The Broken Relationships between the People and the State: A Call for Social Contract

The concept of Social Contract back dates to centuries ago and it has shaped from the State of Nature to the present day realities in which the State and its Institutions, the Citizens and their Institutions can agree on the best methodologies that address the interest and needs of the people. Zimbabwe is one country that has for the past decades experienced the broken relationships. The state and the citizens have not been agreeing on several issues.

To further interrogate the relationship between the people and government, a brief outlay of Social Contract has to be noted. This can be a voluntary agreement among individuals by which, according to various theories, such as Hobbes, Locke, or Rousseau; organized society is brought into being and invested with the right to secure mutual protection and welfare or to regulate the relations among its members.

According to social contract theorists, when the government fails to secure people’s  natural rights as alluded by Locke or satisfy the best interests of society they serve, cited by   Rousseau as the “general will”, citizens can withdraw their obligation to obey the state, or change the leadership through elections or any other means.

Interesting analysis given by the theorists can trigger a candid debate, the events in Zimbabwe which happened since year 2000 to November 2017 were as a result of broken relationships, were the government treats its citizens as second class, were there is no accountability and were  instilling fear has been used to rule the citizens. As noted by Locke citizens withdrew their obligation to obey, because the government failed to meet expected needs.

It is important to note the various issues that are caused by the broken relationships between the government of Zimbabwe and its citizen, these include: Individualistic Behavior, Human Rights Abuses, Torture, Violence, widening gap between the rich and the poor (lack of pro-poor policies) and Partisan Development Model. In practical terms, the Government of Zimbabwe introduced the reign of terror since independence through unleashing Gukurahundi, Murambatsvina, Farm invasions, Abductions, Torture of citizens, Militarization of State Institutions, Electoral Violence and Intimidation. The mentioned historical perspective is on its own a clear testimony on how dictatorial regimes can forget the very cause of building a united state that offers a fair protection of its citizens, through strong institutions, were people are free to shape their value system.        

To slide back to the origins of building a united nation,  Sophia Omni (2005) noted how people when faced with challenges in a state,  how they tried to overcome the hardships; they entered into two agreements which are termed Pactum Unionis and Pactum Subjectionis.
The first pact (Pactum Unionis) people sought protection of their lives and property. As a result, a society was formed where people undertook to respect each other and live in peace and harmony. The second pact of Subjectionis, people united together and pledged to obey an authority and surrendered the whole or part of their freedom and rights to an authority.  The authority guaranteed everyone protection of life, property and to a certain extent liberty. Thus, they must agree to establish society by collectively and reciprocally renouncing the rights they had against one another in the State of Nature and they must imbue one person or assembly of persons with the authority and power to enforce the initial contract. The people agreed to live under common law and create an enforcement mechanism for the social contract and the laws that constitute it. Thus, the authority or the government or the sovereign or the state came into being because of the two agreements- but most importantly the state has to guarantee the rights of the people as the makers of the state.

 In Zimbabwe the Pactum Unionis and Subjectionis do not exist – there is no protection of lives and property; there is negative peace and violence – in which the state and its institutions are at the     epi-centre of perpetrating violence. The new dispensation in 100 days has neither tried to address the human rights aspect nor engage the citizens on key policy issues that affect them, the focus is more on business; the message is that the country is open for business without a solid framework that value the people that the government purport to represent.

 The laws that have been a hindrance to people’s freedom are still in existence such as AIPPA, POSA among other. The Media is still biased towards the Ruling Party and rural community is still polarized. Although some scholars may argue the need to give the New Dispensation President Mnangagwa (E.D) a chance and notably his positive achievements in international relations, call for zero-tolerance on corruption, there are cosmetic changes in political, economic, social and cultural development of Zimbabwe.    The Social Contract requires good leaders to consult key sectors such as: labor, CSOs, Church and Communities before implementation of national policies.

 Institutions play a critical role in building solid relations and deliver people’s rights, if not built on proper foundations they can be manipulated by political leadership to abuse the same people they seek to protect. Most worrying is that, vulnerable groups such as youth, women, people with disabilities and indigenous communities suffer because of these continuous hardships.

 It is also important to note that social cohesion has to be appreciated from different levels that is:  Individuals versus Family, Family versus Community, Institutions Versus Citizens, State Versus the People and finally State versus International Community. When there is no unity of purpose between an individual and the family this might also trigger disunity between the family and the community, up until it reaches the state and international community. A practical example is our beloved Zimbabwe in which at family level there has been differences and conflicts caused by political, social and ideological differences, the state being the main actor- failing to provide necessary support (what can be termed basic needs and guarantee of rights) and the international community intervened through sanctions and isolation. The difficulties have been caused by broken relationships between the state and the people.

 What then can be a holistic solution to mend the broken relationships? There is vast need and louder calls for Social Contract, were people are stockholders and leaders in national development, were policy making includes the citizens and the state provides for such space in honor and dignity. The value system set by people should guide how institutions work, not vise versa. The values must be the ones agreed upon on a framework of the national Constitution. The Pre-amble of the national Constitution tries to set the value system, but it’s all on paper: political will to execute the dictates of the national Constitution and pushing the inclusive national agenda is still lacking and far from reality.

 There are challenges that come when institutions define the pace and the value system for the people, there is risk of political manipulation as witnessed for the past 37 years in Zimbabwe. As noted, since year 2000 the systems and institutions that have to protect the values of the people were captured, the traditional structures for example, some Village Heads and Chiefs were and are still architectures of political violence and discrimination in communities, while the Courts and Independent Commissions have not been delivering their constitutional mandate due to excessive political interference.

 Zimbabwe must agree on a solid value system, the Zimbabwe that people want.  Questions such as what it means to be a Zimbabwean must be holistically answered and categorically defined. These common values must know-no language, tribe, race, culture or religion, but respect diversity towards a common destiny that is based on the respect of the rule of law, peaceful co-existence and effective development; were labor, youth, women, vulnerable groups, students, business, church, CSOs, political parties and international players, all contribute to the common cause – the Dream that Zimbabwe has laid based on Social Contract.

Misheck Gondo is an International Relations Expert

Can be contacted at: gondo.gism@gmail.com

The Africa-Europe Cooperation: unpacking the gist of Development!

This is not a Poem, but a Poem for development!

This is not a Poem, but a hymn sung based on the ethics of a Poem!

This is not a Poem, but a drama acted on the script of a Poem!

The Africa Union born of its values as enshrined in the Ubuntu discourse

Born of its struggles, founded on the pillars – the pillars of our fore fathers

 Peace and Unity was the deem dream- achored in 1963

From liberation struggles, now to liberation development struggles

She has done it alone, in struggle- yet she can’t continue to be alone in the struggle!

In these modern day of globalization! Alone?

She has to define the terms of cooperation–that manipulation becomes the past

The past that made resources look like leak

Today, in the spirit of development cooperation

She finds a friend, a friend ready to explore the journey

The journey, based on the theoretical and practical framework of respect

Virtues of equality, equity, partnership and growth

Africa my mother land, the mirror of beauty, the virgin of resources

The epitome of hope- your love has court other soils- the soils across the river

In the European Land they are all coming to your palace to find love, in trust

Your youth being at the center- their youth at the center- so we all now at one center

The center of effective development cooperation,

As defined in our Africa Charter, EU Instruments, Agenda 2063

 Busan Partnership for Development Effectiveness among other

That love that is equal; with mutual respect, now the two of you brought us pride.

As fairly, newly wedded couples- this is my humble advice as your Aunt

Now that you are legally married, in a rare union called Africa–European Partnership

Where you re-new your vows through a Summit

Now that you will have children to look after in the name of your youth,

Your present and future leaders- your stakeholders- the young generation

Let your children take part in decision making – not only as beneficiaries,

but as leaders and stakeholders

Let them shine with participation, in peace, and new ideas for growth

Africa my brother, Europe my sister- let your marriage last

So that it becomes a generational history, a history based on trust.

Let disagreements be your strength points- with one vision – which is development cooperation

I love you both- your youth shall shine- if your marriage is health based on universal values

The values of human dignity, human rights, democracy, territorial integrity and sovereignty

 In your years of love – think of your vows- think of your children- I mean, your younger ones!

This is not a Poem- but a Poem for development!

I love you both!

 By Misheck Gondo- Who is not a Poet, but a Poet for development!

THE CONTEMPORARY ORDER: NEXUS BETWEEN RELIGION AND POLITICS

By Anne Gondo (MA Religion & Gender-UZ)

Religion is a very complex terrain which many people have failed to completely and clearly understand. On the other hand politics in Zimbabwe is something which is scary, frightening and an arena which has claimed lives of many people who dared to be politicians such that any citizen fears to say anything that oppose the ruling elite. Furthermore, politics in this country means a tag of war and survival of the fittest, as a result of this it becomes challenging to relate religion with politics. However it has to be acknowledged that as human beings our lives are religious no matter one is an adherent of a certain religion or not. Our lives are political whether one is a member of any political party of not. Our lives are affected by religion and politics one way or the other. Despite all that is happening in Zimbabwe still it should be acknowledged that there is a strong relationship between religion and politics. Religious leaders should be engaged such that they address the calamities that have befall our nation from a religious perspective. Taking part in politics from a religious dimension does not mean being affiliated to any political party or upholding ideologies of a certain  political party to suite ones interests but it means giving direction, condemning and applauding any actions done by civil leaders which are against the will of God or which God has commended.

 Religion and politics are aspects which permeate our lives as humanity and they have an impact on how we live. Therefore religious leaders should perform their duty as intermediates between God and the ordinary citizens of Zimbabwe especially this moment when the country is in turmoil, when there is no certainty about tomorrow and when there is confusion politically and economically. In times like this God is saying something about the economic situation and the political as well therefore that which God is saying needs anointed people of God; priests, pastors, bishops, deacons, prophets and evangelists to interpret to the people and intercede for the people. When the clergy perform this it does not mean they are bidding farewell to the pulpit and will be saying ballot box here l come actually it is part of their duty to see whether civil leaders are performing their duties in ways that are not disgusting in the eyes of God.

Religious leaders being involved in politics is not a new phenomenon in these contemporary times but it is something which has been in existence for ages. For instance in the Old Testament pre-canonical and canonical prophets confronted, challenged and addressed various political situations of their times basing on what God was saying to them. In 2 Samuel 12 Nathan the prophet condemned David the King for taking Uriah’s wife and having had Uriah killed on the battle front. Nathan confronted David without trembling and fearing because it was the Lord who had revealed this to Nathan. This is clear in 2 Samuel 12 vs 1 ‘And the Lord sent Nathan to David.’ This shows that religion and politics are intertwined. The immoral, unethical misdemeanors and corrupt ways being done by some political leaders should be condemned as it has caused many Zimbabweans to suffer. It is against the will of God and this was not God’s intention when he created humanity.

 The relationship between religion and politics is also manifested in the message of prophet Amos. He advocated for an egalitarian society in which social justice, equality would prevailed and he condemned corruption. Most of these evil deeds were being perpetuated by the rich, ruling elites and those who had become soothsayers in religion. During the time of prophet Amos the rich were getting richer, the poor getting poorer and in chapter 4vs 1 he even condemns the “the cows of Bashan” for oppressing the poor. These “cows of Bashan” were the ruling class and the bourgeoisie who had no heart for others but for themselves and their families at the expense of the proletariat.  Amos confronted the situation because it was God who was saying that.

 What happened during the time of Amos is what we are witnessing at the moment in Zimbabwe. Civil leaders some of them have become corrupt and selfish. Some of the rich are multiplying their wealth through sweat and tears of the poor, they are getting huge profits whilst they pay their laborers nuts. In a crisis like this God is saying something and it might be difficult for the clergy to come openly and confront the status quo just like what prophet Amos did because of the nature of politics in Zimbabwe. It is politics by elimination. The political arena does not provide a conducive platform for religious leaders to deal with the political and economic situation in this country from a religious angle. From Amos’ time it was quite better because the people could understand the meaning and value of one being called a priest, overseer or prophet. These people were and are anointed by God himself hence whatever word that comes from their mouth was not to be tempered with. This is the reason why the bible says ‘touch not my anointed one.’ Same with civil leaders from the history of the bible were chosen by God for example Saul, David and Solomon to lead his people according to his ways. When a king or leader deviated from leading God’s people in God ways surely God would send prophets to condemn the evil deeds or he could denounce the king. Even in this present day it is God who anoints presidents; but if they fail to lead his people according to his ways he also denounces them. To say religion and politics do not share a common ground is in gross of justice.

Witnessing the clergy poking their nose in political issues for some it might be as if these man white collar cease to be religious but that is not the issue it is their duty to do so and it is not something new. Closer home in the African Traditional Religion during the pre-colonial era be it in the Great Zimbabwe, Mutapa or Rozvi state religious leaders and political leaders worked hand in hand. Religious leaders linked the king with the spiritual world, installation of a new king or chief was and it is still done by sacred religious practitioners in rural areas such as masvikiro spirit mediums and mhondoro lion spirits. A king or chief cannot make any crucial decision without consulting religious leaders. In urban areas priests, pastors or evangelists have been witnessed gracing various national events like independence celebrations, heroes’ day commemoration and the burial of heroes and heroines, giving the word of prayer and preaching.

In addition to this, the Johane Masowe WeChishanu Congregants are present at many national events. This then shows the relationship that religion has with politics. Furthermore, this relation reinforced by political leaders who flock to pastors and prophets for help especially when they campaign and when elections will be fast approaching. In this case political leaders use religion as suitable ground to express their political ideologies. However, it is in this context when some argue that religion and politics are not intertwined because some political agendas are irreligious hence they cannot be partnered with religion at all.

Religion and politics have an effect upon each other hence religious leaders be it in Christianity, Islam, African Traditional Religion, Judaism, Taoism, Confucianism, Buddhism, Hinduism, Rastafarianism, Baha’i Faith and Jainism have a crucial role to play in politics. They should act as torch bearers to civil leaders thus giving them direction on how to lead people according to the good will of the deity. They can make a change in the politics of today.

Annah Gondo is a Secondary School Teacher with the Ministry of Primary and Secondary Education. She holds a Masters Degree in Religious Studies  with University of Zimbabwe (UZ). She writes in her personal capacity. She can be contacted at annahgondo1@gmail.com