By Lenny Magwaza and HRH Princess Eugene Majuru,
The transition from pre-colonial independence to British rule in Zimbabwe was a tapestry woven with indigenous conflict, divine prophecy, and ultimate colonial cunning. Understanding this era requires looking beyond simple narratives of conquest and acknowledging the internal dynamics—and the painful lessons learned—by the local communities.
Lobengula, Pasipamire, and the Price of Peace
The late 19th-century political landscape was marked by significant tension. The powerful Ndebele Kingdom, under King Lobengula, controlled vast swathes of land, and its expansionist policies often led to conflict and bloodshed with other communities. It is noted that Lobengula “spilt a lot of blood” in his military campaigns.
In sharp contrast stood the spiritual authority of Pasipamire, the man popularly known throughout Zimbabwe as the prophet Chaminuka. Chaminuka was known as a prophet whose influence transcended tribal lines. His spiritual path was characterized by a “spirit of peace which didn’t want blood,” making him a voice of moderation amidst the prevailing violence.
Crucially, Chaminuka is credited with accurately prophesying the arrival of the white settlers—a moment of profound significance for the local population.
The Great Deception: All That Glitters Is Not Gold
When the British, represented by Cecil Rhodes’s Pioneer Column, arrived in the early 1890s, the reaction from some Zimbabwean communities was complex. For those reeling from years of Ndebele raids and subjugation, the white arrivals were initially “credited by some Zimbabweans” as potential saviours or balancing forces. The common enemy—internal conflict—momentarily obscured the external threat.
However, this initial relief quickly evaporated. The prophecy of Chaminuka was not just about arrival; it implicitly warned of change and disruption. The local communities soon realized their error: the British had no intention of being saviours; they came to conquer.
The Motive Exposed: The true objective became clear immediately after the 1890 flag-raising: the British wanted to “take over and take control of everything,” especially the rich mineral deposits and fertile land.
Colonial Tactics: The deception was masterfully executed through “crooks and cunningness.” This involved a series of misleading treaties (like the Rudd Concession), vague promises, and exploiting existing inter-community tensions. The colonizers effectively played different Zimbabwean communities against one another, dividing them before consolidating control.
This betrayal solidified a painful lesson for the local population—a sentiment captured perfectly by the timeless proverb: “all that glitters is not gold.” The perceived ‘gold’ of British protection quickly turned into the lead of colonial subjugation.
Unearthing the Secrets for the Future
The current era, where “most of the colonial secrets are coming out,” is a vital moment for national healing and education. Generations of Zimbabweans have operated under colonial-influenced narratives that minimized indigenous resistance and often exaggerated the peaceful nature of the takeover.
The fact that the British’s arrival was initially welcomed by some, only for them to turn around and “revolt” years later in the First Chimurenga (1896-97), confirms a profound realization of betrayal. This history is not just about the past; it is about informing the future.
By understanding how manipulation, false promises, and the exploitation of internal divisions were used to take power, the current generation can better “prepare for the future.” It teaches the necessary wisdom that “in life we learn not to trust anyone” (or any external power) implicitly, and that true sovereignty rests on unity, self-reliance, and a shared understanding of national history. Unearthing the true context of Chaminuka’s prophecy and the subsequent colonial betrayal is essential for national healing and building a vigilant, unified future.
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