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Chewa music outside Chewa territory

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Besides, Oliver Mtukudzi, Zimbabwe now has many high flying musicians who are well known and played throughout Southern Africa. Nicholas Zakaria is arguably the humblest and the quietest of them all. Always clad in modest attire, he talks less about others and his own achievements.

A very tough looking introvert, Zakaria doesn’t begrudge his successful former students, the late System Tazvida, Alick Macheso and many others. “Mbiri yavo imbiri yanguwo,” he says, meaning; “the younger musicians’ achievement is also mine because I tutored them.”

Even when Macheso complained about copycats who repackage his sound, Zakaria did not say, “But you copied me yourself.” He only said something like; if people copy you, it means you are good.

That was quiet an ironic sting.

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If you listen carefully, you will realize that although Zakaria plays the same Sungura style as the charismatic Macheso, his music is decidedly calmer, mature and more meditative. While Macheso’s Sungura is more innovative and appeals more to the nerves, Zakaria’s is soulful and finds you only with the benefit of a series of replays. His more popular albums include Mabvi Nemagokora and Ndine Mubvunzo.

On stage, Zakaria’s dance is not a dance at all. These are ordinary up and down rhythms of one who knows the source and centre of sound. He plays his lead guitar as if he has never listened to it himself and would rather go away and dig in the garden instead.

But beneath it, all you see a very private pride and that mischievous Chewa man’s satisfaction that says I play not because I have no other things to do but because I like it.

Born at Zimbabwe’s Belgownie Estate in the Mazowe farming area, Nicholas Zakaria’s origins are in Malawi and he is fluent in Chewa although it is not established if he is Chewa.

Although Chewa people have roots in Malawi, Zambia, Mozambique and Tanzania, they are now virtually in all Southern African countries. Outside their countries of origin, most of them are in Zimbabwe and South Africa, where their parents or grandparents migrated as migrant labourers.

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Because their general impoverished condition stems from the days of colonial conquest, the Chewa people have participated in many liberation movements in the region. Their names were found within the ranks of Frelimo, Zanla, Zipra, ANC and other such organisations.

Their role in the politics, sports and arts of the region is also very difficult to ignore. If you check the names of many teams during the COSAFA tournament, you will see it for yourself.

However, it is sad that their official population outside Malawi, Zambia and Mozambique have not been properly established in a region where migrant labour was and is still a huge economic reality.

Considered peripheral, they are generally a peaceful lot who have however kept in touch with their traditions through constant journeys back home or through song and dance. A true Chewa man is generous, joyous, daring and resilient.

Researches reveal that Chewa is interchangeable with Nyanja. Some documents even reveal that “Chewa people speak a language called Chinyanja.” Their ultimate origins are the Luba-Lunda kingdoms in Zaire from where they wandered southwards.

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Sometimes languages like Ngoni, Nsenga, Nyasa, Peta, Maravi, Chikunda… are considered to be Chewa/Nyanja dialects. But the Chewa people have intermarried everywhere they have gone, showing that Africa is their home

It is in that light that Zakaria’s album of 2006 called ‘Chewa hits’ is very important. A whole Chewa album being produced away from Malawi and Zambia, mainstream Chewa speaking territories.

This is a compilation of twelve Chewa songs from Zakaria’s major albums of his music career. On most of his albums, Zakaria had always included several songs in Chewa. This has continued since his founding of the Khiama Boys around 1984. Macheso’s backing voice and baas guitar are very evident in this album since these songs were done while he was still at Khiama Boys.

‘Chewa hits’ is very historic in that it is one of the very few all-Chewa-song albums in Zimbabwean history. This despite the fact that most Sungura gurus like the Chimbetu brothers, Somanje brothers, John Chibadura, Amon Mvula, Ephraim Joe and others could sing fluently in Chewa even if some of them might not have been strictly Chewas.

Most of these musicians, like Zakaria, grew up on the Zimbabwean mines and farms where their parents were ordinary labourers. Influenced by the Rumba rhythms from their countries, played by their parents, they evolved a kind of Zimbabwean sub-Rumba now known as Sungura.

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In Zimbabwe these young banjo-playing musicians migrated to Salisbury (now Harare) from the farms and perfected their guitar playing whilst working as the so-called garden boys.

Wonder Guchu of The Herald has done an interesting research in which he discovered that these young musicians, including Zakaria, almost always congregated in the African township then called Gillingham. Gillingham could have been convenient because of its proximity to Salisbury’s leafy suburbs where these lads found employment easily.

The name of Gillingham is central in the development of Sungura and one day a more wide range research might be necessary.

It is no surprise that sometimes the Sungura drums and bass guitars are distantly reminiscent of the mbarure, the drums for the Gule Wamkulu. Sometimes the singing too as in Chimbetu’s Dyera and Macheso’s Mundikumbuke vibrates with the harmonies of some Gule songs and traditional songs common in Zambia and Malawi.

Videos show John Chibadura twisting and cutting out his legs and performing the fast final circle the Gule way. It is important to realize the role of art in showing the syncretism of human traditions.

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In a recent interview Zakaria admits that he was once a Gule dancer and that nobody matched his dancing prowess. However he sadly thinks that he now ‘sees the emptiness and meaninglessness of it all’ because he is now a Christian.

This is sad because Gule Wamkulu ‘the big dance’ is central to the identity and culture of Chewa people. Considered a secret society, the dance is only a tip of the iceberg because beneath it is a whole community coming together to learn about the traditions, wisdom, history, medicines, secrets… passed down the line since Luba-Lunda.

The Gule is considered to be in mythical animal state when fully dressed, something akin to the egwugwu of the Ibo people of Nigeria.

Of course the Gure has been both abused by some insiders and misconstrued by the condescending outsiders.
Zakaria’s ‘Chewa hits’ album is generally prayerful and sometimes very sad.

Although very implicit, these songs capture the loneliness of the migrant labourer far away from home, relatives and ancestors. The hottest one, an all time hit, is Zomvelamvela, meaning ‘what you hear through rumours.’

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In October 2020 Zakaria released a new video on this song on YouTube because it has been released once more as a single. In that song, the persona calls for reunion with his ancestors and the source of his being. He feels thrown out of the family circle and even forsaken:
Makoro anga rero rino mwanditaya
munditayira chiyani, chifukwa chochoka mzomvelamvela?
Ine pokara ndichita ngati mwana wamasiye
Ine kurira, kurira siku riri ronse.

But the sadness does not end there, as this album is dorminated by the crying and weeping motif. The titles of the some of the songs here tell it all: ‘Kudandaula, Ndili Kulila, Ambuye Yesu.’ In ‘Ndiri kurira’ the persona regrets the time he has spent looking for charms to improve his image and wealth.

Maybe the most soulful song in this album, with the lead vocals by Alick Macheso, ‘Ndili Kundandaura’ records the migrant labourer’s constant struggles with poverty and segregation. The sad thing is that even with or without the luck charms he cannot get out of the vicious circle. Chewa, like all African languages carries eternal poetry which can be enjoyed even for it sake:
Ntawi imene ndinataya kufika pakari pano
Ndiribe kantu kari kose.
Ndine wosauka.
Azin’anga azin’anga
Mwanditayila ntawi
Ayeye ndiri kurira.

The idea that Zakaria is a devout Christian comes out clearly too as most of the songs seem to find answers in Christ and prayer. Zakaria’s music can easily pass as gospel music.

There is also belief in self worth and muman dignity – Ulemu, which is the reason what most left home in order to look for in foreign lands. There are teachings about establishing a family and building a home as in Akalongosi and Ayudhe.

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It however remains to be seen how much Zakaria’s marketing will take advantage of the huge and widespread Chewa audience in Southern Africa. The greatest weakness with Southern African music is its failure to cross colonial boundaries.

Memory Chirere

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Insight

Down in the Dump: Conclusion

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I closed last week by recording the dreadful news that trashy Trump had been elected called to mind WB Yeats’s poem “The Second Coming.” This is the poem whose opening lines gave Chinua Achebe the phrase “things fall apart.”

Yeats observes “Things fall apart, the centre cannot hold / Mere anarchy is loosed upon the world.”

It was written in 1919 and controversially uses Christian imagery relating to the Apocalypse and the Second Coming to reflect on the atmosphere in Europe following the slaughter of the First World War and the devastating flu epidemic that followed this.

It also reflects on the Irish War of Independence against British rule.

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In lines that I can now read as if applying to the recent American election, Yeats mourns: “The best lack all conviction, while the worst / Are full of passionate intensity.”

And then I can visualise Trump in the poem’s closing lines: “What rough beast is this, its hour come round at last, / Slouching towards Bethlehem to be born?”

Trump is certainly a rough beast and isn’t the choice of verb, slouching, just perfect? For a non-allegorical account of the threat posed by the Dump, I can’t do better than to quote (as I often do) that fine South African political journalist, Will Shoki. In his words: “Trump’s administration simply won’t care about Palestinians, about the DRC, about the Sudanese.

It will be indifferent to the plight of the downtrodden and the oppressed, who will be portrayed as weak and pathetic. And it will give carte blanche [that is, free rein] to despotism and tyranny everywhere.

Not even social media, that once revered third-space we associated with subversion and revolution in the first quarter of the 21st century can save us because Silicon Valley is in Trump’s back pocket.”

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So what follows the triumph of the Dump? We can’t just sit down and moan and bemoan. In a more recent piece of hers than the one I quoted last week, Rebecca Solnit has observed: “Authoritarians like Trump love fear, defeatism, surrender. Do not give them what they want . . . We must lay up supplies of love, care, trust, community and resolve — so we may resist the storm.”

Katt Lissard tells me that on November 7th following the confirmation of the election result, in the daytime and well into the evening in Manhattan, New York, there was a large demonstration in support of the immigrants Trump despises.

And a recent piece by Natasha Lennard gives us courage in its title “The Answer to Trump’s Victory is Radical Action.”

So, my Basotho readers, how about the peaceful bearing of some placards in front of the US Embassy in Maseru? Because the Dump doesn’t like you guys and gals one little bit.

One last morsel. I had intended to end this piece with the above call to action, but can’t resist quoting the following comment from the New York Times of November 13th on Trump’s plans to appoint his ministers.

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I’m not sure a satirical gibe was intended (the clue is in the repeated use of the word “defence”), but it made me guffaw nonetheless. “Trump will nominate Pete Hegseth, a Fox News host with no government experience, as his defence secretary. Hegseth has often defended Trump on TV.” You see, it’s all about the Dump.

  • Chris Dunton is a former Professor of English and Dean of Humanities at the National University of Lesotho.

 

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A question of personal gain

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Recently, an audio recording featuring the distressed MP for Thaba-Bosiu Constituency, Joseph Malebaleba, circulated on social media. The MP appears to have spent a sleepless night, struggling with the situation in which he and his associates from the Revolution for Prosperity (RFP) party were denied a school feeding tender valued at M250 million per annum.

In 2022, Lesotho’s political landscape underwent a significant shift with the emergence of the RFP led by some of the country’s wealthiest individuals. Among them was Samuel Ntsokoane Matekane, arguably one of the richest people in Lesotho, who took the helm as the party’s leader and ultimately, the Prime Minister of Lesotho.

The RFP’s victory in the general election raised eyebrows, and their subsequent actions have sparked concerns about the motivations behind their involvement in politics.

In an interview with an American broadcasting network just after he won the elections, Matekane made a striking statement, proclaiming that he would run Lesotho exactly as he runs his business.

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At first glance, many thought he was joking, but as time has shown, his words were far from an idle threat. In the business world, the primary goal is to maximize profits, and it appears that the RFP is adopting a similar approach to governance.

Behind the scenes, alarming developments have been unfolding. A communication from an RFP WhatsApp group revealed a disturbing request from the Minister of Communications, Nthati Moorosi, who asked if anyone in the group had a construction business and could inbox her.

This raises questions about the RFP’s focus on using government resources to benefit their own business interests.

The government has been embroiled in a series of scandals that have raised serious concerns about the ethical conduct of its officials. Recent reports have revealed shocking incidents of misuse of public funds and conflicts of interest among key government figures.

Over the past two years, the RFP has been accused of awarding government contracts to companies affiliated with their members, further solidifying concerns about their self-serving agenda. For instance, vehicles purchased for the police were allegedly sourced from suppliers connected to a Minister’s son and MP.

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The MP for Peka, Mohopoli Monokoane, was found to have hijacked fertiliser intended to support impoverished farmers, diverting crucial resources away from those in need for personal gain.

Such actions not only betray the trust of the public but also have a direct impact on the livelihoods of vulnerable communities. Monokoane appeared before the courts of law this week.

While farmers voice their concerns regarding fertiliser shortages, it seems that Bishop Teboho Ramela of St. Paul African Apostolic Church, who is also a businessman, is allegedly involved in a corrupt deal concerning a M10 million fertilizer allocation, benefiting from connections with wealthy individuals in government.

The procurement of fertiliser appears to be mired in controversy; recall that the Minister of Agriculture, Food Security and Nutrition, Thabo Mofosi, was also implicated in the M43 million tender.

The renovation of government buildings with elaborate lighting systems was contracted to a company owned by the son of an MP. The RFP’s enthusiasm for infrastructure development, specifically road construction and maintenance, is also tainted by self-interest, as they have companies capable of performing these tasks and supplying the necessary materials, such as asphalt.

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Minister Moteane finds himself in a compromising situation regarding a lucrative M100 million airport tender that was awarded to his former company. Ministers have even gone so far as to award themselves ownership of diamond mines.

Meanwhile, the nation struggles with national identification and passport shortages, which according to my analysis the RFP seems hesitant to address until they can find a way to partner with an international company that will benefit their own interests.

The people of Lesotho are left wondering if their leaders are truly committed to serving the nation or simply lining their own pockets. As the RFP’s grip on power tightens, the consequences for Lesotho’s democracy and economy hang precariously in the balance.

It is imperative that citizens remain vigilant and demand transparency and accountability from their leaders, lest the nation slide further into an era of self-serving governance.

In conclusion, the RFP’s dominance has raised serious concerns about the motives behind their involvement in politics. The apparent prioritisation of personal profit over public welfare has sparked widespread disillusionment and mistrust among the population.

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As Lesotho navigates this critical juncture, it is essential that its leaders are held accountable for their actions and that the nation’s best interests are placed above those of individuals.

Only through collective effort and a strong commitment to transparency and accountability can Lesotho ensure a brighter future for all its citizens.

Ramahooana Matlosa

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Insight

Down in the Dump: Part One

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Attentive readers will recall that some weeks ago, I scribbled a series of pieces on elections due to be held in the UK, France, South Africa, and the USA. These elections were unusually critical for the well-being of their countries and even that of the world.

The results of the last of these elections are now with us and we are faced with the devastating news that Donald Trump is heading back to the White House.

I can hardly think of worse news to swallow or to equip the world to survive the years ahead.

The Dump, as I call him, is one of the most odious, dangerous, untrustworthy individuals currently inhabiting planet Earth. To cite a few of his demerits: he is a convicted felon; he believes climate change is a hoax; he is a sexist and a racist (one of his former military advisers has gone so far as to describe him as a fascist).

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He is a snuggle buddy of the Russian dictator Vladimir Putin and will probably discontinue aid to Ukraine as it resists invasion by Russia. Western European allies such as France, Germany and the UK are dismayed at his victory, as he holds the principles of democracy and constitutionalism in contempt.

As for Africa, well, he once described it as a “shit country,” so don’t look forward to much support from him.

Readers who spent time at the NUL will remember my dear colleague Katt Lissard who is now back home in New York. She spent some years with us as a Professor specialising in Theatre studies and was the Artistic Director of our international Winter / Summer Institute for Theatre for Development.

Many activists in the USA like Katt, who don’t see themselves as part of the political mainstream, chose to campaign for the Democrats and Kamala Harris in the hope of keeping Trump and the far right out of power. Confronted with the news of Trump’s victory, she sent an email to friends noting this was “just a brief check-in from the incomprehensible USA.”

She then explained: “We’re in shock and the early days of processing, but white supremacy, misogyny and anti-immigrant bias are alive and well and driving the boat here.” So, how do Katt and millions of decent, like-minded Americans plan to weather the storm?

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Katt explained: “We were deeply depressed and deeply furious as it became clear that one of the worst human beings on the planet was going back to the White House, but we are still breathing and know that we will in the days ahead begin to formulate plans and strategies—and not just for heading north across the Canadian border.”

Picking up on that last point, it may well be that many decent Americans might just up and off across the border; Canada had better prepare for an avalanche of applications for residence permits.

And not just from Americans; in, for example, the American university system alone there are many many Africans employed in high positions (Professors and such-like), who must now face the fact they are living in a country whose leader despises them and who may opt to get out.

In her email written to her friends, once the news from hell had been confirmed, Katt quoted a piece by Rebecca Solnit, one of the most exciting writers at work in the USA today (readers may remember that I have previously reviewed two of her books for this newspaper, Whose Story is This? and Recollections of My Non-Existence).

Now Solnit is a feminist and at the heart of her work is a dissection of the way women have been marginalised in the USA (let’s remember that Kamala Harris, the Presidential candidate who lost to Trump, did so partly because so many American males could not bring themselves to vote for a woman.

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I am thinking of the kind of male who invaded the White House when it was announced Trump had lost the 2020 election, bare-chested and wearing cow-horn helmets on their numbskull heads).

Solnit has this to say on our response to the Trump victory: “They want you to feel powerless and to surrender and to let them trample everything and you are not going to let them.

You are not giving up and neither am I. The fact that we cannot save everything does not mean we cannot save anything and everything we can save is worth saving.

You may need to grieve or scream or take time off, but you have a role no matter what, and right now good friends and good principles are worth gathering in.

Remember what you love. Remember what loves you. Remember in this tide of hate what love is.” And then: “A lot of us are going to resist by building solidarity and sanctuary.”

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What is so morale-boosting about Solnit’s piece is not just her vision but also her command of language.
Her writing is so crisp and elegant. Language comes at us at its best, of course, in literature, and when I heard that the Dump was on the move back to the White House, I immediately recalled one of the most startling poems in the English language, “The Second Coming” by the Irish poet WB Yeats.

I’ll kick off with that next week.

To be concluded

Chris Dunton

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