O. Vengeyi, The Bible in the Service of Pan-Africanismcan disk full of African memory-Ubuntu) in contrast, chooses his or her
leaders from within the dariro (circle) where the opposite dictum is the
foundation and context of leadership.^50
Even the Bible for Mahoso acknowledges and accepts this African phi-
losophy of ubuntu, which philosophy penetrated the world of the Bible
through Egypt. In other words the Bible does not condone the Western
conception of reality but that of Africans. Therefore, flushing out white
disk from the African memory entails accepting the biblical teaching
(African philosophy of ubuntu) over non biblical philosophy which is
represented by the Western mentality.
Typical of him, Mahoso cites the Bible, (Luke 2:40, 52) the vernacular
(Ndau) translation, to confirm the validity or ‘biblicity’ of the pan-African
ideology of ubuntu. He argues that, the Bible itself expresses the Judeo-
Christian debt to the African relational ethics of Egypt when it tells us:
In Ruka 2:40: (that) Nomwana (Jesu) wakakura, akagwinya, anoungwaru,
nenyasha dza Mwari dzaiva padera pake’. But it was not enough for Ma-
hoso, for Jesus to just grow and become strong, and be filled with wis-
dom and the grace of God, that is the reason we are told, ‘In Ruka 2:52:
Na Jesu wakakura muungwaru nokudikana ndi Mwari nevanhu’, that Jesus
grew in wisdom and stature and in favour with God and men. This is
important for Mahoso, since, ‘the leader, the teacher, leads and teaches
because he has a deep relationship with God and the povo’.^51 By implica-
tion therefore, Mugabe and other African liberation leaders do not only
have wisdom and the hand of God upon their lives, but they also have a
relationship with the masses (povo). This povo, for Mahoso, is a com-
munity of Africans with African disks full of African memory of the
African struggles against slavery and colonialism. From this perspective,
the African struggles against imperialism are inspired by Jesus.
In praise of ZANU PF government, the same government loathed and
blamed for destruction of the economy by those he describes as ‘Afri-
cans with disks full of white memory’, Mahoso strikes a similarity be-
tween ZANU PF leadership and Jesus’ mission. According to him, ‘the
liberation movement on which the Government of the new Zimbabwe
was based in 1980 was deeply entrenched within and among the rural
communities (like Jesus) as a legitimate government of the people’.
Therefore, ‘this new state built by the liberation movement has suc-
(^50) Mahoso, ‘Flush white disk from an African memory’.
(^51) Mahoso, ‘Flush white disk from an African memory’.