The role of traditional leaders in Zimbabwe: are they still relevant?

Hurt or Help? Understanding Intimate Partner Violence in the Context of Social Norms as Practised in Rural Areas

“…Fourthly, there are reference points: people internalise norms that are considered normal so that they comply automatically. Research has indicated that in sub-Saharan Africa social norms are mostly acknowledged in rural areas, where they are regarded as mechanisms for maintaining social order and social coordination, as they reflect beliefs, attitudes, behaviours and moral judgements about what is right and wrong (Matavire, 2012;Conroy, 2014;McCloskey et al, 2016;Chigwata, 2016). For example, they ensure social coherence, consensus regarding values and beliefs and less tolerance of diversity, which ultimately results in social order (Riddell, Ford-Gilboe & Leipert, 2009).…”

“…More women in Africa are subjected to IPV (46%) and sexual violence (12%) than women anywhere in the world (McCloskey, Boonzaier, Steinbrenner & Hunter, 2016). This is mainly because more women in Africa reside in rural areas and are more vulnerable to IPV, as traditional norms that condone such violence are strongly recognised and regarded with high esteem in rural communities (Chigwata, 2016;McCloskey et al, 2016). The prevalence of IPV ranks higher in sub-Saharan Africa than in other regions, with the rate of 40%, and with 36% of the total population being affected by it (McCloskey et al, 2016;Klugman, 2017).…”

Revisiting the participation of traditional leaders in municipal councils in South Africa

“…Chigwata has attributed the unhealthy relationship between traditional leaders and councillors in Zimbabwe to the fact that the existence of traditional leadership parallel with elected rural governments has created conflicting claims to legitimacy, and mistrust between traditional leaders and councillors. 84 Furthermore, traditional leaders are dissatisfied with the reduction of their powers which are now exercised by municipal councils. 85 It is also argued that traditional leaders have historically considered local government as their exclusive domain, and they continue to call for a re-definition of their role in local government.…”

“…68 According to Chigwata, the law does not make provision for the representation of traditional leaders in local government in Zimbabwe. 69 There is, however, a longstanding practice of allowing traditional leaders to attend and participate in the deliberations of the municipal councils as ex officio members with no voting powers. 70 In accordance with this practice, three chiefs are nominated by the Minister of Local Government on a rotational basis for representation in a council.…”

“…69 There is, however, a longstanding practice of allowing traditional leaders to attend and participate in the deliberations of the municipal councils as ex officio members with no voting powers. 70 In accordance with this practice, three chiefs are nominated by the Minister of Local Government on a rotational basis for representation in a council. They are given an opportunity to address a council, more particularly on issues which concern their powers or the customs and traditions of the people living in their respective jurisdictions.…”