Zimbabwe goes to the brink

The "Big Man", last of the independence leaders, never seriously contemplated defeat writes Alec Rus

As starry-eyed supporters of the Zimbabwean opposition Movement for Democratic Change (MDC) queued to vote on Saturday 29 March there were far too many police around for them to dare make their feelings plain. So, instead, a series of irreverent text messages hummed from polling station to polling station across the country.

"Bob 23 verses one to five," started one, a spoof of Psalm 23. "Mugabe is my shepherd I shall not work. He makes me to lie down on park benches. He leads me to be a thief, a prostitute, a liar and an asylum-seeker. He restores my faith in MDC. He guides me in the path of unemployment. Though I walk in the valley of Zim I shall still be hungry!!!"

"Do you know anyone with a pick-up truck?" ran another. "I have a client who I want to move. He is moving this weekend from State House to Kutama [Mugabe's rural retreat]."

For almost 24 hours the same giddy mood prevailed among supporters of the MDC. Few celebrated publicly. Most in Harare walked home from the polls - almost everyone walks in Zimbabwe these days to save the cost of a standard bus fare, Z$40,000 or about US$1, equivalent to a tenth of a standard labourer's monthly wage - keeping their voting preference to themselves and their close friends. But increasingly people dared to dream that, after 28 years in power - and three disputed elections in the past eight years - the "old man" was finally on his way out.

Such optimism reached fever pitch after a pre-dawn press conference on the Sunday morning following voting, when Tendai Biti, the puckish secretary general of the MDC, strode to a podium and informed bleary-eyed diplomats and journalists that his party was comfortably ahead. But, for watchers of state television, it all came to a juddering halt a few minutes before midnight on Sunday night. ZBC was playing an unbelievably bad movie premised on Jim Hawkins running into Long John Silver in the Caribbean 20 years after the Treasure Island escapade and falling in love with his daughter.

Suddenly Long John et al vanished off the screen to be replaced by the expressionless features of a correspondent at the state-appointed Zimbabwe Election Commission (ZEC).

The presenter quickly introduced Judge George Chiweshe, chairman of the ZEC. He had last been seen that same day as he was chased across the lobby of a Harare hotel by outraged MDC supporters demanding to know why he had not released any results. This time he was on safer ground. He was in the election command centre in central Harare.

People who were complaining about the time it was taking to verify the results should be patient, he told the nation. "It's an involving and laborious process. It takes time for results to filter through." And as for "stakeholders" (read the MDC) who had ventured to release early results: "The commission would like to reiterate that it and it alone is the sole legitimate source of all results."

Innocents in the world of Zimbabwe's ruling Zanu-PF party might have struggled to understand the import of what developed into a 20-minute ramble. To the MDC, however, the message was all too stark. After 24 hours of seemingly being stunned into silence, the authorities had returned to the fray: Mugabe and Zanu-PF were not going to go easily.

Party insiders say that Mugabe was startled by the initial returns from polling stations, which made it clear he was heading for defeat.

For the previous 12 months his senior aides had stacked the odds in his favour. In March last year they gave orders to agricultural equipment companies to have large numbers of rotivators, and rather smaller numbers of tractors, ready for March 2008. These were duly rolled out with great fanfare to small farmers in impoverished rural communities in the weeks leading up to the 29 March vote. Food aid was doled out to party supporters and, according to a dogged Human Rights Watch researcher, Tiseke Kasambala, denied to MDC supporters. The ZBC churned out endless encomia to the president, or the Fist of Empowerment, as he is called on election posters.

Meanwhile, day after day, giant rallies of happy, smiling people greeted him on the campaign trail, presumably reassuring him that the opposition talk of economic implosion had not been accepted by his loyal people.

As the New Statesman went to press it was clear that despite Zanu-PF's advantages it was all but impossible for it to deny the MDC had won and also that insiders in the ruling party were realising there was no way to massage the outcome. A projection by an independent survey group underlined the difficulty the ZEC would have in issuing results giving Mugabe victory. The findings gave Morgan Tsvangirai's MDC 49.4 per cent, with Mugabe 41.8 per cent.

This suggested that the MDC leader was below the 50 per cent-plus-one vote mark he needed to avoid a run-off, but the MDC's results suggested he had enough votes to avoid a run-off. In short, Mugabe had been beaten.

He was not going to go without a fight. On Sunday night he met the "securocrats" of the Joint Operations Command, the body of security, intelligence and military chiefs who in recent years have increasingly dominated policymaking. According to some accounts of the meeting, some dared to take a "dovish" stance and suggest that the veteran autocrat should consider reaching an accommodation with the MDC.

The ultra-hawks urging an immediate declaration of a state of emergency were believed to have been talked out of such a drastic response. But what is widely believed to have been the final decision was hardly conciliatory. It was to stall for time, order the ZEC to dribble out results slowly and see if they could not end up "fixing" the election in the counting process, a senior former Zanu-PF official said. Not long afterwards, the ZBC interrupted Treasure Island 2 or whatever it was and introduced Chiweshe into Zimbabwean living rooms.

The phenomenon of a long-serving independence leader being rejected by his people has been seen before in Southern Africa. Kenneth Kaunda, the veteran Zambian leader with a penchant for waving handkerchiefs, was unceremoniously dumped by the electorate in 1991. Then, in 1994, Hastings Banda, the eccentric Malawian tyrant, suffered a similar ejection from State House. Both ultimately accepted their lot.

In recent weeks both Tsvangirai and Simba Makoni, Mugabe's other challenger, a former finance minister, have tried to tempt Mugabe to bow out gracefully. Both indicated to me in interviews that they would not seek to humiliate the former hero of the independence era if he lost.

Clinging to power

But while Mugabe was unwilling to follow the lead of these regional predecessors - Harare legend has it that he laughed scornfully when he heard that Kaunda had lost power through the ballot box - increasingly, as the days passed after the elections, MDC optimism grew that a deal would be struck with some of the more conciliatory generals loyal to his regime. They would then, the MDC hoped, aided by support from regional leaders, persuade Mugabe to step down.

The smart money among diplomats and regional analysts is betting that even if Mugabe does finagle his way back into power and cheat Tsvangirai of his apparent victory, he cannot hope to last long in office. Makoni's defection, while not backed in public by many senior cadres, reflects an increasingly mutinous sentiment within Zanu-PF. While inflation on paper is a "mere" 100,000 per cent, economists expect it may be 500,000 by the end of this month.

Whatever happens, Mugabe's aura of invincibility has been destroyed by the dramatic events of the past week.

An extension of his rule, even by, say, six months, would be a disaster for Zimbabwe. Yet more desperate people would flee across the southern border to join the between one and three million who have already crossed into South Africa. Infant mortality, illiteracy and all those other statistics that made Zimbabwe in Mugabe's early years in power the envy of sub-Saharan Africa would continue to rise.

In short, the spoof Psalm 23 would suddenly seem rather unfunny. At the time of writing it was still possible that Mugabe would try to dig his heels in one last time. But there was a sense that one of the last of Africa's "Big Men" independence leaders was on his way out.

Alec Russell is Southern Africa correspondent of the Financial Times

Zimbabwe in numbers

100,000+% rate of inflation

Z$100,000 = £1.70

Z$6.6m official cost of a loaf of bread

Z$15m black-market cost of a loaf of bread

37 average life expectancy

80% unemployment rate

15.6% of population is infected with HIV/Aids

75% of doctors emigrate after earning medical degree

45% of Zimbabweans are malnourished

5.9m registered voters

9m ballots printed by Electoral Commission

Research by Jax Jacobsen

This article first appeared in the 07 April 2008 issue of the New Statesman, British jihad

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No peace after progress

How the death of the industrial way of life gave us choice – and stoked resentment and fear.

Now that the making of useful and necessary things in Britain is only a shadow of what it once was, we can see more clearly the effects of the Manufacturing Age. The cost was high to the producers of prodigious wealth; a ten-year difference in life expectancy remains between people living in the richest areas and those in Glasgow. The (fleeting, it now seems) visitation of industrialism has made life more comfortable and its dismantling has liberated millions from choiceless occupations. The legacy is one of spectacular improvement, unequally shared.

Perhaps the most dramatic experience of the 20th century was the suddenness with which profligate plenty replaced a skinflint subsistence. Was it the speed of this that distracted us from wondering why, instead of the secure sustenance that generations of needy people had asked of an unyielding economic system, we were offered a promiscuous spillage of goods, promoted with quasi-religious zeal by the converts of a capitalism that had previously delivered to most of its captive workers a life of penury? Such a rapid reversal might have alerted us to changes beneath the surface that elided losses incurred.

The greatest of these was certainly not the extinction of the industrial way of life itself, release from which has been an unqualified blessing. But the transition from relentlessly work-driven lives (in the 1950s, two-thirds of Britain’s workers were still manual labourers) was marked by perfunctory obituaries for the disintegration of industrial communities, with no acknowledgement that, for a century and a half, they had represented the inescapable destiny of the people they sheltered.

Even less recognition was given to the fortitude with which they had borne a long, coercive labour. A way of life, buried without ceremony in the unmarked grave of progress, could not be mourned; and this has generated some social pathologies of our time: resentment over an arbitrary obliteration of industry, disengagement from a party of labour by those it called, like feudal lords, its “own people”, loss of memory of the economic migrants we also were, passing from the goad of industry into the pastures of consumption, and thence into the liberating servitude of technology.

Grief makes no judgement on the intrinsic value of what is lost. Absence of the known and familiar is the object of melancholy in its own right, even if replaced by something immeasurably better. Objectively, there was little to mourn in the vanished industrial way of life: insufficiency and humiliation, malice of overseer and manager, officiousness of poor-law administrator and means-test man. Male industrial workers exhausted in body and spirit, instead of protecting those for whom the power of their hands was the only shelter against destitution, visited similar punishment on their wives and children. There is nothing to be lamented in an end to the penitential life of women, scrubbing not only the red tiles of the kitchen floor, but even an arc of pavement outside the front door; their interception of men on payday before wages were wasted on beer and oblivion; the clenching against joyless invasion of their bodies in the boozy aftermath. But it was the only life they knew, and they adhered to it with grim stoicism and even pride.

There is much to be said for their resistance. The fragile lattice formed by women’s arms was often the only safety net against destitution. Trade unions and friendly and burial societies that shielded folk from economic violence foreshadowed the welfare state and the National Health Service.

The life of labouring people in Britain was strikingly homogeneous, despite diversity of occupation, dialect and local sensibility. There was the same collective experience: terraced house with parlour reserved for celebration or mourning; the three-piece suite, plaster figure on a stand behind the window, chenille curtain against the draught, engraving of The Stag at Bay on the wall; the deal table and Windsor chairs in the living room, the mantelpiece a domestic shrine with clock, candlesticks and pictures of soldiers smiling before they died; the music of cinders falling through the bars in the grate; cheerless bedrooms where husband and wife slept in high connubial state, more bier than bed, where sexual enjoyment was ritually sacrificed as flowers of frost formed on the inside of the window.

And everywhere photographs: wraithlike children with ringlets or in sailor suits, fated never to grow up; weddings in the back garden, a bouquet of lilies and a grandmother in boots and astrakhan hat; the smudged features of a kinsman no one can now identify. Identical memories, too: the shotgun wedding in the dingy finery of a Co-op hall; the funeral tableau around the grave, amid ominous inscriptions of “Sleeping where no shadows fall”; queues outside the ocean-going Savoy or Tivoli to watch Gone With the Wind; the pub where “Vilia” or “The Last Rose of Summer” was hammered out on a discordant piano.

The opening up of such sombre lives might have been expected to call forth cries of gratitude. Instead, a synthetic joy has emanated largely from the same sources that, until recently, offered people grudging survival only, the change of tune outsourced to producers of manufactured delight, purveyors of contrived euphoria to the people – a different order of industrial artefact from the shoes, utensils and textiles of another era.

***

A more authentic popular res­ponse exists beneath the official psalmody, a persistent murmur of discontent and powerlessness. Anger and aggression swirl around like dust and waste paper in the streets of our affluent, unequal society. As long-term recipients of the contempt of our betters, we know how to despise the vulnerable – people incapable of work, the poor, the timid and the fearful, those addicted to drugs and alcohol. Sullen resentment tarnishes the wealth of the world, a conviction that somebody else is getting the advantages that ought to be “ours” by right and by merit.

Rancour appears among those “left behind” in neighbourhoods besieged by unknown tongues and foreign accents: people who never voted for unchosen change, as all political options are locked up in a consensus of elites. “Give us back our country!”
they cry; even though that country is not in the custody of those from whom they would reclaim it. There was no space for the working class to grieve over its own dissolution. If, as E P Thompson said, that class was present at its own making, it was certainly not complicit in its own undoing.

Grief denied in individuals leads to damaging psychological disorders. There is no reason to believe that this differs for those bereaved of a known way of living. The working class has been colonised, as was the peasantry in the early industrial era. When the values, beliefs and myths of indigenous peoples are laid waste, these lose meaning, and people go to grieve in city slums and die from alcohol, drugs and other forms of self-inflicted violence. Though the dominant culture’s erasure of the manufacturing way of life in Britain was less intense than the colonial ruin of ancient societies, this subculture was equally unceremoniously broken. It is a question of degree. The ravages of drugs and alcohol and self-harm in silent former pit villages and derelict factory towns show convergence with other ruined cultures elsewhere in the world.

Depression is a symptom of repressed grief: here is the connection between unfinished mourning and popular resentment at having been cheated out of our fair share, our due, our place in the world. If we are unable to discern our own possible fate in suffering people now, this is perhaps a result of estrangement from unresolved wrongs in our own past. Nothing was ever explained. Globalisation occurred under a kind of social laissez-faire: no political education made the world more comprehensible to the disaffected and disregarded, people of small account to those who take decisions on their behalf and in their name.

Anyone who protested against our passage into this changed world was criminalised, called “wrecker” and “extremist”. The miners’ strike of 1984 was the symbol of this: their doomed fight to preserve a dignity achieved in pain and violence was presented by the merchants of deliverance not only as retrograde, but also as an act of outlawry. Resistance to compulsory change was derided as a response of nostalgics protecting the indefensible, when the whole world was on the brink of a new life. Early in her tenure of Downing Street, Margaret Thatcher, that sybil and prophet who knew about these things, warned that Britain would become “a less cosy, more abrasive” place: a vision confirmed by the Battle of Orgreave – redolent of civil war – and the anguish of Hillsborough.

It is too late to grieve now. Scar tissue has healed over the untreated wound. Though no one expects the ruling classes to understand the distress of perpetual “modernisation”, the leaders of labour might have been able to recognise capitalism’s realm of freedom and a gaudy consumerism that concealed hardening competitiveness and the growth of a crueller, more bitter society.

The ills of this best of all worlds, its excessive wealth and extreme inequality, are on show in hushed thoroughfares of London, shuttered sites of “inward investment”, where the only sound is the faint melody of assets appreciating; while elsewhere, people wait for charitable tins of denutrified substances to feed their family, or sit under a grubby duvet, a Styrofoam cup beseeching the pence of passers-by.

Unresolved feelings about industrialism, enforced with great harshness and abolished with equal contempt for those who served it, are certainly related to the stylish savagery of contemporary life. The alibi that present-day evils are an expression of “human nature” is a poor apology for what is clearly the nature – restless and opportunistic – of a social and economic system that has, so far at least, outwitted its opponents at every turn.

Jeremy Seabrook’s book “The Song of the Shirt” (C Hurst & Co) won the Bread and Roses Award for Radical Publishing 2016

This article first appeared in the 23 June 2016 issue of the New Statesman, Divided Britain