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Zimbabwe And Africa: Imperial Hegemony And Struggle For Vanity

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7 September 2009

By Reason Wafawarova

THE body and face of Zimbabwe’s children in the Diaspora are often not a pretty sight, and it is not without damage that a people can carry the weight of such misfortune of a life of lies.

The threnetic image of posturing as victims of untold oppression and suffering demands that one keeps lying to attract whatever benefits may come with soliciting for sympathy from authorities in Western countries.

If the imperial master’s face is the odious one of a world oppressor and country invader; that of the victim of his oppression and imperial hegemony does not express calm and harmony at all.

The mentally colonised and the victims of imperial deception do not exist according to the imperial myth, but are recognisable, as creatures of deception and oppression, and inevitably as creatures of infinite want.

It is most surprising that as a people, Zimbabweans can be seen to be resigned to the imperial relationship; that face of dependency and begging allotted to post-colonial Africa by the Western-led world order.

There is a natural and fundamental need for change in the way developed countries treat developing nations and the culture of relating on the basis of aid and begging is not the desire of any decent people.

For the Western elites to be unconscious of this need for a change, or to be unconscious of the ruinous effect of such policies as the genocidal sanctions ravaging Zimbabwe right now, it means that either their lack of understanding of the imperial system is immense, or that their blind selfishness is more than readily believable.

To assert, for instance that the calls for the lifting of sanctions on Zimbabwe are acts of a few elites and cronies of President Mugabe, who is Head of State and Government as well as Commander-in-Chief of the Zimbabwe Defence Forces, is a perfect example of projection: an explanation of the action others in terms of one’s own interests.

The resistance to the imperial order as was portrayed through such policies like the land reform programme is a resemblance of a surface phenomenon, but the reality is that it all derives from the evil nature of imperial hegemony and even racial supremacy.

Our young people and our middle class are suffering from the bilingual culture we inherited from colonialism and this is why depending on the West is a matter of life and not of choice.

Our intellectuals live in academic and cultural languish where it is fashionable to think like a white man.

Our illiterate populace is simply walled in their poverty and native language, and forced to re-chew scraps of oral culture.

Our economists are sworn disciples to the culture of subservience to the rule of imperially manipulated and controlled market forces.

Those of our people who have understood our fate have become impatient with Western hegemony and they have clearly expressed zero tolerance to imperial authority and theirs is an expression of common misfortune.

These are quickly heard by Western authorities, highly feared as threats to the world order, and well understood at home as voices of liberation and true justice.

They are often described in the West as extremists, populists, tyrants, dictators, autocrats or any other such alienating terms as the imperial voice may choose to employ.

Anyone who chooses to understand the imperial system will inevitably admit that it is unstable and its equilibrium is constantly threatened by the massive masses at whose expense the system exists.

Despite efforts of mass deception that are designed to reconcile the poor masses of the developing world with the global oppressive system, there is an irreversible trend where the victims of imperial oppression will begin to overthrow their unliveable existence with the whole force of their oppressed personality.

This is what happened when Zimbabwean masses decided to reoccupy long stolen farm lands and this is what will happen if the imbalances of the apartheid legacy in South Africa are left unattended any longer than they are today.

The people of the developing world have, since the fall of colonial empires, tried successively or simultaneously to either become different or to re-conquer all the dimensions that were torn away by the colonial legacy.

The problem is that in trying to change our people have dismally failed to resist the temptation of the model at hand — the imperial master.

The imperial master suffers from none of the deficiencies of his victim. He boasts of having all rights, of enjoying every possession and of benefiting from every prestige.

Above all, he occupies that part of the comparison that keeps the citizen of the developing world in perpetual servitude.

Trapped in this unfortunate relationship, the first ambition of most of our people is to become equal to that splendid model of the imperial master and his community, and to resemble him to the point of totally disappearing in him.

The impression created here is that of appreciation and admiration for Western hegemony — imperial hegemony, and by inference that means approval of imperialism and neo-colonialism.

However, it is abundantly clear that at the very moment when our people from Africa adjust themselves to their fate, and realise how disadvantaged they are in the world system; they reject themselves with tenacity. That self-rejection is in essence a rejection of the imperial system.

Our politicians receive funding from the imperial system and abide by the benchmarks required for that kind of funding but they vehemently deny that they are puppets of the imperial order.

They are torn between two opinions. They know they reject themselves for who they are because of what the neo-colonial world order made them to be.

The rejection of self and love of another are common characteristics of all candidates of assimilation.

The love for the Western master and that splendid model of modernity is subtended by a complex of feelings ranging from shame, self-hate and a sense of hopelessness.

Sometimes the extremism in submission to the Western model is astounding. A product manufactured by Westerners is accepted with confidence while a Chinese product or a local product from Africa is derided with passion.

Western values, habits, political culture, clothing, food, architecture and perception are closely copied and emulated, even if inappropriate.

This fit of passion for Western values would not be so suspect, if it did not involve such a negative side as Zimbabweans can today testify to.

Our people have not only sought to enrich themselves with Western virtues, but they have; in the name of what they hope to become, succeeded in setting their minds on impoverishing themselves, tearing themselves from their own identity.

This is why we find it very logical that as a nation we can come up with an economic recovery budget to the tune of US$8,5 billion and we comfortably tell each other that such money will come from the West.

This is why we can all wait in anticipation as our own Prime Minister tries his charm in attempting to impress Western leaders to give us free money to run our own country.

It is precisely why we do not believe that a local Zimbabwean company can extract and sell diamonds from our own diamonds fields.

We are a crushed people ideologically and mentally. The crushing of lesser peoples is well included among the imperial values.

By embracing imperial values, we subsequently adopt our own condemnation and we all agree that we will never make it without Western leadership and assistance.

In order to free ourselves, at least so we believe, we all agree to destroy ourselves.

It is the same old story of the black woman of colonial times suffering from Negrophobia, trying desperately to uncurl their hair by burning it with red hot stones, and the hair kept curling back; and they tortured their skin to make it a little whiter.

Today, the young African and Zimbabwean have been convinced that African music is like the mewing of cats, and that our art and paintings are primitive. We repeat to ourselves that our music is vulgar and our art is disgusting.

If that music nevertheless moves the minds of some of our own people, and excites them to the point of dancing, it is against their will.

They would rather dance behind locked doors so they can endure in public the tame Western exercises, which they find cold and extremely complicated.

They become indignant with themselves, conceal their feelings and make strong statements of repugnance that are quite comical.

We find it easier to prefer a mediocre jewel from Europe to the purest jewel of our own tradition. Imperial hegemony has taught our people to pride in hiding our past, our traditions, and our entire origins have become ignominious.

We, as a people, must come to tire of the exorbitant price which we must pay for assimilation into the Western world; a price which we never finish owing.

We must discover with alarm the full meaning of our vain attempts. It must be a dramatic awakening when we realise that we assumed all the accusations and condemnations of the Western elites; that we have become accustomed to looking at our own people and leaders through the eyes of the procurer.

True, our people and our leaders are not without defects, nor even without blame. There is concrete foundation for our impatience with our people and our leadership and with their values and their ways. Almost everything in them may be out of style, inefficient and derisory. But what is this?

They are our own people, our own leaders; we are and have never ceased to be part of them at heart.

The tradition, the centuries long balancing rhythms, that food that fills our mouths and stomachs so well, they are still ours; they are still ourselves.

Must we, all our lives, be ashamed of what is most real in us, of the only thing not borrowed? Must we insist on denying ourselves and will we be able to endure it? Must our liberation be accomplished through systematic self-denial?

Impossible is the answer to all these questions.

Nonetheless, the major impossibility is not negating our own existence.

We discover the painful way that even if we agree to everything from the West, we will not be saved.

In order to be assimilated, it is not enough to leave one’s own group, but we must enter another; and now we meet the rejection from our admired models.

Those in the Diaspora will testify that acceptance in the Western social system is often artificial at best and bluntly disappointing at worst.

All that we have done to emulate the Westerners has been met with disdain from the imperial masters, be it religion, democracy or business.

They explain to us that efforts to run our own economies or to invest in our own countries are in vain, that by trying to do it on our own we only acquire an additional trait; that of being ridiculous.

They tell us we can never succeed in becoming identified with the West, nor even in copying the Western patterns correctly.

We cannot build a nation by straddling two cultures. It is time to wake up as a people and realise our full potential and build our country from what we have in our own hands and within our own borders.

EsinIslam.Com

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