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Reflecting on the crisis in Zimbabwe, one is immediately struck by the preoccupation of most commentators with President Robert Mugabe and the land reform programme. Many have touted the confluence of these two issues as the main drivers of that country’s political, economic and humanitarian woes. This particular perspective, which is most dominant in the media, has captured popular attention. However, while these two factors are certainly important to understanding the current problems faced by Zimbabwe, little room has been left for the consideration of a number of underlying dynamics that have also contributed to the current stalemate. This omission encourages the perpetuation of myths and rumour, and leads to serious miscalculations in the various transition scenarios that have been mooted. One of the dynamics that has been largely omitted from the debate is the critical role played by what we have chosen to term the ‘security dilemma’ faced by Zimbabwe ’s elite.This essay will also present Zimbabwe ’s political crisis as the result of attempts by the ruling elite to block the transition to enhanced democracy. Also central to the article is a conceptual framework that explains how this powerful group has responded to the threat implicit in political transformation, and how the dominant nationalist ideology represented by the Zimbabwe African National Union (Patriotic Front) (ZANU–PF) has fed into this dynamic. |


But perhaps there was something inherent in nationalism itself even before the wars and the adoption of socialism, which gave rise to authoritarianism. Maybe nationalism’s emphasis on unity at all costs - its subordination of trade unions and churches and all other African organisations to its imperatives - gave rise to an intolerance of pluralism. Maybe nationalism’s glorification of the leader gave rise to a post-colonial cult of personality. Maybe nationalism’s commitment to modernisation, whether socialist or not, inevitably implied a ‘commandist’ state. Indeed the post-colonial state authoritarianism cannot be explained only on the basis of its being a successor to an equally authoritarian settler colonial state. Rather, the legacy of African nationalism itself tainted the post-colonial state with authoritarian tendencies.9
Our votes must go together with our guns; after all, any vote we shall have, shall have been the product of the gun. The gun, which produces the votes, should remain its security officer, its guarantor. The people’s vote and the people’s guns are always inseparable twins.10
Colonial authoritarianism, far from deepening a commitment to democratic norms and practices on the African nationalist elite, merely consolidated an incipient authoritarian psyche in the nationalist leadership. The authoritarianism of the colonial era reproduced itself within the nationalist political movements. The war of liberation, too, reinforced rather than undermined this authoritarian culture.16
Every African was expected to embrace the liberation war and every one had to toe the line. This, more than anything else, generated and institutionalised a culture of fear, conformity and unquestioning support. The guerrilla armies and the nationalist parties were never democratically structured and did not operate in a democratic fashion. They were highly commandist and authoritarian.17
The concept of universal jurisdiction for crimes against humanity is the solution that international law offers to the spectacle of impunity for tyrants and torturers who cover themselves with domestic immunities and amnesties and pardons. They can still hide, but in a world where jurisdiction over their crimes is universal, they cannot run.27