I have loved Wambui Otieno, Mau Mau, feminist, unbowed woman ever since I have known about her. Although I never met her personally, I followed her life – backwards and forwards – first, as the African feminist universe buzzed when she lost the legal battle to bury her husband where she wanted, then reading a borrowed copy of her memoir, and afterwards “stalking” her online.

If it were not such a phallic metaphor, I would speak of Wambui as a tower, like a lighthouse of sorts, casting her light all around her at a dazzling world-changing pace, standing unbowed no matter the waves, weather, standing steadfast as volcanoes and earthquakes shook the world beneath her feet.

That might well be someone else’s Wambui Otieno. But I imagine she would have frowned at the limits of my imagination.

So, I think of her more like a galaxy of possibilities. As she lived her life through increasingly unpredictable, but powerful choices, Wambui changed not just the world, but who we are in it too. When she joined Mau Mau as a teenager, and in later writing about this in ways that challenge expectations, she drove home the importance of living our convictions. Although she could have settled into a life cushioned by class in colonial Kenya, she chose radical politics rather than complicity or “safer” forms of resistance.

After independence, her principles often brought her into a collision path with her former comrades. Wambui spoke her truth regardless of the consequences. She stared danger in the face and not only spoke truth to power, but retained her revolutionary subjectivity in action. Consistently.

She epitomised the personal is political and loved who she wanted to, shamelessly and irregardless. Bless her. Ethnicity, class, age are all boundaries used to police who we may love on this continent, repeatedly. They are often ways of reminding women what our place is. These tools are sjamboks (whips) used to remind our spirits when we dare transgress the narrow limits of who society says we are.

Wambui loved in independent Kenya as freely as she had scouted, spied, negotiated and carried arms for Mau Mau in colonial Kenya. She stood by her decisions and refused to be intimidated, no matter who stood against her. She survived her fiance’s betrayal and the imprisonment, attempted to sue her rapist as a way of holding him accountable in a world that said colonisers mattered and African women did not, loved her comrade and husband even though he was the “wrong” ethnicity, fought his family in the legal and public courts to bury him where the couple had decided, and married a man she loved even though he was from a lower class and more than four decades younger.

And in video clips, Wambui looks not only defiant, but joyful. She lived her life on her own terms. And she inspired many of us to do the same: to live our truth, be unapologetic, and defend our revolutionary selves irregardless.

I still need her to be alive in the world. I want her back. I am not ready to “get over it”.

And so it is that in the week since Wambui Otieno died, I have been struck by an overwhelming sense of grief. Although I have thought about her daily, revisited why she was so important to me as an African, feminist, Pan-Africanist, stubborn woman, etc, I have been paralysed and able to articulate my grief only in short, brief bursts.
Until now.

For someone who feels and thinks deeply through words, their reading and their writing, this is quite startling. I do not know what to make of myself when I am being like this.

For, while people often mourn and feel closer to their heroes than makes sense, I have always observed such stated loss at a figure admired from a distance with some skepticism. Although fascinated by the world’s responses to Michael Jackson or Princess Diana before him, or even more recently Amy Winehouse, etc, I took it to mean that the loss was part recognition of the genius and part marking of the passing as necessary ritual.

As I battled to make sense of it all, I realised I was looking at the “wrong” places for explanation. Perhaps, looking at the meanings and experiences of loss closer to Wambui’s politics would help me out. I had remarked that the death of Albertina Sisulu marked the end of an era, so too Fatima Meer, Albertina Sisulu’s comrade and life partner, Walter Sisulu before that. The death of beloved revolutionaries is a bizarre experience. Watching them remembered afterwards, in ways that do not quite seem enough, just reinforces this feeling.

Then it hit me in the pit of my stomach. News of Wambui Otieno’s death felt like hearing news of Chris Hani’s death. While I had someone to direct my anger at – a system, and a series of faces – when Hani was brutally murdered, a similar rage was unleashed at the universe when Wambui died. But, without a clear target, for she died in hospital.

I am angry at her loss. It is too soon, for I still needed her in the world, and I am not ready to “get over it”. But, it has helped me enormously to have a community that loved and mourned her with me. See Kenne Mwikya’s beautiful blog post here: http://kennemwikya.wordpress.com/2011/09/01/wambui-otieno-circling-and-scrutinising/#comment-273 as well as Keguro Macharia’s poignant and powerfully political reflection on Gukira (here: http://gukira.wordpress.com/2011/08/30/welcome-mourning/#comment-2458).

My links are acting up, so I have posted the full URLs above.

a) In much of urban South Africa, outside of townships, looking for schools that teach Xhosa/Zulu/Sotho/Tswana/Swati/Tsonga/Venda/Pedi/Ndebele is a lesson in pain. She refers to experiencing this earlier when trying to get a school for her children in Cape Town. I am pretty sure she had similar hardship in Johannesburg.

b) The above is true because only Afrikaans and English, out of the official languages of the country, are taught in ways that take the languages seriously and in manners that encourage their use at first language level.

c) The status of a people’s language says a lot about the status of that people’s culture – to them, when they are in power – as well as to their (previous) oppressors.

d) Parents should not have to move or take their children to township schools in order to have language -which is their right legally – taken and taught seriously.

e) African languages carry more than the meanings in the words used to communicate. They carry a worldview and a series of abstract and concrete reference points that are present in various African languages. This is why Ms Dana cares less about which African language her children learn well than she does about them learning one (and the world it carries) well. This is an urgent task that we must take up or deal with the consequences of language neglect.

f) She suggests that Zulu be the official language that is taught at first language level in schools since it is widely spoken and relatively easy on the tongue.

g) We need to hold our current government responsible and accountable for the language mess in our schools even as we keep an eye to the historical context that brought us here.

h) Afrikaans is not an African language. It carries the arrogance of the Dutch colonisers and the apartheid establishment. Although the language was shaped through African location, its Afrikaner nationalist use ensured that it remained a language of wounding.

I am really glad that Dana wrote and submitted this article for publication because it raises several issues that I think need to be raised again and again until something changes. I know that the bulk of the responses will be defensive and vile because any questioning of Black marginalisation in this country elicits this kind of silencing. Mark my words, people will write back to her piece and claim that she has a chip on her shoulder, that she is playing the race card, that she doesn’t know what she is talking about. They’ll also write in and say she is out of touch with what is important in the world and the country, that most Black parents don’t mind the condescending third languages taught at Model C schools because they know their children need to speak English to make it in the world. How do I know? Because these are the stock responses that follow us everywhere. So, I applaud Dana because I think that we need to change the sorry state of education in SA, private schooling included. But I’d like to engage with the layers of her argument in more detail – agreeing and disagreeing with her, as I go along.

to a) I don’t think anybody can deny that what Dana describes is the state of language education in many SA schools post-apartheid. This is an insult of the highest order for the children who go through such schooling, regardless of which race they are. South African children should be able to speak various languages in their country – more than their parents can, even when their parents are polyglots. The school system should play a leading role in this. But it does not. This is a topic that has come up in various conversations with other parents in my own life. I was aghast, when my partner and I started looking at possible schools for our child, to learn that most schools we would have preferred – many with ‘progressive credentials’ – teach English and Afrikaans at first language level, and all other official languages at third language level until the end of primary school. I have various friends who did Xhosa third language at school. Many of them did so for twelve years. None of them can speak Xhosa beyond tentative understanding and elementary small talk. Learning a language at third year level does not teach you how to speak it no matter what your grades say. The fact that languages are taught at third language level at all is an insult.

to b) nothing more to add to this argument. This policy keeps all other SA languages marginal. It makes a joke of the eleven official languages policy/legislation since that is only true on paper. It also points to the inefficiency of our government on this point as well as – perhaps much more so – the irresponsibility of the parents who continue to leave this unchanged in the schools they pay fees to.

to c) yes. see my response to b) above. This current situation means that while these schools are located in a democracy, effectively, they operate as though they are in an apartheid state with two official languages.

to d) No, they should not. We should litigate, and in this respect follow Ntombenhle Nkosi’s example of taking a Durban High School to court, and who is quoted after her victory as having said “Parents must just not take it for granted that schools are going to do it for them, they won’t. Every parent must ensure that their language – be it isiXhosa, be it isiSwati, Zetswane, Sesotho Saleboa, Tshivenda, Tsonga – must be offered as the first language because the National Curriculum Statement states that every learner must choose the home language, not the home language of the school.” I will say nothing of the typos in the transcribed quotation, even though they, too, tell an interesting story about the disrespect of African languages.

e) I agree that this is always true of language. This is why even those of us who are polyglots often cannot translate a concept across unrelated language families. This is also why I have said over and over again that I would prefer to send my child to a school that teaches all SA languages on its books at first language. I am not overly concerned about whether the language is Tsonga or Zulu or Sotho. I am mortified that the only schools that do this in my area are schools whose other values are at odds with mine (mainly on consumerism). But I’d rather send my child to a bizzare school that takes his language and his right to language seriously (and deal with the consequences of helping him unlearn the capitalist values) than to one with “ostensibly” socialist, feminist and anti-racist politics but that tells him his language, ancestry and continent are expendable.

f) Here, I disagree on various technical points. First of all, I don’t see why our children should have to learn only one language when we speak several languages in this country and continent. Many of these Model C schools are capable of teaching SA children how to speak German and French alongside English and Afrikaans. I am sure with motivation, they can do the same with various official languages. The second technicality on which I disagree is on whether isiZulu is any easier than some other indigenous languages. I don’t think that there is such a thing as an easy language, where ease is similar for everybody. I think that what is easy for you is based on what you already know. So, no, I am not convinced that Zulu is easier than Tsonga. My third technicality is about adopting a language spoken by a larger group due to issues of possible future dominance – we will be saying something about Venda when we make Zulu more appropriately official. We do not matter because there are many of us. We matter because we are human beings.

g) Yes, let us do this as a matter of urgency. And not just our government either. Corporate SA needs to get with the programme too. In 2010, I am sick and tired of medicine inserts and packaging that comes in English and Afrikaans exclusively, as though it is 1990. This is where the power of coalitions and campaigns might be harnessed. A movement that says we matter and our languages matter is long overdue.

h) Afrikaans is an African language. Afrikaans comes from a range of languages and was formed as a creole in the mouths of slaves. The first texts written in Afrikaans were not written by people who were “Dutch” – the first Afrikaans texts were written in Arabic script because that was the script used by the first Muslims in the Cape, many of whom came as slaves from East African hinterland, East African islands, South Asia and South East Asia. This makes Afrikaans not Dutch any more than Caribbean creole languages are English or Swahili Arabic. At the same time, this once creole, once defiled by the Dutch, then became appropriated for Afrikaner nationalism in a manner that ensured that it could be used against the very people whose ancestors formed it and were punished for speaking it. Yes, someone who speaks Nederlands may understand parts of Afrikaans, and parts of Aukan (a Surinamese creole also formed by slaves using partly Dutch). However, Aukan is not Afrikaans is not Dutch, even if we do not dispute that they are related. At the same time, to say Afrikaans is African does not undo the fact that Afrikaans is also the language of wounding, misrecognition, displacement, oppression, apartheid. To honour part of our African ancestry we must remember the former because it was their mouths that crafted the creole and were punished for speaking it. To honour another part of our African ancestry, we must highlight the latter. For most Black South Africans growing up under apartheid, Afrikaans was the latter. For many Black South Africans (esp. some classified coloured), it was both. This is our thorny inheritance, and it all matters.

I hope we continue this conversation across all platforms. And, while I could have picked up the phone and had this conversation with Simphiwe in person, I chose not to. I think it is important to respond to what artists say in the public publicly – to honour the difficult task of making the important less privately. I am often very annoyed when people send me endless sms and emails disagreeing with me on something I deliberately wrote publicly, so that I have to engage them privately at the same time as engaging other responses publicly. It’s exhausting.

Miyeni’s piece feigned some concern with Mashile’s health in various ways as a thin veil to attack her for deigning to be anything but a self-hating woman. He does not have any reason to think that Mashile has any health issues – or that the presumed existence of these merits waving her privacy. He declares that “under all those layers of fat that she now carries, Lebo Mashile is one of the most beautiful women I have ever met.” Miyeni’s is very thin veiled misogyny.

How dare Lebo Mashile be anything less than rake thin and deign to think we can take her seriously for being gob-smackingly beautiful physically, profound, talented and radical without starving and begging for favours in order to live on her work? How dare she not be a cokehead and rake-thin as a result so that we can feel better about “ourselves”? How dare she not secretly have bulimia or anorexia or be on endless diets so that she can look like the image propped up by skinny women who hate their bodies in order to stay on magazine covers? How dare she be radical, beautiful, “big”, popular, unapologetically feminist and an icon today when we all think we have the answers about South Africa being so conservative?

Yes, I also think that SA is more conservative than we’d all like to admit. And yet, Lebo Mashile’s ground breaking television show, L’atitude, and “formula” is copied over and over again in popular culture – tv and beyond – and pulled many more audiences across the board than many others. She won the coveted and prestigious NOMA prize for her brilliant poetry before she even realised how significant an award it is.

I am not saying Lebo Mashile is perfect. She is a human being – and therefore automatically imperfect. And because of her courage, she is a wonderful example and affirmation for smart girls and women in this country in a million ways. This is nothing to apologise for, no matter how much hatred – in the manner of Miyeni and similar – she receives.

Eric Miyeni’s vitriol against women who are not stick thin deserves attention and rebuttal. It deserves recognition for the hateful nonsense that it is. (Maybe those of us who think he is hateful should not spend anymore money on his books.)

First of all, Eric Miyeni seems to think that you need to be thin to be healthy. However, he is clearly disingenious in this claim. He may be an infuriatingly smart but lazy writer – talented but unwilling to polish his words before subjecting his writers to them, unlike Mashile who respects her audiences too much to torment them with sloppy copy – but he has worked in advertising/media/marketing long enough to know how unhealthy many skinny women and men are, and he is intelligent enough (even though he sometimes pretends not to be) to know that most ‘fat’ people in this country are much healthier than the skinniest people on our media pages.

The column that he anchored on Lebo Mashile is probably one of his shoddiest pieces of writing and a very cheap, hateful shot. Lebo Mashile is there simply to titilate. In other words, no matter how important and profound her work, on Miyeni’s column she is the exact opposite of what she is in her work (profound, provocatice, intelligent, attractive). When Miyeni had nothing interesting to write about, he chose to pen a column about a writer whose brilliance he has not met even though his writing career has been much longer, and a writer whose genius he may never live up to, hateful cheap shots notwithstanding.

That is what misogynist do all the time in this county, and maybe it is time we stopped taking them on off-page.

What really bugs me is that this should have been a done deal. The expectations on Cameroon were not too high – they were well within the team’s capacity. Denmark did not even play that exciting a game. They just did not waste any opportunities.

Eto’o, the man who went into ’2010′ under a cloud and therefore must have felt enormous pressure, is the only one who really delivered. And he did so quite early in the came, trying to set the pace for what should have been a clear win by his side.

Clearly his team mates did not feel as much pressure, certainly not Webo who wasted five chances. Or Jean Makoun, Idrissou or even Aboubaker, who, although not as wasteful and disappointing as Webo, nonetheless also cost the team goals.

It is no secret that football fans – or soccer supporters, if you’re South African – are a fickle and temperamental bunch. This is clear from the responses to losing teams generally. More recently, Bafana supporters were seen leaving before the end of the SA team’s match against Uruguay and English fans booed their team after a draw with Algeria, in what was the dullest match played thus far, in my book.

I went to the World Cup Opening match with my mother, who is the biggest and most consistent supporter I have ever known, my partner, who is another serious soccer fan, and our child, who loves balls and teams in yellow (and reads these as Bafana Bafana even when they are Sundowns, Chiefs or Brazil) and blows a vuvuzela better than many adults.

I was as sick as the proverbial dog, but pumped full of antibiotics which I usually avoid like the plague, was quite prepared to risk collapsing as soon as the game was over. It was worth all the money and the legal drugs and more. I enjoyed myself thoroughly: loved the game, felt the whole gamut of feelings that come with watching a soccer game where the stakes are high, was impressed by how many Mexican fans turned up even though it was obviously yellow Bafana terrain, and loved the stadium. I may have soccer loving DNA (courtesy of my mother), but I generally am not a big fan of stadiums because they usually come with significant hassle. Soccer City was pretty impressive: beautiful, masterfully designed so that all amenities were easily accessible and to avoid bottle necks (during half time, exits, especially in the women’s loos, at the boerewors and other food and drinks stalls), etc. I also really liked the fact that the opening game was in Orlando for a whole range of other obvious reasons as well.

Yes, I would have been much happier if my team had actually won, rather than drawing with Mexico. There were obvious missed opportunities. Teko Modise, no matter how many groupies he has that are willing to defend him, could have played a much better game. I know he has apologised for not playing well against Uruguay, but he was not exactly in top form against Mexico either. (Okay, it happens!) Steven Pienaar could have had a lot more support from team mates, although the guy next to me had no patience for Pienaar, so I know that we may watch the same game, but we actually don’t always share the irritations. And I am not going to make excuses for him in the Uruguay match, where he seemed to disappear.

Still on the Opening Match 2010 I am now even more partial to Siphiwe Tshabalala and Itumeleng Khune than I already was (they also play for my other team – Kaizer Chiefs).

And, yes, I despaired after the second match with Uruguay. I am not entirely over my despair, but supporters really did not have to leave the match before it was officially over. I think it is important to support your team regardless of the performance. I think this even though I “stop” watching Chiefs when they are on a bad perfomance streak. I have also been known to “stop” watching Bafana games for months at a time.

So, I am going to resist my boycotts and continue watching more soccer than is good for anybody over the next few weeks. I have got it so bad that I am even watching re-runs of matches I have already seen.

And I am still going to wear my Bafana shirts and root for them against France. Hey, Western European teams are not doing to great in this tournament, so a suporter can hope. Sometimes I think that the reason Bafana lose when they do is a shortage of confidence that leads to fewer chances, less aggression, playing defensive games (that sometimes concede too many goals in any event, and so are not very effective defensive games). In the game against France, I am hoping for none of this lacklustre defensive game nonsense and a team that plays like it has nothing to lose and all the world to gain. And goals! I am not interested in that self-comforting “the boys played well” post-game talk without goals. For one thing, it is loser talk. Playing well is all well and fine, but this supporter wants goals from her team.

Go Bafana!

Many will remember the excitement it created in promising the birth of an opposition that we could respect. There are millions in South Africa who will never vote for the Democratic Alliance (DA) in their lifetime because we remember too much, are too suspicious of the people in charge of that party and have no respect for many of the DA’s policies. It brought suprise, intrigue and really articulated some of the frustrations felt by previously loyal ANC voters.

Although people have much historic respect for the Independent Democrats (ID) leader, Patricia de Lille, we can’t quite figure out who the other people in that party are. So, it seems we’re not likely to have ID as a real, large opposition either.

Of course, if the Pan Africanists in the various parties that now exist were a little more organised, or AZAPO more visibly convincing, there might be hope there too.

But there has been no such hope. This is why COPE offered an interesting turn in recent SA politics. It was not just the fact that many of the founders came from the same liberation struggle background, it was also that this party offered something new to South African politics.

Even if your loyalty to the ANC was unshaken, you could not really dismiss COPE as insignificant. The ANC electoral campaign clearly took COPE seriously in the run up to the 2009 elections. The amount of energy and attention that the ANC paid to COPE showed, even if just metaphorically, that this was a formation that mattered. Think about how little attention the ANC pays to other small parties – even when these are more established. Now compare this to how much ink was dedicated to the ‘divorce papers’ by Lekota, the speculation on Shilowa, the violent utterings by various ANC leaders as they spoke about their previous comrades who has crossed over, the controversies about who else was organising/raising money for COPE, how hard the ANC fought to prevent COPE from having a name of any sort with leftist associations, etc.

But COPE seems hell bent on showing South Africans that the grand promise was all just an act. How else do you account for the repeated bizzare incidents in the public – from the delayed election presence (which they eventually fixed and spectacularly so), to the endless media mess on whether there should be a Congress or not? Bitter in-fighting does not inspire confidence.

Many people voted for COPE, and as with any other political party, the vast majority of these people are not card carrying members – and will never be. If COPE does not stop irritating and embarassing the people who voted for it in such numbers, they can pack up and go home. The best thing they can do now is to surprise their audiences, and pleasantly so, by staying clear of things that will lose them further confidence. They need to remain an alternative for future elections. This will not be the case if we see more priests (bishops)/uniformed men as compromise candidates, more machismo between the two top leaders, there is more talk of a split, or other boring events typical of mundane politricking.

Come on, people living in South Africa may have very high appetites for soapies and dramas, but we prefer these on our screens not in our political life. With their techno savvy, some of the big money behind them, and their media savvy, COPE really owe us something a lot more imaginative, whether we vote for them or not.

Some schools have started asking parents to please ensure that the children are dropped off wearing Bafana Bafana soccer jerseys on Friday mornings. My baby wore his yesterday, and will wear another one next Friday. Another friend’s son was fined R10 at his school because his green and yellow is a Brazilian shirt, not Bafana Bafana. All of this excitement is to show a country well behind our national squad as the soccer tournament grows nearer and nearer.

My family loves soccer, so I have no qualms about the soccer and Bafana are closer to my heart than I’d like to admit. Otherwise, how do I explain the anxiety I feel for days before each match they play whether they are on a winning or losing streak?

I have never seen so many flags in the streets in my entire life. There are SA flags on people’s cars, rear view mirrors, outside people’s houses, on people’s hats and caps. The only flag on my car is a rainbow sticker, and I am not likely to have the national flag waving from my car windows anytime soon. It’s not that I am immune to the fever that has gripped the country I call home.

Far from it.

I am as likely to get swept up in the feeling of the moment as the next person. I was a nut during the Africa Cup. But I am just a little frightened of nationalism so the flags overwhelm me somewhat. At the same time, I remember being less bothered by nationalism and being unapologetically patriotic at other times: when I lived in Germany for a short while, I was extremely South African. In 1994 and 2004, I did not apologise for loving SA and being Southern African. Before 1994, I called myself a patriot sans fear of contradiction.

I know that I will probably buy one of those Bafana Bafana flags for my car before I take my seat at the opening match and my resistance to the shirts is lowering all the time. Everytime I enter a Woolies or Pick and Pay, the green and yellow beckon louder and louder. All I need now, I imagine, is the assurance that the soccer flags and shirts are not made in China but locally, and I’ll exchange more of my cash for the goods. Eish.

Of course, there are larger problems with the FIFA World Cup, and whether all the hyped up benefits will stand the test of time. But I honestly am not thinking about that as I marvel at how popular the national flag is, and how for the most part people actually have the red part on top.

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Open letter to the MDC

RE: Prime Minister Tsvangirai’s comments in The Herald, March 26, 2010

The Kubatana Trust of Zimbabwe is very concerned with what we have read in the article entitled “President, PM speak on gays” in The Herald of March 26, 2010.

The article quotes Tsvangirai in these two paragraphs:

PM Tsvangirai concurred saying: “President mataura nyaya yemagay rights, yevamwe varume vanofemera munzeve dzevamwe varume. [“President you talked about gay rights, of men who breathe in the ears of other men.”]

“Bodo, apowo handibvumirane nazvo. Unogodirei kutsvaga mumwe murume yet vakadzi make up 52 percent (of the population)? Varume titori vashoma,” [“No, I do not agree with that. Why would you look for a man when women make up 52% of the population? We men are actually fewer,”] he said.

It is even more worrying that these remarks were made as part of International Women’s Day celebrations in Chitungwiza, where the theme was “Equal Rights, Equal Opportunities: Progress for All.” The comments made by the Prime Minister speak more to “Equal Rights for Some” – not All.

Is The Herald article an accurate quotation of the remarks made by the Prime Minister’s in Chitungwiza?

If it is an accurate reflection of the Prime Minister’s response, and his personal views, what is the position of the MDC about homosexuality, gay rights and the protection of gay rights in the Constitution?

The Parliament of Uganda is currently debating the Anti-Homosexuality Bill, an extremely worrying and homophobic piece of legislation. This Bill draws strength from its assertion that homosexuality is “unafrican”. However, this assertion goes against the truth of history and culture, which finds instances of same-sex sexual relations between men and women across Africa, throughout time.

You can read the opinion of respected Ugandan human rights lawyer Sylvia Tamale, denouncing this bill, here:

• A Human Rights Impact Assessment of the Anti-Homosexuality Bill – http://www.faruganda.org/index.php?option=com_content&view=article&id=16%3Adrtamale-hits-the-hammer&catid=1%3Anews&Itemid=3
• Why anti-gay Bill should worry us – http://www.faruganda.org/index.php?option=com_content&view=article&id=10%3Aopnion&catid=1%3Anews&Itemid=3

Gays and Lesbians of Zimbabwe has been at the foreground of campaigning for gay rights, and have a wealth of literature available explaining the history of homosexuality in Africa. This history makes it clear that homosexuality is not a “Western import,” nor is it a response to demographic pressures in which one gender outnumbers the other.

The remarks attributed to the Prime Minister in The Herald suggest a simplistic, populist view of homosexuality. Is the Prime Minister seriously making an argument that because women out number men in Zimbabwe, men should not be in relationships with other men? If so, he is making an insulting, demeaning argument, which belittles the thousands of Zimbabwean men for whom homosexuality is their personal identity.

One’s sexuality is as integral a part of someone’s humanity as their race, gender, and religion. A Constitution that protects Zimbabweans against discrimination on the basis of sexual orientation is thus as essential as one that prevents discrimination on grounds such as race, gender, ethnicity, or religion.

When political leaders discriminate against one segment of the population in order to gain popularity with another, it encourages prejudice. This prejudice can easily fuel violence, hatred, and intolerance, which can divide the country. It is imperative that politicians use their public profile and status to promote tolerance, encourage diversity, and embrace all sectors of the population. To do otherwise is an egregious, offensive violation of the spirit of democracy, peace, human rights and ubuntu on which the Movement for Democratic Change is founded.

The Kubatana Trust of Zimbabwe

This post is not about Nadira Naipaul’s husband, however, so much as it is about the alleged interview she had with Winnie Madikizela-Mandela in which the latter is supposed to have said all manner of unsavory and apparently unfashionable things about Mandela and one or two directed at Archbishop Tutu as well.

For those people who have been living under a rock for the last few days, I am refering to Nadira Naipaul – married to the infamous but celebrated novelist, VS Naipaul (both talented and despicable, sort of like Ezra Pound, Immanuel Kant, Arthur Schopenhauer, etc), and the piece she published as an interview with Winnie Madikizela Mandela.

In the much cited article/interview, Naipaul claims that Winnie Madikizela-Mandela said Mandela has sold out Black people, that his daughters find it hard to reach their father without going through much read tape, expressed resentment about Mandela’s acceptance of the Nobel Prize shared with FW de Klerk, the continuing inequity of post-apartheid South Africa, the farce that was the TRC in many respects, etc.

Several things are immediately irritating to me when I read this interview. First, it is reading The London Evening Standard at all. Second, the way in which this article is written, long before Winnie appears, but also the specific representations that Naipaul chooses for Winnie Mandela: the Winnie who is both a monster general queen figure and unsure woman who needs Naipaul’s husband’s approval. Naipaul’s own overblown sense of hers and her husband’s importance at being kept waiting – not in a pubic place but someone’s home to which it is not clear that they were really invited.

Third, so what if Winnie said all of these things? None of these things attributed to her – save for the one about her daughters’ access to their father – has not been said a million times over by many Black people in South Africa, including staunch comrades. Why does this mattr to Naipaul, the journalist? Why does Winnie saying them – and millions of Black South Africans agreeing with her – mean that this soils Mandela? Because this is not the Mandela of mainstream white South Africa and Britain? These views have existed for more than a decade simultaneously: the revolutionary Mandela next to the traitor Mandela next to the benign Mandela much beloved of white SA. The fact that this badly written Naipaul piece is an issue at all just serves to show how little general Black sentiment is aired in public South African culture, even though several prominent figures have expressed the same sentiments in the media more than once.

Fourth, Winnie Madikizela Mandela denies that there was ever an interview. What are we to make of this? The Naipauls were in her house, but there was no interview. So, if we believe there was no interview, we have several places to go.

Either Madikizela-Mandela said what was attributed to her as she sat with these two conservatives in her house, but did so in a conversation that was not an interview OR she said nothing of the sort and Naipaul’s ‘interview’ is fiction. It cannot be complete fiction, because journo Naipaul talked to somebody who probably said all of this. That person would not have been hard to find; it need not have been WMM. The sentiment is that widely held.

But what if WMM did in fact say all these things off the record? So what? Is she not allowed to express an opinion in her house without someone making an ugly spectacle of her, her life, her house and her comments for self-serving reasons nearly a year after the conversation could have taken place?

I felt sick to my stomach when I heard the Naipauls were in Johannesburg. I remember saying to a friend, ‘what horrible ugliness will come out of this visit’ even before that ridiculous story about their pretend hijacking. And more than nine months later, there is something of an answer in the non-story.

Maybe the Naipaul’s should go back to relegating South Africa to the marginal characters of novelist Naipaul’s books.