Tag: Zimbabwe

Mokoomba: Zimbabwe’s new sound

Abundance Mutori was just 14 when he began playing with the other members of Mokoomba. It was in 2002, when they were at school together at Mosi-Oa-Tunya High in Victoria Falls, Zimbabwe, and he remembers that their biggest problem was getting hold of instruments. “We didn’t have our own, and even at school when we had a music class we didn’t have any guitars or keyboards,” he says. “But my dad used to play in church and had a bass guitar at home, and he first showed me how to play. From then on, I was practising by myself or jamming with the guys.”

Now, in their mid-20s, Mokoomba are being feted as Africa’s most internationally successful young band after a rise that is as deserved as it has been remarkable. After all, they come from a country with an international musical profile that has sadly declined since the glory days of the 80s, largely because of Aids. Even in Zimbabwe they were initially considered outsiders. They sing in Tonga, a language that most Shona and Ndebele speakers can’t understand, and come from a tourist border town that’s a 12-hour drive from the capital, Harare.

Mokoomba playing in Belgium in June 2012. (Pic: SOFAM Strange Milena/mokoomba.com)

The group are signed to a small Belgian label and were unknown in Britain until their second album, Rising Tide, was released there last August. But by the end of 2012, they were featuring in the annual “Best of” lists in publications from the Guardian to fRoots, and so it is no surprise that they should win Songlines magazine’s newcomer award, announced last week. This summer they will be playing at major festivals across Europe, including Womad in Britain.

They succeeded thanks to a mixture of determination, skill and luck. As teenagers, they got most of their experience with the help of a local bandleader, the late Alfred Mjimba, who was “the only guy with musical instruments in the area. You’d go round to see him, and try to play this or that, and if he liked what you did, he’d say: ‘There’s a gig, come and play with us.'” He was no major star, but he played in local hotels and small clubs – though it was initially impossible for Mutori to play in bars because he was the youngest member of the band, under-age, and his parents objected.

The would-be musicians lived in Chinotimba township, a “high-density” area that was first established in the pre-independence zone outside the smarter, affluent one reserved for white people and tourist hotels near the spectacular waterfall. As a border town, close to Zambia, Botswana and Namibia, Victoria Falls was a “melting pot”, according to Mokoomba’s young manager Marcus Gora. “When you were growing up there, you couldn’t escape different cultures, languages and musical influences. There was music from the local Tonga tradition, Congolese rumba and soukous, funk, pop from the Beatles, and even country. That’s what our parents played.”

The band reflects these different cultures. Mutori plays bass, and his bandmates include Trustworth Samende, an excellent guitarist, and the powerful, soulful singer Mathias Muzaza, who travelled widely in southern Africa as a boy with his Angolan and Zambian parents. The band played in restaurants, or busked for tourists, and developed their own distinctive style. “It’s Afro-fusion,” says Mutori. “A mixture of Tonga rhythms, soca, soucous and the other things we listened to growing up.”

Mokoomba broke out of Victoria Falls, and then Zimbabwe, with the help of the non-profit NGO Music Crossroads International, which organises workshops, festivals and competitions in Africa. The band took part in a local competition in 2007, and the following year were invited to the InterRegional festival and contest in Malawi – which they won. Their prize was to record a six-track album, which has not yet been released in Britain, and a European tour.

International success didn’t prove easy at first, but Mokoomba were at least getting noticed. In Malawi they had met Manou Gallo, the bass player and singer from Côte d’Ivoire, best known for her work with Zap Mama. She collaborated with the band at the HIFA Harare arts festival in 2010, then produced last year’s breakthrough Rising Tide. Enthusiastic reviews, and an impressive appearance on Later… with Jools Holland followed.

Now, as the band prepare for a lengthy summer tour, bolstered by their latest award, it seems that Zimbabwean music could enjoy an international renaissance. Of the country’s 1980s heroes, Oliver Mtukudzi is still in excellent form, while Thomas Mapfumo, who lives in the US, returns to Britain next month to play at the Field Day festival. But several of that glorious band the Bhundu Boys have died. “The momentum was lost because of Aids,” says Gora. “A whole generation was decimated, and they were the core of the music industry at the time.”

How do they feel about Robert Mugabe and the political upheavals in Zimbabwe? Gora is diplomatic. “As a band, we have made a conscious decision to build our career outside of politics until a time we are established enough to have an effective voice.”

Mokoomba may be leading the country’s international music campaign, but it has taken time for Harare audiences to appreciate their Tonga-language Afro-fusion, which has little in common with the fashion for the Congolese-influenced Sunguru music of local hero Alick Macheso. But that’s beginning to change, as Mokoomba spend more time living and performing in the capital. “Baaba Maal is appearing with us when we play [at] the Harare festival on May 5,” says Gora. “Mokoomba is becoming a big band.”

11 years ago

Laugh at your own risk in Zimbabwe

Laughter is the best medicine, wisdom says. But not necessarily in all places at all times. In Zimbabwe, laughter might actually be the worst poison, depending on who or what you are laughing at.

A Zimbabwean man living in the east of the country near the belly of the rich diamond fields drinks a few quaffs of his frothy beer, the semi-traditional Chibuku. It is President Robert Mugabe’s birthday. And the 2012 presidential birthday party is in the eastern province’s capital, Mutare.

The man, who is stubborn in the wholesome traditional personality of that region, does not go to the stadium where the party is being held. He has probably attended many in the past and has come to the conclusion that standing in the queue for hours for a small cup of his favourite drink was not to his liking.

So, the man goes to his favourite bar, which is screening the festivities. As if to torture him further, the national broadcaster is airing the lavish birthday party live. The birthday cake is a crocodile-like monster of a sugary thing weighing 88kg — a kilogram for each year. A massive affair with 88 lit candles fluttering in the wind like tiny butterflies blown around by a soothing breeze.

The half-drunk man chats with a stranger sitting next to him: “At the age of 88, where does this old man have the breath to blow out 88 candles? Did he ask for some assistance?” He is referring to Mugabe.

The stranger walks out of the bar with a stern look on his face and shortly returns with two aggressive-looking men at his heels. “Secret police!” the boozer whispers to himself, recognising them by their dark glasses and familiar, wrinkled suits.

The court trial about a pub joke lasts for weeks and weeks, and people all over the country sympathise with the offender. They feel inspired to make more jokes about the president, despite the risks.

(Graphic: John McCann/M&G)

In Zimbabwe, joking about the president is a serious crime, and many citizens have lost their freedom for having the courage to laugh at the president. If the South African artist who painted President Jacob Zuma’s privates had been a Zimbabwean, he would probably now be languishing in Chikurubi Prison.

The crime: insulting the president. The punishment: months behind bars in a dingy prison cell, or, if the magistrate feels pity for you, a sentence of hundreds of hours of humiliating community service in a public place in the scorching sun.

But one man seems to have gone too far in the southwestern part of the country. He supports Mugabe’s Zanu-PF party partly because it gives him free T-shirts every now and then. Unfortunately, he did not like the president’s portrait on the front of the T-shirt, so one day he laboriously erased the portrait with white paint. When the secret police saw him wearing the stained shirt, they asked him what he had done to the presidential portrait.

As honest as the people from that part of the country are known to be, he declared: “I removed the face of Mugabe. I like the ruling party, but I don’t like the leader of the party.” He says this with a straight face, not knowing what he’s getting himself into — which turns out to be the mouth of a lion of a magistrate, who sentences him to many hours of community service.

The commandment: thou shalt not deface the picture of the president on a party T-shirt.

In the extreme south of the country, near the border with South Africa, an agitated man speaks to himself in a bar. “I am well educated, but have been unemployed for a long time. It is this Mugabe madness. The man has ruined our country.”

He promptly finds himself in a police cell for the common crime that is now called “insult” by the police. Later when they arrest a journalist, they say he is in a police cell for “the crime of the pen”.

The crime: thou shall not introspect maliciously about the president. The thought police are everywhere, you know, the law seems to say. It is already past George Orwell’s 1984! Life gets worse.

Zimbabweans fight in many different ways for their freedom, including the fight for the right to giggle or laugh. But the law instructs otherwise in the area of what or who not to laugh at. It seems the secret police have a secret manual on guidelines to Zimbabwean laughter.

In another incident, a man was walking home during the day. He came across a herd boy who was taking care of the animals in the open valley near the village. The boy was wearing an over-sized T-shirt with Mugabe’s portrait emblazoned on it. The man was annoyed and called the child to come to him. The boy obeyed, as decent African children are always expected to do.

“Why are you wearing a T-shirt with the face of this old man with a wrinkled face? Take it off!” The man then broke a small branch of a tree, whipped the boy and then let him go.

The following day, the man was in front of a vicious magistrate. The practical joker was sentenced to a year in jail with labour. The offender was not charged for whipping an innocent boy. He was charged for protesting about Mugabe’s portrait.

But then, the area is renowned for its traditional voodoo power; mysterious things originate in the area, including the ability to create lightning. Lawyers arrived to defend the culprit for free so they could make a good legal reputation for themselves. While the case was still in the court, the magistrate collapsed and died in his courtroom.

The new magistrate, probably in utter fear, decided to fine the culprit a few dollars, perhaps just in case his magical powers could be summoned with more potent and fatal force.

And one thing to learn from Zimbabwean public transport is never to mention the name of the president in an argument. Two brothers learnt this the hard way. In their argument about domestic issues during a bus ride in Harare, the elder brother, rather fed up with the younger one’s stubbornness, shouted: “Don’t be as hard-headed as Mugabe, young man.”

Silence during the bus trip
All of a sudden, the bus changed its route and stopped outside a police station. One passenger pointed at the joker and said: “That one, he insulted the president.” Soon, the whole country knew the president was “hard-headed”, and they laughed in subdued ways in isolated places.

The law: be silent on your bus trip if you don’t want to arrive at a prison cell instead of at your house. Although technology is the new miracle in human relations, it can cause much heartache. Case in point: a Zimbabwean woman sent a friend an SMS containing a Photoshopped picture of Mugabe in the nude. Imagine, an 88-year-old man in the nude!

She soon realised the gravity of her offensive joke when her friend appeared with a troop of police officers in tow to arrest her. Poor woman, she is still in the courts, waiting to know when the doors to a dirty prison cell will swallow her. The law: thou shall never imagine the president naked under any circumstances.

In Zimbabwe, insulting the president can simply mean complaining about the way the man has ruined the country politically, economically, culturally and academically, or in any sorts of other ways.

I had a share of it myself when a secret agent asked me what I thought about the president’s academic achievements. “Seven academic degrees,” he said. When I said I was neither impressed nor amused, the agent was burning with fury. “Why?” he shouted, spraying my face with his spit.

“They are all undergraduate degrees. Didn’t someone tell him to advance to a master’s degree?” I retorted as I wiped the new washing liquid from my face.

The man then threatened me with the possibility of disappearance: “We will not arrest you. That will make you more famous. We have other ways, disappearance, accidents, many more,” he warned.

Cruel, beloved homeland, deprived of the permanence of laughter, but allowed only to cry with wrinkled faces of sadness, or dance with commandeered joy.

Even our balancing rocks of the Matopos Hills have given up the hope of teaching us to balance life in all its aspects.

Chenjerai Hove is a Zimbabwean writer living in exile in Europe. This post was first published in the Mail & Guardian.

11 years ago

Culture, patriarchy and the Shona woman’s curtsey

Dating back four generations it has been customary for Shona women in Zimbabwe to get down on their knees or at the very least curtsey when serving their husbands a meal. This custom is prevalent in Shona households. Kneeling is a sign of humility and respect. Some women in my family embraced this practice from the early 70s – they still do. However, the more educated and westernised women do not follow this custom, which has patriarchal overtones linked to the subjection of women.

Shona women are forced into submission by patriarchs in many Shona families where the man is regarded as the head of the household. When I was ten years old my paternal grandmother warned me: “You better learn how to cook and clean because if you get married and can’t perform your duties as a wife, you’ll be brought back to the family.” To be returned to your family for not being submissive, for not kneeling, for having a voice, would heap disgrace on them. Worse, when a girl is returned/divorced, her mother is often blamed for not raising her properly.

I have an African male friend who’s been living in New York for 15 years. He still believes it’s important for his wife to kneel when handing him his food. “It’s being respectful and following her culture,” he said. I was shocked. How do the sexes evolve with such hindrances? One would think a highly educated man who has been living in a western society would adapt to his environment.

I recently interviewed Shona women for research on my upcoming book that documents the lives of women in Harare. Many of them spoke frankly about their marital problems, problems that sprouted from subjection, a lack of independence and their husbands’ refusal to accept them as equals in their marriage.

One woman had divorced a Shona man after living in Canada with him for ten years. He expected her to cook after a ten-hour work day. When she suggested getting a housekeeper, her husband accused her of being “indoctrinated” by western culture. He threatened to “get” another woman from Zimbabwe. A few months later she discovered he was making plans to acquire an obedient wife from home.

Rudo, who got married fresh out of high school, had big dreams about her career but her husband didn’t share them. “I wanted to become a pharmacist or a doctor. My rich husband kept promising to send me to university. It’s been eight years and nothing. I am not a doctor, I’m just a housewife. All I can do is dream, raise my two children and regret marrying this man.”

Angie, a newly married woman from an impoverished background, goes down on her knees for her husband but feels bad because this is something she would only like to do while praying. “There is nothing I can do. In our culture the man is like God, I guess. If I don’t kneel while serving him then that makes me a disobedient and rude wife.”

Helen is the owner of a high-end clothing boutique. She and her husband are well off, but “miserably married”.

“I make my own money and my husband is into mining gold. He pays all the bills and even gives me a healthy allowance but he openly has a mistress. He’ll send me a text saying he is not spending the night at home,” she confided. “I can’t leave because I’d be an embarrassment to my family.When I took my complaints to my mother, she told me to be a good subservient wife and not speak up because his father was the same way. She added that when these Shona men reach a certain age they’ll start respecting you as a woman.”

This kind of advice from women to other women, although shocking, is not unusual. I got some myself when I was dating a 27-year-old Shona man last year. A successful businesswoman in her 30s told me to never air my views and opinions to a man because he will feel disrespected and challenged. “A good African woman knows her place and keeps quiet no matter how much anguish she may be festering,” she said. I did try to take her advice but I couldn’t sell my soul to the devil known as the “subjection of women”. I believe in mutual respect and communication.

I ended my relationship with him because he thought it was normal to subject me to societal norms I had not been accustomed to. When I opposed his views he called me “an uncultured disrespectful woman”. According to him, a woman should never say what she really thinks if it opposes her man’s views. “Do as I say without questioning me,” he would often tell me.

I was born in Europe, grew up in Africa but left for North America just after my eighteenth birthday. Kneeling for a man is part of my culture, but I refuse to. I could certainly kneel for the patriarchs in my family but not for a partner. Respect comes in many forms but kneeling for a partner takes away from the emancipation of women.

The act of kneeling when serving a man food is symbolic of respect but it also symbolises putting down a gender. If a woman decides to kneel and curtsey for her partner out of her own volition then I commend her because that’s her choice. I support actions that are based on love/choice because they have more sincerity than culturally set norms.

I’d like nothing more than for African men and women to be on an equal footing. As the generations pass, there will be a cultural evolution but I doubt I will live to see the day a Shona man kneels for his wife while serving her food.

Mandy Nembs is a writer who enjoys exploring her African heritage. She was born in England, grew up in Zimbabwe and lived in Canada for nine years where she attained a BA from Concordia University. She is currently based in New York.

11 years ago

African debut novelists to watch out for

We Need New Names by NoViolet Bulawayo and Ghana Must Go by Taiye Selasi are two highly anticipated books by debut novelists. Bulawayo won the 2011 Caine Prize for African Writing for her short story “Hitting Budapest” about a group of children navigating life in a Zimbabwe shanty town. Read it here. She turned it into a full-length novel, which I was fortunate to get an advanced reader copy of. The book is scheduled to be released on May 21.

I first encountered Taiye Selasi on a radio interview. She shared her experience of meeting renowned author Toni Morrison who encouraged her to write after she shared her love for the craft with her. Her first short story “The Sex Lives of African Girls” was published in Granta in 2011 and featured in The Best American Short Stories of 2012. Ghana Must Go has generated a lot of hype in the literary world thanks to rave reviews by Morrison and Salman Rushdie.

A common thread in Bulawayo’s and Selasi’s novels is the issue of home. Where in the world do the characters fit in; where do they call home? Both writers show how immigrants fit in (with mixed results) when they move to America, and how they relate to the folks they left the longer they stay away.

We Need New Names

The story is told from the point of view of 10-year-old protagonist, Darling. We first meet her and her friends Bastard, Chipo, Godknows, Sbho, and Stina as they cross a forbidden road which takes them from their shanty into a nice suburb called Budapest. She describes Budapest as having big houses, with satellite dishes on the roofs, neat gravelled yards, tall fences and huge trees heavy with fruit. And for this group of hungry children, it’s the fruit they’re after – guavas. Though they know not to overindulge due to the resulting constipation, they still do because the guavas are the only way to kill the hunger.

As each day passes every one of them shares their dream of leaving for a better place. Times are tough in Zimbabwe; economic and political instability have rocked the foundation of many people’s lives. Jobs and money are scarce, and those with means (or sheer courage) have fled, often leaving behind the elderly and the very young. Darling’s dream is to go to America, to be with her Aunt Fostalina. Her friends mock her, saying this will never happen but she hangs onto it against all odds. They each hang on to the promise of a better future, elsewhere.

Darling eventually gets her chance to move to America but not before bearing witness to some pretty grim happenings that could have been pulled from the front page of Zimbabwean news dailies. These would otherwise be painful encounters to describe but Darling’s naïveté and innocence take away some of the ugliness.

In the second half of the book, Darling is now in America living with Aunt Fostalina and her family. She bears the bitter cold winters and homesickness with a shocking level of maturity for someone her age. She reasons that she can deal with the snow and the absence of her closest friends because at least she has food, lots of it, and all kinds of it. Here, she doesn’t go hungry.

Though she struggles to make friends due to the typical, idiotic behaviour of school children, who make fun of others for looking and sounding different, she remains focused and adjusts quite admirably to her new life.

As time passes, the more she adjusts to America, the further she drifts from Zimbabwe and the people she left behind. This guilt eats away at her, and she becomes exiled in a sense.

Overall, this is an enjoyable book. Bulawayo does a good job of illustrating the effects of poverty on a nation’s psyche, the alienation felt by those who make the difficult decision to leave home, and their longing for home.

I had some minor quibbles. There are some areas of the book, particularly in the second half, that I felt could’ve been touched on better and perhaps even tied up a little neater for better flow. It felt a little disconnected at times and took away some of my enjoyment.

However, if this book and its writer has been on your radar, definitely give it a try.

Ghana Must Go

“Kweku dies barefoot on a Sunday before sunrise, his slippers by the doorway to the bedroom like dogs. At the moment he is on the threshold between the sunroom and garden and considering whether to go back to get them. He won’t.”

These are the opening lines that introduce us to Kweku Sai, “a renowned surgeon and failed husband”. It is through his dying that we learn about him and the family he leaves behind. In this three-part story, Selasi goes back and forth in time unravelling the tale of the Sai family.

As a young man, Kweku leaves Ghana on a scholarship to attend medical school in the US. In New England, he meets and marries Folasadé (Fola), a young Nigerian émigré. Fola abandons her dream of attending law school with the understanding that supporting Kweku’s dream is enough. Together they have four children – Olu, Taiwo, Kehinde and Sadé (Sadie).

Their story is typical of most immigrant families in the country: both parents working extremely hard to make ends meet while demanding academic excellence from their children so as to escape the traps of poverty with which they are all too familiar. Kweku loves his children but he struggles to understand and relate to them. His duty is that of a provider, not a friend or confidant. When the eldest three children are in their teens, an unfortunate situation spirals out of control and Kweku leaves. Fola must regroup, pick up the fragments and forge ahead.

The second part of the novel focuses on how Fola and her children, now adults, react to Kweku’s death. Each of them carries painful personal secrets. These secrets, like boils, are painful and need to be lanced and drained before healing can begin.

In the third part of the book they all agree to travel to Ghana (where Fola is now living) for Kweku’s funeral. Though not easy, their time there allows them to finally deal with the emotional fallout of events that have held them back for so long. This time is fraught with incredible pain, confusion and mistrust but ultimately they emerge better from it. Kweku’s second and final departure brings his family together again in every sense, in contrast to his earlier exit which fractured familial bonds and sent them all reeling.

Selasi’s writing is enjoyable, poetic and quite dense, but at times the writing gets in the way of telling the story. Since the story unfolds through flashbacks, it’s often hard to follow who the speakers are and what exactly is happening. This is true especially for the first part of the book, which I found to be slower and difficult to read due to the amount of detail the reader has to wade through.

With the added psychological dimensions given to each character, it’s hard not to be affected by their pain and anger. My heart grieved for this family.

Ghana Must Go is definitely worth the read. I look forward to seeing how Selasi’s writing evolves during her career. There is strength in it that begs for more stories.

Bwalya Chileya was born in the early 80s and raised in Malawi and Zambia. She holds a masters in business administration and works as a project manager. She reads and writes stories in her free time. Connect with her on Twitter.

11 years ago

#263Chat: Taking Zimbabwe’s pulse on Twitter

The use of social media in Zimbabwe and amongst Zimbabweans in the diaspora is increasing all the time, especially between the two groups. We have tools like blogs, Facebook, Twitter and WhatsApp to thank for this. The internet is still one of the few places where we can freely air our views with the advantage of anonymity.

Back in January 2012 I used the #Twimbos hashtag on Twitter and asked fellow Twimbos if they were interested in participating in a regular Twitter chat revolving around our beloved country. (Zimbabweans are commonly known as Zimbos; Zimbos on Twitter are therefore Twimbos.) I received a multitude of responses, but I was left a little unsure about it all so I shelved the idea. However, in late September, I embarked on what #263Chat has become to date. #263Chat evolved from a proposed fortnightly Twitter discussion on five different topics to the current format, which is a weekly discussion every Tuesday at 6pm CAT with one main focus. To gauge the Zimbabwean pulse on Twitter, search for the hashtag #Twimbos and #263Chat.

The #263Chat journey so far has confirmed many of my perceptions about fellow Twimbos:

We generally want to engage in discussion about Zimbabwe and/or Africa with other Zimbabweans and get an idea about what others are doing;
We often seek to maintain relationships with family and friends scattered across the globe;
Given our high literacy rate, we yearn to exchange ideas about other opportunities in business or generally about other Zimbabweans across the globe through robust discussion.

Why #263Chat?

I started #263Chat for a variety of reasons. Firstly, I love engaging with others. Secondly, I believe that to tackle any problem (and Zimbabwe has many), a conversation is the initial step. #263Chat was created to have that national conversation, but more importantly to crowd source solutions to challenges that we face in our own daily lives. I believe that local problems require local solutions. There are often solutions we can implement if we work together. Sometimes #263Chat is about gathering new ideas from Zimbabweans based all over the world or from those in different parts of the country. The topics are set by the community depending on the current issues of the week and they vary widely: we’ve discussed the recent referendum on the Constitution, as well as indigenisation, women and bullying.

(Graphic: Kenny Leung)

I suspect that some Zimbabweans don’t discuss issues openly, but issues we discuss in private regularly affect us all. We may know someone who has suffered from domestic violence or wondered how others feel about gay rights in Zimbabwe. The challenge is that we rarely discuss these issues with complete strangers. I have always thought that perhaps we are afraid of the consequences, whatever those are, so we believe talking won’t help. What I have since discovered with #263Chat is that there is a genuine need to talk as a nation, and not just on social media. We have issues we need to resolve! Not to suggest that we don’t already, but #263Chat taps into the minds of those in the diaspora and links them with someone living in Masvingo, for example. I believe creating that link is powerful. The exchange of ideas from that connection is ultimately why #263Chat exists and continues to grow.

Challenges

As expected, not every Twimbo is going to accept and/or participate in the conversation. Many view #263Chat as ‘all talk and no action’. Some have suggested that perhaps I set up this initiative as a way of entering politics or that I have some other hidden agenda. I find that quite amusing. Some are tired of talking and want to see visible change in society. I can understand that. I maintain that change is a process which takes time. If we band together, change is easier to implement. We can achieve simple things like teaching our kids about bullying or informing our helpers at home about registering to vote and what the referendum means in real terms. Simple things like that.

The future

Three weeks ago, we held our second #263Chat live event, which focused on tourism. We partnered with The Embassy of the Kingdom of the Netherlands, NewsDay and C1rca 1964, and hosted the Zimbabwean tourism minister, Walter Mzembi, and the Zambian ambassador to Zimbabwe, Ndiyoi Mutiti. They, together with Barbara Joziasse, the Dutch ambassador to Zimbabwe, were keynote speakers. This event reflected an increasing awareness of the importance of social media in Zimbabwe and indeed how useful it can be in creating a space for much-needed dialogue.

Our website will be launching shortly, and more 263Chat live events will take place later this year including community initiatives such as ‘Adopt a School’. Meanwhile, our Twitter conversations continue – I invite every Zimbabwean online to join in!

Nigel Mugamu is founder and host of #263chat. Visit his blog and connect with him on Twitter.