is multi-cultural and multi-racial, we will always differ in opinions, and therefore we call upon every citizen to exercise a very high degree of tolerance. The lack of this tolerance is clearly evidenced by the violence that continues to grip our country…We have witnessed with sadness the loss of human Mukai - Vukani No.78 | October 2020 |

16

offering a long-term solution which can

memories of the Gukurahundi massacres.

consciousness the spirit of sabotaging

improve the livelihood of Zimbabweans.

Intellectual prowess, tolerance, and moral

one another can be shunned. Notions

Let us hope that the government

consciousness are the wings and tail on

such as ‘kudira jecha musadza (pouring

sponsored climate – proof farming

which we can fly high. We need to fix

sand in the dish) have been expressed

known as Pfumvudza will be executed

the language and exercise of our politics.

to illustrate the polarization of the

properly

desired

According to the ZCBC Statement on

Zimbabwe political space which becomes

results. This programme should be

Land Reform of 8th December 1997 (b)

the breeding ground of intolerance and

complemented by others such as skilled

land is put forward as a limited resource. It

various expressions of moral depravity.

gardening, poultry, animal husbandry,

cannot be produced or multiplied. It must

The poor and the vulnerable can testify

planning, budgeting, etc., in order to

be shared in such a way that all citizens of

that it is they who struggle to chew sadza

help the poor to become self-reliant.

the country benefit sufficiently…whoever

full of sand. If the post-apartheid South

There is doubt that the commencement

owns the land must know that he/she has

African managed to have a Truth and

of the chaotic (jambanja) land reform

an obligation to the nation as a whole to

Reconciliation Commission which bore

programme together with intermittent

use the land properly…if land is used or

some positive results, then Zimbabwe,

droughts contributed substantially to a

rather misused in a way incompatible with

which once went for the Lancaster House

decline in food production and security

the common good, the state may put it to

Conference, which led to the cessation

in Zimbabwe. The deterioration in human

better use by redistribution (cf. Vatican

of hostilities and paved the way for

rights record, increasing repression and

Council II, The Church in the Modern

independence in 1980, can still find a

violence on the population represented by

World, n.24) Pope John Paul II in Work

way out of the endemic intolerance.

the AIPPA and other laws, extrajudicial

and Man pointed out that the hierarchy of

In conclusion, during his visit to

killings and incarcerations also led

values and the profound meaning of work

Mozambique on 6th of September 2019,

to the imposition of sanctions by the

itself require that capital should be at the

Pope France said: “We cannot think of the

United States of America and European

service of labour and not labour at the

future and build a nation” with violence,

countries on our nation. Even when we

service of capital (ZCBC Pastoral letter

intolerance and hatred.” If a house is

distanced ourselves from the Western

on Statement on Land Reform 1997).

divided against itself, that house cannot

countries and looked East, investment in

The first President of South Africa, Nelson

stand (Mark 3:25). There is no bright

agriculture did not yield positive results.

Mandela, once said life is not the mere fact

future with intolerance. We all want that

If we choose tolerance, then Zimbabwe can

that we have lived; it is the difference we

elusive dream of “peace, equality, stability,

cease the blame game, become inclusive in

make to the lives of others that determines

inclusive democracy and shared economic

approach, make organised and productive

the significance of the life we lead.

prosperity”[A.G.O. Mutambara, In Search

use farm land, as well as sincerely heal the

If we live with intellectual and moral

of the Elusive Zimbabwean Dream: An

and

yield

the

Mukai - Vukani No.78 | October 2020 |

17

Direct Participatory Democracy and Tolerance in Mozambique Manuel Mario Chingole SJ

D

emocracy has been one of the most

active participation in promoting the

be diminished or eliminated as appropriate

common good of the state and obeying

(Levinas, Emmanuel., Totality and Infinity,

preferred political systems around the

the laws and rules that the community

1967). This can lead to responsibility

world. Yet there are different kinds of

has set. Also, this kind of democracy

and respect towards the other. In a society

democracies. This article makes a brief

helps people to be more tolerant of each

where tolerance is promoted, people would

focus on direct participatory democracy

other. In this kind of system, people are

be able to tolerate the ideologies of others

and tolerance, using Mozambique as a

not divided according to their colour,

and engage one another in productive di-

case in point.

ethnic groups or social class. Everyone

alogue. This helps people to have a better

Direct participatory democracy “is a state

receives equal treatment.

understanding of others. The more people

in which the people themselves play a

Following Emmanuel Levinas’ ideas we

focus on the external, the more intolerant

more direct role in running the State,

can say that tolerance is a deep under-

they become because of judgments based

in making laws and taking decisions”

standing of the other person. It is not the

on the external features or factors only.

(Munroe, Trevor., An Introduction to

external understanding where we come

That is problematic for societal cohesion

Politics: Lectures for First-year Students,

to understand and judge the other be-

and coexistence.

2002). This is a kind of democracy

cause of his or her background, culture,

Direct participatory democracy and toler-

that emphasizes the participation of the

social status, ethnic group, appearance

ance have a way of dealing with poverty,

individuals in building their society in its

etc. Tolerance goes beyond the accidents

inequality and corruption. Since it in-

political, social, and economic aspects.

that have been mentioned. It is about the

volves everyone in the state’s affairs there

Here, action is not only for the govern-

essence of the person which is discov-

is a possibility of knowing the needs of the

ment. Rather, people are encouraged to

ered by listening carefully and responsi-

citizens in order to justly respond to them.

be active, especially in accomplishing

bly to that person. When people are sin-

It also leads to more transparency and

their duties such as paying taxes in order

cerely listened to, a large percentage of

accountability to the people. The citizens

to sustain the economy of the state,

the problems that our societies face can

should know the economic status of their

Mukai - Vukani No.78 | October 2020 |

18

countries (Razafindrakoto, Mireille and

necessary structures, institutions and sys-

Teaching (AFCAST), which serves as an

François Roubaud., “Governance, De-

tems that would help direct participatory

institution for discernment. AFCAST can

mocracy and Poverty Reduction: Lessons

democracy and tolerance to flourish in

identify the root causes of the problems

Drawn from the 1-2-3 Surveys in Fran-

this society. The legislative, and judi-

and reflect upon them through the See,

cophone Africa.” (The African Statistical

cial powers are present in Mozambique

Judge and Act paradigm. This reflection

Journal, 2006). The citizens should also

and these are some of the fundamental

would be accompanied by a critical anal-

be called upon to participate in drawing

structures of a democratic society. These

ysis of the problems as well as engaging

out societal policies. This move to ex-

institutions are also present to safeguard

the people and teaching them how to

tend the responsibility for policy making

democratic values. The constitution is

solve their own problems.

from the government to also include the

also an institution that makes a society to

people constitutes participatory democ-

respect the law and makes the citizens to

[The tendency by politicians to think

racy. However, such an initiative would

be aware that they are equal before the

that the Church seeks to overthrow a

require the spirit of tolerance on every

law. No one is above the law (Chingole,

given government is totally misplaced.

level of society, but especially from

Manuel Mario., Mozambique on a Dem-

The Church desires that governments do

those in power. Direct participation and

ocratic Path, 2020).

their job in the best possible way within

tolerance could begin from the munici-

The question that rises then is why

the given circumstances. The election of

pality, district and province level before

Mozambique as a state has failed in

governments into power or out of it is up

it then goes to the national level. The

applying direct participatory democracy

to the electorate. Obviously, the Church

representative members of government

and tolerance. This failure is due to the

cannot side with the evils of dictatorship

do not work in isolation. They need

creation of social classes by those who

or even unfettered capitalism or any

the participation of the people and they

fought the liberation war. They believe

other such social, economic or political

should listen to them.

that they possess privileges which others

evil.]

So, direct participatory democracy and

do not have. If you did not participate in

In order to exert meaningful and transfor-

tolerance are two ideals that I would pro-

the liberation struggle you do not have

mative impact, AFCAST needs to work

pose to be embraced by the Mozambican

the right to speak out even when the

with the Catholic Episcopal Conference

society. If the Mozambicans embrace

country is in a deplorable situation. This

of Mozambique. AFCAST could use

these ideals, they will have a higher

is why those who fought the war say “we

the letters of the bishops to propagate

chance of flourishing as a society. In such

are in power! Let us give orders to the

Christian values, which are similar to

a society, the democratic values of free-

government to give us money” (Man-

democratic values. This would help

dom, equality, human and fundamental

ning, Carrie L. The Politics of Peace in

people to realize that direct participatory

rights, tolerance, liberty and justice, the

Mozambique: Post-conflict Democrati-

democracy and tolerance is one of the

rule of law, etc., would be respected. The

zation, 1992-2000, 2002). This is blatant

best systems to apply in a democratic

society would no longer feel threatened

greed. As a result, Mozambique today is

country like Mozambique (Chingole,

by diversity but would aim to accommo-

sinking in a big debt caused by the pow-

Manuel Mario., Mozambique on a Dem-

date and treat every individual as equal.

erful who act without the consent of the

ocratic Path, 2020).

I am aware that this system of gover-

parliament which represents the people.

Direct participatory democracy and

nance might be regarded as being too

This causes a lot of suffering to the citi-

tolerance are important for a state,

ambitious in this modern time but I hold

zens. Some suffer without knowing why

particularly Mozambique. These two

that its implementation in the Mozambi-

they are undergoing such an experience.

dimensions do not discriminate on the

can society is not impossible. A major

Furthermore, the structures, institutions

basis of external differences among

reason for such an opposition is the

and systems in the country are weak and

people. Everyone has the right and duty

problems and failures of the Mozambi-

biased. They do not do the work they

to participate in the state’s affairs. But

can democratic experience.

are supposed to do and hence allow the

Mozambique has been failing because of

Article 1 of the Mozambican constitution

constant violation of the constitution.

doing the complete opposite of what is

states that “The Republic of Mozambique

As a way forward, I propose that the

expected of direct participatory democ-

is an independent, sovereign, democratic

Church in Mozambique should be

racy and tolerance, which if properly im-

State of social justice” (Constitution of

involved in political education. The

plemented with the aid of AFCAST, can

the Republic of Mozambique, 1990).

involvement of the church should be

lead to societal flourishing and should be

Mozambique as a democratic country has

through the African Catholic Social

embraced.

Mukai - Vukani No.78 | October 2020 |

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Social Media: A Double-edged Sword Gift Mambipiri Before 1991 professional journalists – men and women who were trained in the art of communication - were the ‘sole traders’ in news and information. And the world each morning drank from their calabash.

The information revolution set in with the onset of the telegraph, and then the telephone, followed by Radio and Television, which allowed for more ears and eyes to get information at speeds never seen before.

The arrival and opening up to the public of the Internet in 1991 was a real game changer. Since then new and exciting social media platforms like Facebook, Twitter, Instagram, YouTube, Skype and WhatsApp have became everyday tools for personalized and efficient communication.

Today, social media usage is one of the most popular online activities the world over. In 2020, an estimated 3.6 billion people reportedly use social media, globally, out of a world population of 7.8 billion people. This year, the global number of Facebook users is expected to reach 1.69 billion, a sharp rise from a mere 1.34 million users in 2014. If Facebook was a country, it would be having more people today than the current world most populous country, China (1.3b) or Africa as a continent, which is home to 1.2 billion people.

Zimbabwe has not been left behind in embracing social media as a tool for everyday communication. More than half the Zimbabwean adult population has access to the Internet, through which they access social media pages. On average, human beings spend two and half-hours

daily on social media, proving that social media is an inseparable part of our everyday lives. It is always there, from the moment we wake up until we fall asleep with our phone in hand.

The social media connection has been both liberating and disruptive. It is liberating in the sense that almost anyone with a voice has found a channel through which they could express themselves, and reach thousands of people. This was not possible with the bottlenecks of the old traditional media.

The powerful men of our days are daily in contact with the commoners of this world. And with everyone trying to observe ‘social distancing’ during these COVID 19 moments, it is social media that has kept families, neighbours, and workmates in touch. Schools, businesses and churches have remained open and in relative progress and production mode, thanks to social media platforms.

Mukai - Vukani No.78 | October 2020 |

The youths in particular have seen social media as a blessing. Many of the challenges facing this current generation of contemporary youth are certainly transnational in character. Growing up in the neoliberal global economy, their futures have become bound-up with the baggage of previous generations: a legacy of climate change, the politics of fear, precarious employment opportunities, and austerity cuts in state support, to name the most obvious. Yet many national and local media fail to adequately address the problems confronting these young citizens. Faced with an impoverished public sphere that all too often restricts the pluralistic expression of diverse interests, and instead favours the voices of the most powerful groups in their societies, many young citizens have sought alternative digital channels to find expression for their discontent. In this way, social media has become the communicative tool of choice for many young citizens to express their indignation and sense of

20

outrage at their bequeathed plight (Castells 2012).

account operators, and 3) dissemination and amplification on social media (Chuma, W 2017:17)

Social media freed communication, but it has also been co-opted to aid the vile parts of it as well. The speed and scale of social media reach have allowed these vile parts to escape many of the firebreaks that society, through professional communicators, had built up to protect itself. There is a quote from a retired US Army officer (Havana 2018;37), who described how every village once had an idiot. And now, social media has brought them all together and made them more powerful than ever before.

Anyone familiar with the Zimbabwean narrative of the past 20 years can confirm this. The media, and recently now also social media, has been used to do positional reporting, disregarding facts when it came to the topical issues of the past two decades starting with the land reform, economic sanctions on the country, political violence and human rights abuse reportage, as well as the contentious issues around national elections. No political party is innocent of these vices.

Social media rewards not morality or veracity in communication, but virality. It’s the number of ‘likes’ and the ‘retweets’ that motivates the writers, and not the truth or sensitivity of the subject matter. Their design is a perfect engine for the fast and wide spread of information, which makes them so wonderful.

But there is a catch: unlike the truth, lies and hatred can be engineered to take advantage of that design and move faster and wider.

Because of its disregard for morality and veracity, social media is responsible for the many present-day conflicts. It’s created new, highly accessible channels for spreading disinformation, sowing divisiveness and contributing to real-world harm in the form of violence, persecution and exploitation.

Disinformation campaigns are being used to systematically manipulate political discourse within a state, influencing news reporting, silencing dissent, undermining the integrity of democratic governance and electoral systems, and strengthening the hand of authoritarian regimes. These campaigns play out in three phases: 1) the development of core narratives, 2) onboarding of influencers and fake

What is evident is the army of social media users, agree or endorse any utterance or discussion position, not because the facts say its good, but merely on the basis of who said it. And they use uncanny language, choosing the most hurtful words in their vocabulary, to express their disapproval.

There have been some red flags already.

A local media watchdog, Media Monitors, noted in its Hate Speech Reports (May‑August 2020) that social media were responsible for fanning divisions in the country through posts that were factually false, and created to hurt, incite violence and embarrass other people.

What the Media Monitors are seeing and reporting today, was noted and captured 8 years ago in a Silveira House report (2012: 11) which stated that hard media polarisation coming through the internet, “fanned hate speech, violence, and other disharmonies in the country.”

The problem is not limited to Zimbabwe, or Africa alone. After the 2016 US presidential election, social media came under scrutiny like never before, and what has since come to light has not been pretty: widespread consensus that foreign government-backed groups used platforms like YouTube, Twitter, and Facebook to spread discord and division among the Mukai - Vukani No.78 | October 2020 |

American public. In their new book, P. W. Singer and Emerson T. Brooking (2019) make the argument that what we witnessed was a new form of global conflict, in which there are no bystanders.

The weaponisation of social media also took centre stage in 2010, when its utility was highlighted in the major demonstrations often referred to as the Arab Spring.

This led to the now-familiar hyperbolic descriptions of “twitter revolutions.”

Building a Global Community that Leaves Nobody Behind Notwithstanding the negatives, it is too late to ignore, or seek to do without social media.

The fact is the youth are the future and they constitute 67% of the world’s population. These youths consume news and information through sound and digital images. It is no coincidence, therefore, that even politicians now frequently tweet their policy choices and make YouTube videos (embarrassing or otherwise) to reach those social media spaces inhabited by young citizens What we need to adopt, therefore, is the attitude of Pope Francis: “The revolution taking place in communications media and in information technologies represents a great and thrilling challenge; may we respond to that challenge with fresh energy and imagination as we seek to share with others the beauty of God.” (48th World Communications Day message) Or perhaps we need to enter into the world of those driving social medial platforms, like Mark Zuckerberg, founder of Facebook, who published a social media manifesto “Building Global Community” (2017) with the intention of advising communities on how best to use social media. The idea being to use social media “in ways that encourage respect, dialogue, honest relationships – in other words true friendships.”

21

Discernment

- A Tool against Intolerance

Sister Janice McLaughlin MM

various issues ranging from climate

to further bloodshed and destruction

change, the Covid-19 virus, the role

in operations such as Gukurahundi

Few of us are as open-minded or as

of women in church and society or

and Murambatsvina. Violence before,

the political party that one supports.

during and after elections has become

Intolerance of different views can turn

commonplace as political parties

neighbour against neighbour and can

compete for votes, refusing to accept as

lead to destruction and even violence.

legitimate the views and arguments of

In this age of instant communication,

their opponents.

tolerant as Pope Francis. We have a tendency to judge, criticize and condemn those who differ from us, whether by race, tribe, religion, sexuality, beliefs and opinions. The word intolerance means an unwillingness or refusal to accept views, opinions and ways of behaving that are different from our own. When I was growing up in the United States

the media often play a negative role by stressing the most extreme positions and

Zimbabwe is being torn apart by the

playing upon the prejudices and fears of

intolerance of one group toward another

the public.

and the unwillingness of either side to enter into dialogue with the other

my family had a rule never to discuss religion or politics as these were bound

or to find common ground. Each side Zimbabwe’s history is riddled with

claims to have the truth and labels its

conflict between one group and another

rivals as traitors, ‘sell-outs’, pawns of

parts of the world today.

from pre-colonial times to the present.

the British or Americans, or captives

The advent of Independence in 1980 was

of banana republics in Eastern Europe,

POLARISATION HAS GROWN

meant to unite the nation as one people.

or subversives, seeking regime change.

This harmony was short-lived, however,

Even the Zimbabwe Catholic Bishops

as subsequent events proved, leading

have been labeled as enemies of the

to cause quarrels and to destroy family relationships. This is still true in many

The world is increasingly polarized between people with opposing views on

Mukai - Vukani No.78 | October 2020 |

Mukai - Vukani No.78 | October 2020 |

22

state for daring to state the obvious – that

practice stopped the tendency to focus

educated or illiterate; black or white;

the country is in crisis and needs a new

on one’s response without hearing what

male or female; political persuasion; etc.

direction to recover.

the other person has to say. It slowed

➢

down the exchange and sometimes led

put the good of the community ahead of

Is Zimbabwe caught in a spiral of

to a breakthrough in reaching common

my individual benefit; to care about “we”

violence? Is it possible to overcome the

ground. Perhaps schools and churches

rather than “me”.

divisions between the government and the

could incorporate these practices in

➢

opposition; between neighbors who belong

dialogue sessions with their members to

disciples to pray, Jesus said: “Forgive us

to ZANU-PF or MDC; between youth and

overcome intolerance?

our trespasses as we forgive those who

their elders; between men and women;

Common Good – the ability to

Forgiveness – Teaching his

trespass against us.”

between whites and blacks; Shona and

DISCERNMENT OF POSSIBILITIES

➢

Ndebele? Can tolerance be taught?

These practices may seem

– Jesus set this as the standard for being

oversimplified, however, when we are

a Christian. All people are our sisters and

WALKING IN ANOTHER’S SHOES

dealing with a deep-seated grievance

brothers; we are One and will be judged

“Before you criticize someone, walk

arising from injustice, inequality and

on how we treat our neighbor (Mt 25).

one mile in that person’s shoes.” This

other structural and historical crimes

➢

saying suggests that getting to know

that require restitution and redress.

guide our attitudes and actions. We learn

another person might help to overcome

Discernment can help us to distinguish

these from our parents, our teachers and

the divisions that separate them from

between these and superficial differences

our religion.

each other. It can be an important tool in

that can be overcome.

discerning whether the differences can be

Love your neighbor as yourself

Values – deeply held beliefs that

THE EXAMPLE OF JESUS

overcome or whether there are underlying

A list of words that signal intolerance

Jesus challenged the stereotypes and

issues of injustice that must be resolved

might be helpful to display on notice

intolerance that characterized the society

before reconciliation can take place.

boards and in parish bulletins.

in which he lived. The Jewish people were ruled by a foreign power, Rome,

In the Peace Building Programme held

➢

Discrimination – treating people

at Silveira House we carried out several

differently based on peer pressure,

that had been hostile to the Jewish

exercises that helped participants to

gossip, outward circumstances, etc

people and to each other over decades

understand another’s position. During

➢

such as the Samaritans, the Philistines

the land invasions of the early 2000’s, for

or against a person, often based on past

and Canaanites. All those who were not

instance, some of the participants took

experience, assumptions, ‘fake’news,

Jewish were known as Gentiles and were

the role of the landless and others took

politicians seeking votes; etc.

viewed as enemies.

the role of the white farmers. This opened

➢

their eyes to understand how each group

about a person or thing

In the parable of the “Good Samaritan”

came to the issue with very different

➢

Jesus turns this prejudice against “the

views, based on their experience and their

description of an entire group; e.g. all

other” upside down as he presents this

background. Then the participants changed

white people are racist; all black people

outsider as the one who cares for the

sides and often changed their views,

are thieves, etc.

injured man by the roadside while the

working out ways to share this valued

➢

priest and the Levite left him lying there

resource of land.

something as true without any proof

Bias – showing favoritism for

and they were surrounded by groups

Prejudice – a negative opinion Stereotypes – a false negative

Assumptions – accepting

to die. The story of the woman at the well also shows Jesus challenging the

Listening deeply is another exercise that

Another list of words describes some of

intolerance at the time against a woman

we used to help people to understand

the core principles of our faith and that

who had been married and divorced

each other. In conversations about a

are reflected in Catholic social teaching.

and who was not Jewish. Jesus not only

controversial topic such as sanctions

initiates a conversation with her but

or the death penalty, one person had to

➢

Dignity – the respect due to

repeat what they heard the other say to

each and every person who is created in

to him. Jesus welcomes tax collectors

that person’s satisfaction before they

the image and likeness of God regardless

and sinners to join him and treats women

could offer their own opinion. This simple

of their circumstances: rich or poor;

as equal partners in his ministry. Can

Mukai - Vukani No.78 | October 2020 |

Mukai - Vukani No.78 | October 2020 |

sends her back to her village to witness

23

we follow this example of acceptance,

We reciprocated and invited a Muslim

other crucial subjects. Inviting speakers

understanding and tolerance?

woman to share her experience of the

with different views from different

pilgrimage to Mecca. This led to a

organisations such as trade unions,

THE IMPORTANCE OF DIALOGUE

monthly discussion group and common

human rights groups, political parties,

After the attacks on the World Trade

action to celebrate major events and

churches and youth, for example, might

Center in New York on September 11,

feasts. Such sharing helped to break

help to break down the divisions and

2001, that took the lives of thousands

through the stereotypes that we had

lead to new ideas and creative ways to

of people, anti-Islamic sentiment grew

about each other and to challenge the

solve problems. As Archbishop Emeritus

in the United States. Few Americans

intolerance against an entire people and

Desmond Tutu of South Africa has said:

had any actual contact with Muslims or

their religion that had been planted by

“If you want peace, you don’t talk to

knew much about their beliefs. Into this

the actions of a few.

your friends, you talk to your enemy.”

intolerance and to turn people against

Can such learning and sharing between

Janice McLaughlin has lived and worked

Muslims. The Islamic community

people who differ take place in

in Zimbabwe since 1977 in the fields of

in Westchester County where our

Zimbabwe? Is it possible to organize

human rights, education, communication

Maryknoll Center is located reached out

seminars to share with those with whom

and the social teachings of the Church.

to us and invited us to their mosque for

we differ? Perhaps it is time to revisit

She is a member of the Maryknoll Sisters

the close of Ramadan. We prayed with

“The Zimbabwe We Want” and to

of St. Dominic and was President of her

them and shared a meal as they explained

organize conferences to explore various

Congregation from 2009 – 2015. Presently

the meaning of their fasting.

options on critical issues such as health

she is working with AFCAST (African Forum

care, the economy, education, land, and

for Catholic Social Teaching) to combat

vacuum, it was easy to fan the flames of

human trafficking.

Mukai - Vukani No.78 | October 2020 |

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Care for Our Common Home Caswell Machivenyika SJ

A

ll Christians must try in their way

to answer the question: what is the Lord calling us to pay attention to today? The Society of Jesus answered this question by announcing the Universal Apostolic Preferences (UAPs). The Society discerned the Lord’s call to work towards four UAPs, namely, showing others the way to God through the spiritual exercises, walking with those who are excluded from society, journeying with the youth, and caring for our common home. In this article, I want to briefly elaborate on the fourth one – care for our common home – a major theme for Pope Francis, and its relation to tolerance.

The UAP urges Jesuits, their collaborators and all people of good will to colMukai - VukaniNo.74 No.78 | |October 2020 | Mukai - Vukani October 2019 |

25

laborate in the construction of alternative

change could result in a human caused

relations among groups of people. But the

models of life that are based on respect

destruction to our home, the so-called

call now is to expand its sense. Tolerance

for creation and on a sustainable devel-

anthropocene. In other words, in pur-

refers to the ability to respect as worthy

opment capable of producing goods that,

suit of our own interests, we have been

values other than our own. Tolerance often

when justly distributed, ensure a decent

intolerant to the broader needs of others

entails allowing for what one disagrees

life for all human beings on our planet.

in this common shared home.

with, disapproves of, or even dislikes. Tol-

In the background to this UAP is the

For Christians, scripture asks us to pause

erance is difficult. What some great thinkers

challenge of the unbalanced relationship

and reflect on what the right relation with

have said about tolerance confirms how

between humans and the rest of creation.

creation might be like. Scripture reminds

many find it a difficult virtue. John Locke,

Human beings are dominating and ex-

us that we were given the responsibility

for example, argued that tolerance should

ploiting nature for their interests without

of caregivers to the world (Gen. 1:28-

be viewed as ‘a flawed virtue,’ because it

due care. A tension has become apparent:

30). Drawing on this, Pope Francis

makes one accept differences one must try

the continued pursuit for human interests

reminds us of our stewardship to care for

to overcome. Yet in society, tolerance is an

is upsetting the good of the rest of cre-

the Earth as a means of honoring God the

essential value enabling peaceful co-ex-

ation. Excessive economic activities by

Creator. We must pause to examine how

istence. Among humans, tolerance allows

humans aimed at increasing comforts are

our desires for comfort are affecting the

for authentic dialogue, mutual respect, and

depleting resources, destroying habitats

planet. As caregivers and stewards, we

transformative development. Tolerance

for other animals, increasing greenhouse

must learn the virtue of tolerance towards

encourages compromise on realizing that we

gases, and polluting seas. Some scientists

the needs of the rest of creation.

cannot always get what we want since there

project that the current rate of climate

The word tolerance is mostly used in

are other equally legitimate interests.

Mukai - Vukani No.78 | October 2020 |

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In this human context, tolerance medi-

examination of conscience and Ignatian

ates among worthy interests of various

imaginative prayer. It draws our attention

groups. If we, now, take all human

to God who continually invites us and

beings as a group in contact with the rest

the rest of creation to himself through

of creation, we face the need to similarly

Christ, who came into creation, and

adopt an attitude of tolerance towards

was born among animals in a manger.

the needs of the rest of God’s creation.

The invitation requires that we hear and

In Laudato Si, Pope Francis gives the

respond to God, but also to creation and

example of St. Francis of Assisi whose

to the poor. In Ignatian spirituality, con-

spiritual worldview respected the other-

sciousness of our ‘kinship’ with the Earth

ness of creation in our common home.

informs our transformative encounter

St Francis treated other animals like a

with the Incarnate and Glorified Christ.

sister or brother with whom we share our

A basic attitude of the Spiritual Exercises

life. The earth is considered a beautiful

is beautifully proposed in the meditation

ourselves clinging to earthly comforts and

mother. She opens her arms to embrace

called the Principle and Foundation. It

pleasures such as money, status, or power.

us. Pope Francis further explains how

states that “God created human beings

These become our life desires and make

this ‘sister’ cries out to humanity because

to praise, reverence, and serve God, and

us become “consumer people.” Capitalism

of the harm we have inflicted on her, the

by doing this, to save their souls. God

is encouraging us to multiply our desires

Earth herself, burdened and laid waste, is

created all other things on the face of

for resources without much corresponding

among the most abandoned and maltreat-

the Earth to help fulfill this purpose. It

care for our environment’s needs. Igna-

ed of our poor; she “groans in travail”

follows that we are to use the things of

tian spirituality can teach us tolerance

(Rom 8:22). Pope Francis’s prophetic

this world only to the extent that they

towards creation by ordering our attitudes

warning against the exploitation of

help us to this end, and we ought to rid

to become people who live better with

creation and the need to live in harmony

ourselves of the things of this world to

others and creation, promoting mutuality

with it follows Pope Paul VI who in 1971

the extent that they get in the way of this

and respect in these relationships. Ignatius

called the ecological concern “a tragic

end.” Human experience should be a

reminds us that breaking our relationship

consequence” of unchecked human ac-

sharing of life with God. This union with

with God hinders our own growth as lov-

tivity. Paul VI had said that with ill-con-

God and creation should be the desire of

ing persons.

sidered exploitation of nature, humanity

our entire life. According to the Principle

Lastly, by encouraging us to find God in

runs the risk of destroying it and becom-

and Foundation, life is not just about

all things, Ignatius calls us to live the joy

ing, in turn, a victim of this degradation.

God and me, but about God, all creation,

of the Gospel not just with other people,

The fourth UAP inspires an “ecological

and me. In relating well to creation and

but with creation. By respecting the needs

spirituality,” drawing from a tradition

others, we relate well with God.

of creation, we can learn the virtue of

of prayer called Ignatian Spirituality, to

Ignatius, then, calls us to an indiffer-

tolerance. In responding to the fourth UAP,

restore the environment’s dignity. Based

ence before all created things. In other

think through, next time you wish to buy a

on the Spiritual Exercises of St Ignatius,

words, we should not cling to one gift

car, for example, what its true cost is to the

this tradition offers two possible practic-

or another. Here is the idea of tolerance

planet.

es to cultivate ecological sensitivity: the

for creation. In many situations, we find

Vision Statement Mukai- Vukani (“Arise”) magazine for the Jesuit Province of Zimbabwe-Mocambique serves as a magazine for theological reflection for Jesuits in the said Province and their friends.

It seeks to help in finding the direction of life in the light of the Word of God at any given time. In this way the magazine facilitates dialogue among Jesuits and their friends based on study, prayer and discernment.

Mukai - Vukani No.78 | October 2020 |

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Mukai - Vukani No.78 | October 2020 |

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