Zimbabwe is burdened with sorrowful narratives, particularly due to the catastrophic Gukurahundi events. The nation remains unsettled without addressing these deeply troubling issues. Tribalism, an ancient blight, has yet to be effectively tackled, in Zimbabwe. Often, there is an attempt to place the onus on tribalists to amend their ways, a method that proves ineffective and could potentially rekindle the problem. Tribalism should be approached as a mental health issue. The painful accounts of tribalism should inform the development of an educational curriculum aimed at combating tribalism, beginning with the communities that have been adversely affected. Although tribalism often portrays its victims as losers, a closer look reveals that the true victim of tribalism is the perpetrator.
The idea that the perpetrator of tribalism is actually its victim often leads to contention among those who possess even a slight inclination towards tribalism. This results in two individuals, both acting irrationally, trying to tackle the issue. The complexity of this matter is highlighted by the example of Jesus, who took on the role of a victim for humanity’s sins, embodying the ultimate principle of responsibility. In Jesus, we find solutions to the vexing problems facing humanity. Generally, humanity is afflicted with madness to various degrees. However, tribalism is perhaps the most acute, with consequences that risk a resurgence unless overcome by rational thought. The first step is to engage with the Biblical narrative, which some ordinary people overlook due to ignorance.
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away. You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect” (Matthew 5:38-48 NKJV)
The perspective in question may be erroneously considered misguided, as it appears to overlook the essence of human nature. The fundamental problem lies in the possibility that the individual fails to comprehend the identity of the “real person.”. The physical being is not the only entity that deserves protection. When someone denies you physical possessions, you gain spiritual strength instead. Justice requires that the wrongdoer be held accountable for their actions. When addressing wrongdoing in this manner, the administrator of justice may inherit the guilt of the perpetrator. As a result, both individuals may suffer the consequences of wrongdoing, or the burden of sin may rest entirely on the one trying to rectify the injustice.
The biblical account of Cain and Abel presents what seems to be an unreasonable act. Cain murdered his brother without a justifiable cause. Common sense would suggest that Cain should have faced consequences for his brother’s murder. However, aside from being relocated, Cain did not incur God’s wrath. This was at the beginning of human civilization. Post-flood, God commanded Noah and his descendants to be fruitful and repopulate the earth. It was then that humans were first instructed to consume animal flesh for food, yet abstain from blood. God declared that He would require a reckoning for the lifeblood of any person. He explicitly stated, “Whoever sheds the blood of man, by man shall his blood be shed; for God made man in His own image” (Genesis 9:6).
This era was more concerned with the physical aspect of humanity than the spiritual. The notion of killing, applicable to both humans and animals, had to be reconciled with the principle of being created in God’s image. This cycle of violence persisted until the time of Jesus, whose death on the cross nullified the law of murder by fulfilling the penalty of human death. The prohibition of murder was a part of the Ten Commandments, yet Jesus introduced a new perspective. He taught that anyone who commits murder remains in darkness.
“You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hellfire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First, be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will by no means get out of there till you have paid the last penny” (Mathew 5:21-26 NKJV).
Why did Jesus avoid suggesting that anyone who murders must be killed, following the same pattern as portrayed in Genesis 9:6? The answer is that the previous communication was directed at the physical humans. However, here Jesus is addressing those who, on believing everything He taught, they would become God’s children. In the cited scripture, Jesus addresses a spiritual being, though existing in this world. This individual is governed more by spiritual laws than physical ones, with the spiritual law being rooted in Love above all. For such a person, the notions of killing or being killed are not applicable.
Rather, God’s children assume a role of responsibility, carrying the burdens of their brethren. God’s wish is for all humans to see themselves as Sons of God, rather than sons of men. Guided by the Spirit of God, they are not associated with taking other people’s lives. The activities of these individuals are expected to transform this sinful world, having forsaken human-like reasoning. John depicts these individuals as exceptionally unique, embodying the true essence of what God holds dear.
“In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous. Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. By this, we know love because He laid down His life for us. And we also ought to lay down our lives for the brethren. But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth” (1 John 3:10-18 NKJV).
The people being described here cannot be caught up in the confusion of tribalism. When subjected to the condition of tribalism, they have no reason to retaliate. They do not get disturbed by those hooked up in tribalism. What is considered murder does not apply to them, anymore. However, they take responsibility for those still practising tribalism in their midst. They view those people still trapped in tribalism as victims, trapped under the bondage of Satan. This is just as Jesus took the responsibility to accept a condition of death that took away our sins. Jesus displayed the difference between the things of God and those of men.
From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” But He turned and said to Peter, “Get behind Me, Satan! You are an offence to Me, for you are not mindful of the things of God, but the things of men.” Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? (Matthew 16:21-26 NKJV).
Jesus had previously praised Peter for recognizing Him as the Son of God. Essentially, all humans are children of God but have lost their divine heritage. Simon Peter, despite receiving commendation from Jesus, had fallen short when Jesus compared him to Satan. At that time, Peter had not grasped the concept of assuming responsibility for humanity’s errors. Given the human condition, it was expected for those conspiring against his Master to face similar treatment. The cycle of killing and being killed is a pattern observed in this world, but not applicable among God’s children.
“Whoever sheds the blood of man, by man shall his blood be shed; for God made man in His own image” (Genesis 9:6). From a human perspective, Peter’s actions were consistent with expectations of men since the time of Adam, though the arrival of Jesus shifted this paradigm. True humanity involves taking responsibility, exemplified by the willingness to sacrifice one’s life for another. This epitomizes the power to conquer death itself. The actions of Jesus, while serving to remove our sins, also serve to chart a path for humans to reconnect from a state of waywardness.
The mindset of a person deeply engaged in tribalism is often driven by a desire to preserve their cultural heritage, which they may consider worth sacrificing their life for. However, when examined through the lens of rational thought, the cultural identity that preoccupies them may seem inconsequential. The value of culture, which is as transient as a person’s lifespan, may appear negligible. Aside from inflating vanity, tribal identity seems to offer no tangible benefits. The truly unwise aspect of tribalism is that it uses language as a tool to incite division, leaving those who speak it entrenched in an undesirable tribal state.
A person may be raised in a specific region and learn the local language. However, tribal genocides have often been motivated more by language differences, rather than by genealogy. Considering intermarriages, the concept of tribal identities becomes nearly impractical, in modern times. Someone might identify as Nguni, yet have a mixed heritage through maternal lineage. Additionally, individuals may choose to identify with a particular tribe based on personal preference. Engaging in disputes over tribal identities is among the most unreasonable actions in the world.
A person who murders due to tribalism may seem to gain some advantage, but in reality, being of another tribe. Such an individual would be tormented and in great distress. It requires someone with an understanding of Christian principles to endure and assist a person plagued by tribalistic psychosis. Similar to anyone afflicted with a mental disorder, a tribalist desperately needs healing. True Christians take on the duty to aid those ensnared by the spirit of tribalism. Christians do not condemn but instead work towards their redemption.
It should be recognized that these individuals are no different from those developing modern weapons of mass destruction. Logically, it is evident that such technology is created by those on a path of destruction rather than for those advancing human civilization. Yet, commonly, these creators are hailed as wise, which is far from the truth. God is cognizant of such destructive logic. His concern lies more with the spiritual state than with the physical condition. Cultivating a mindset akin to God’s is considered the most valuable pursuit in this world.
Andrew Masuku is the author of Dimensions of a New Civilization, laying down standards for uplifting Zimbabwe from the current state of economic depression into a model for other nations worldwide. A decaying tree provides an opportunity for a blossoming sprout. Written from a Christian perspective, the book is a product of inspiration, bringing relief to those having witnessed the strings of unworkable solutions––leading to the current economic and social decay. Most Zimbabweans should find the book as a long-awaited providential oasis of hope, in a simple conversational tone.
The Print copy is now available at Amazon.com for $13.99
Also available as an e-copy at Lulu.com for $6.99