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The Anthropocene: Politik–Economics–Society–Science

Dumisani Ngwenya

Healing the
Wounds of
Gukurahundi
in Zimbabwe
A Participatory
Action Research Project
The Anthropocene: Politik—Economics—
Society—Science

Volume 19

Series editor
Hans Günter Brauch, Mosbach, Germany
More information about this series at http://www.springer.com/series/15232
http://www.afes-press-books.de/html/APESS.htm
http://www.afes-press-books.de/html/APESS_19.htm
Dumisani Ngwenya

Healing the Wounds

of Gukurahundi in Zimbabwe
A Participatory Action Research Project

123
Dumisani Ngwenya
Grace To Heal
Bulawayo
Zimbabwe

More on this book is at: http://afes-press-books.de/html/APESS_19.htm

ISSN 2367-4024 ISSN 2367-4032 (electronic)

The Anthropocene: Politik—Economics—Society—Science
ISBN 978-3-319-66817-8 ISBN 978-3-319-66818-5 (eBook)
https://doi.org/10.1007/978-3-319-66818-5
Library of Congress Control Number: 2017951986

© Springer International Publishing AG 2018

This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part
of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations,
recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission
or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar
methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are exempt from
the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information in this
book are believed to be true and accurate at the date of publication. Neither the publisher nor the
authors or the editors give a warranty, express or implied, with respect to the material contained herein or
for any errors or omissions that may have been made. The publisher remains neutral with regard to
jurisdictional claims in published maps and institutional affiliations.

Cover photo: The photo on the book cover of the Victoria Falls was taken by © Hans Günter Brauch on
10 September 2015 who has granted permission to use it here.
The photo on page iii shows a man holding the log that was used by the 5th brigade to beat him during
the Gukurahundi atrocities in 1983. Use of such logs on defenceless villagers was a common occurrence.

© The author 2010.

Copy-editing: PD Dr. Hans Günter Brauch, AFES-PRESS e.V., Mosbach, Germany
Style and English Language Editor: Claire Mortimore

Printed on acid-free paper

This Springer imprint is published by Springer Nature

The registered company is Springer International Publishing AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
This book is dedicated to the people of
Matebeleland who have continued to walk
proud and tall in the face of adversity.
We are hard pressed on every side, yet not
crushed; we are perplexed, but not in
despair; persecuted, but not forsaken; struck
down, but not destroyed
(2 Corinthians 4:8–9).
Map of Zimbabwe. Source University of Texas at Austin, University Libraries, Perry-Castañeda
Library Map Collection, at: http://www.lib.utexas.edu/maps/zimbabwe.html (2 May 2017). This
map is in the public domain
Foreword

For most of my academic life, I followed the traditional path in supervising post-
graduate theses and in carrying out my own research. That is, I focussed almost
entirely on exploring a problem and added, at the very end, a list of recommen-
dations for the relevant authorities to consider. I suspect I always knew that the
authorities were extremely unlikely to read what I or my students had written and
were even less likely to change anything as a result. I also realised that policy
change is an extremely slow process. But I hoped that these contributions to
knowledge would eventually contribute to shifting policy and planning in desirable
ways and thus bring about change.
As I have got older, I have become much less patient with such an approach.
Happily, I became acquainted with an alternative approach—action research—
where researchers not only explore a problem but plan, implement and evaluate an
intervention designed to tackle the problem. The most obvious benefit of action
research is that some peace is built immediately. It is also possible that the
micro-level outcomes sought from action research might spread more widely.
Dumisani Ngwenya’s action research with a small group of survivors of
Gukurahundi is a classic example of this kind of research. It was highly partici-
patory, with the group members deciding what to do and how and when to do it. It
took place slowly, over a 30-month period. And it had modest outcomes—‘a
measure of healing’ in the words of one participant—which hopefully will become
more solid over time and also spread to the families and friends of the group
members.
I learned a great deal in the course of this project and feel privileged to have been
a small part of it.

Geoff Harris
International Centre of Nonviolence,
Durban University of Technology

vii
Photograph of cottages in the vicinity of the elementary school of Ngoma close to the Hwange
National Park in Matabeleland North in Zimbabwe. Source The photograph was taken by © Hans
Günter Brauch on 9 September 2015, who has granted permission to use it here

Photograph of children of the elementary school of Ngoma close to the Hwange National Park in
Matabeleland North in Zimbabwe. Source The photograph was taken by © Hans Günter Brauch on
9 September 2015, who has granted permission to use it here
Acknowledgements

My sincere gratitude extends to my supervisor, Prof. Geoff Harris, who not only
‘teaches peace’, but always strives to practice what he teaches. I cherish the many
hours we spent, face to face and via email, discussing this work. You have become
more than a supervisor; you are a mentor, colleague and friend. Thank you for all
those ‘You might find this useful’ emails! To the women and men who agreed to
embark on this learning journey with me, thank you for teaching me so much and
for sticking it out over such a long period of time. To Reshma, thank you for the
‘crash course’ in coding and analysis; you are a good teacher. To my parents for
your foresight; without your guidance, my path would not have ended up here.
To my wife Nokuthaba and my children Mayibongwe and Nobukhosi, who have
endured many years of an absent husband and father; thank you for lending me to
this project. You can have me back now.
Many thanks to the editor of this series Hans Günter Brauch for holding my hand
through this journey, for looking out for my interests and your wise counsel. You
do a good job.
Last but not least, to the many nameless people behind this project, the
anonymous reviewers, the senior editor Johanna Schwarz in Heidelberg (Germany),
the project managers and typesetters in Chennai, Tamil Nadu (India) and the many
other people in many countries involved with this book with Springer Nature
publishers. Thank you all for your work.

Bulawayo, Zimbabwe Dumisani Ngwenya

March 2017

ix
Memorial to women burnt alive by the 5th brigade. Source Photograph of the author

Memorialisation of mass grave in progress. Source Photograph of the author

Contents

1 Healing the Wounds of Gukurahundi . . . . . . . . . . . . . . . . . . . . . . . 1

1.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1.2 Motivation for Research . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
1.3 Research Question and Objectives . . . . . . . . . . . . . . . . . . . . . . 4
1.4 Scope of the Study and Delimitations . . . . . . . . . . . . . . . . . . . 5
1.5 Theoretical Framework . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.6 Research Design . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
1.7 Proposed Data Collection Methods . . . . . . . . . . . . . . . . . . . . . 8
1.8 Placing Myself and My Work in the Context of This Study . . . 9
1.9 Research Plan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
1.10 Structure of the Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
1.11 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
2 Background and History of Violence in Matebeleland . . . . . . . . .. 15
2.1 Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 15
2.1.1 The Scale and Intensity of the Gukurahundi
Massacres . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
2.2 Background to the Matebeleland Conflict . . . . . . . . . . . . . . . . . 16
2.2.1 Violence Between the Ndebele and the Whites . . . . . . . 16
2.2.2 Violence Between the Ndebele and the Shona . . . . . . . . 17
2.2.3 The Struggle for Independence and the Growing of the
Ndebele/Shona Polarisation . . . . . . . . . . . . . . . . . . . . . . 19
2.3 The Matabeleland Violence 1980–1987 . . . . . . . . . . . . . . . . . . 21
2.3.1 The Genesis of the Post-Independence Conflict . . . . . . . 21
2.3.2 The Fifth Brigade (Gukurahundi) . . . . . . . . . . . . . . . . . 24
2.4 The Current Situation in Matabeleland . . . . . . . . . . . . . . . . . . . 28
2.4.1 The Impact of Gukurahundi . . . . . . . . . . . . . . . . . . . . . 28
2.4.2 The Unity Accord . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32

xi
xii Contents

2.5 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
3 Armed Conflict, Trauma and Peacebuilding . . . . . . . . . . . . . . . . . . 35
3.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
3.2 Psychological Effects of Armed Conflict . . . . . . . . . . . . . . . . . 36
3.3 Trauma: A Discourse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
3.3.1 Defining Trauma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
3.3.2 The Effects of Trauma . . . . . . . . . . . . . . . . . . . . . . . . . 39
3.3.3 Negative Outcome . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
3.3.4 The Positive . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
3.3.5 The Neutral . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
3.4 The Relevance of Post Tramatic Stress Disorder
in Non-Western Settings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
3.5 Conceptualising Peacebuilding . . . . . . . . . . . . . . . . . . . . . . . . . 48
3.5.1 Transformative Versus Technical Peacebuilding . . . . . . . 50
3.6 Trauma and Peacebuilding . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
3.7 Collective Emotions and Collective Trauma . . . . . . . . . . . . . . . 55
3.7.1 Collective Emotions and Group-Based Emotions . . . . . . 56
3.7.2 Collective Trauma . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
3.8 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
4 Community Trauma Healing—Theory and Practice . . . . . . . . . . . . 63
4.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
4.2 The Meaning of Healing After Traumatic Experiences . . . . . . . 64
4.3 Components of the Healing Process . . . . . . . . . . . . . . . . . . . . . 66
4.4 Approaches to Healing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
4.5 Some Necessary Conditions for Healing . . . . . . . . . . . . . . . . . . 70
4.5.1 Justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
4.5.2 Truth and Truth-telling . . . . . . . . . . . . . . . . . . . . . . . . . 74
4.5.3 Forgiveness as Healing . . . . . . . . . . . . . . . . . . . . . . . . . 76
4.6 Reconciliation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
4.6.1 Thin and Thick Approaches to Reconciliation . . . . . . . . 80
4.6.2 Towards a Common Understanding of
Reconciliation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
4.7 Case Studies of Community-Driven Healing Processes . . . . . . . 83
4.7.1 Chile . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
4.7.2 Rwanda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
4.7.3 Northern Ireland . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
4.7.4 The International Centre for Conciliation (ICfC)
Project . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ...... 88
4.8 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ...... 90
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ...... 91
Contents xiii

5 Participatory Action Research . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

5.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
5.2 What Is Participatory Action Research? . . . . . . . . . . . . . . . . . . 95
5.3 The Practicality of Participatory Action Research . . . . . . . . . . . 97
5.4 Participatory Action Research and Social Transformation . . . . . 98
5.5 Subjectivity in Participatory Action Research . . . . . . . . . . . . . . 101
5.6 Validity in Participatory Action Research . . . . . . . . . . . . . . . . . 103
5.7 Principles and Features of Participatory Action Research . . . . . . 108
5.8 Data Collection in Participatory Action Research . . . . . . . . . . . 109
5.9 Some Participatory Action Research Case Studies . . . . . . . . . . . 110
5.10 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
6 Research Design, Methodology and Data Collection Methods . . . . . 117
6.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
6.2 Research Design . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
6.2.1 The Participatory Action Research Group . . . . . . . . . . . 119
6.2.2 Healing Power of Narratives: A Sub-research
Design . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
6.3 Research Methodology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
6.4 Data Collection Methods . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
6.5 Data Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
6.6 Validity and Reliability . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
6.7 Ethical Considerations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
6.8 The Research Story . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
6.8.1 The Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
6.8.2 The Research Process . . . . . . . . . . . . . . . . . . . . . . . . . . 131
6.8.3 Detailed Description of Research Process . . . . . . . . . . . 133
6.9 Limitations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
6.10 Reflection on My Learning Journey . . . . . . . . . . . . . . . . . . . . . 136
6.11 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139
7 Evaluating the Participatory Action Research Process . . . . . . . . . . 141
7.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
7.1.1 Qualities of Participatory Action Research . . . . . . . . . . . 141
7.2 Stages of Participatory Action Research . . . . . . . . . . . . . . . . . . 144
7.2.1 Inquiry and Planning . . . . . . . . . . . . . . . . . . . . . . . . . . 144
7.2.2 Action . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
7.2.3 Reflection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
7.3 Points of Tension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146
7.3.1 Research Knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . 146
7.3.2 Research Resources . . . . . . . . . . . . . . . . . . . . . . . . . . . 147
7.4 Evaluation of the Tree of Life Workshop . . . . . . . . . . . . . . . . . 147
xiv Contents

7.4.1 ‘If the Tree Can Survive Under All Those Conditions, I
Can also Live Under All These Conditions’ . . . . . . . . . 147
7.4.2 Effectiveness of Tree of Life in Other Contexts . . . . . . . 148
7.4.3 Effectiveness of Tree of Life Workshop in the Context
of This Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
7.4.4 Change in Tone of Language and Attitude . . . . . . . . . . 149
7.4.5 ‘Our Branches Have Been Broken’ . . . . . . . . . . . . . . . . 150
7.5 Lessons from Tree . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
7.5.1 Facing the Everyday Realities . . . . . . . . . . . . . . . . . . . . 152
7.5.2 Agency . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
7.5.3 Reconciling with Self . . . . . . . . . . . . . . . . . . . . . . . . . . 154
7.6 Follow up Interviews . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
7.6.1 The Students . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
7.6.2 Interview with J . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
7.7 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
8 Findings and Discussion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
8.1 The Road to Healing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
8.2 Sharing the Stories of Suffering . . . . . . . . . . . . . . . . . . . . . . . . 165
8.2.1 Speaking . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
8.2.2 Writing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
8.3 Hindrances to Healing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172
8.3.1 Repressing the Truth . . . . . . . . . . . . . . . . . . . . . . . . . . 172
8.3.2 Deep Seated Feelings of Insecurity . . . . . . . . . . . . . . . . 176
8.3.3 Impunity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
8.3.4 Lack of an Apology . . . . . . . . . . . . . . . . . . . . . . . . . . . 180
8.4 Consequences of an Unhealed Past . . . . . . . . . . . . . . . . . . . . . 181
8.4.1 Intergenerational Transmission of Trauma . . . . . . . . . . . 182
8.4.2 Desire for Vengeance . . . . . . . . . . . . . . . . . . . . . . . . . . 184
8.4.3 Dysfunctional Relationships . . . . . . . . . . . . . . . . . . . . . 188
8.5 Participants’ Overall Assessment of the Research Project . . . . . 190
8.5.1 Effectiveness of Actions . . . . . . . . . . . . . . . . . . . . . . . . 192
8.5.2 The Research Process . . . . . . . . . . . . . . . . . . . . . . . . . . 194
8.6 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
9 Contentious Issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
9.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
9.2 On Forgiving and Forgetting . . . . . . . . . . . . . . . . . . . . . . . . . . 199
9.3 What Heals and What Does not? . . . . . . . . . . . . . . . . . . . . . . . 203
9.4 The Dilemma of Reparations . . . . . . . . . . . . . . . . . . . . . . . . . . 204
9.5 Correcting the Past . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
Contents xv

9.6 Structural Violence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

9.7 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
10 Summary, Conclusions and Reflections . . . . . . . . . . . . . . . . . . . . . 211
10.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
10.2 Summary of Findings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
10.3 Validity, Reliability and Limitations . . . . . . . . . . . . . . . . . . . . . 214
10.4 Summing up—Personal Assessment . . . . . . . . . . . . . . . . . . . . . 216
10.5 Implications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
10.6 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 218
Appendix A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
On Durban University of Technology . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251
International Centre of Nonviolence (ICON) . . . . . . . . . . . . . . . . . . . . . . 253
Grace To Heal (Zimbabwe) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255
About the Author . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257
About the Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 261
List of Figures

Fig. 1.1 Research plan schematic presentation . . . . . . . . . . . . . . . . . . . . . . 11

Fig. 3.1 The broadening understanding of peacebuilding . . . . . . . . . . . . . . 49
Fig. 4.1 Reconciliation matrix . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Fig. 5.1 Levels of participation in research . . . . . . . . . . . . . . . . . . . . . . . . 97
Fig. 5.2 Cyclical nature of PAR . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102

xvii
List of Tables

Table 1.1 Proposed data collection tools . . . . . . . . . . . . . . . . . . . . . . . . . . 8

Table 3.1 Technical vs Transformative peacebuilding . . . . . . . . . . . . . . . . 51
Table 4.1 Composite hierarchy of confrontation and exposure . . . . . . . . . 88
Table 5.1 Comparison of traditional social research and PAR . . . . . . . . . . 100
Table 5.2 Comparison of Weaver & Stark and Kemmis & McTaggart’s
approaches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
Table 5.3 Examples of PAR case studies . . . . . . . . . . . . . . . . . . . . . . . . . . 111
Table 6.1 Differences between quantitative and qualitative research
methodologies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
Table 6.2 Data collection tools . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124
Table 6.3 Chronology and steps of the research process . . . . . . . . . . . . . . 131
Table 8.1 Summary of participants’ assessment of the research
process . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195

xix
Abbreviations

AAD Adversity Activated Development

APs Assembly Points
AU African Union
CCJP Catholic Commission for Justice and Peace
CIO Central Intelligence Organisation
DDR Disarmament Demobilisation and Reintegration
INGOs International Nongovernmental Organisations
POSA Public Order and Security Act
POTRAZ Post and Telecommunication Regulatory Authority of Zimbabwe
PTSD Post Traumatic Stress Disorder
SADC Southern Africa Development Community
TOL Tree of Life
ZANLA Zimbabwe African National Liberation Army
ZANU Zimbabwe African National Union
ZAPU Zimbabwe African People’s Union
ZIPRA Zimbabwe People’s Revolutionary Army
ZNA Zimbabwe National Army
ZVT ZIPRA Veterans Trust

xxi
Map of Zimbabwe. Source University of Texas at Austin, University Libraries, Perry-Castañeda
Library Map Collection, at: http://www.lib.utexas.edu/maps/zimbabwe.html (2 May 2017). This
map is in the public domain
Chapter 1
Healing the Wounds of Gukurahundi

We have to heal ourselves, we have to continue, we have to live.

Participant

1.1 Introduction

Although the concept of peacebuilding is conceived differently by politicians and

peace practitioners (Ghali 1992; Lambourne 2004; Clancy/Hamber 2008), it has
become widely acceptable in political circles that post-armed conflict reconstruction
or transitional mechanisms must also include peacebuilding as an integral element
of recovery. In the 1980s, Zimbabwe experienced the most serious state-perpetrated
violence against a section of its citizens1 (see Sect. 2.2). Conventional wisdom
dictates that the nation should have undertaken some form of healing process to
address the causes and consequences of the violence, which was perceived to be
ethnically motivated. However, this did not happen, the December 1987 Unity
Agreement between the two political parties only served to stop the violence and to
grant immunity to the antagonists. The elite pact between the political parties
involved only served to entrench impunity and suppression and left a section of the
nation hurting, fearful, bitter and resentful. Up to the present, no form of truth
recovery and reconciliation on the issue of Gukurahundi has been carried out. Calls
for official healing processes for the survivors of the 1980s’ atrocities have gone
unheeded.
This thesis seeks to answer the question of whether it is possible for those
affected by the atrocities to heal themselves in the absence of an official apology or

1
Between 1983 and 1986 the government of Zimbabwe carried out an operation ostensibly to
counter dissidents. However, the especially trained army unit was involved in gross human rights
violations which left an estimated 20 000 civilians dead. It was known as Gukurahundi, a Shona
word meaning the rains that wash away the dirt before the planting season. See Chap. 2 for a fuller
discussion on this.

© Springer International Publishing AG 2018 1

D. Ngwenya, Healing the Wounds of Gukurahundi in Zimbabwe,
The Anthropocene: Politik—Economics—Society—Science 19,
https://doi.org/10.1007/978-3-319-66818-5_1
2 1 Healing the Wounds of Gukurahundi

healing programme. It also explores possible ways and approaches that individuals
and communities might employ in an effort to find relief from the decades of hurts
and pain.
I start this chapter with an acknowledgement of my lack of experience in par-
ticipatory action research (PAR). This, coupled by the intricate nature of the topic
under consideration, the self-healing of communities affected by political violence
in the absence of official healing programmes or apology, made the present research
project highly challenging. However, my desire to undertake this research was
driven by a desire to see the communities in Matebeleland liberated from the
painful memories they have endured for almost three decades and to develop an
effective approach that could be used with the wider society in the pursuit of relief
for the affected communities. My actions and beliefs about this project were guided
by Freire’s (1970) philosophy of conscientisation. While it might be possible that
the participants found it difficult to articulate and engage in the technical aspects of
the healing of trauma as discussed in Chaps. 3 and 4, my approach here was not a
theoretical or academic discussion of the topic, but an attempt to discover a
methodology that could result in the healing of the affected individuals and their
communities. The intention was to facilitate a process where participants could
engage in an informative, reflective and critical dialogue about their experiences,
through dialogue and participating in several consciousness-raising activities
(McIntyre 2007). Concerning this process of self-discovery and naming one’s
world, Freire (1970, p. 72) counsels that the ‘development of subjectivities, is not
an “armchair revolution”. The discovery cannot be purely intellectual, but must also
involve action, nor can it be limited to mere activism, but must include serious
reflection; only then will it be praxis.’ Praxis must be conceptualised as reflection
upon and action in the world in order to transform it. Thus, I was not seeking an
elitist but practical knowledge that would result in the liberation of the participants
as they embarked on this journey of self-discovery. The participants would know if
the approach contributed to their healing or not and I was certain that they would be
able to describe in their own terms and ways what has happened to them and how.
While they might not have the jargon, they would have had the experience.

1.2 Motivation for Research

While it has been almost three decades since Gukurahundi came to an end, its
repercussions on the survivors and the Matebeleland communities in general are
still being keenly felt (see Sect. 2.3). Our experience at Grace to Heal (see Sect. 1.7)
is that these issues are still very much alive at a very deep and personal level. A case
in point is one man from Tsholotsho who kept the log that was used to beat him in
1.2 Motivation for Research 3

1983 and has vowed to keep it until justice was done. Unfortunately, because of old
age, he might die before this happens. This kind of response seems to be the norm
rather than the exception in Matebeleland.
This means that there are many people who, to use Father Michael Lapsley’s
statement,2 ‘are caught in a moment of history’ and have not been afforded the
opportunity to deal with the painful memories and the traumas of the past. My work
at Grace to Heal entailed frequent interaction with communities, families and
individuals who were affected by Gukurahundi. By virtue of being part of the
Ndebele community, I also carry vicariously the wounds of my people and might
need healing in one form or the other.
Chapter 12 part six of the new constitution, which came into effect in 2013 in
Zimbabwe, has a provision for a National Peace and Reconciliation Commission to
address issues of national healing, unity and cohesion. The reality on the ground
indicates that Gukurahundi is unlikely to be dealt with seriously under the present
circumstances. In fact, it is not possible for this to happen right now (see Sect. 4.1).
The question that begs an answer is, how long should these people have to wait
before they are allowed to deal with their needs for healing and restoration?
From a peacebuilding perspective, we know that, after violent conflicts or wars,
there is a need for nation building at both the socio-political and economic levels
(Ndlovu-Gatsheni 2003; Staub et al. 2005, see also Sects. 3.1 and 4.1). This, as we
have already noted, has not happened yet in post-conflict Matebeleland.
While I am aware of studies done around the issues of Gukurahundi, I am not
aware of any study that has used action research to explore self-healing techniques
or mechanisms that victim communities and individuals can use as a grassroots,
self-generated approach to community healing. The doctoral research of Stauffer
(2009) and Motsi (2010) focused on the role of narratives in shaping the discourse
around Gukurahundi and the role of pastoral care in transforming trauma caused by
Gukurahundi respectively and used quite different research designs to my study.
This topic has therefore been chosen so that the researcher, together with the
co-researchers who are direct victims of Gukurahundi, might learn how self-healing
can be systematically practised and what sort of resiliencies people have developed
to cope with their traumas and bad memories. Most people I have met in the course
of my work with Grace to Heal do not display any overt and typical symptoms of
trauma or PTSD and seem to live ‘near normal’ lives. Yet from time to time, flashes
of anger, resentment and hatred for the Shona manifest themselves. The aim was
that, if this project was successful, it would be of benefit not only to the participants
but to the wider communities as well and would contribute significantly to Grace to
Heal’s good practice ethos. This research tried to address a problem that is urgent,

2
Father Lapsley, an anti-Apartheid campaigner, became victim of a parcel bomb by the Apartheid
government of South Africa, and has developed a programme called the ‘Healing of Memories’,
which helps victims of violence to deal with their painful memories.
4 1 Healing the Wounds of Gukurahundi

practical and pertinent to the communities in Matebeleland in particular, and for

Zimbabwe as a nation in general.

1.3 Research Question and Objectives

In light of this history of violence and suffering and the absence of any concrete
government programme to address the issues of trauma, forgiveness and recon-
ciliation, the research aim was to engage in a participatory action research project
with victims of Gukurahundi aimed at the healing of memories.
The overall research question was: What is the nature and extent of
trauma-related challenges for victims of Gukurahundi and what can be done to
facilitate their amelioration in the absence of an official apology or healing
programmes?
The research objectives were:
(i) To review the recent literature on
(a) the nature, extent and consequences of trauma following community
violence.
(b) healing processes, with particular reference to healing groups of victims
in the absence of official apology or reconciliation programme.
(ii) Together with a group of victims of Gukurahundi, to identify contexts,
barriers, and issues that may be significant in the healing process for people
traumatised by political violence, with specific reference to the Gukurahundi
violence.
(iii) To develop a sustainable and replicable model which can facilitate
self-healing for victims of Gukurahundi.
(iv) Together with these victims, to assess the potential of such and the possibility
of its widespread usage.
(v) In the course of the research, to consciously reflect on the strengths and
limitations of participatory action research in such settings.
The research sought to explore whether it is possible for individuals affected by
the violence of Gukurahundi to find ways and means of healing themselves in the
absence of an official apology and/or healing and reconciliation programme.
Indeed, it sought to determine how useful these self-healing initiatives might be,
given the accepted conditions that make for effective healing (Barsalou 2005, see
also Sect. 4.4).
Objective (i) was achieved through the review of literature, describing and
analysing the healing of bad memories caused by violence. In addition, literature
that describes participatory action research and the experiences of the practitioners
of this approach was consulted to give me an in-depth understanding of this
method, its strengths and its limitations.
1.3 Research Question and Objectives 5

Objectives (ii), (iii) and (v) were achieved by the setting up of the action research
group of 10 individuals who are survivors of Gukurahundi. (I have chosen to refer
to the participants as ‘survivors’ rather than ‘victims’ out of respect for the many
affected communities, families and individuals who are courageously and silently
living their lives resiliently and have not succumbed to the intents of their vic-
timisers). The participants were selected purposively from the communities in
which Grace to Heal works. This approach was chosen due to the sensitive nature of
the subject and the hostility towards any discussions of Gukurahundi by the
authorities. Because this is a ‘taboo’ subject, people are not usually comfortable
discussing this topic in public and view such engagements by outsiders with great
suspicion. Besides, an indiscriminate random selection of participants might have
attracted unwarranted attention from the state security agents, thus exposing par-
ticipants to unnecessary harm or interference with the project. The issue of doing no
harm to research participants and their communities is one of the important con-
siderations in research ethics (see Sect. 6.7). I had originally planned that partici-
pants would come from Tsholotsho; some 115 km from Bulawayo where I am
based, but this changed at implementation (see Sect. 6.2.1).

1.4 Scope of the Study and Delimitations

This study was carried out with a small group of particular people in a particular
environment over a period of time and may not reflect the findings of the com-
munities of Matebeleland as a whole.

1.5 Theoretical Framework

This research was done within the broad context of peacebuilding, as opposed to
clinical psychology or psychiatry, because the focus of the project was on social
transformation. Within the peacebuilding ambit, restorative justice and conflict
transformation theories in particular, are theories that are more relevant for this
study.
Restorative justice has been described as ‘a process whereby all the parties with a
stake in a particular offence come together to resolve collectively how to deal with the
aftermath of the offence and its implications for the future’ (Dignan 2005, p. 3). For
communities coming out of war or genocide, the focus of restorative justice on
nonviolence offers a potentially sustainable platform for a community to build its
future upon. There is no denying, however, that retributive justice may have some role
to play within the peacebuilding framework (Huyse 2003, pp. 97−102), or that
restorative justice also has its limitations. As Braithwaite (2003) has pointed out,
restorative justice cannot deal with the issues of structural injustices that advantage
some communities and disadvantage others. However, he still insists that restorative
6 1 Healing the Wounds of Gukurahundi

justice offers ‘better value’ than retributive or criminal justice. This restoration is
targeted not only at victims, but at perpetrators and the community at large during a
situation of political transition from undemocratic rule to the beginnings of democracy
and upholding of human rights (Villa-Vicencio 2000).
According to the South African Truth and Reconciliation Commission’s Report,
(vol. 1 chap. 5, paragraph 80f: 126),
Restorative Justice seeks to redefine crime: it shifts the primary focus of crime from the
breaking of laws or offences against a faceless state to a perception of crime as violations
against human beings…It encourages victims, offenders and the community to be directly
involved in resolving conflicts.

Restorative Justice brings in certain dimensions to the understanding of justice

that are not always present in criminal justice. In a political context, it can involve
former antagonists working together to address the violence of the past as a basis
for building a stable future together. Included here is the restoration of moral worth
and equal dignity for all persons, at the same time working to create a society where
the various sectors in it have some measure of equality (Villa-Vicencio 2000). A list
of eight goals which a community or nation coming out from a situation of atrocity
should aim for has been suggested by Cobban (2007, pp. 22−23) and seem to fit in
well within the tenets of restorative justice:
1. Overcome communal and official denial of the atrocity; gain public
acknowledgement.
2. Obtain the facts in an account as full as possible in order to meet victims’ need
to know, to build a record for history, and to ensure minimal accountability of
perpetrators.
3. Forge basis for a domestic democratic order that respects and enforces human
rights.
4. Promote reconciliation across social divisions; reconstruct the moral and social
systems devastated by violence.
5. Promote psychological healing for individuals, groups, victims, bystanders and
offenders.
6. Restore dignity to victims.
7. Punish, exclude, shame, and diminish offenders for their offences.
8. Accomplish these goals in ways that render them compatible rather than
antagonistic with the other goals.
In restorative justice, justice is realised in a context of human relations and not
just through legal or criminal justice court systems. That is to say, it recognises the
fact that wrong is done to people and, in seeking redress, it seeks to not only satisfy
the legal requirements of the law but also to right the relationship with the indi-
vidual and society, which has been ruptured by the act of violence. This means that
issues of truth, acknowledgment, healing, forgiveness and reconciliation need to be
addressed diligently and deliberately. As mentioned above, restorative justice is
consummated through the process of restoration and rehabilitation of the perpe-
trators and not just through alienation and punishment. For justice to be said to have
1.5 Theoretical Framework 7

been fully attained, restitution and reparations must take place beyond the legal
theory and codes of law (Biggar 2003).
While the restorative justice theoretical framework is the most ideal, it never-
theless is not appropriate for this research, because it requires the involvement of
the victim, the perpetrator and community if it is to be effective. It needs to be noted
that this study took place in the absence of such cooperation from those responsible
for the harm done (see Chap. 2). The other point to note is that, apart from the few
at the top, it would be extremely difficult to identify those that committed the
atrocities, as the 5th Brigade was disbanded soon after the 1987 Unity Accord.
Nevertheless, survivors deserve some respite from the hurts most of them have been
carrying for over 30 years.
I therefore decided to use the conflict transformation theory, which emphasises
the addressing of conflicts in the context of relationships. It has been described as a
process of ‘engaging with and transforming the relationships, interests, discourses
and, if necessary, the very constitution of society that supports the continuation of
violent conflict’ (Miall 2006, p. 4). A crucial aspect has to do with the use of
forgiveness and reconciliation as the means of bridging issues of trust and dealing
with hurts, trauma hatred and desire for vengeance in the process of individual or
community healing after violent conflicts. If these are not dealt with, they jeopardise
progress towards sustainable peace for communities and individuals. Forgiveness
and reconciliation have been dealt with considerably in the literature review below
(Sect. 2.1). It should be noted that reconciliation requires two parties and as such it
is not the focus of this study. Rather, the focus is on studying the resiliencies and
agency, the inner fortification of the hurting communities and individuals so they
can somehow address these hurts, independent of any action by the perpetrators.

1.6 Research Design

This research used participatory action research as its research design because this
project aimed to offer participants an opportunity not only to reflect on their
problems but to attempt to transform them too.
Participatory action research is the term used by Fals-Borda to emphasise both the par-
ticipative and action elements of research which is ‘openly ideological’ and thereby aims to
transform socio-political inequities. This approach to social research integrates scientific
investigation with education and political action. It is an interdisciplinary methodology
enabling people to take control of their lives by combining formal and informal knowledge,
and using that new knowledge to change their realities…. PAR produces knowledge which
is valid and relevant because of its popular knowledge and science and the participation of
the people experiencing the problems studied (Dickinson 1997, p. 2)

PAR utilises the exploratory and descriptive and uses ‘thick’ descriptions to
convey the process and dynamics of the research (see Sect. 6.2). The qualitative
research methodology was preferred in this project as it was action and process
oriented and sought to understand the social context within the specific context in
8 1 Healing the Wounds of Gukurahundi

which the participants are located (Babbie/Mouton 2001). This collective trauma,
self-healing process can be defined as a psychosocial approach. Thematic data
analysis was used as the data analysis approach for the qualitative data collected.
The analysis was largely inductive but was guided by a priori theoretical framework
and the researcher’s personal interests in the topic under study (see Sect. 6.5).

1.7 Proposed Data Collection Methods

Since my interest was to understand the subjective experiences of the participants

and the processes and events flowing from our engagement within the participants’
environment, a qualitative data collection approach was chosen. Originally, the data
collection tools in the table below were to be used to collect the data for this
research, although a different set of tools were used during the actual research (see
Sect. 6.4). This partly stemmed from my inexperience with the research approach
chosen (Table 1.1).

Table 1.1 Proposed data collection tools. Source The author

Tool Activities
Timeline Participants draw/create a
chronology of events before,
during and after the traumatic
incidents.
Theatre A simulation of a scene from
Gukurahundi.
Brainstorm and discuss issues
raised by drama.
River of Life Participants draw a river (a
depiction of their lives) and place
along it times of joy and sadness.
Psychoeducation Brief presentation of theories on
the nature of trauma, traumatic
experience and human responses
to it.
Purpose
Produce facts of the incident(s)
Help clarify issues for individual
and group.
Validate the participants’
experiences
Provide a non-threatening way to
relate the traumatic experiences.
Break the ice and stimulate
participants to discuss their stories
in an indirect way.
Remove pressure of focusing on
self while still engaging with
issues that are real
Help participants connect with
their emotions.
Identify emotions rising from the
traumatic experiences and how
they are affecting their quality of
life in the present.
Help participants gain technical
appreciation of their responses to
their traumatic experiences.
Provide framework in which to
discuss their experiences.
De-pathologise their responses to
the traumatic experiences, so that
they see them as ‘normal’ reactions
to situations like theirs.
1.8 Placing Myself and My Work in the Context of This Study 9

1.8 Placing Myself and My Work in the Context of This

Study

I am a co-founder and executive director of Grace to Heal and my interest and

active participation in the field of peacebuilding is quite recent, having only started
14 years ago. Apart from being involved in the day-to-day running of the organi-
sation, I actively participate in the organisation’s programmes, especially in the
rural areas, which has afforded me the opportunity to interact directly with com-
munities most affected by Gukurahundi. I view myself as a practitioner rather than
an academic and my approach to this study reflects this.
I pioneered the programme described below and have spent a considerable
amount of time listening to people narrate stories of state-sanctioned atrocities. In
the context of this research, I was both an ‘insider’ and an ‘outsider’. I was the
former in the sense that, at one level, the participants were colleagues with whom I
have worked and shared a bond, being from the same community which
Gukurahundi sought to decimate; the latter because they shared extra experiences
that set them apart from me that made the bonds between themselves stronger. They
underwent guerrilla and military training, experienced both the liberation war and
Gukurahundi as soldiers and are members of an organisation that identifies them as
former ZIPRA combatants. In other words, they share affinities that set them apart
from me, being part of a world which I was allowed to glimpse but could never
fully appreciate or identify with.
Grace to Heal is a faith-based peacebuilding organisation, working mostly
within the rural communities of Matebeleland North. At its inception in 2003, the
organisation’s sole mandate was to aid the victims of Gukurahundi. This included
helping people to seek redress and assisting children of the deceased to acquire their
parents’ death certificates so they could apply for their own birth certificates3 (see
Sect. 2.4). We soon found out that we had no capacity for this and that, for most
families, the most pressing issue had to do with their loved ones who were either
lying in mass shallow graves or whose graves were unknown. People were
unsettled as they felt that the spirits of the departed were unhappy and they
attributed their misfortunes to the angry spirits (Eppel 2006). We teamed up with
another organisation4 that had experience in addressing this concern. The process
involves bringing together families with loved ones in a particular grave to delib-
erate about what they want to do about it. This process is a long one as most

3
It is difficult for families to get death certificates for people killed during Gukurahundi, since their
deaths are not officially acknowledged. In Zimbabwe, by law a child needs to have their father
present or at least their identity card in order to apply for a birth certificate and one cannot sit for
the grade seven exams or proceed to secondary school without it. As a result, there are many
people who are without identity documents who therefore have not been to school and cannot get
any formal employment. Many have chosen to skip the border and find menial jobs in South Africa
where they acquire South African documents fraudulently (see Kombanie 2011).
4
The name of the organisation has been withheld for security reasons.
Another random document with
no related content on Scribd:
 My good Lord Sinnatus,
I once was at the hunting of a lion.
Roused by the clamour of the chase he woke,
Came to the front of the wood—his monarch mane
Bristled about his quick ears—he stood there
Staring upon the hunter. A score of dogs
Gnaw’d at his ankles: at the last he felt
The trouble of his feet, put forth one paw,
Slew four, and knew it not, and so remain’d
Staring upon the hunter: and this Rome
Will crush you if you wrestle with her; then
Save for some slight report in her own Senate
Scarce know what she has done.
(Aside.) Would I could move him,
Provoke him any way! (Aloud.) The Lady Camma,
Wise I am sure as she is beautiful,
Will close with me that to submit at once
Is better than a wholly-hopeless war,
Our gallant citizens murder’d all in vain,
Son, husband, brother gash’d to death in vain,
And the small state more cruelly trampled on
Than had she never moved.

Camma.

Sir, I had once

A boy who died a babe; but were he living
And grown to man and Sinnatus will’d it, I
Would set him in the front rank of the fight
With scarce a pang. (Rises.) Sir, if a state submit
At once, she may be blotted out at once
And swallow’d in the conqueror’s chronicle.
Whereas in wars of freedom and defence
The glory and grief of battle won or lost
Solders a race together—yea—tho’ they fail,
The names of those who fought and fell are like
A bank’d-up fire that flashes out again
From century to century, and at last
May lead them on to victory—I hope so—
Like phantoms of the Gods.

Sinnatus.

Well spoken, wife.

Synorix (bowing).

Madam, so well I yield.

Sinnatus.

I should not wonder

If Synorix, who has dwelt three years in Rome
And wrought his worst against his native land,
Returns with this Antonius.

Synorix.

What is Synorix?

Sinnatus.

Galatian, and not know? This Synorix

Was Tetrarch here, and tyrant also—did
Dishonour to our wives.

Synorix.

Perhaps you judge him

With feeble charity: being as you tell me
Tetrarch, there might be willing wives enough
To feel dishonour, honour.

Camma.

Do not say so.

I know of no such wives in all Galatia.
There may be courtesans for aught I know
Whose life is one dishonour.

Enter Attendant.

Attendant (aside).

My lord, the men!

Sinnatus (aside).

Our anti-Roman faction?

Attendant (aside).

Ay, my lord.

Synorix (overhearing).

(Aside.) I have enough—their anti-Roman faction.

Sinnatus (aloud).

Some friends of mine would speak with me without.

You, Strato, make good cheer till I return.

[Exit.

Synorix.

I have much to say, no time to say it in.

First, lady, know myself am that Galatian
Who sent the cup.

Camma.

I thank you from my heart.

 Synorix.

Then that I serve with Rome to serve Galatia.

That is my secret: keep it, or you sell me
To torment and to death.

[Coming closer.

For your ear only—

I love you—for your love to the great Goddess.
The Romans sent me here a spy upon you,
To draw you and your husband to your doom.
I’d sooner die than do it.

[Takes out paper given him by

Antonius.

This paper sign’d

Antonius—will you take it, read it? there!

Camma.

(Reads) “You are to seize on Sinnatus,—if——”

Synorix.

(Snatches paper.) No more.

What follows is for no wife’s eyes. O Camma,
Rome has a glimpse of this conspiracy;
Rome never yet hath spar’d conspirator.
Horrible! flaying, scourging, crucifying——

Camma.

I am tender enough. Why do you practise on me?

Synorix.

Why should I practise on you? How you wrong me!

I am sure of being every way malign’d.
And if you should betray me to your husband——

Camma.

Will you betray him by this order?

Synorix.

See,
I tear it all to pieces, never dream’d
Of acting on it.

[Tears the paper.

Camma.

I owe you thanks for ever.

Synorix.

Hath Sinnatus never told you of this plot?

Camma.

What plot?

Synorix.

A child’s sand-castle on the beach

For the next wave—all seen,—all calculated,
All known by Rome. No chance for Sinnatus.

Camma.

Why, said you not as much to my brave Sinnatus?

Synorix.
Brave—ay—too brave, too over-confident,
Too like to ruin himself, and you, and me!
Who else, with this black thunderbolt of Rome
Above him, would have chased the stag to-day
In the full face of all the Roman camp?
A miracle that they let him home again,
Not caught, maim’d, blinded him.

[Camma shudders.

(Aside.) I have made her tremble.

(Aloud.) I know they mean to torture him to death.
I dare not tell him how I came to know it;
I durst not trust him with—my serving Rome
To serve Galatia: you heard him on the letter.
Not say as much? I all but said as much.
I am sure I told him that his plot was folly.
I say it to you—you are wiser—Rome knows all,
But you know not the savagery of Rome.

Camma.

O—have you power with Rome? use it for him!

Synorix.

Alas! I have no such power with Rome. All that

Lies with Antonius.

[As if struck by a sudden thought.

Comes over to her.

He will pass to-morrow

In the gray dawn before the Temple doors.
You have beauty,—O great beauty,—and Antonius,
So gracious toward women, never yet
Flung back a woman’s prayer. Plead to him,
I am sure you will prevail.
 Camma.

Still—I should tell

My husband.

Synorix.

Will he let you plead for him

To a Roman?

Camma.

I fear not.

Synorix.

Then do not tell him.

Or tell him, if you will, when you return,
When you have charm’d our general into mercy,
And all is safe again. O dearest lady,

[Murmurs of “Synorix! Synorix!” heard

outside.

Think,—torture,—death,—and come.

Camma.

I will, I will.
And I will not betray you.

Synorix (aside).

(As Sinnatus enters.) Stand apart.

Enter Sinnatus and Attendant.

Sinnatus.
Thou art that Synorix! One whom thou hast wrong’d
Without there, knew thee with Antonius.
They howl for thee, to rend thee head from limb.

Synorix.

I am much malign’d. I thought to serve Galatia.

Sinnatus.

Serve thyself first, villain! They shall not harm

My guest within my house. There! (points to door) there! this
door
Opens upon the forest! Out, begone!
Henceforth I am thy mortal enemy.

Synorix.

However I thank thee (draws his sword); thou hast saved my

life.

[Exit.

Sinnatus.

(To Attendant.) Return and tell them Synorix is not here.

[Exit Attendant.

What did that villain Synorix say to you?

Camma.

Is he—that—Synorix?

Sinnatus.

Wherefore should you doubt it?

One of the men there knew him.
 Camma.

Only one,
And he perhaps mistaken in the face.

Sinnatus.

Come, come, could he deny it? What did he say?

Camma.

What should he say?

Sinnatus.

What should he say, my wife!

He should say this, that being Tetrarch once
His own true people cast him from their doors
Like a base coin.

Camma.

Not kindly to them?

Sinnatus.

Kindly?
O the most kindly Prince in all the world!
Would clap his honest citizens on the back,
Bandy their own rude jests with them, be curious
About the welfare of their babes, their wives,
O ay—their wives—their wives. What should he say?
He should say nothing to my wife if I
Were by to throttle him! He steep’d himself
In all the lust of Rome. How should you guess
What manner of beast it is?

Camma.
 Yet he seem’d kindly,
And said he loathed the cruelties that Rome
Wrought on her vassals.

Sinnatus.

Did he, honest man?

Camma.

And you, that seldom brook the stranger here,

Have let him hunt the stag with you to-day.

Sinnatus.

I warrant you now, he said he struck the stag.

Camma.

Why no, he never touch’d upon the stag.

Sinnatus.

Why so I said, my arrow. Well, to sleep.

[Goes to close door.

Camma.

Nay, close not yet the door upon a night

That looks half day.

Sinnatus.

True; and my friends may spy him

And slay him as he runs.

Camma.
 He is gone already.
Oh look,—yon grove upon the mountain,—white
In the sweet moon as with a lovelier snow!
But what a blotch of blackness underneath!
Sinnatus, you remember—yea, you must,
That there three years ago—the vast vine-bowers
Ran to the summit of the trees, and dropt
Their streamers earthward, which a breeze of May
Took ever and anon, and open’d out
The purple zone of hill and heaven; there
You told your love; and like the swaying vines—
Yea,—with our eyes,—our hearts, our prophet hopes
Let in the happy distance, and that all
But cloudless heaven which we have found together
In our three married years! You kiss’d me there
For the first time. Sinnatus, kiss me now.

Sinnatus.

First kiss. (Kisses her.) There then. You talk almost as if it

Might be the last.

Camma.

Will you not eat a little?

Sinnatus.

No, no, we found a goat-herd’s hut and shared

His fruits and milk. Liar! You will believe
Now that he never struck the stag—a brave one
Which you shall see to-morrow.

Camma.

I rise to-morrow
In the gray dawn, and take this holy cup
To lodge it in the shrine of Artemis.
 Sinnatus.

Good!

Camma.

If I be not back in half an hour,

Come after me.

Sinnatus.

What! is there danger?

Camma.

Nay,
None that I know: ’tis but a step from here
To the Temple.

Sinnatus.

All my brain is full of sleep.

Wake me before you go, I’ll after you—
After me now!

[Closes door and exit.

Camma (drawing curtains).

Your shadow. Synorix—

His face was not malignant, and he said
That men malign’d him. Shall I go? Shall I go?
Death, torture—
“He never yet flung back a woman’s prayer”—
I go, but I will have my dagger with me.

[Exit.

Scene III.—Same as Scene I. Dawn.

 Music and Singing in the Temple.

Enter Synorix watchfully, after him Publius and Soldiers.

Synorix.

Publius!

Publius.

Here!

Synorix.

Do you remember what

I told you?

Publius.

When you cry “Rome, Rome,” to seize

On whomsoever may be talking with you,
Or man, or woman, as traitors unto Rome.

Synorix.

Right. Back again. How many of you are there?

Publius.

Some half a score.

[Exeunt Soldiers and Publius.

Synorix.

I have my guard about me.

I need not fear the crowd that hunted me
Across the woods, last night. I hardly gain’d
The camp at midnight. Will she come to me
Now that she knows me Synorix? Not if Sinnatus
Has told her all the truth about me. Well,
I cannot help the mould that I was cast in.
I fling all that upon my fate, my star.
I know that I am genial, I would be
Happy, and make all others happy so
They did not thwart me. Nay, she will not come.
Yet if she be a true and loving wife
She may, perchance, to save this husband. Ay!
See, see, my white bird stepping toward the snare.
Why now I count it all but miracle,
That this brave heart of mine should shake me so,
As helplessly as some unbearded boy’s
When first he meets his maiden in a bower.

Enter Camma (with cup).

Synorix.

The lark first takes the sunlight on his wing,

But you, twin sister of the morning star,
Forelead the sun.

Camma.

Where is Antonius?

Synorix.

Not here as yet. You are too early for him.

[She crosses towards Temple.

Synorix.

Nay, whither go you now?

Camma.
 To lodge this cup
Within the holy shrine of Artemis,
And so return.

Synorix.

To find Antonius here.

[She goes into the Temple, he looks

after her.

The loveliest life that ever drew the light

From heaven to brood upon her, and enrich
Earth with her shadow! I trust she will return.
These Romans dare not violate the Temple.
No, I must lure my game into the camp.
A woman I could live and die for. What!
Die for a woman, what new faith is this?
I am not mad, not sick, not old enough
To doat on one alone. Yes, mad for her,
Camma the stately, Camma the great-hearted,
So mad, I fear some strange and evil chance
Coming upon me, for by the Gods I seem
Strange to myself.

Re-enter Camma.

Camma.

Where is Antonius?

Synorix.

Where? As I said before, you are still too early.

Camma.

Too early to be here alone with thee;

For whether men malign thy name, or no,
It bears an evil savour among women.
Where is Antonius? (Loud.)

Synorix.

Madam, as you know

The camp is half a league without the city;
If you will walk with me we needs must meet
Antonius coming, or at least shall find him
There in the camp.

Camma.

No, not one step with thee.

Where is Antonius? (Louder.)

Synorix (advancing towards her).

Then for your own sake,

Lady, I say it with all gentleness,
And for the sake of Sinnatus your husband,
I must compel you.

Camma (drawing her dagger).

Stay!—too near is death.

Synorix (disarming her).

Is it not easy to disarm a woman?

Enter Sinnatus (seizes him from behind by the throat).

Synorix (throttled and scarce audible).

Rome! Rome!

Sinnatus.
 Adulterous dog!

Synorix (stabbing him with Camma’s dagger).

What! will you have it?

[Camma utters a cry and runs to

Sinnatus.

Sinnatus (falls backward).

I have it in my heart—to the Temple—fly—

For my sake—or they seize on thee. Remember!
Away—farewell!

[Dies.

Camma (runs up the steps into the Temple, looking back).

Farewell!

Synorix (seeing her escape).

The women of the Temple drag her in.

Publius! Publius! No,
Antonius would not suffer me to break
Into the sanctuary. She hath escaped.

[Looking down at Sinnatus.

“Adulterous dog!” that red-faced rage at me!

Then with one quick short stab—eternal peace.
So end all passions. Then what use in passions?
To warm the cold bounds of our dying life
And, lest we freeze in mortal apathy,
Employ us, heat us, quicken us, help us, keep us
From seeing all too near that urn, those ashes
Which all must be. Well used, they serve us well.
I heard a saying in Egypt, that ambition
Is like the sea wave, which the more you drink,
The more you thirst—yea—drink too much, as men
Have done on rafts of wreck—it drives you mad.
I will be no such wreck, am no such gamester
As, having won the stake, would dare the chance
Of double, or losing all. The Roman Senate,
For I have always play’d into their hands,
Means me the crown. And Camma for my bride—
The people love her—if I win her love,
They too will cleave to me, as one with her.
There then I rest, Rome’s tributary king.

[Looking down on Sinnatus.

Why did I strike him?—having proof enough

Against the man, I surely should have left
That stroke to Rome. He saved my life too. Did he?
It seem’d so. I have play’d the sudden fool.
And that sets her against me—for the moment.
Camma—well, well, I never found the woman
I could not force or wheedle to my will.
She will be glad at last to wear my crown.
And I will make Galatia prosperous too,
And we will chirp among our vines, and smile
At bygone things till that (pointing to Sinnatus) eternal peace.
Rome! Rome!

Enter Publius and Soldiers.

Twice I cried Rome. Why came ye not before?

Publius.

Why come we now? Whom shall we seize upon?

Synorix (pointing to the body of Sinnatus).

The body of that dead traitor Sinnatus.

Bear him away.

Music and Singing in Temple.

END OF ACT I.
 ACT II.
Scene.—Interior of the Temple of Artemis.

Small gold gates on platform in front of the veil before the colossal
statue of the Goddess, and in the centre of the Temple a tripod
altar, on which is a lighted lamp. Lamps (lighted) suspended
between each pillar. Tripods, vases, garlands of flowers, etc.,
about stage. Altar at back close to Goddess, with two cups.
Solemn music. Priestesses decorating the Temple.

Enter a Priestess.

Priestess.

Phœbe, that man from Synorix, who has been

So oft to see the Priestess, waits once more
Before the Temple.

Phœbe.

We will let her know.

[Signs to one of the Priestesses, who

goes out.

Since Camma fled from Synorix to our Temple,

And for her beauty, stateliness, and power,
Was chosen Priestess here, have you not mark’d
Her eyes were ever on the marble floor?
To-day they are fixt and bright—they look straight out.
Hath she made up her mind to marry him?

Priestess.

To marry him who stabb’d her Sinnatus.