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Zinasu wins it all in GZU SRC elections

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Zinasu wins it all in GZU SRC elections

Courage
Dutiro

The Zimbabwe National Students Union (Zinasu) has finally
ended the Zimbabwe Congress of Students Union (Zicosu) dominance of the
Students Representative Council (SRC) at Great Zimbabwe University (GZU).
Zinasu clinched at least seven key posts including the
presidency which they snatched from Zicosu’s Davis Mutazu.
Zinasu also won the positions of Secretary General, Minister
of Academic Affairs, Minister of Legal Affairs, Minister of Information, Minister
of Transport and Minister of Social Welfare.
Takudzwa Ngadziore was elected new SRC president, a
position which had been rotating between Zicosu and Coadesu.
Ngadziore managed 577 votes while his contestants Rudo
Mungwariri of Team Kunyanya got 415 and Nomsa Muranda of Zicosu won 259.
His other rival Charittone Manyau got 247 while Brian
Tinashe Charova got only 57.
The new secretary general is Chrispen Matose who also won
with an enormous margin.
Ngadziore told TellZim News that he was thankful to the
university for according them a chance to sell their ideas to students.
“We as Zinasu want to thank the administration for
allowing the voice of the students to be heard through the election. We also
want to thank the students for supporting us. We want to work to solve all the
major problems affecting us as students.
“We will include and treat everybody fairly and equally.
We are going to conquer together as Great Zimbabwe University students,” said
Ngadziore.
On transport problems facing students, he said the new
leadership will engage government through the Ministry of Transport and the
Ministry of Higher and Tertiary Education.
“Government can find solutions for students the same way
they came up with the Zupco idea in response to urban transportation
challenges,” said Ngadziore.
The former SRC was a pact between the three main students
unions namely Zinasu, Zicosu and Coadesu after the 2016 election results were
nullified by Vice Chancellor Professor Rungano Zvobgo who cited the massive
irregularities that marred the voting process.
Positions
won by Zinasu in the current SRC elections
President….Takudzwa Ngadziore
Secretary General….Chrispen Matose
Minister of transport….Kudakwashe Muchini
Minister of Legal Affairs….Anesu Manyimo
Minister of Academic Affairs….Wadzanai Nyakudya
Minister Social Welfare….Rosemary Rusere
Minister of Information….Forward Chaibva

Masvingo considers privatising refuse collection

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Masvingo considers privatising refuse collection

Tendai Mange
With
only two refuse compactors servicing tens of thousands of households, City of
Masvingo is considering partnering private individuals and companies that own
capable vehicles in refuse collection work.
This
came out during the recent feedback meeting with Masvingo Urban Ward 1
Councillor Selina Maridza and Masvingo Urban Member of Parliament (MP) Jacob Nyokanhete at
People’s Shop close to Mucheke Bus Terminus.
“We
were in Bulawayo recently for the Zimbabwe International Trade Fair (ZITF)
where we learnt that the Bulawayo City Council has partnered residents who own
trucks to carryout refuse removal work. We will soon also advertise so that
those who own lorries can come forward and help to ferry garbage to the
dumpsite,” said Maridza.
It
was also heard that the two council trucks doing the work – one of UD make and
the other made by FAW – were overworked and were, therefore, constantly
breaking down.
The
FAW truck, though less than three years old, is performing worse than its very
old UD counterpart and has been in Harare for several weeks now where it awaits
repairs to the tune of several thousands of dollars which council does not
have.
Maridza
urged residents to exercise the best possible hygiene habits by avoiding
littering and by burying organic waste underground.
She
said council hoped it would soon be able to relocate the problematic dumpsite
on the edge of Runyararo West and Victoria Ranch suburbs.
“We
have been given a new dumpsite but as you may know, government procedures take
very long to complete. People can keep some of their waste material in their
cars until they get to the next refuse bin rather than throw it out of the
window,” said Maridza.

Poorly maintained Zesa infrastructure endanger residents

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Poorly maintained Zesa infrastructure endanger residents

Diana Gondongwe
Residents
of Rujeko high density in Masvingo have complained that electricity
infrastructure in their area is poorly maintained, causing intermittent sparks
on transformers and overhead cables as well as irritating power failures.
Some
Rujeko C residents said frightful sparks on transformers and cable often
precede a power failure, with some visits by Zimbabwe Electricity Supply
Authority (Zesa) employees seemingly failing to make a difference.
“We
don’t feel safe having derelict equipment at our service. Transformers and
power cables are producing sparks and some poles no longer stand straight. I
don’t think Zesa has a regular maintenance schedule that really works. Their
electricity is becoming a danger to residents and their appliances,” said
Clayson Chimbidzikai.
Another
resident said he blamed poorly maintained infrastructure for the consistent
short-time power cuts that he said had damaged his refrigerator.
 “We have on and off electricity every week and
my fridge was recently damaged. But that is only a minor issue if we are to
look at the danger that non-maintained power lines and transformers pose to
children. They need to revisit the whole infrastructure network and diagnose
areas of possible faults rather than just wait to respond to power failures,”
said the resident.
Recently,
69-year-old Theresa Mathe of Hillside was electrocuted while pruning an avocado
tree which was in the way of the electricity line at her home.
On
December 30, 2018, 17-years-old Batanai Shava of Mukahamari village Ward 5 in
Mwenezi, who was waiting for his ‘O’ level examination results, was
electrocuted while crossing fallen electricity poles.
Over
100 houses in Rujeko spent over three months without electricity after their
transformer exploded on December 07, 2018.

‘Most Gweru housing schemes sitting on non-serviced land’

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‘Most Gweru housing schemes sitting on non-serviced land’

Tinaani
Nyabereka.

GWERU – Chiwundura
Member of Parliament (MP) Livingstone Chimina has lamented profiteering by land
developers whom he said were ignoring the need to service the land on which they
do their developments.
Speaking
at a Radio licensing workshop in the city last week, Chimina said a big mistake
was made when government allowed free reign on private housing schemes.
“People
are blaming Gweru council for developing land without servicing it but the
ministry is responsible and we now have some people in Woodlands living in the
dumpsite area.
He
defended City of Gweru, saying the authority had done much to help people
residing on non-serviced land to access some basic services.
“Gweru
council had to come in after realising most households did not have access to
water. Most of the land developers do not service the land as is the case with
Adelaide Park, KMP and Senga housing schemes. We are taking the issue to
parliament so that the minister can tell us the way forward on the matter,” said
Chimina 
Gweru
Urban MP, Brian Dube said community radios were an important asset which could
help in all related developmental issues.
“A
community radio is of importance because it empowers the people and it keeps
the society informed thereby giving people the power to make decisions wisely.
As a community, you must be aware and know what you want. In terms of
participation in decision-making processes, be involved,” said Dube.
Women
Coalition of Zimbabwe (WCoZ) Midlands chapter coordinator, Vimbai Nhutsve said
more than 10 radios were needed as challenges differed with each community.
“We
need more than 10 radio stations. The challenges of Gokwe are not the same as
those of Somabhula or Nkayi. It is high time government licenced community
radios for the welfare of communities.
“We
also call upon the responsible ministry and the board to revise their licensing
figures because it’s too much. Why charge $60 000 dollars and not a more
reasonable fee,” said Nhutsva.

Advanced Level Family and Religious Studies Questions & Answers

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Advanced Level Family and Religious Studies Questions & Answers

                    
QUESTION:  Marriage in African traditional religion is
a communal rather than an                                         individual affair. Discuss the
validity of this assertion.
The
African continent is famous for its diversity in all spheres, therefore, the
religions of Africa are very numerous too. Religion is a fundamental phenomenon
among African people, it is the fulcrum of their life yet its essential
principles are too often unknown to foreigners who thus make themselves
constantly liable to misunderstanding the African worldview and beliefs.
Religion
enters into every aspect of the African’s life and it cannot be studied in
isolation. When we speak of African Traditional Religion, we mean the indigenous
religious beliefs and practices of Africans. 
The word traditional means indigenous, that which is aboriginal or
foundational and it is handed down from generation to generation. Marriage can
be defined as the intimate and complementing union between a man and a woman in
which they become one physically in the whole life Oduyoye (1995).It is a
contract between two or more people of the opposite sex. The ambit of this
essay is however to show that marriage in African traditional religion is not
an individual thing but a communal thing despite the fact that individuals are
the main beneficiaries of the whole process of marriage.
Marriage
in African traditional religion is a community activity that involves all the
members of the society, meaning those who are physically living in the
community, the ancestors and those yet to be born as purported by Mbiti (1969).This
means that marriage is not an individual thing because it involves both the
physical and the metaphysical world .By metaphysical world, we refer to the
ancestral world. The entire community including the living and the deceased are
involved in the marriage process. Although the African continent has quite a
number of ethnic groups, they however share some basic principles like belief
in the spiritual life. Bareness and failure to get married are equally
attributed to the ancestors. This logically implies that marriage in African
traditional religion is not an individual thing but a communal thing since
ancestors do belong to the whole clan.
There
are different forms of marriages in the African traditional religion which
include monogamy, polygamy, levirate and polyandry just to mention but a few.
In African traditional religion marriage is a cherished fecundity whose focus
is procreation. This means that people get married in order for them to have
children. The whole process of child-bearing involves a lot of people. In all
the above forms of marriage, members of the community play an active role from
proposal stage up to the time of formal marriage. By having children, one
confirms his or her ability to participate in the expansion of the lineage or
clan. By procreation marriage revitalises human society and assures it of immortality.
This logically implies that marriage is a communal rather than individual
affair.
Bourdillon
(1987) postulates that people marry into families, hence marriages are a family
affair rather than an individual affair. When two spouses get married they
involve their family members. Marriage is a step by step process taken on by
the entire community through ceremonies and rituals. It is during this process
that the aunt (tete) is given the full responsibility of teaching the daughters
cherished values that will prevent misbehavior in marriage. When a community
seeks out for a daughter or son in law, they look for one that lives up to
their cultural expectations. Recommendation of the right candidate during
marriage is normally done through consultation from family members. There is
also the involvement of the family messenger (Sadombo) who is the facilitator
of payment of ‘lobola’ process. This is evidence enough to prove that marriage
is not an individual affair.
Marriage
is a rite of passage that confirms a transitional period from one social
category to another. It involves a change of family, clan, village and even the
country. Bahemuka (1983) posits that marriage promotes unity and interpersonal
relationships between the families. It involves not only interpersonal
relationships but also intercommunity relations. It creates very strong bonds
between individuals belonging to different families and clans, especially when
children are born. Therefore it is not an individual affair.
According  to 
Gyekye,  Hastings  and 
Magesa,  although  marriage 
might  seem  to  be
between  individuals, the marriage
covenant is in fact between  two
families. Marriage is closely 
connected  with  the 
continuation  of  the 
lineage,  an  ideology 
that  touches upon  one 
of  the  very basic ideas  of 
African  family. The  two 
married  individuals  have an 
obligation  to  accept 
the  members  of 
each  other’s  family 
as  their own family. Traditional  marriage 
rituals  express  an 
understanding  of  marriage 
not  as  a 
contract between  individuals  but 
as  a  joining 
of  two  lineages. The 
lineages are united  in  terms of naming and self-perpetuation  extend 
to  two  clans, 
the  husband’s  and 
the  wife’s (Magesa  1997, 110, 128:  Gyekye 
1996, 79 and  Hastings 1973, 29).
Kirwen (1974), in  support of the above
posited that  levirate  unions 
bring  out  clearly 
the  nature  of 
African marriage  as  a 
lasting union that 
transcends  death.    In 
this  way,  he 
makes  a  connection with  the 
world  of  the 
living  and  the 
ancestors  and  highlights 
the  important  role of 
the  community  in 
the  success  and 
continuation  of  any 
marriage  in  Africa. 
This idea is  prominent  in 
Maasai  marriages where  widows 
remain  part  of 
the  family of  the dead husband. This proves quite clearly
that marriage is not an individual affair.
Most
African families are polygamous families that is to say they are composed of
more than one wife. However, one thing to be taken note of is the fact that the
main factor behind polygamy is not sexual incontinence, but the overriding desire
and necessity to have children. Taking a second wife is so often a consequence
of the barrenness of the first Odeyoye (1995). Traditionally, sex and marriage
are sacred realities and the whole aspect of sexual immorality was derived from
its sacredness as a procreative function. It was therefore the duty of the
elderly to teach the young ones about proper ways of marriage through informal
education at the men’s court (dare) as propounded by J.M Gombe.This proves that
marriage was a community affair rather than an individual affair.
Viginity
is held in high esteem in African traditional marriage. The bride wealth
(dowry) for a virgin is high. In some tribes, the mother is given a cow as
tribute to her successful upbringing of the girl and the viginity status will
be made public. Marriage is a process that involves a number of people rather
than an individual affair. Blessings and fortunes in African traditional
marriages were shared communally.
Conflict
resolution in African traditional marriages is done communally. It involved the
two sets of parents from the two families whereby the grey headed would
intervene during conflict resolution. According to Penwill (1951), amongst the
Akamba marriage, a man who engages in dubious marital relationships is called a
Muany’a, a vagabond and is despised by everyone in the community and a woman
without a proper husband is called a “mukoma nthi” meaning one who
sleeps on the floor or a person of no fixed abode. This is proof enough to
support the idea that marriage in African traditional religion is a society
activity.
However
despite the vast evidence supporting the idea that marriage is a communal thing,
in some sense it is an individual affair. Sexual benefits in marriage are
mainly for the two individuals who are in a relationship. It is an abomination
for someone who is in marriage to have extra marital affairs. Sex in this case
is a sacred fruit reserved for those in marriage hence the reason why some to
say marriage is an individual affair.
In
addition to the above, although procreation is overall a benefit for the
community the act belongs to the individuals. 
There is self-satisfaction through having a sexual partner. In most
African societies a person who fails to have children is regarded as a failure.
A man without a child in the African society would consider himself dead and
finished. The desire for children has always been the main motive inspiring the
Africans to marry as well as having personal fulfillment.
Considering
the above facts, one can logically infer that although there are some
individual gains in the whole process of African marriage, marriage is a
communal event. The theory of individualism has no space in African societies,
they are socialists in nature. Africans live a communal way of life, therefore,
marriage to a greater extent is a communal affair rather than an individual
affair.



                           Compiled by Mhuri
Muneni
He is a teacher at Errymaple High School in Zvishavane 


B.A Degree in Philosophy and Religious Studies.
Post Graduate Diploma in Education,
Shona and Religious Studies.

Councillor, village heads abusing Idai aid in Zaka

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Councillor, village heads abusing Idai aid in Zaka

                                       Cllr Maria Rangwani

Brighton Chiseva

ZAKA – Relief goods mobilised by various charity organisations and
individuals for victims of Cyclone Idai in Zaka West is reported to have been
abused, with much of them going to non-victims, TellZim News has learnt.
Sources said the vile practice
was rampant mainly in Councillor Maria Rangwani’s Ward 23 which covers such
areas as Vanyoro, Mudzara and Charingeno School.
“The councilor gave the aid to
people of her choice of whom few, if not none, were affected. It was supposed
to be given to people who lost houses or other properties but known Zanu PF
supporters like Mercy Mukotosi, Daniel Mudzara who is Mudzara village head,
Patience Shumba and Thomas Mabika benefitted,” said one source.
Zaka West MP Ophias Murambiwa confirmed
the case saying he had confronted the councilor over the issue.
“When I heard about the matter, I
took it to the councilor since she is the one who was responsible for distribution.
She however said there were people trying to soil her name as she only
distributed the goods using a list of names provided by village heads.
“I am still doing investigations
and those caught on the wrong side will face the music. I don’t condone such
behavior in my area for it also tarnishes my image,” said Murambiwa.
Zaka District Administrator (DA)
Ndeya Nyede said he had not received any report of that kind but admitted the
possibility of unscrupulous councillors adding the names of undeserving people
on the list of beneficiaries.
“We had a problem in Ward 19 but
it was addressed. We have not heard anything from Ward 23; it is one of the
wards that brought the names late and many of the targeted beneficiaries have
not yet received their share. If there are genuine cases of wrong-doing, they
must be raised through the proper channels,” said Nyede.

Child rapist released to play golf

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Child rapist released to play golf

                                      Aubrey Cummings


….move comes few weeks
after Women’s Day commemorations
….convict has ‘good
working relationship with Mutimurefu Prison’

Moses
Ziyambi
The Zimbabwe Prisons
and Correctional Services (ZPCS) Masvingo region recently released a convicted
rapist from Mutimurefu Prison so that he could enjoy a one-day golf jamboree at
Masvingo Golf Club, TellZim News has learnt.
Aubrey Cummings, a
businessman in the automotive industry, is serving a 15-year jail sentence
after being convicted of repeatedly raping his minor niece since she was in
grade six up until she was in secondary school.
Cummings was the
minor’s guardian and the first incident of the rape happened at his Rhodene
house when the girl was 11 years old.
He was
however allowed to participate in the Zimbabwe Prisons and Correctional
Services (ZPCS), Commissioner General’s Goodwill Trust Fund golf tournament
held on April 13.
He
played
in a four ball that included some respected golfers.
After the tournament,
sources said, Cummings was chauffeured to a more comfortable cell at Masvingo
Remand Prison for the night, instead of being immediately driven back to
Mutimurefu.
When Cummings was
sentenced by regional magistrate Dambudzo Malunga in 2017, he swore and
threatened his minor victim – who was now 16 years of age – with unspecified
action once he got released from prison.
Some fellow golfers were
horrified by the arrangement, saying the move showed that real jail time in
Zimbabwe was for the poor.
“We have an unrepentant
rapist who, upon being sent to prison, threatened the victim right in front of
the court now being pampered with VIP treatment and being allowed to play golf.
It was an uninformed decision which tainted the spirit of the tournament, one
of whose objectives is to raise funds to improve the welfare of vulnerable
children and orphans. What message then does that sent to society?” said one
golfer who preferred anonymity.
Another one said ZPCS
was abusing its so-called rehabilitative programmes to treat rich people with
kiddies’ gloves.
“I think that was a
disgraceful thing to do. Cummings has not yet served even two years of his
lengthy prison term yet he is already being allowed to enjoy select luxury
privileges.
“ZPCS must have
considered the feelings of the young girl who was repeatedly abused. And to
imagine that it all happened a few weeks after we commemorated International
Women’s Day is outrageous,” said another golfer.
Others said the
inclusion of Cummings was a PR disaster for an organisation that claims to
champion the cause of justice and for a tournament that seeks to, among other
things, help the cause of vulnerable children.
“He enjoyed cold
drinks, braaied meat and a warm bath like everybody else. He didn’t at all look
like a prisoner. You could see he was having a time of his life,” complained
another player.
When contacted for
comment, ZPCS Masvingo public relations officer Stanslous Sanike said it was
usual for them to allow Cummings to play in the tournament.
“We often do that. He
is a golfer so he was allowed to play as part of our rehabilitation and
reintegration programmes for prisoners,” said Sanike.
When asked what
criteria are used to select beneficiaries, Sanike said any prisoner could be
considered to go out and play.
“Any person can apply
for permission. We however consider such things as good behavior and wouldn’t
release somebody who endangers community,” he said.
He, however, would not
confirm whether or not special sleeping arrangements were made for Cummings
after the tournament.
Sources at Mutimurefu,
however, said Cummings was being given preferential treatment because he had a
‘good working relationship with the prison’.
“Some of our vehicles
are serviced at his workshop when they break down. He also recently bought a
big TV screen for the prison so he was rewarded with his own separate cell
where he has unlimited access to satellite television. He also doesn’t eat
prison food because he is a Muslim who should only take halaal. His family
brings him warm food from home every day,” said the source
Recent media
revelations were that corruption was getting out of hand in prisons, with
reports that prison warders and guards were working with rich inmates in such
vices as smuggling contraband, facilitating secret conjugal visits and setting
up illicit business deals.
Three prison officers
are currently on trial in Harare on many allegations that include favouring
businessman Munyaradzi Kereke, who is serving time for rape, with unscheduled
visits by his wives and extra time behind prison walls while other prisoners
toiled.

Help Idai victims with building materials, says Rugeje

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Help Idai victims with building materials, says Rugeje

…‘food
donations alone not enough’
Beatific
Gumbwanda
CHIREDZI
–
Zanu PF national political commissar Rtd Lt Gen Engelbert Rugeje last week urged
well-wishers to do more than just donating food and clothing to Cyclone Idai
victims, saying the people needed to be helped to build better homes.
Speaking at Mashoni Rashai homestead in
Chiredzi North during a tour of Ward 24 where many families were left homeless
by the raging cyclone, Rugeje said villagers needed to be helped to get proper
building materials for them to construct strong houses.
During the cyclone, Rashai and his
eleven children lost their main bedroom house while other tiny houses were
flooded with water and the family currently shelters in those two tiny houses.
“People should be assisted with
building materials so that they will be able to construct proper and strong
houses. This disaster is just the beginning; more disasters of this kind will
come us so we need to prepare ourselves by constructing strong houses,”
said Rugeje.
He urged parliament to enact laws on
minimum specifications that must be followed when rural houses are constructed.
“We need to enact laws with set
standards on housing construction. Obviously, it will be difficult for the
less-privileged due to economic stresses but government will do something to help
them. We as a party are superior to the government so we will dictate the pace.
Rural communities should be helped to modernise their structures in order to
save the nation from continued loss of life due natural disasters,” said
Rugeje.
Rugeje brought with him 18 litres of
cooling oil, 180 kilograms mealie meal, 20 kilograms rice, 29 kilograms sugar,
12 litres Mazoe juice and 12×500ml Vaseline which was shared among 10 families
that were affected by the cyclone.
An estimated 253 families were affected
in Chiredzi North though no life was lost.

Chiredzi cop sues Renco Mine boss for snatching wife

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Chiredzi cop sues Renco Mine boss for snatching wife

                                   Excellent Mutepfa


Brighton Chiseva

A Chiredzi-based
police officer is suing a Renco Mine health safety environment head of
department for having an adulterous affair with his wife.
Alfred Mutepfa
is suing Simbarashe Mbano for $10 000 for the humiliation and loss of
companionship among other things.
Munyaradzi Vengesai
of Mugiya and Macharaga Law Chambers, who is representing the plaintiff, confirmed
the matter and said they expected the matter to be heard soon.
“My client is
suing Mbano for a total of RTGS$10 000 for the humiliation he suffered when the
videos and nude pictures of his wife and Mbano circulated on social media.
He is also suing
him for loss of companionship, conjugal rights as well as love and affection
since the two separated after the incident,” said Vengesai
Sources say the
two began the adulterous affair last year when Mutepfa’s wife Excellent Mutepfa
who is a student at Morgenster Teachers College was doing attachment at Fusira
Primary School under Chief Nyajena area.
The matter is
believed to have come out when Excellent went for sporting activities and claimed
that he had been given transport money by her husband’s young brother.
On returning
from the sporting event, Mutepfa is said to have asked for Excellent’s phone
and discovered that she had been receiving money from Mbano.
Mbano is said to
have admitted having an affair during a WhatsApp conversation with Mutepfa and
agreed to pay but later on refused saying he did not know that she was married.
Excellent’s
behaviour have not only affected his husband but also other ladies who felt
that they were suffering at the hands of their husbands who think they behave
in the same manner
“I am a young
married woman from the community where this lady was teaching and where her
nude photos and video went viral. The unfortunate part is my husband wanted to
send me to college but now he is saying all women who goes to college do
likewise. I’m hurt because I was supposed to be at school now but my hopes have
been shattered because of her,” said one lady on social media

MDC splits in Mwenezi

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MDC splits in Mwenezi

                                         Alfred Chihwakwa-Sithole


…as
parallel provincial structures emerge

Cephas Shava

MWENEZI – A
serious brawl is going on within the local structures of the Nelson Chamisa-led
MDC, with two factions that both claim to be the legitimately-elected Mwenezi
district executive emerging.
At
the apex of the conflict are those in the outgoing district executive; district
chairperson Timitia Dziva and his deputy Alfred Chihwakwa-Sithole.
They
both contested for the district’s chairperson post during last months’
shambolic district congress and are now at each other’s throats as each
emphatically claims to be the new chairperson.
When
contacted for comment, Dziva, who is provincial chairperson James Gumbi’s
blue-eyed boy in the district, insisted he was the legitimate district leader.
“Some
people can say whatever they want but I am the one who was elected district chairperson.
Those who ran the district congress are there to testify that I won. All the
district elections are complete and we are now preparing for the national
congress,” said Dziva.
On
the other hand, Chihwakwa-Sithole, who was reportedly backing the Tongai Matutu
camp during the provincial congress held at Masvingo Sports Club on April 16, also
claimed legitimacy as district leader.
“I
can confirm that there are disagreements over the post of district chairperson but
honestly speaking, I am the one who was elected to lead. I won resoundingly and
I am the one who is currently in-charge,” said Chihwakwa-Sithole.
The
dispute between Dziva and Chihwakwa-Sithole has cascaded down to their supporters,
with the party’s WhatsApp groups being turned into strategic battlegrounds.
Several
influential MDC members told TellZim News that in the event that the national
leadership failed to swiftly resolve the row, which they described as one of
the worst in the history of the district, the party will pay dearly in the next
national elections.
It
is understood that two venues – Sarahuru growth point and Chingwizi – were used
during the district congress.
Party
members were first informed that the event was to be held at Sarahuru but new
communications directing people to Chingwizi were later made as the Dziva and
Chihwakwa-Sithole camps tussled for influence.
The
two camps ended up conducting two congresses one presided over by the Dziva
camp at Chingwizi and the other one ran by the Chihwakwa-Sithole faction at
Sarahuru.
TellZim
News reported last week that disgruntled party members angered by the disqualification
of Tongai Matutu as candidate at the provincial congress and the subsequent win
by Gumbi over Simon Mupindu were plotting to run parallel structures in the
province.

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