Friday 10 January 2020

ZIMBABWE YOUTH SECTOR

ABSTRACT 
 
The participation of youth in Zimbabwe can be traced to the time before independence, young people playing a liberation role. After attaining independence in 1980, the post-war government made remarkable steps to institute a ministry responsible for youth and also it was led by a young woman. However, the institutional establishment did not translate to the practical empowerment of young people who now constitutes 67 percent of the total population. The growing poverty in the new millennium, lack opportunities, limited academic freedoms, unemployment, drug abuse, exorbitant health care, human rights abuse and shrinking civic space has epitomized modern-day Zimbabwe; with young people absorbing the brunt of economic collapse. The National Constitution, Section 20 which is within the Africa Union Youth Framework; provides for the effective participation of youth in political, social, economic and cultural affairs of te country. To celebrate the 2nd National People ‘s Convention hosted by the Citizens Manifesto, this paper introduces key fundamentals and solution-oriented interventions on the role of youth in the political economy of Zimbabwe. The paper uses the Youth Development Model (YDM) that spells out the four-lens approach and seven key principles of youth development. Given the contextual reality, the paper argues that practical youth development must involve youth themselves, dealing with institutional deficiencies, and human development must form part of Zimbabwe ‘s conversations. The paper also suggests that human development should be done through, the transformation of the education system to promote innovation, enacting policies that enable youth development, preserving space for collective action and organizing, locating dialogue on the future of work or the decent work and social justice agenda. 

Keywords: Youth, Inclusion, Zimbabwe, Participation, Policies, Citizen ‘s Convention, Agency 

Executive Summary 
The youth bulge phenomenon, prevalent in Zimbabwe where demographically youths constitute 67.7% of the population, has been manipulated by the political elite to perpetuate violent conflicts as youth are more susceptible to manipulation by both politicians and government. Urdal (2006) notes that conflicts occur when the proportion of youth bulge exceeds 20%. The percentage of youth bulge in Zimbabwe exceeds this threshold by over 40%: this at the backdrop of an external debt hovering at 146% of the country’s GDP, over 90% unemployment rate, poor governance and accountability practices, politicization of societal life and dwindling civic voice and trust; has furthered youth marginalization. Youths have thus become a pool for recruitment and conscription into youth militia groups by political parties for deployment to carry out atrocities that further political party agendas. The vigilant groups are known for torturing, intimidating and killing citizens with differing political ideologies. Examples include Chipangano in Mbare, Harare and the Al-Shabab styled organization in Kwekwe in the Midlands Province. Outright manipulation of youth by politicians who promise economic rewards such as employment, land, and pay-outs has seen youths perpetrating violence at alarming rates. Urdal (2006) further states that risk increases under times of political, economic and educational stress, and Zimbabwe has been under such stress for a decade. Consequently, election times in the country have been characterized by a violent contest among unemployed youth across the political divide and marred with outright violence, voter intimidation, and victimization, with youths taking the lead. The growing marginalization of young people in Zimbabwe is not only political but also structural, the political mentality that youth are the leaders of tomorrow continue to shrink the youth space. Zimbabwe ‘s youth development space is epitomized by violations of basic rights, that is lack of decent jobs, exorbitant education, limited access to health care, drug abuse, lack of civic space to innovate and participate. This paper seeks to articulate a solution-oriented approach to these challenges, through raising home ground nuggets and the paper is also raising key questions that need to be addressed to move forward as a country.

Paper published by Citizen's Manifesto written by Misheck Gondo 

For the full paper read here:  http://citizens-manifesto.org/2019/09/19/zimbabwe-youth-sector/



Thursday 2 January 2020

Necrologue to F.r Ignatius M. Zvarevashe (S.J); A life of Humility and Spiritual Nourishment

By Misheck Gondo

His life is worthy of a celebration!  The time he lived on earth was capacious for every member of the church.  He was known for having ample time to satisfy the spiritual void of the faithful. Well known as Baba Zvararevashe of the Society of Jesus; a religious order of the Catholic Church, whose priests and members are called Jesuits. His given name Ignatius is not a spiritual coincident; he was ordained as a priest within the order of the religion founded by St. Ignatius of Loyola.
Ignatius M. Zvarevashe worked as a pastoral priest for 38 years in Chinhoyi and Harare dioceses in Zimbabwe and as an Assistant Novice Director for two years in Zambia. In November 2019, he celebrated 50th anniversary as a Jesuit and 40 years as a priest.  He will also be remembered as a man of intellectual propriety and decorum, spiritual stamina and teaching- proficiency and a perfectionist. He did his theological studies at Heythrop College in London and at the Gregorian Pontifical University in Rome. A member of the Marian Movement; one of his zeal was to unpack the importance of Mary Mother of Jesus to Catholics and non-Catholics. In one of his books, “Mariya Amai VaJesu Naamai Vedu”, he chronicled the sanctity, the importance, the respect Mary deserves and the truth about her and why Catholic Church gives Mary such an honor.
Born in Gutu on December 15, 1943, Fr. Zvarevashe, a veteran and prolific author, a transformational teacher whose realm of influence permeated beyond the jurisdiction of the catholic church. There is an adage that says, ‘writing is not only a cup of knowledge to those with wisdom, but a legacy for generations.’ Fr. Ignatius wrote several novels, and spirituals books, some of them include:  Authentic Inculturation and Reconciliation: A Catholic Perspective, A Short Investigation of The Catholic Church: From the Council of Jerusalem to The Council of Trent, Marwadzo neMbiri YaJesu Kristu, Kurauone, Tsumo, Chimbo naMadimikira,  Tsumo, zvirevo zvechimbo, namadimikira : (mangadza avaera shiri kuramba hungwe huku vachidya), Museve wade nyama, Gonawapotera, Ngano dzinozipa dzapasichigare, Gwararenhamo, and Dzinza ravagovera vaChirumhanzu Namutasa. He has also penned a number of articles in English, published in Moto, Hekima Review,   Afer, Catholic Chuch News, and Mukai-Vukani.
His teachings were based on spiritual edification rather than doctrinal instruction, he has been known as man of thoughtful and constructive criticism, in one of his books: “A short Investigation of the Catholic Church” he concurred with Pope John Paul on this question, “Where have we deviated from the Gospel” as he re-opens Catholicism heated debate after the Second Vatican Council, he laid down the past faults of the church and how the church can be guided by Holy Spirit to correct the wrongs.
 His homilies called for the people to repentance, conversion, humility, and growth in a spirit of trust in God's Mercy.  Through-out his teachings, he made sure everyone, regardless of age or level of literacy could understand the word of God. His famous style of calling the congregants to repeat after his important words-for mastery, for example, “Kuzvidukupisa, Kuzvidukupisa, Kuzvidukupisa”. He was a student of unfathomable Divine Mercy, he allowed in his lifetime for the message of divine mercy to reach the ordinary people.
 The Author of this Article had a double-leveled privilege to interface with Fr. Zvarevashe in the two dioceses, Chinhoyi at St. Boniface Mission, where the deceased served as a priest and his last pastoral assignment at St Francis Xavier Parish Braeside-which sub-houses St. Martins. He always unveiled himself to parishioners for personal, family or community prayers, even the time he was in great agony, he could attend his daily obligations, on his last days suffering from cancer, a resemblance of St. Ignatius of Loyola.
 His deep understanding and great command of the Shona language was amazing! He loved traditional food too. A week before his sad departure from mother-earth, at St. Martins Parish, the famous Hosi Yedenga (Maria Guild) had prepared his loved dish, a hamper full of copious-cuisines.  In the consummation of time, only to receive the sad news that the spiritual legend has left the troubled world,  going to where the Christians describe as the real or final home.  His life is a life of legacy, his knowledge of scripture shall be remembered,  he left us with a positive challenge, a call to perfect our ways through humility (Kuzvidukupisa), love (Rudo), Confession (Rupinduko) and intricate love of God (Kuda Mwari zvakanyanya). As Fr. Ignatius Padya said through his obituary assertion,  "You are now a saint of God in heaven"
  
May Your Soul Rest in Eternal Peace.
(John 16:22: "Therefore you too have grief now, but I will see you again, and your heart will rejoice, and no one will take your joy away from you…”)