Integral Green Zimbabwe

COVER ARTWORK BY MARKO POGACNIKThe circular fourfold cover artwork for this book series has been designed by internationally renowned Slovenian artist and author Marko Pogacnik (www.markopogacnik.com). Pogacnik calls it a “cosmogram”. The design follows the basic fourfold scheme of the integral approach underlying this series. It shows an ethical matrix at the centre and the four elements of manifestation around it. The matrix is built upon a transforming process: black square within the white one and the white one within the black. It signifies that the transformation process

needs to evolve around the focus point at the centre. The manifestation plane shows an association with jumping dolphins. The straight lines of their dorsal fins repeat the square pattern of the matrix. What is inside

is brought outwardly in a playful (creative) way. Perfect symmetry is purposefully avoided not to suppress the vitality of the cosmogram – and of course, the vitality that is required to bring forth Integral Green Societies and Economies.

Integral Green Society and Economy SeriesSeries Editors:

Ronnie Lessem, Trans4m Center for Integral Development, SwitzerlandAlexander Schieffer, Trans4m Center for Integral Development, Switzerland

This groundbreaking series introduces specific societies on their way to becoming “integral” and “green”. While there is a profusion of commendable books with “green” and “integral” credentials, they tend to be lacking in one or other of three major respects.

Firstly, they often focus on the ecological and technological aspects of “green” and are, hence, not fully “integral”. By integral, Ronnie Lessem and Alexander Schieffer mean not only nature and community, but also culture and spirituality, science and technology, politics and economics – altogether forming an integral, systemic whole.

Secondly, the integral books that have appeared, often either American or European, tend to be culture-free. In other words, they assume that the ideas advanced could apply anywhere in the world, whereas Lessem and Schieffer’s Integral Worlds approach takes account of the particularity of each society, or region, whereby one complements the other.

Thirdly, the increasingly popular notion of “integral” is generally associated with the approach of Ken Wilber. While the editors acknowledge Wilber’s outstanding work, their own integral orientation goes beyond it, drawing on integral interpretations and applications of the entire world – south, east, north, west and center .

Building on these three premises, each volume of this series aspires to tease out the unique path of a country or region towards an “Integral Green Society and Economy”. Each volume is built around a locally anchored, collaborative research-to-innovation process that resulted in new “integral green” theory and practice. In this spirit, each society contributes its own “integral green” uniqueness to an “integral green” world-to-be.

Integral Green ZimbabweAn African Phoenix Rising

Edited byELIZABETH MAMUKWARONNIE LESSEMandALEXANDER SCHIEFFER

First published 2014 by Gower Publishing

Published 2016 by Routledge2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN711 Third Avenue, New York, NY 10017, USA

Copyright © Elizabeth Mamukwa, Ronnie Lessem and Alexander Schieffer 2014

Elizabeth Mamukwa, Ronnie Lessem and Alexander Schieffer have asserted their right under the Copyright, Designs and Patents Act, 1988, to be identified as the editors of this work.

Gower Applied Business ResearchOur programme provides leaders, practitioners, scholars and researchers with thought provoking, cutting edge books that combine conceptual insights, interdisciplinary rigour and practical relevance in key areas of business and management.

All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.

Notice:Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.

British Library Cataloguing in Publication DataA catalogue record for this book is available from the British Library.

ISBN: 978-1-4724-3819-5 (hbk)

ISBN: 978 1 3155 8894 0 (ebk)

The Library of Congress has cataloged the printed edition as follows:Integral green Zimbabwe : an African phoenix rising / [edited] by Ronnie Lessem, Alexander Schieffer, Liz Mamukwa. pages cm. -- (Integral green society and economy) Includes bibliographical references and index. ISBN 978-1-4724-3819-5 (hardback) 1. Sustainable development--Zimbabwe--Planning. 2. Economic development--Technological innovations--Zimbabwe. 3. Economic development--Social aspects--Zimbabwe. 4. Zimbabwe--Social policy. I. Lessem, Ronnie, editor of compilation. II. Schieffer, Alexander, editor of compilation. III. Mamukwa, Liz, editor of compilation. HC910.Z9I577 2014 338.96891'07--dc23

2014016391

Routledge is an imprint of the Taylor & Francis Group, an informa business

Reviews for Integral Green Zimbabwe

'This book is about an extraordinary journey towards an Integral Green Zimbabwe. Full of community spirit, it showcases how working together through a mode of integral research and development may lead to transformation and innovation. Guided by the principles of co-evolution, it results in novel ways of caring – caring for oneself and each other, caring for Zimbabwe.'

Helga Nowotny, AustriaFormer President, European Research Council

'The publication of Integral Green Zimbabwe – An African Phoenix Rising is a truly remarkable achievement by its contributors and editors. Their collective objective of placing on record their diverse and enriching experiences for posterity is very commendable.

Any person who needs some invaluable background information on doing business in Zimbabwe should look no further than this rivetting publication. As a person who has had the humbling opportunity and privilege of leading a number of corporate, professional, educational, cultural, charitable and sporting organisations locally, regionally, continentally and internationally for over 30 years as well as serving as Mayor of Harare from 2008 to 2013, I highly commend Integral Green Zimbabwe – An African Phoenix Rising to all those individuals who are not only passionate about the future of Zimbabwe but are also prepared to play their respective parts towards creating the Zimbabwe that we all want and so richly deserve.'

Muchadeyi Ashton Masunda, ZimbabweChairman, Commercial Arbitration Centre

Former Mayor, City of Harare

'This is a very timely book coming as it does when our country faces so many challenges.

What I find compelling is the solutions centred development theme that runs through the book. Often foreign development models are foisted on countries and communities with suboptimal and dehumanizing consequences.

The uniqueness of the Integral Green Zimbabwe approach is that it embraces and involves the community – gives them a voice and allows them to engage in the co-creation that has the potential – through multiple country-wide eruptions of engagement and innovation – to get the Zimbabwean phoenix rising again.

This inclusive development model encompasses culture and wisdom; cultivates indigenous integral leadership approaches while promoting collaboration within Zimbabwean communities and corporates.It allows learning from cultures and practices beyond our borders and provides an energizing platform for development that is not driven by short term economic

value creation but gives sufficient attention to the urgent need for environmental sustainability and the overall promotion of long term social value creation within the African context.

This book truly addresses the challenges of the African Condition.'Joe Mutizwa, ZimbabweChairman, JSM Capital

Former CEO, Delta Corporation Ltd

'Virgin Money has watched the Chinyika community grow and we welcome the thinking encompassed by Integral Green Zimbabwe. We are delighted to have been able to provide a scholarship to support Dr Muchineripi, who has driven the Chinyika programme from the start.'

Jayne-Anne Gadhia, UKCEO, Virgin Money

'Integral Green Zimbabwe features a diverse community of writers united by a shared concern with fostering multi-level approaches to development and imagining possibilities for a better future. Drawing upon a wide range of community experiences and personal stories, it avoids didactics, exhibits hope, and is underpinned by the principles of care and commitment. Integral Green Zimbabwe is an important locally based and innovative contribution to a growing body of literature disenchanted by the shortcomings of grand theories of development.'

Daniel A. Yon, CanadaAssociate Professor, Department of Social Anthropology and Faculty of Education,

York University, Toronto

Contents

Reviews for Integral Green Zimbabwe vList of Figures ixList of Tables xiAbout the Editors xiiiAbout the Contributors xvForeword: Inside-Out: A New Alphabet Starting with Z By Paulin J. Hountondji xxiiiForeword: Integrating Zimbabwe’s Economic Development by Fay Chung xxviiPrologue: Towards an Integral Green Society and Economy by Ronnie Lessem and Alexander Schieffer xxxi

PART I RENEWING A NATION: THE ZIMBABWEAN PHOENIX IS RISING

1 A Phoenix Rising: Towards an Integral Green Zimbabwe 3 by Elizabeth Sarudzai Mamukwa

2 Renewing Zimbabwe: From Myths of Decolonisation to Integral State 21 by Sabelo J. Ndlovu-Gatsheni

PART II ACTIVATING NATURE AND COMMUNITY: ESTABLISHING COMMUNITY-BASED ECONOMIC SELF-SUFFICIENCY

3 The ‘Chinyika Model’: A Case of an Integral Community and Rural Self-Sufficiency 37

by Paul Chidara J. Muchineripi and Steve Hwesa Masango Kada

4 Community–Technology–Integration: ICT-Based Rural Transformation in Chinyika and Beyond 51

by Samuel Muchineripi Kundishora

5 Kushanya Mumamisha: Integral Community Activation via Community-Based Tourism 67

by Kennedy Mukuruwambwa Mandevani

PART III CATALYSING RENEWAL VIA CULTURE AND SPIRITUALITY: TOWARDS A CULTURE-BASED DEVELOPMENTAL ECONOMY

6 Amakhosi: Theatre for Community Action 87 by Cont Mhlanga

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7 Nzuri: Drawing on the Rhythm of Africa 101 by Kariamu Welsh

8 Goko Routungamiriri: The GENE of Leadership 117 by Ezekiah Chasamhuka Benjamin

9 Afrintuneurship: Towards Integral African Enterprise Development 133 by Tapuwa Sherekete Rushesha & Winfrida Ndakaiteyi Mhaka

PART IV ENABLING INNOVATION-DRIVEN RESEARCH: CONCEIVING OF A SOCIALLY-BASED KNOWLEDGE ECONOMY

10 Utungamiriri Uzere: Integral Ubuntu Leadership as Caring for Society 155 by Passmore Musungwa Matupire

11 African Knowledge Rhythms: The Calabash of Organisational Knowledge Creation 167

by Elizabeth Sarudzai Mamukwa

12 Zimbabwean Industrial Ecology: Weaving the Web of Technological and Social Innovation 183

by Joshua Mazorodze Chinyuku

13 African Holistic Management: Renewing the Soil as Economic Foundation 197

by Allan Savory

PART V TRANSFORMING EDUCATION, LEARNING AND ENTERPRISE: SUSTAINABLE DEVELOPMENT VIA A LIVING LIFE-BASED ECONOMY 209

14 Permaculture: Nature as a Guide for Community Learning and Sustainable Livelihoods 211

by Mark Kenneth ‘Kudakwashe’ Marombedza

15 Co-Creating Chinyika Valley: Towards a Rural ‘Integral Green’ Economy Powered by Mobile Communication 221

by Jimmy ‘Mukundi’ Shindi

PART VI CO-EVOLVING INTEGRAL GREEN ZIMBABWE: THE ZIMBABWEAN EAGLE, FLYING IN THE SKY 239

16 ‘CARE-4-Zimbabwe’: Towards a Pundutso Center for Integral Development 241

by Alexander ‘Mukanya’ Schieffer & Ronnie ‘Samanyanga’ Lessem

Index 261

List of Figures

Figure P.1 Integral Green Society xxxivFigure P.2 Integral Green Economy – an overview xxxv

Figure 1.1 The Integral Green Zimbabwe journey as mirrored in the structure of this book 6

Figure 2.1 Ethnic–political split in Zimbabwe 29

Figure 3.1 A rapoko (finger millet) ‘ear’ 42Figure 3.2 The Chinyika Rock 43Figure 3.3 Community members waiting to sell their grain 46Figure 3.4 Members of the community proudly show the US dollars they

earned from the sale of the golden grain (finger millet) 47Figure 3.5 The Chinyika community logo 49

Figure 4.1 Screenshot of the Chinyika website 59Figure 4.2 Celebrating e-learning – Chinyika School choir on the day the

new IT equipment was inaugurated 60Figure 4.3 The sociotechnical design model developed in Chinyika 61

Figure 5.1 The Chaminuka Shrine near Muda 79Figure 5.2 The Pioneer Column Bridge at Muda 80Figure 5.3 Integral Tourism 82

Figure 6.1 Amakhosi Cultural Centre in Bulawayao 91Figure 6.2 Amakhosi projects 94Figure 6.3 Amakhosi – ‘Dreams to Fame’ 97

Figure 7.1 Movement of the Umfundalai dance technique (invented by K. Welsh), drawing upon key movement principles, aesthetics, and cultural traditions from the African Diaspora 105

Figure 7.2 Group expression of the Umfundalai dance technique (invented by K. Welsh) 111

Figure 8.1 The GENE of leadership immersed in Four Worlds 119Figure 8.2 Musire leadership 121Figure 8.3 Zimbabwean rock art 126Figure 8.4 African drums 127

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Figure 9.1 The Hozi/Tsapi, Norton Concrete Silos and a Dura (clockwise) 144Figure 9.2 Afrintuneurship-Kudzimba model 147

Figure 10.1 Four areas of the wheel of life 159Figure 10.2 A generic integral Ubuntu leadership model 160Figure 10.3 Utungamiriri Uzere – the new African Integral Ubuntu Leadership

model 161

Figure 11.1 The Integral Worlds model as applied to Integral Research 171Figure 11.2 The Calabash of Knowledge Creation 175Figure 11.3 Termite mound tower 178Figure 11.4 Open lung termite tower 178Figure 11.5 Eastgate cooling system 179Figure 11.6 Eastgate – south elevation 179

Figure 12.1 Fountain of Industrial Ecology model (Chitubu Cheraramiso Mumabasa) 192

Figure 12.2 Water fountain quality rhymes with quality of biological ecosystem 193Figure 12.3 Dandadzi Re Pundutso (Innovation and Transformation Web) 195

Figure 13.1 The impact on reversing desertification: same plot photographed before and after practicing Holistic Management (both photos taken on Dimbangombe Ranch) 205

Figure 14.1 Members of the St Vincent’s Research Team (St Vincent Boka Rokutsvagurudza) 215

Figure 14.2 The St Vincent Research Team ‘in action’ 215

Figure 15.1 Chidara Muchineripi in Mr Choto’s finger millet field 224Figure 15.2 Integral community engagement strategy 229Figure 15.3 The community engagement spiral model 234Figure 15.4 Community engagement model in Integral Worlds 235

Figure 16.1 ‘Frame & work’ of an emerging Integral Green Zimbabwean Society and Economy 244

Figure 16.2 ‘4C’-ing and ‘CARE’-ing 4 Integral Development 245Figure 16.3 Pundutso’s ‘CARE-4-Zimbabwe’ model 256Figure 16.4 The guiding ‘frame & work’ for Pundutso Center for Integral

Development 257

List of Tables

Table 16.1 CARE Function: Activation of Community 249Table 16.2 CARE Function: Catalysation 250Table 16.3 CARE Function: Research-to-Innovation 251Table 16.4 CARE Function: Educational Transformation & Transformative

Education 252

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About the Editors

MAMUKWA, Elizabeth Sarudzai

lizmamukwa@outlook.comLiz was born at Waddilove Mission hospital near Marondera and grew up in Chihota communal lands. She was educated at the same mission of her birth, after which she trained as a high school teacher. After 12 years of teaching she joined the Anglo American Group of companies, at Hippo Valley Estates, where she worked in Community Services. She was later transferred to Anglo American Head Office in Harare where she worked in Human Resources. After nine years at Anglo, Liz moved to Astra Holdings where she worked as Human Resources Manager at Barzem, a Caterpillar Dealership where she stayed for a five-year period. She then moved SMM Holdings as Human Resources Executive for two years, and was later transferred to Turnall Holdings as Human Resources Director. Liz holds a BA degree in English and Psychology with UNISA, a Masters in Business Administration with Nottingham Trent University, and a PhD with Da Vinci/Trans4m, having co-evolved the theory and practice of the Calabash of Knowledge. She is married with three grown children.

LESSEM, Ronnie ‘Samanyanga’

lessem@trans-4-m.comCo-founder of Trans4m, and of the Integral Worlds approach to economics and enterprise, research and development, Professor Ronnie Lessem, known in Zimbabwe as ‘Samanyanga’, is a graduate from Harvard Business School and London School of Economics. Zimbabwean by birth, and UK citizen by choice, he spent the past 45 years of his life in developing educational and research curricula and programmes, that lead to social and economic transformation, for various multinational corporations, for London’s City University, the University of Buckingham, IMEDE in Lausanne, Wits University in South Africa and the University of Zimbabwe, and now in association with Da Vinci Institute in South Africa. He is the author of over 30 books on the development of self, business and society, and was co-founder, in the 1990s, of the African Management Project. Together with Alexander Schieffer, he is Series Editor of the T ransformation & Innovation Series, published by Gower/Ashgate (www.gowerpublishing.com/TandI).

SCHIEFFER, Alexander ‘Mukanya’

schieffer@trans-4-m.comCo-founder of Trans4m, and of the Integral Worlds approach, Professor Alexander Schieffer, known in Zimbabwe as ‘Mukanya’, is a graduate of the University of St Gallen, Switzerland, where he lectures on International Development. After working in various

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industries in Europe and Asia, where he run his own publishing company in Singapore, Alexander found his passion, in cooperation with Ronnie, in turning education and research into vehicles for social and economic transformation and innovation. He has published a large variety of articles and books. Together with Ronnie Lessem, he developed the Integral Worlds approach, now applied in many countries all around the world. Joint Series Editors of the Transformation and Innovation Book Series by Gower Ashgate, they co-authored, among others, Integral Research and Innovation, Transformation Management, Integral Economics, Integral Dynamics and Integral Development.

About the Contributors

BENJAMIN, Ezekiah Chasamhuka

ezekiahb@gmail.comEzekiah Chasamhuka Benjamin as the instigator of Goko Routungamiri: The GENE of Leadership is currently employed by Delta Beverages as a Brewery Manager. He has been an Organisation Development Consultant for more than ten years and has eight years’ experience as a business executive. He has extensive experience in strategy formulation and implementation, strategic public sector reform, public financial management, civil society advocacy, and organisation turnaround assignments. He has consulted for high-profile clients such as Varichem Pharmaceuticals, Centre for Total Transformation, Cotton Company of Zimbabwe, Delta Corporation, The Reserve Bank of Zimbabwe, African Banking Corporation, Cairns Foods, Fidelity Printers, ZIMASCO, Scientific and Industrial Research Development Institute and Population Services International.

CHINYUKU, Joshua Mazorodze

chinyukuj@astra.co.zwBorn in 1960, Joshua Mazorodze Chinyuku, focusing on Zimbabwean Industrial Ecology, is the sixth child and second son in a family of nine children. At the age of 15, Joshua was lured to join the liberation struggle alongside Zanla for ces. He had been influenced in his decision by the injustices of the colonial settler regime, which regarded blacks as inferior beings and apportioned the best land to the minority white settlers – a practice that also affected his parents. After Independence in 1980, Joshua, now Mazorodze (calmer or peace maker) briefly attested into the Zimbabwe National Army (ZNA) before resigning in 1982 to pursue academic studies that he hoped would help him contribute more meaningfully towards the economic emancipation of the country – his other struggle. In 1987 Joshua Mazorodze completed a BSc degree in Chemistry and Biochemistry with the University of Zimbabwe and was soon engaged by Astra Corporation as a management cadet. Mazorodze quickly rose through the ranks to become the General Manager of the biggest paint manufacturer in 2006. Mazorodze is also the current Chairman of the Industrial Associations chairpersons, and council member of the CZI. His academic qualifications include: diploma in marketing, Associate in the Technology of Surface Coatings (ATSC), Executive Master of Business Administration (EMBA), and now PhD.

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KADA, Steve Hwesa Masango

kadastephen@gmail.comStephen ‘Steve’ Hwesa Masango Kada is a highly experienced and practical Human Resources Consultant, Strategist and Catalyst. He has worked in the fields of Education, Social Work, Management in private, public and civic sectors. He believes in enabling individual, community/organisation and society to release their geniuses. He holds a Teachers’ Certificate, Social Work Diploma and a BSc Sociology degree from the University of Zimbabwe. From the University of Buckingham, UK and Da Vinci Institute of Technology, South Africa, he obtained Masters and PhD degrees in Transformation Management respectively. Steve has recently co-researched with Dr P. Muchineripi, Professor R. Lessem and Professor A. Schieffer and catalysed the process of Transformation of Chinyika Communities in Gutu in partnership with the business sector, to attain sustainable food security and self-sufficiency. They also co-authored the book Integral Community – Political Economy to Social Commons (Farnham, UK: Gower, 2012). He is married to Mary and has two daughters, a son and three grandchildren. His life maxim is ‘Uri munhu here – Are you Human?’

KUNDISHORA, Samuel Muchineripi

skundishora@gmail.comSam Muchineripi Kundishora is the inaugural Permanent Secretary for the Ministry of Information and Communication Technology, Postal and Courier Services, and has focused on Community–Technology–Integration: Rural Transformation in Chinyika and Beyond. He is an electronics, computers, information and communications technology and systems control engineer who has worked extensively in academia and industry sectors in Scandinavia, Africa and Zimbabwe. He and a colleague pioneered the electronic card-key that is now used in the hospitality industry the world over. He designed several computer and communications teaching aides that were used by engineering students at the University of Zimbabwe (UZ). While at UZ he designed the first Computer-Assisted Learning laboratory in Southern Africa. He was a founder member of the network of users of scientific equipment in southern and eastern Africa. He designed and became the inaugural CEO of the Zimbabwe Academic and Research Network (ZARNet). He also served as Vice President of the Federation of African Organisations of Engineers, became the first President of Africa Engineers Forum (AEF), was Vice Chairman of the World Federation of Engineering Organisation’s Committee on Information and Communication, and a member of the World Council of Civil Engineer’s Executive Council. He received the State President’s Research Council of Zimbabwe certificate of merit for his contribution to the field of Information and Communication Technology (ICT). His passion and areas of interest lie in exploiting the potential of ICTs to improve service delivery in government for the benefit of citizens and integrating technology in rural communities to stimulate development and transformation. Sam has successfully completed his PhD in Integral Development in his area.

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MANDEVANI, Kennedy Mukuruwambwa

kmandevani@dunlop.co.zwKennedy Mukuruwamba Mandevani, whose father was a factory worker and mother a full-time housewife, was born in pre-independence Zimbabwe in 1955 in an urban township setting of Harare (then Salisbury). Being urban based, Kennedy received his early primary and secondary education in Harare although during school holidays he was exposed to rural Zimbabwe and this gave him an opportunity to experience growing up in both societies of the country. His educational achievements include a degree in Economics, a Masters of Business Administration obtained from the local University, as well as a PhD in Integral Development. Kennedy’s adulthood and commercial life exposed him to both the private and public sector as he started by heading marketing departments of Air Zimbabwe and Rothmans Zimbabwe and eventually became Managing Director of Rothmans Zambia, British American Tobacco, Dunlop and National Tyre Services. Of his working life, Kennedy spent almost 14 years at the helm of these organisations. In addition, Kennedy is also the Chairman of two leading Zimbabwean conglomerates: British American Tobacco and Old Mutual Investment Group. Being at the forefront of such Western-oriented institutions, Kennedy had to reconcile corporate objectives dictated by a largely Western-based culture in a third world and fast changing environment. Kennedy had to balance the need for change with the need for continued delivery of welfare to the Zimbabwean consumers and society at large. Kennedy is married to Mercy and has three children. Kennedy and Mercy started Tour Africa Travel, which arranges airline and hotel bookings. They started the company from scratch using rented premises and has grown into one of Zimbabwe’s top ten travel companies. Informed by his PhD, Tour Africa Travel is now also focusing on community-based tourism, tapping into Zimbabwe’s rich culture and heritage.

MAROMBEDZA, Mark Kenneth ‘Kudakwashe’

markmarombedza@yahoo.comMark Kenneth Marombedza, also known as ‘Kudakwashe’, is a Zimbabwean by birth. He is an MBA graduate of the Zimbabwe Open University. He also graduated from the University of Zimbabwe with a post-graduate Certificate in Research Methods. He also has qualifications in Human Resources Management, Training Management, Personnel Management, Production Control and Education. He has been in the field of education for the past 33 years. He is a Senior Librarian at St Peter’s Kubatana High School in Harare, Zimbabwe. Mark is also a Human Resources Consultant, Tenured Lecturer and Presenter, Examiner, Dissertation Supervisor and Module Developer. He is a Full Member of the Institute of People Management of Zimbabwe. His current focus is on renewing the Zimbabwean school curriculum, together with an integral research group at St Vincent’s rural school, thereby combining indigenous with exogenous knowledge.

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MATUPIRE, Passmore Musungwa

matupire@africaonline.co.zwPassmore Musungwa Matupire was born in Gutu Zimbabwe in 1956. Following his education at the University of Zimbabwe he worked for 20 years in the corporate world in Zimbabwe and Botswana, most of it in top leadership positions at some of the companies quoted on the Zimbabwe Stock Exchange. For the past 13 years, he has been an entrepreneur and Facilitator/Coach/Consultant in the personal and organisational development and productivity improvement industries, working with the leadership of most of the corporations in Zimbabwe. His passion for leadership development has become a calling as well as a focus area for further development hence the reason for enrolling in the PhD in Integral Development. He has been Chairman of ART Holdings, Zimbabwe, for the past 12 years and sits on several other company boards, including financial institutions. He also facilitates other company board development processes, team-building initiatives, strategic planning sessions and governance issues in organisations. Outside the business world he has served as Honorary Treasurer of the World Student Christian Federation (WSCF), a Geneva-based ecumenical organisation for nine years. He ser ves on charity organisations, in addition to various responsibilities at his local church where he is a local Preacher. He is married to Gladys and they have three children.

MHAKA, Winfrida Ndakaiteyi

winniemhaka@hotmail.comWinfrida Ndakaiteyi Mhaka was born in February 1966 and grew up in a rural area of Marondera known as Svosve. She attained a Bachelor of Arts at the University of Zimbabwe (1986), a Diploma in Marketing and a Post-Graduate Diploma with the Institute of Marketing Management (IMM S.A). She was awarded the Best Marketing Graduate for Academic Excellence in 1991. She attained an Executive MBA from Africa University (2003), Zimbabwe. She is currently a PhD Candidate with DaVinci Institute & Trans4m. She has worked both in public and private sectors as a marketer before becoming an Afrintuneur in Events Management. Today, her invaluable and transformative journey as a PhD scholar has made her realise the importance of rural roots and the need to transform the lives of marginalised women in her rural home of Svosve. Together with Tapuwa Sherekete Rushesha they are researching an African form of Entrepreneurship (Afrintuneurship). She currently resides in Harare, Zimbabwe, with her husband whilst her children are based in various parts of the world making their own dreams come true.

MHLANGA, Cont

culturaltoursbyo@gmail.comCont Mhlanga is a Creative Industries Consultant and trainer based in Bulawayo since 1980. He is a household name and world-renowned writer, director, producer and cultural worker. He was inspired by the wild celebrations of the country’s independence in 1980 and has never stopped to this day . His cultural work focuses on the creation, production, promotion and distribution of Zimbabwean content through the mediums

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of stage, radio, screen and print media. He has had 80 productions performed on stage, radio and television, and his articles have been published in Zimbabwe’s leading national newspapers since 2009.

He founded the Amakhosi Theater in 1980 in the backyard of his home in the high-density township of Nguboyenja in Bulawayo. In 1983 he launched the Amakhosi Performing Arts Workshop, now renamed Amakhosi Arts Academy, which trains young people in theatre, music, dance, television and film production, and arts management, as his contribution to the manpower development for the creative industries in Zimbabwe. In 1995 he founded the Amakhosi Cultural Center at the edge of the Bulawayo Central Business District which now houses all the Amakhosi arts, culture and heritage activities. He is a winner of several local and international awards.

MUCHINERIPI, J. Paul Chidara

muchineripip@gmail.comJelous Paul Muchineripi, otherwise known as Chidara, was born and raised in rural Zimbabwe in Gutu district. He is of Gumbo Madyirapazhe clan and from the chieftainship family of Gutu. He holds a Bachelor of Administration from the University of Zimbabwe. He has an MSc in Social and Economic Transformation from Buckingham University, UK and also holds a PhD in Integral Development. Currently he is the Executive Chairman of Business Training & Development (BTD), an Education Institute which runs management programmes in association with the University of Zimbabwe and Masters and PhD programmes in association with DaVinci Institute of Technology & Innovation Management based in South Africa and Trans4m based in Geneva. He is the founder member of the Chinyika project in Gutu which has resulted in food self-sufficiency for the family livelihoods of the people in Gutu district in Zimbabwe’s Masvingo province. He has co-authored a book – Integral Community, Political Economy to Social Commons (Farnham, UK: Gower, 2009) with Ronald Lessem and Stephen Kada. Chidara is married to Nakirai and has four children and seven grandchildren. Before joining BTD, Chidara worked for large private sector companies such as Anglo American and Astra Corporations at a senior level. Chidara strongly believes in nature and that nature provides our livelihoods, and therefore should be protected so that it benefits future generations. The Chinyika project, which he co-founded with his longtime colleague, Stephen Kada, is all about nature providing food and economic self-sufficiency for the family livelihoods of the Chinyika people. The programme has now replicated itself to many areas of Zimbabwe.

NDLOVU-GATSHENI, Sabelo

sjndlovugatsheni@gmail.comSabelo J. Ndlovu-Gatsheni is a Professor and Head of Archie Mafeje Research Institute (AMRI) based at the University of South Africa (UNISA). He is also the founder and coordinator of the Africa Decolonial Research Network (ADERN) based in the College of Human Sciences at the University of South Africa. He is a decolonial theorist who has published extensively in African history, African politics and development. His major publications include The Ndebele Nation: Reflections on Hegemony, Memory and Historiography (Amsterdam

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& Pretoria: Rozenberg Publishers & UNISA Press, 2009); Do ‘Zimbabweans’ Exist? Trajectories of Nationalism, National Identity Formation and Crisis in a Postcolonial State (Oxford & Bern: Peter Lang International Academic Publishers, 2009); Redemptive or Grotesque Nationalism? Rethinking Contemporary Politics in Zimbabwe (Oxford & Bern: Peter Lang International Academic Publishers, 2011); Empire, Global Coloniality and African Subjectivity (New York & Oxford: Berghahn Books, 2013); Coloniality of Power in Postcolonial Africa: Myths of Decolonization (Dakar: CODESRIA Book Series, 2013); Nationalism and National Projects in Southern Africa: New Critical Reflections (Pretoria: Africa Institute of South Africa, 2013) and Bondage of Boundaries and Identity Politics in Postcolonial Africa: The ‘Northern Problem’ and Ethno-Futures (Pretoria: Africa Institute of South Africa, 2013).

RUSHESHA, Tapuwa Sherekete

tapuwa@airbonfare.com; tapuwasherekete@gmail.comBorn in Harare, Zimbabwe in June 1962, T apuwa Sherekete Rushesha is an Afrintuneur and a Scholar with a BSc in Civil Engineering from Colorado State University (1986), USA and an Executive MBA from Africa University (2003), Zimbabwe. He is presently a PhD Candidate with DaVinci Institute and Trans4m. He has worked as a Consultant but has spent most of his working life in Civil Engineering and Property Development projects mostly in Zimbabwe, and now in Botswana as well. Tapuwa is a pilot and keen aviator. His passion is in entrepreneurship, and together with W infrida Mhaka he is researching on an African form of entrepreneurship referred to as Afrintuneurship. As such he is a driving force in promoting innovation-driven research within our integral, developmental community.

SAVORY, Allan

asavory@savoryinstitute.orgAllan Savory was born in Bulawayo in 1935. Following his education at Plumtree and the University of Natal, he served for seven years in the Game Departments of Northern Rhodesia and then Rhodesia before becoming an independent scientist supporting his work through farming, ranching and consulting internationally. Disturbed by the poor governance and racism of the Smith Government he entered Parliament from 1968 to 1975. In 1978 he was exiled and thus began expanding his work globally . Today he is President of the international Savory Institute headquartered in Boulder, Colorado and Chairman Founder of the Africa Centre for Holistic Management in Zimbabwe. While his life’s work developing holistic management has been opposed by many it is today gaining international recognition. Australia in 2003 awarded him their international Banksia award ‘for the person doing the most for the environment on a global scale’. In 2010 the Buckminster Fuller Institute’s distinguished international jury awarded the Africa Centre for Holistic Management a $100,000 prize ‘to support the development and implementation of a strategy that has significant potential to solve some of humanity’s most pressing problems’. The Savory Institute is currently one of the finalists in the Virgin Earth Challenge – the largest science prize in history. He lives with his wife Jody Butterfield between Zimbabwe and New Mexico.

xxi A b o u t t h e C o n t r i b u t o r s

SHINDI, Jimmy ‘Mukundi’

jimshindi@gmail.comJimmy ‘Mukundi’ Shindi is the Chief Operating Officer for Customer Services in Econet Services, a business established by Econet to drive new innovations in financial services, energy, education, farming and many other areas. Jimmy has a passion for emancipation of rural areas through access to information and ability to transact via mobile phones, and sees himself co-evolving a form of ‘Chinyika Valley’ which will become Africa’s Silicon Valley with a rural difference. Having worked for Econet in various capacities in different markets for the past 15 years, he sees the mobile phone as a tool for socioeconomic transformation of rural areas and is an advocate for proper adoption of mobile phone technology through effective engagement of rural communities by telecommunications companies.

WELSH, Kariamu

kariamu@mac.comKariamu Welsh is a Choreographer and Professor in the dance department in the Boyer College of Music and Dance at Temple University in Philadelphia, Pennsylvania. She received her Doctor’s of Arts from New York University and her MA.H. from the State University of New York at Buffalo. Widely published in both scholarly journals and book-length studies, Kariamu is a scholar of cultural studies including performance and culture within Africa and the African Diaspora. She is the author of two published books: Zimbabwe Dance: Rhythmic Forces, Ancestral Voices: An Aesthetic Analysis (Trenton, NJ: Africa World Press, 2000) and Umfundalai: An African Dance Technique (Trenton, NJ: Africa World Press, 1997). She is the editor of The African Aesthetic: Keeper of Traditions (Westport, CT: Greenwood Press, 1994) and African Dance: An Artistic, Historical and Philosophical Inquiry (Trenton, NJ: Africa World Press, 1996). She co-edited African Culture: Rhythms of Unity (Trenton, NJ: Africa World Press, 1985). She is the founding artistic director of the National Dance Company of Zimbabwe in southern Africa. Kariamu is the artistic director of Kariamu & Co.: Traditions. Kariamu is the recipient of numerous fellowships, grants and awards including a National Endowment for the Arts Choreography Fellowship, the Creative Public Service Award of NY, a 1997 Pew Fellowship, a 1997 Simon Guggenheim Fellowship, a 1998 Pennsylvania Council on the Arts grant, a Senior Fulbright Scholar Award and she is currently on the Fulbright Specialist Roster. She and her collaborators Nnenna Freelon and Maya Freelon Asante recently received a NPN grant, NEFA and an NEA grant to create an evening-length work called The Clothesline Muse. Kariamu is the creator of the Umfundalai dance technique, a Pan African contemporary technique that has been in existence for over 33 years.

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ForewordInside-Out: A New Alphabet Starting with Z

BY PAULIN J. HOUNTONDJI

This is a most exciting book, a collection of essays by outstanding researchers from Zimbabwe. They engage in a process of research and development (R&D) aimed at improving the life of their own people. The title may seem surprisingly optimistic. News from Zimbabwe as released by the ordinary press is rather sad. They depict a country where the most terrible things have been happening for almost 25 years now, from the period of structural adjustment to a controversial agrarian reform and various post-election crises, with all the political and economic disasters involved.

This book is not about any such disaster, be it real or fictional. It presents Zimbabwe instead as an ‘African Phoenix Rising’, a splendid eagle self-consumed so far by its own fire which is now rising up from its ashes and flying towards the most unsuspected heights. This is good news for sure, a new perception of what is happening in the country, based on a real effort to devise alternative ways of development and the real success of this new attempt. The book is a brilliant account of this fascinating experience and an explanation of the theoretical approach on which it is based.

As clearly stated in the prologue, Integral Green Zimbabwe is the first of a series of books on Integral Green Economy and Society. The series begins with Zimbabwe, ‘the birthplace of humankind’ as recalled by Ronnie Lessem and Alexander Schieffer, editors of the series and Elizabeth Mamukwa, co-editor of this first volume. Lessem and Schieffer mention in the Prologue how a whole group of over 20 outstanding researchers developed in Zimbabwe as a most positive outcome of their own teaching and tutoring. The students and fellows were exposed to the specific approach developed by them, the Integral Worlds approach. All of them were conscious that their intellectual work could by no means be an end in itself but an integral research, a R&D work meant to address the most burning issues of their society.

As far as Zimbabwe is concerned, the most burning issue some ten years ago, by the time this intellectual venture began, was that the people were starving in that beautiful country which used to be considered earlier as ‘the breadbasket of Africa’. The first two Zimbabwean researchers who joined the programme then based in South Africa, Chidara Muchineripi and Steve Kada, developed therefore, in a village called Chinyika, an original approach to food security based on the integral models worked out by their tutors. By so doing, they actually brought food security to initially 5,000 villagers. Then they expanded the project in such a way that today, over 300,000 people in Chinyika and the surrounding communities ‘enjoy food security and sustainable livelihoods’.

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I will not engage here in a detailed discussion of Lessem and Schieffer’s approach. It largely draws, as they mention themselves, on the theory developed some 70 years ago by the Austro–Hungarian economic anthropologist and historian Karl Polanyi in his seminal work, The Great Transformation (1944). In Polanyi’s view, free market economy is not the most natural form of economy but an invention of the nineteenth century England which resulted in ‘dis-embedding’ economy from society and making it an autonomous, self-regulating entity evolving in its own way and with its own logic. To him, economy is originally embedded in society, not society in economy as it seems today.

Based on this, Lessem and Schieffer have been promoting so far integral R&D programmes that take into account all dimensions of human society. As a result, ‘a significant number of innovative individuals, communities and institutions engage in an integral research and development process in relation to their society and economy – inside-out, beginning with nature rather than with the economy – thereby promoting an integral green economy embedded in an integral green society’.

What we discover through the six parts and 16 chapters of this book and the contributions of its 18 co-authors is a real success stor y which illustrates in a most convincing manner how a new alternative thinking and creative research can help to improve the conditions of life of a whole community and even, under certain conditions, contribute on a larger scale to changing the world. The editors rightly mention that ‘the most significant examples’ of such developmental impulses ‘emerge in so-called developing countries’. They believe therefore that ‘transformation almost always begins in the periphery of a system, rather than in its centre. In other words, we are likely to find more solutions for the future global society and economy outside of the current mainstream (as defined by the US and Europe) in the periphery of the world’. It was right therefore to start this new series of publications on Integral Green Economy and Society by a country of the periphery. Which they express with great humor:

Once again, we went ‘the other way round’. For once, we did not start with A for America in the ‘West’ but with Z for Zimbabwe in South!

Most of the 16 contributors were on a PhD Program in Integral Development, offered by the Da Vinci Institute in South Africa, a Mode 2 University geared towards knowledge creation. Further, as far as I am concerned, I find it highly positive that a Harare-based institution was transformed into a hosting platform to host this doctoral research on Integral Development and that a whole group of researchers and developers started working locally on this programme and interacting with one another, in connection with the Geneva-based Trans4m Center for Integral Development. We must, in Africa, appropriate and freely develop whatever we find valuable in the existing intellectual heritage worldwide, by the same movement whereby we develop a lucid, critical and responsible re-appropriation of our own ancestral heritage.

I also find it important that our research activity is not or should not be extraverted, aimed at gaining or earning for ourselves a kind of international recognition, but directed first and foremost to our local, national and regional audience and only then to the wider international, say, global audience. In other words, African scholars have been so far massively tempted to give priority to their vertical relationship with their Northern (or Western) partners compared to the horizontal discussion with their African fellow researchers. This must be changed. The question is: How can we do that today?

xxv I n s i d e - O u t : A N e w A l p h a b e t S t a r t i n g w i t h Z

In many regards, Integral Green Zimbabwe seems to me a sterling example of what should be done today in Africa. The message by Elizabeth Sarudzai Mamukwa is of the utmost importance:

Our fate as Zimbabweans is in our hands. We can be the authors of the remedies to heal our land and bring smiles to our people. We can bring back the days of plenty, using the basic gifts given to us by our creator … We must go back to our traditional origins and re-visit our age-old African values – ‘I am because we are.’

One cannot help recalling the famous statement by the French philosopher Descartes which became since the seventeenth century in the West the best expression of self-consciousness: Cogito, ergo sum – I think, therefore I am. Instead, the Kenyan philosopher and theologian John MBITI writes in his celebrated African Religions and Philosophy:

I am because we are. And since we are, therefore I am.

This is a kind of collective Cogito, an alternative to the Cartesian cogito which was strictly individual, to such a point that the existence of others could not be positively asserted and became a metaphysical problem. Elizabeth Mamukwa is probably right to present Mbiti’s view as one of the steadiest foundations of African cultural heritage. This does not prevent of course the necessary appropriation of what is valuable in the Western philosophical tradition, including the Cartesian demand for individual self-consciousness and intellectual responsibility.

The great poet Aimé Cesaire, an African from the West Indies Diaspora, stated in 1956 in his address to the first International Congress of Black Writers and Artists in Paris:

La voie la plus courte vers l’avenir est celle qui passe par l’approfondissement du passé – The shortest way towards the future is the one that starts by deepening the past.

Assuming one’s own identity is the first condition of progress. Elizabeth Mamukwa is telling us the same:

Once we remember who we really are in our indigenous context, in other words our Grounding…, we will realise that we have the power to make a difference. Our added strength will come from a combination of the indigenous and the exogenous, giving us the advantage of the best of both worlds.

Paulin J. HountondjiDirector of the African Centre for Advanced Studies in Porto Novo, Benin

Former Minister of Education and Former Minister for Culture and Communications, Benin

Former Bingham Professor of Humanities at the University of Louisville, USA

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ForewordIntegrating Zimbabwe’s Economic Development

BY FAY CHUNG

Zimbabwe obtained independence in April 1980, 34 years ago. The initial Agreement with Britain, the Lancaster House Agreement, was based on the retention of all the colonial institutions, including political, legal, military, police, intelligence, economic, banking, education and health systems. What was new was that the racist laws that had been in place for a century were removed. Adjustments could be made to the existing institutions, so as to remove the racist aspects. This was a satisfactory compromise for the times, and it brought an immediate end to the guerrilla warfare, and placed a black majority government into power. But the solutions did not take into account the worldviews and culture of most Zimbabweans.

Zimbabwe faced serious challenges in trying to expand the existing systems, constructed by the colonialists who at their height comprised only 4 per cent of the population, in such a way as to benefit the whole population. Major adjustments were made to the social sectors in the 1980s, but the political, security and economic sectors remained untouched. The result was skewed development, with the social sectors advancing whilst other sectors remained unchanged.

The first ten years proved to be the most successful, as a result of the huge gains made in the social sectors combined with the very successful Land Resettlement Programme of 1980–1984. However the retention of major colonial systems proved to be problematic: lack of economic development, combined with the doubling of the population as a result of the improved health services, as well as increased youth unemployment. Unemployment, particularly of well-educated youth, could prove to be politically and socially destabilising. Zimbabwe temporally benefitted from South Africa’s accession to Majority Rule in 1994, as about two million Zimbabweans were able to flow into South Africa in the 1990s, where their improved education levels gave them employment advantages.

The Zimbabwean Government was searching for ways to boost economic expansion and improvement. Zimbabwe had enjoyed an average of US$250 million in donor assistance in the first 20 years of independence, rising to US$400 million a year in the 1990s. By the 1990s Zimbabwe had become an enthusiastic adherent to Economic Structural Adjustment (ESAP), as advised by international organisations such as the International Monetary Fund (IMF) and the World Bank (WB), and supported by its Western donors. Zimbabwe proved to be a star pupil of ESAP, but by 1996, this had led to severe suffering as large numbers of urban workers lost their jobs. This led to demonstrations against ESAP, which were severely repressed. The ultimate outcome was the formation of an urban

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worker political movement known as the Movement for Democratic Change (MDC) in 1998. MDC soon found enthusiastic support from white commercial farmers who were in negotiation with the Government, which wanted the farmers to give up five million hectares of land for Resettlement to black farmers. After long negotiations the white farmers, led by the Commercial Farmers Union (CFU), would only agree to release one million hectares of the 13 million hectares of land that they held, and even this under stringent conditionalities, which would entail white farmers controlling the Resettlement programme.

Land Resettlement, under the aegis of the United Nations Development Programme (UNDP), was initially promised generous financial assistance by Western donors, but they withdrew all support after Zimbabwe entered in the Democratic Republic of the Congo (DRC) war in support of its Government. Zimbabwe’s success in putting down the DRC Rebellion brought on it the wrath of the West, as it undermined their mineral rights. Opposition to Zimbabwe was enunciated by the US Zimbabwe Democracy and Economic Recovery Act of 2001 (ZIDERA), which stopped loans, donor assistance and banking services to Zimbabwe. ZIDERA was accepted by most Western donors. These ‘sanctions’ meant the end of generous Western aid to Zimbabwe, with their Foreign Direct Investment (FDI) now mainly targeted at control of mineral concessions.

Zimbabwe had become heavily addicted to foreign financial assistance, which enabled the ruling elite and civil service to enjoy similar levels of pay as had the white colonialists before independence. Zimbabwe had inherited a dual economy: one which gave a First World standard of living to a minority, and a Third World economy which provided basic survival means to the majority of the population. The removal of all donor funds, and the severe cut in FDI, meant that the Land Resettlement Programme which had re-started in 2000 was severely under-funded. The result was that communities were forced to depend on their own resources.

It is within this context that the work begun in 2004 by Ronnie Lessem and Alexander Schieffer, through their South African-based Masters and PhD Programme on Integral Development fostered very successful implementation projects by their students in Zimbabwe.

Initially two Zimbabweans, Chidara Muchineripi and Steve Kada, were enrolled as Masters degree candidates, but this soon led to the enrolment of 25 more Zimbabweans. These were able to put into practice the theories and skills that they were developing through their post-graduate studies in rural areas, which were suffering from hunger and land degradation.

The previous development models after independence included the inherited colonial model, and latterly the Neo-Liberal model introduced under ESAP. Both these models pay little or no attention to inherent Zimbabwean philosophies, values, culture and institutions. Nor do they take into account the history of the country. Both models were imposed from outside, with the assumption that native systems and values are irrelevant to modern forms of development.

The end of donor control, strengthened through their generous funding over two decades, left communities to depend on their own resources, including their values and capacities. Their financial resources were limited, so they had to prioritise its usage. The availability of high-level leaders who were able to draw from theories and experiences from across the world proved an important catalyst for change and improvement, beginning with self-reliance, self-sufficiency and local decision making.

xxix I n t e g r a t i n g Z i m b a b w e ’s E c o n o m i c D e v e l o p m e n t

Another important ingredient for success was the integration of local educational institutions, such as primary and secondary schools, in the transformation of their localities. Local and traditional crops, which were better suited to the semi-arid environment, played an important role in making food abundant. Food security proved to be an achievable goal, and also brought financial security.

An interesting part of this experiment is the contribution made by local Government officials into areas such as computer literacy and access to the Internet. They also brought modern adaptations to farming traditional crops. Thus the programme involved community leaders who had done Masters and Doctoral studies, business leaders, traditional chiefs, women leaders, Government officials and school staff. The result was an integrated outcome benefitting the whole community.

The book also includes a number of examples of community development, such as the use of drama and culture by Cont Mhlanga over many decades. The ongoing development of philosophies and World Views based on the African inheritance, history and culture, such as Ubuntu and Decolonisation, provides an important contribution to ‘integral development’, which is based on linking economic development to human values as expressed in specific societies and historic situations. How far are ‘modern’ forms of development such as Colonisation, Decolonisation, Socialism, Neo-Liberalism, related to economic, educational and technological changes within the society? This book provides important reflections on the process of societal change within the Zimbabwean context. New models for the future are being developed through this process.

Fay ChungFormer Minister of Education of Zimbabwe

Co-Founder and Chairperson of the Board of Trustees of the Women’s University in Africa

Founder Member of FAWE (Forum for African Women Educationalists)

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Prologue: Towards an Integral Green Society and Economy

BY RONNIE LESSEM AND ALEXANDER SCHIEFFER

1. Introduction: An Invitation to ‘The Great Transformation’

Welcome to Integral Green Zimbabwe: the first book in this new Series on Integral Green Society and Economy.

In this series we shall introduce specific societies on their way to becoming ‘integral’ and ‘green’. We begin with Zimbabwe in Southern Africa, the birthplace of humankind. With each volume we take part in purposeful transformation processes via research-to-innovation communities, that we either instigate or with which we co-engage.

The shared purpose of each such research impulse is to help a society to become more ‘integral’ and more ‘green’, each in its own particular way. Through our research-and-development community, active within Zimbabwe, we include all sectors and constituencies of that society to thereby co-evolve sustainable societal and economic perspectives. Indeed, it is in relation to a society as a whole that we set an ‘integral, green tone’, rather than with its economy alone. We regard the economy as just one of the integral parts of a society – one that needs to be fully ‘re-embedded’ into society rather than continue to act as an almost independent – and hence unrelated, and often destructive – force on a societal, as well as global level.

The integral approach that serves as the guiding perspective for this series brings the economy newly into the societal fold. We thereby evoke the spirit of the renowned European economic anthropologist and political economist Karl Polanyi, who, in his seminal work The Great Transformation (2001) urged, already some 70 years ago, that we needed to fundamentally revisit the role of the economy in society, as one that is embedded in, and serves to co-evolve with and through that society (rather than the other way round). Moreover, we always focus on the particular gifts and needs of a society. So now, some seven decades later, we present, with Zimbabwe, the first in a series of societies, where a significant number of innovative individuals, communities and institutions engage in an integral research and development process in relation to their society and economy – inside-out, beginning with nature rather than with the economy – thereby promoting an Integral Green economy ‘embedded’ in an Integral Green society.

All of the Integral Developers presented in this volume followed, bottom up, a path of gradual transformation of self and community, enterprise and, ultimately, society. All of them contribute to a new way of researching upon an Integral Green Zimbabwe with a view to actively develop the country, at least in some shape or form. Most of them are participants in the PhD Program that we are running in Zimbabwe, accredited by the South African Da Vinci Institute.

xxxii Integral Green Zimbabwe

Before we share the journey that Zimbabwe has undertaken, we seek to respond in this Prologue to the following set of questions, thereby laying a foundation for the series, in general, and for this volume, in particular:

What do we mean by ‘Integral’?What do we mean by ‘Integral Green’?What do we mean by an ‘Integral Green Society’?What is meant by ‘Integral Green Society and Economy’?Why do we start with Integral Green Society and Economy in Zimbabwe?

2. What Do We Mean by ‘Integral’?

‘Integral’ is increasingly becoming a buzzword of our time. In the past decade, we, that is Trans4m Centre for Integral Development based in Geneva, have studied a large variety of integral approaches and have developed, drawing partly on these, our own integral approach. We call it ‘Integral Worlds’ and have not only written extensively about it (in particular within the Gower/Ashgate Series on Transformation and Innovation) but have also implemented it through our integral research programmes and recently emerging development centres around the world.

One of the key defining aspects of what we mean by ‘integral research’ is the dynamic, integrated inclusion of all dimensions of a human system whenever we engage in purposeful research and development programmes and processes, be it on an individual, organisational, communal or societal level. In our integral research terms, there are four core dimensions that all human systems share, each one of them represented by a research-to-innovation path, geared to address imbalances in the respective dimension: nature and community (represented by the relational research path); culture and spirituality (research path of renewal); science, systems and technology (research path of reason); as well as enterprise and economics (represented by the research path of realisation) (Schieffer & Lessem, 2014).

Our research and development programmes and processes at all levels – ranging from schools to university levels, from secondary education to doctoral research – have a vital role to play to ensure the dynamic balance of a social system and its healthy participation in the larger systems to which it is related.

We believe that rather than declaring enterprise and economy (perhaps together with technology) as a ‘cure all’, that any societally-based process of research and development needs to begin with the inherent wisdom and potential that is embedded in a society’s nature and community, at least to some significant degree. Such, of course, locally specific and always unique expressions of nature and community can then, together with the other integral dimensions, inform the renewal of the society and economy as well. Hence, we begin with nature and culture and end with technology, politics and economics. Thereby we start out ‘green’, close to nature, and end up ‘integral’, as a societal whole.

3. What Do We Mean by ‘Integral Green’?

‘Green’ is the other, even greater buzzword of our time. As mentioned, we recognise the primary importance of nature – be it as the specific natural environment we are

xxxiii Prologue: Towards an Integral Green Society and Economy

living in, be it as the entire web of life, this ‘earth-organism’ that the British scientist and environmentalist James Lovelock called Gaia (2009), evoking the spirit of the ancient Greek goddess of the Earth. Humanity, as being part, not separate from nature, is dependent for its very survival on healthy natural ecosystems. All other integral dimensions that we described above (from community and culture to science and technology to enterprise and economy) are dependent on and need to contribute to a healthy natural environment. The Earth can live without humanity, but humanity cannot live without the Earth.

Travelling the Earth, though, we discovered that the pledge for ‘green’ has many different cultural undertones. For example, while for the European mind ‘green’ often refers to issues like ‘cradle to cradle’, ‘clean technology’, ‘no waste’, ‘no pollution’ and ‘reduced consumption’, for many Africans ‘green’ rather refers to their relationship to their rural homes, their farms, to cattle and game, to the healing power of nature and to ancestors being buried in their natural home grounds, to finger millet or rapoko as we shall see in the Chinyika case early on in our book.

There are, of course, globally, many more variations of the ‘green theme’. And as the series unfolds, we shall experience different interpretations of what a healthy relationship to nature may mean to different cultures. Sharing these different notions we can jointly expand our perspectives. As we begin our global, Integral Green research and development journey, locally in Southern Africa, indeed in humanity’s cradle, we will be able to tune into the rhythmic interpretation of ‘Integral Green’ authentic to Zimbabwean culture and society.

4. What Do We Mean by an ‘Integral Green Society’?

Building on what has been said before, an Integral Green Society that we are seeking to co-evolve through our integral approach to research and development promotes an inclusive image containing all sectors of society, jointly contributing to a healthy, dynamic balance of that society – in relationship to other societies and to the world as a whole. Such public, private, civic and environmental sectors represent themselves, on a societal level, in terms of the underlying dimensions of any social system that we introduced earlier. All this is expressed in Figure P.1, representing an Integral Green Society – embedded in and contributing to the world at large.

It is this integral perspective that serves as a guiding image for Integral Green Zimbabwe, and, as you will notice, as one of the structuring principles of this book. In Figure P.1 we then illustrate, in addition, that enterprise and economy, as mentioned earlier, form only one of the four major constituencies of a society. Let us then have a closer look at the economy.

5. What Do We Mean by ‘Integral Green Society and Economy’?

The programmes and processes of research and development that form the basis for this series have a particular focus on the economic dimension of the integral perspective. Why? This is because not only do many of us researchers come from a business and economic background but is also due to the destructive impact of the economy on the

xxxiv Integral Green Zimbabwe

natural environment; it dramatically threatens the continuation of life on the planet. The development of a new, more sustainable approach to economics, in theory and in practice, is therefore one of the most crucial tasks of humanity. With Integral Economics (Lessem & Schieffer, 2010) we have made an attempt to contribute to this challenge. Here, we applied the same integral framework that we developed for research, to economics: in that process we uncovered, and reviewed, a surprisingly vast array of newly emerging theories and practices – other than the capitalist and socialist mainstream – in all the four corners of the world as well as in its centre, altogether reflecting humanity’s creative search for alternative economic models. By surfacing the rich economic diversity and potential that represents humanity as a whole, we sought to counterbalance not only the monocultural ‘Western’ economic perspective (as expressed in today’s mainstream economic system), but we also illustrated the impulses for economic renewal that are already active within the West itself. In Figure P.2 we introduce a first overview on an Integral Economy.

The Integral Economics model has its starting point in its centre, in the moral core of a society. In our own research we uncovered how vital it is that the outer economic expression of a society is in resonance with its inner moral core. We additionally maintained that a society, like Zimbabwe in this case, needs to begin its process of integral economic development by securing ‘Southern’ nature-based economic self-sufficiency (which, as we shall see, is pursued by many of the contributors to this book) before its focuses on the other ‘Eastern’, ‘Northern’ and ‘Western’ economic functions. They respectively include the building up a culture-based developmental economy (ensuring that the economy is aligned with the cultural evolution the society), a knowledge-based social economy (aligning its socioeconomic structures with technology-driven knowledge systems) and a life-based living economy (reconnecting finance and economic performance measurement to natural and human wellbeing).

Figure P.1 Integral Green Society

ENVIRONMENTALSECTOR

CIVICSECTOR

PUBLICSECTOR

PRIVATESECTOR

MoralCore

Enterprise& Economics

Culture & Spirituality

Nature & Community

Science, Systems & Technology

INTEGRAL GREENSOCIETY

Four Major Constituencies

…and Four Integral Research Pathsto engage with these Constituencies with a View to restore healthy and dynamic “Integral” Balance within

and in between them

Path of Reason

Path

of R

ealiz

atio

n Path of Renew

al

Relational Path

xxxv Prologue: Towards an Integral Green Society and Economy

Again, you will notice that the defining terms of an integral economy shall serve as a further structuring element for the main parts of this book. Linking the Integral Green Society with the Integral Economy, you as the reader, experience – through the various parts of the book – the integral development of the Zimbabwean society and economy anew. To play with the subtitle of the book, you will notice that the Zimbabwean phoenix is rising – after having been inspired by the ‘core’ of the society – from its ‘Southern’ grounds and then completes, from South to East to North to West – the integral circle of development.

Reviewing such developmental impulses on a global scale, we are always fascinated to see how many of the most significant examples emerge in so-called developing countries. That led us to the belief that transformation almost always begins in the periphery of a system, rather than in its centre. In other words, we are likely to find more solutions for the future global society and economy outside of the current mainstream (as defined by the US and Europe) in the periphery of the world. To a degree that is understandable, as so-called transitional countries are more profoundly confronted with what is the right path ahead. But then, we argue, by looking at the environmental, cultural, political and economic state of the globe, that the world as a whole is in transition. In fact, every society is called to find responses to this question: Where are we going to – through our nature, as a culture, to build up a society and economy – within a world in transformation, or, more adequately, within a world on fire? We believe that Zimbabwe is beginning to articulate a response to this question, one that it is now ready to share with the world. Once again, we went ‘the other way round’. For once, we did not start with A for America in the ‘West’ but with Z for Zimbabwe in South! Here is why.

Figure P.2 Integral Green Economy – an overview

SELF-SUFFICIENTcommunity-based

ECONOMY

DEVELOPMENTALculture-based

ECONOMY

SOCIALknowledge-based

ECONOMY

LIVINGlife-based ECONOMY

Finance& Enterprise

Culture & Spirituality

Nature & Community

Science, Systems& Technology

INTEGRAL GREENECONOMYfirmly rooted

in Nature & Community

MoralCore

xxxvi Integral Green Zimbabwe

6. Conclusion: Initiating an Integral Green Society and Economy in Zimbabwe

One could say that the unfolding story of Zimbabwean Integral Green Society and Economy that we share in this book began many decades ago, as one of us, Ronnie Lessem, was born and bred in Zimbabwe. And though he left the country as a young man to research the wider world, ‘as a son of the soil’ he regularly returned to his world of origin, always keen to make his contribution to the renewal of his society.

More precisely, though, our story begins in 2004, when Chidara Muchineripi and Steve Kada from Zimbabwe joined our South African-based Masters Programme on Social and Economic Transformation and were thereby first exposed to the Integral Worlds approach, and in particular to Integral Research. As is the case for all our programmes, this one was also designed to support researchers in addressing the most burning issues in their respective communities and societies, together with their own burning desires. For Muchineripi, the son of a rural chief in Chinyika in Zimbabwe’s Gutu province, and for Kada, a then Human Resources Manager of a Harare-based food-processing company, that burning issue was that their people, at home, were starving.

At that time, early on in the new millennium, much of rural Zimbabwe faced severe food shortages. The country, once coined the breadbasket of Africa, could not feed its own people any longer. Through their combined masters project-based research and development, pursuing the relational path, Muchineripi and Kada developed a multi-stakeholder approach to food security, including community, private sector and public sector. Building on our integral models and processes that underpinned the (‘integral’) programme, drawing on wisdom, embedded in local (‘green’) nature and community, and including various sectors and stakeholders of society (‘Integral Green Society’), they brought food security to initially 5,000 villagers. Joining subsequently our international PhD Programme on Integral Development, Muchineripi and Kada expanded this project – employing integral research as a means and Integral Economics as an end – and built up a new approach to a self-sufficient economy in Chinyika and the surrounding communities. Today, over 300.000 rural villagers benefit from this initiative, enjoying food security and sustainable livelihoods. This almost miraculous Chinyika case, (see Chapter 3) provides the foundation of our newly emerging Integral Green Society and Economy in Zimbabwe. The majority of our researchers have since built on this foundation. The next part of this story is no less remarkable. While concluding his own PhD-driven integral development in Chinyika, Muchineripi began to transform BTD, his Harare-based Business Training and Development company, into a hosting platform for a local version of our PhD Programme on Integral Development. Again, the design and execution came largely from our Geneva-based Trans4m Center for Integral Development, while accreditation was provided by the Da Vinci Institute in South Africa, a developmentally-oriented Mode 2 University, oriented towards knowledge production rather than academic knowledge – Mode 1 – per se. Together, Da Vinci, BTD and Trans4m refined the PhD into an ever more potent individual and institutional research and development programme and process, supporting participants to effect integral development on the ground, while simultaneously building up the centre of integral development – the latter being very much still a work in progress.

A group of about 25 outstanding Zimbabweans, representing all sectors of society, joined the programme in the first two years, each one with a vision to contribute to the

xxxvii Prologue: Towards an Integral Green Society and Economy

renewal of society. In this book we represent a selection of these Zimbabwean integral researchers and developers.

Their significant achievements illustrate the collective potential to develop a society that a development programme and process can have, if it is able to catalyse the creative and transformative energy of its participants, individually and collectively. In our case, it required the combined catalysation of all participating parties, from BTD, Da Vinci and Trans4m, as well the individuals that joined the programme and their communities and enterprises. With the local development programme officially started only in 2009, the reader can begin to imagine how a society can indeed be renewed by a handful of people and their communities. As the cultural anthropologist Margaret Mead once famously stated:

Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it’s the only thing that ever has.

Our collective work was significantly enriched through the contributions of a small number of befriended and like-minded thought leaders and innovators, all from Zimbabwe, whose knowledge and practical example have greatly inspired the original programme. We are grateful for the contributions of Allan Savory, Kariamu Welsh, Sabelo Ndlovu-Gatsheni and Cont Mhlanga to Integral Green Zimbabwe.

The further strengthening of the original community of Integral Developers that joined the PhD programme by such role models is key to the continuous evolution and long-term success of the Integral Green Zimbabwe initiative. It will also serve to enhance, as we shall see in the final chapter, a newly institutionalised Process of Holistic Development (PHD) accompanying the similar research and development programme.

As you read through the book, you are not confronted with an eclectic set of chapters, but invited into an interdependent storyline of a community of Zimbabwean researchers and developers. Inspired by the pioneering work of Muchineripi and Kada, all of them see each other as a continuation of the foundational story of Chinyika going ‘Integral Green’, for Zimbabwe, for Africa, for the world. But they not only build on Chinyika; they also draw on each other, and in some cases have formed sub-groups, whilst in other cases served to co-evolve their own institutions, always with the intention to maximise their shared development potential.

In the opening chapter of this book, our co-editor Liz Mamukwa introduces you to all these researchers and developers and to the powerful storyline underpinning the work as a whole and building – through six parts – towards an Integral Green Society and Economy.

In the sixth and final part of the book (Chapter 16), we shall meet you again to weave all those threads together. We shall then demonstrate not only the composite integral design that all of the research embodies, but we also show how the Integral Green Zimbabwe story is going to continue in Zimbabwe, and how the overall story of Integral Green Society and Economy is going to continue around the world. This larger story is, for now, set within the context of what we have been engaged with in Africa and Europe. For in South Africa, Nigeria and Egypt, the continents’ political and economic powerhouses, we, Trans4m, have new Centers for Integral Development emerging, as is the case in Zimbabwe. Altogether, we seek to actively bring about a newly integral ‘green’ economy and society in each case.

xxxviii Integral Green Zimbabwe

Now that the Zimbabwean phoenix is about to rise from its ashes, let us ensure, together, that it keeps on flying, to ever-greater ‘Integral Green’ heights.

Ronnie Lessem and Alexander Schieffer

Bibliography

Polanyi, K. (2001). The Great Transformation: The Political and Economic Origins of Our Time. Boston: Beacon Press.

Lessem, R. & Schieffer, A. (2010). Integral Economics: Releasing the Economic Genius of Your Society. Farnham: Gower Publishing.

Lovelock, J. (2009). The Vanishing Face of Gaia: A Final Warning. London: Penguin.Schieffer, A. & Lessem, R. (2014). Integral Development: Realising the Transformative Potential in

Individuals, Organisations and Societies. Farnham: Gower Publishing.

PART I Renewing a Nation: The Zimbabwean Phoenix is Rising

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CHAPTER 1 A Phoenix Rising: Towards an Integral Green Zimbabwe

BY ELIZABETH SARUDZAI MAMUKWA

INTEGRAL GREEN ZIMBABWE – THE STORYLINE

While the Zimbabwean phoenix is in the ashes, the challenge for many a concerned citizen is, ‘How do we get it to rise?’ In this book our local and global Zimbabwean research community have shown that they are willing to do more than ask that question. They have gone further via ‘research and development’ thereby taking positive action, which contributes to getting the Zimbabwean eagle to fly. We shall reveal research work carried out by local PhD students, and Zimbabwean co-researchers from around the world, with the purpose of contributing in an integral way – as has been intimated in the Prologue – in turning the Zimbabwean society and economy around. Such work has been grounded in Schieffer and Lessem’s Integral Worlds model (2014). They depict the local–global realities of the South (Nature and Community), East (Culture and Spirituality), North (Science, Systems and Technology) and West (Enterprise and Economics), altogether serving to release our Zimbabwean genius, in a transformative rhythm. Here then, we share the passions of men and women who love their country and nation, and who are prepared to work in their various private and public, civic and environmental sectors to make a difference. We will see also towards the end of this book, these co-researchers deciding to stand up and come up with a sustainable, institutional solution in the form of a more coordinated approach to helping the phoenix to rise from the ashes. The opening lines in our journey of healing and restoration as a society and economy lie with the remarkable transformation achieved by the Chinyika community in rural Zimbabwe, from being on the verge of starvation, to gaining self-sufficiency. The closing lines of the penultimate chapter – duly interconnected with our opening – serve to reveal the phenomenon of Econet, Zimbabwe’s one and only multinational company, albeit representing itself in integral guise. The concluding chapter is not only a reflection on the Integral Green Zimbabwe journey as a whole, it will also illustrate a long-term solution to sustain and expand our efforts for the integral development of our country.

4 I n t e g r a l G r e e n Z i m b a b w e

To be sure, African thinkers can also reflect on their traditional ‘religious beliefs and myths.’ But if African thinkers are really to engage actual problems, then it is clear that African philosophy has to – at some level or other – be connected with the contemporary struggles and concerns facing the continent and its diverse peoples. For it is not the ‘beliefs and myths’ of the peoples of Africa – in their intricate magnificence – that are mind boggling, but the concrete misery and political insanity of the contemporary African situation.

Serequeberhan (1991)

… we can easily admit that modern Africa will not really attain its cultural maturity as long as it does not elevate itself resolutely to a profound thinking of its essential problems, that is to say, to philosophical reflection.

Towa (in Serequeberhan, 1991)

1. Introduction: The Purpose of This Book

The purpose of this book is two-fold. The first objective is to share the developmental results of the work undertaken by our local and global research community, where the research has been carried out with (and not on) specific communities (Heron, 1996) to solve given societal problems. Such integral research was inspired by the economic and social ills that bedevilled Zimbabwe, particularly between 2004 and 2014. The question thereby addressed is, how may we respond as a country, as an industry, as communities, as organisations and as individuals to burning issues, which have resulted in a greater part of the population sinking into abject poverty? There are no jobs for the children to take up; the granaries do not have enough stocks to feed the people; while the majority of companies have closed, those factories and companies still limping along have lost critical skills; the family structure has been split, with one parent taking up a job in the Diaspora, to mention just a few of the challenges we have faced, and in many instances overcome.

In the different research projects highlighted here, the researcher became co-researcher as well as subject of the research. He or she would work together with other members of the research community to resolve the burning issues and challenges at hand. In all instances highlighted in this book, such integral research has not only materially benefited the given communities, but has empowered communities by catalysing peace and reconciliation as well as restoring confidence in the self, both at individual and at community level, from a perspective of building the capacity to resolve our own problems, through drawing on our unique gifts as Zimbabweans, as shall be seen below.

The second (and perhaps more important) reason for the book is to explore the options available to us as Zimbabweans to help the Zimbabwean Phoenix to rise from the ashes. The ultimate message that we seek to put across is that our fate as Zimbabweans is in our hands. We can be the authors of the remedies to heal our land and bring smiles to our people. We can bring back the days of plenty, using the basic gifts given to us by our creator, such as nature, spirituality, rhythm, Ubuntu/Unhu, and the spirit of pulling together as a people. The message is that we must go back to our traditional origins and revisit our age-old African values – ‘I am because we are.’ First we must re-establish our roots and identity, become comfortable in our own skin as Africans and as Zimbabweans.

5 A P h o e n i x R i s i n g : To w a r d s a n I n t e g r a l G r e e n Z i m b a b w e

Once we remember who we really are in our indigenous context, in other words our Grounding (Lessem & Schieffer, 2010), we will realise that we have the power to make a difference. Our added strength will come from a combination of the indigenous and the exogenous, giving us the advantage of the best of both worlds.

To put this message across more effectively, we have enlisted the assistance of fellow Zimbabwean researchers and developers who have for years done some sterling work in the country and beyond – people who have already proven that it is very possible to come up with effective solutions to the woes of our land, because they have successfully done so. Included in this category are choreographer and academic Kariamu Welsh and agronomist and innovator Allan Savory, both based in the US as well as in Zimbabwe; Professor Sabelo Ndlovu-Gatsheni based at UNISA in South Africa, co-founders of Trans4m, Professors Ronnie Lessem and Alexander Schieffer based in the UK and Geneva, and Zimbabwe-based citizen of the world, creative artist Cont Mhlanga. Furthermore, in my other chapter on the Calabash of Knowledge (Chapter 11), I draw strongly on the work of Mick Pearce, an internationally renowned Zimbabwean architect, who has become a friend and co-researcher in the course of our Integral Green Zimbabwean project.

In the Prologue of this book, Lessem and Schieffer, drawing on Integral Development: Realising the Transformative Potential of Individuals, Organizations and Society (2014), define ‘integral’ as the dynamic and inclusive incorporation of all the varied aspects of the human system – nature and community, culture and spirituality, science, systems, technology, enterprise and economics. They define ‘green’ as the prominence given to nature and its link with humanity in the development of a healthy ecosystem. For Lessem and Schieffer, an ‘Integral Green Society’ thereby embraces the environmental sector through nature and community; the civic sector through culture and spirituality; the public sector through science, systems and technology; and the private sector through enterprise and economics. At the same time, they see an Integral Green Economy integrally comprised of a community-based self-sufficient economy, a culture-based developmental economy, a knowledge-based social economy and a life-based living economy, altogether transcending both capitalism and communism. All this however hinges on a moral core of society, which is at the centre. As you go through the book you will probably agree with me that this moral core, for Zimbabwe, is our community-based value of Ubuntu/Unhu.

Zimbabwean historian and political scientist Ndlovu-Gatsheni (Chapter 2) throws a spanner in the works by highlighting the fact that Zimbabwe may be paralysed by ‘coloniality’, a phenomenon perpetuated through institutions and people that serve to reinforce the oppressive elements of colonisation long after African countries become independent states. The next question then is, is it possible for Zimbabweans to break the bonds of coloniality to allow Zimbabwean men and women to influence their fate? Another question is, how do Africans break the shackles of the North and West so that they have the freedom to come up with their own homegrown solutions? And yet another question; is it about breaking away from the North and West (and even the East)? The different contributions in this book indicate that it is possible to tame the forces of ‘coloniality’, and such a process of integral development, in our terms, need not be violent or loud. There are amazing men and women in Zimbabwe who are, in their own little or not so little ways (witness Chinyika and Econet for example), quietly and peacefully making a profound impact. Some of these men and women, through their communities and enterprises, have come up with local solutions with global relevance. Yet others have

6 I n t e g r a l G r e e n Z i m b a b w e

come up with solutions, which have faced global adaptation. It is our hope that, after reading this book, more people will realise that positive change is possible in Zimbabwe. It is happening. It depends on us, the Zimbabwean people.

In this opening chapter I will introduce you to the book, and to the different efforts that some people are making in our communities, and to the great potential that there is with regard to getting the Zimbabwean Phoenix to rise from the ashes.

2. The Structure of the Book

The book has been classified into six major sections, including Part I, which is intended to give a background to the context as well as to the book itself.

In Figure 1.1 we provide an overview of the six parts, presenting, altogether, the ‘integral rhythm’ to enable the Zimbabwean Phoenix to rise and to become, anew, a proud African eagle roaming the African skies.

You will notice that we employed the Integral Worlds framework to structure the book, enabling you to follow our journey to gradually building up towards an Integral Green Zimbabwe, literally from the ground (or ashes) up – beginning with nature and community.

Figure 1.1 The Integral Green Zimbabwe journey as mirrored in the structure of this book

Part 1RENEWING A NATION:

The Zimbabwean Phoenix is Rising

Part 2ACTIVATING NATURE & COMMUNITY:

Establishing Community-Based Economic Self-Sufficiency

Part 3CATALYSING RENEWAL VIA CULTURE AND SPIRITUALITY:

Towards a Culture-Based Developmental Economy

Part 4ENABLING INNOVATION DRIVEN RESEARCH:Conceiving of a Socially Based Knowledge Economy

Part 5TRANSFORMING EDUCATION, LEARNING & ENTERPRISE:

Sustainable Development via a Living Life-Based Economy

CO-EVOLVING INTEGRAL GREEN ZIMBABWEThe Zimbabwean Eagle, Flying in the Sky

7 A P h o e n i x R i s i n g : To w a r d s a n I n t e g r a l G r e e n Z i m b a b w e

All these parts are designed to highlight the different initiatives carried out by different people, communities and enterprises in their varied efforts to bring authentic indigenous–exogenous development to Zimbabwe. The intention is to keep together sections that speak to the same logic. The last chapter explores how we can create a vehicle for organising such initiatives to ensure a sustainable and developmental, institutionally-based continuation and sharing of such.

3. Part I: Renewing a Nation – The Zimbabwean Phoenix is Rising

Part I of the book attempts, not only to articulate what went wrong in Zimbabwe (why the Phoenix is in the ashes) through Ndlovu-Gatsheni’s scholarly research, but also what is being done, and what can be done in the future, to help the Phoenix rise from the ashes (Chapter 1).

In this section Ndlovu-Gatsheni (Chapter 2) embarks on a self-criticism drive (as an African and a Zimbabwean) where he first reflects on the issue of coloniality, where perhaps as Africans we continue to be our own colonisers. Well after independence, he contends, we continue to maintain the same institutions of colonisation in the same way our colonisers used such. He terms this ‘coloniality’, and suggests that for the Zimbabwean Phoenix to rise from the ashes, a process of ‘decoloniality’ needs to take place.

In this chapter Ndlovu-Gatsheni indeed challenges us as Africans to counter coloniality by influencing such institutions to rather develop knowledge for Africa as opposed to acting as care-takers to archaic colonial machinery. He further discusses the agony and violence in Africa, which he identifies as a struggle over limited resources. Integrally and developmentally then, one way of addressing this violence is to increase those capacities that it is in our power to increase, and seek to replace the ethos of ‘I conquer therefore I am’ with the Ubuntu/Unhu one of ‘I am because we are’. A living example of this is the Chinyika story where a starving area has been transformed into the land of plenty where more than 300,000 people, in the process of rediscovering who they are as Africans, are now as a result well fed and there is a robust food security strategy (Lessem, Muchineripi & Kada, 2012). In a way, the mere writing of this book is in itself a challenge to such coloniality, as we Zimbabweans have come up with workable local–global strategies of creating knowledge for Africa. Not only have they challenged the ‘coloniality of being’ by grounding themselves in their African-ness, but have attacked the ‘coloniality of knowledge’ by creating knowledge for Africa, as shall be seen in this book.

4. Part II: Activating Nature and Community – Establishing Community-Based Economic Self-Sufficiency

In Part II of the book, we focus on Self-Sufficiency, Community Building and Community Activation, which, for us, constitute the starting point for a healthy society and economy, in Zimbabwe if not in Africa as a whole. We dwell on the writings of Muchineripi and Kada, Kundishora and Mandevani (Chapters 3, 4 and 5, respectively) who in different (and yet very similar) ways transformed communities.

8 I n t e g r a l G r e e n Z i m b a b w e

For Muchineripi (Chapter 3), also the founder of Business Training and Development (BTD) which hosts our doctoral programme, and Kada, the starting point was the trauma of colonisation, which had the effect of upsetting the African ecology when foreign methods of farming and foreign crops were introduced by the colonisers. The end result was that the people began to starve in Chinyika. The exogenous crops could not survive the droughts. Although Muchineripi made an attempt to feed the people, he soon realised that such a solution was not sustainable. However, while participating with Kada on a Masters in Social and Economic Transformation run by Trans4m in South Africa, he was spurred on to find a solution because of his renewed love of his people, of indigenous rapoko and the African Ubuntu/Unhu values (I am because we are). In the process of revisiting their agricultural history and roots, Muchineripi and Kada, with the wisdom and knowledge of Muchineripi’s mother, and a democratic process within the community, started to grow the traditional finger millet (rapoko), and the people’s stomachs and granaries started to fill up.

Now the miracle here is not necessarily the finger millet. It is rather that they went back to their indigenous roots for a sustainable solution to hunger and starvation. Even more amazing is the tripartite arrangement that was promoted through the community (Chinyika), government (the Ministry of Agriculture through its extension officers) and the private sector (Cairns Foods through Kada, its Human Resources Director at the time, as well as company agronomists). Muchineripi and Kada then activated all three sectors and also activated other rural communities as word of this wonderful work spread. This just shows what amazing things can happen if there is an integral ecological approach to addressing societal problems. More people have joined the Chinyika bandwagon, including inaugural Permanent Secretary for the Ministry of Information and Communication Technology, Postal and Courier Services, Sam Kundishora, who introduced information and communication technology (ICT) to Chinyika farmers and secondary schools (Chapter 4). This has helped the people of Chinyika in identifying the appropriate crops, keeping an eye on the weather patterns and finding markets for their produce. As we shall see later, Kundishora has also combined forces, in Chinyika, with Econet. Together, they are spreading their ICT-based, agricultural wings around the country.

In the process of changing the face of Chinyika, traditional women were elevated to positions of leadership epitomised by the formidable, and at the same time humble, coordinator of the community council, Mai Mlambo. The women of Chinyika have, through the research and development spearheaded by Muchineripi, Kada and Kundishora, beautifully combined their new leadership role with their traditional roles of cooking and singing to make the work lighter. In the process of going back to their roots, the people of Chinyika also reverted back to the traditional technology of storing finger millet in sealed granaries, which has gone a long way in food security.

Whereas the Chinyika initiative was focused on healing the people through self-sufficiency, food security and the restoration of the adult position in the community where they are the repositories of solutions to community problems, community-based tourism (CBT) seeks to link Zimbabweans with their heritage and leverage such heritage for economic gain as well as to use such as a vehicle for passing on traditional knowledge from generation to generation. In a different way then, Mandevani activated and catalysed the community in rural Muda through culturally-based tourism, Kushanya Mumamisha (Chapter 5). He leveraged the Chaminuka Shrine, as indigenous spirit, and

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the Muda Pioneer Column Bridge, symbolising the exogenous historic invader, with a view to newly reconciling the two. Combining community and culture, economy and society, this project brought together three major stakeholders – Tour Africa Travel (TAT) (a family business), the Muda Community and the Government through the Ministry of Tourism.

For Mandevani, CBT served to catalyse ‘the process of reconnection’ with his African roots. Born and bred in Harare, he had drifted away from his African-ness, which has now been reawakened. He has therefore been ‘grounded’. CBT in this particular case then becomes a vehicle for reawakening the spirit of Chaminuka, which is the epitome of the Zimbabwean spirit. Such reawakening serves to build spiritual, economic and reconciliatory bridges. It becomes a vehicle of reconciliation between black and white (the white man forcibly took the land away from us) and between Ndebele and Shona (the Ndebele were responsible for Chaminuka’s death).

From an economic perspective, CBT serves to improve the lot of the stakeholders, in this case the Muda community, the Ministry of Tourism and TAT. This is a good example of Africans taking charge of their destiny. The proceeds of this tourism project will be split three ways among the three stakeholders. There is potential too to develop school leavers from the local schools into tour guides and other service providers, thereby creating much needed employment. There is also the potential to develop other national shrines along the same lines. Perhaps the biggest benefit is that the community begins to get in touch with its spirituality and to directly appreciate and benefit from its heritage. Because the Chaminuka Shrine is a sacred place where there are strict rules about defiling the environment, it will inadvertently promote conservation and environmental awareness. In addition to all this, schools can take the opportunity to use this project to teach school children about Zimbabwean culture and spirituality. There is a danger that, as a consequence of globalisation and merging the indigenous with the exogenous, we may be losing our essence as a people. However, projects such as this one will shift the responsibility of sustaining our culture and spirituality to our children, which will promote lifelong education as well as creating knowledge for Africa. This is the theme of Cont Mhlanga’s work (Chapter 6), as he has for many years worked with young people, teaching them to take responsibility for their destiny. Mhlanga’s seminal work was brought to our attention by Mandevani, as the two had become CBT soul mates, both based in Bulawayo, Zimbabwe’s second largest city, Cont’s home and Kennedy’s workplace.

5. Part III: Catalysing Renewal via Culture and Spirituality – Towards a Culture-Based Developmental Economy

Where Muchineripi and Kada, Kundishora and Mandevani recently woke up to the fact that they can activate the community to take charge of their situation, thereby building up towards self-sufficiency, for Mhlanga it was a spiritual calling which has occupied his entire adult life. Mhlanga has for many years, at the Amakhosi Theatre, worked at teaching and encouraging young artists not only to become good artists, but to use their artistic talent to make a living. As such he has seeded what we term a culture-based developmental economy. He has over the years catalysed young people to believe in themselves and their talents, both artistic and entrepreneurial. A number of successful

10 I n t e g r a l G r e e n Z i m b a b w e

Zimbabwean artists have passed through his ‘academy’. The role that Mhlanga has played (and continues to play) has greatly contributed to keeping young people off the streets, and to giving an opportunity to serious artists to start and pursue their careers. Over and above this, he has also activated the adult community in a bid to get them to take charge of their situation through a programme he termed ‘Theatre for Community Action’ (TCA). Through the TCA methodology he activated the community to work through their problems, such as HIV/AIDS, gender equality and other such.

The mode of learning at Amakhosi is not structured and the idea is to give young people a maximum of creative freedom. What Amakhosi provides is a skill, space, shared tools (musical instruments) and tutoring. In nurturing the young people he also helps them to deal with frustrations in life and sometimes at home, offering counselling services where necessary.

He runs two significant initiatives targeted towards young people. The first one is the ‘Dreams to fame’ initiative and the other is ‘Freedom within the walls’. The ‘Dreams to fame’ initiative is particularly designed to develop artists into their specific areas of interest, and is probably the pinnacle of the training. This culminates in the artist developing and preparing her/his own creation for an audience of 1,300. The audience is invited to watch, free of charge. Mhlanga’s argument is that artists need an audience. If an artist has successfully presented their creation, they must now present a business plan to show how they intend to run their business out there.

The ‘Freedom within the walls’ initiative is targeted towards the young artists in prisons. As Mhlanga always says about young artists, ‘Lets hold them before they go in (into prison), but if they go in, lets follow them there.’ In this programme Mhlanga works with others to train the artists who are incarcerated. They have even introduced inter-prison art competitions. When the artists are left with a short time in prison, they are allowed to play in musical bands at weddings and other functions if they are musicians, in an effort to start reintegrating them into society.

Amakhosi then, has helped young people become themselves and assisted them to penetrate the cutthroat art industry. Not only that! The learning undergone at Amakhosi has probably given these young people not only a competitive edge, but, in addition, a lifelong education about how they can improve their lives and those of others. Young people who come out of Amakhosi are encouraged not to work for other people, but to work for themselves. This is a serious contribution to the phoenix rising, in a country where there is a very high level of unemployment, and many university graduates are unemployed. Most important of all, Mhlanga has raised the human spirit in young people as well as the community as a whole, and given them hope, thereby catalysing self, in conjunction with community and society, development, mediated through African culture and spirituality.

Using a slightly different approach, African American choreographer and academic Kariamu Welsh (Chapter 7), and one time director of Zimbabwe’s National Dance Company, looks at Afrocentric aesthetics from different angles: Art and functionality; Art and culture; Community, Rhythm and Myth; Form, Feeling and Time. She also explores aesthetics as a reflection of history. She dwells on Nzuri as a pan-African aesthetic. One may well ask, ‘What is the relevance of African aesthetics on the Phoenix rising?’

For the African, rhythm is a source of strength and courage, be it song, dance, art or culture. Welsh asserts that for the African in America, the African aesthetic, in its various forms, gives strength. This will make sense to any Zimbabwean who lived during

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the war of liberation, when the freedom fighters came up with songs about how they would bravely destroy the enemy, such songs accompanied by the toi-toi and kongonya dances. These songs would be sung around a pungwe (night vigil) fire, motivating the villagers and war collaborators and educating them on the importance of the struggle. The dances were designed to energise both fighter and collaborator. In fact, the Africans in the Diaspora, according to Welsh, are capable of seeing Africa as a whole as well as seeing it as diverse multicultural entities. In other words, to an African in America, Africa spells ‘unity in diversity’.

Art and culture in the African perspective not only bring harmony to the way we live, but also enrich us with unifying self-expression. Welsh goes further to say that while culture and tradition are not static, they have the effect of linking the individual and the community. She draws a comparison between European and African aesthetics, and describes the European aesthetic as being derived from a ‘linear mentality’, while the African aesthetic is an embodiment of societal values. The problem that arises is that, as a result of colonisation, some Africans make an effort to make themselves look like Europeans. Welsh’s message then seems to be, ‘Africans, be proud to be African.’ Eurocentric aesthetics look at beauty in terms of light (fair) and dark as good and evil. This takes us back to Kant who said, after having seen a black man for the first time, ‘… this fellow was quite black from head to foot, a clear proof that he was quite stupid’ (Serequeberhan, 1991: 6). Welsh is here increasing our consciousness to the challenges we face out in the world, that our colour implies inferiority. Her very strong message is that we need to embrace who we are. Even when other people may think we are ugly, ‘ugly does not necessarily mean evil’.

We should therefore see life and colour, feel rhythm and experience aesthetics in any form through our own lenses and context, as there is no ‘one size fits all’. Even our contexts today are not quite the same contexts as our fore fathers’, as we now have been exposed to different experiences from theirs. However, we are grounded in our history and we will remain African. As we find solutions to our problems in Zimbabwe (or any other part of Africa for that matter) we must remain conscious of our Afrocentric aesthetic as it will be our guiding light and will help us to come up with solutions that will speak to our society, Welsh seems to be telling us. And indeed this has been true of the work that has been done by Mhlanga over the years. Both Welsh and Mhlanga, as adopted members of our integral research community then, bring rhythm, spirit and creativity to the cultural and indeed economic fore.

Benjamin (Chapter 8) picks up the themes of rhythm, spirituality and creativity in his theory and practice of Musire leadership in the Eastern part of rural Zimbabwe. He chronicles the rhythm of the African people, which, once internalised, raises consciousness of identity regardless of any subsequent exposures and experiences. This rhythm brings harmony to the African situation and develops from the ecosystem of an African village to leadership potential in big corporations. He terms this Utungamiri Musire (the GENE of leadership).

Employing the metaphors of rhythm and dance, Benjamin’s Musire Leadership model consists of drums, literally and metaphorically in all Four Worlds, for him in the South (rhythm and dance), the East (self-sacrifice), the North (communication) and the West (celebrating success), in an attempt to encourage each world to employ its own harmonies for the common good. This results altogether in the GENE of leadership, grounded in rhythm, emerging through sacrifice (letting go), navigating through information and

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communication, and effecting victory, crystallised in a condensed sound of hi-breed drumbeats at the centre.

According to Benjamin, rhythm emanates from the interwoven systems, services and products coming from an entity (organisation, institution or nation). The process of bringing out that value is the rhythm. Therefore, crafting and implementing strategy, developing policies and systems is all part of the dance. This then enables the leader to take advantage of the rhythm and dance of his leadership situation so that harmony prevails. Like Mamukwa, Benjamin encourages the indigenous African worker to bring his African-ness to the exogenous workplace. Leadership in what he calls the eco-enterprise is sensitive to the environment, in line with the Holistic Management structure propelled by Savory. His Musire leadership complements Matupire’s Ubuntu laden (I am because you are) Integral Leadership which focuses more on the metamorphosis that happens in the leader’s journey, whereby, benefiting his or her community-based values, he or she escalates to an Integral Leader.

For Benjamin, a Musire enterprise celebrates the good with the community and goes through the pain together with the same community, hence becoming part of the solution-generating process, in his case enhancing the productivity of the brewing company, and the community alike, in which he is operations director, by sourcing raw materials anew from his local community. Over and above this, such an enterprise, like Delta Breweries, must see beyond productivity and profits and focus on the common good, leading to a harmonious operating environment, which promotes benefits for the individual, organisation and nation. While tangible results such as profits are desirable, qualitative results such as peace and democracy bring sustainability to nations, in this case to a Zimbabwe badly in need of such. Such sustainability, and for us integrality, is further developed by giving individuals and teams, organisations and communities, space to come up with solutions to problems, hence empowering the masses and catalysing development. Over and above this, a Musire leader, according to Benjamin, ‘… is a self-conscious steward who is deeply aware of his immediate ecology and the wider ecology in the enterprise …’, what Matupire would term an Integral Leader. The overall message here is that leaders must first know who they are and take advantage of their particular rhythms and dances, or indeed distinct voices for Mhlanga, to ensure resonance with the communities they lead.

From Mhlanga’s TCA and the development of young artists, to Welsh’s African aesthetics and Benjamin’s spiritually inclined leadership, we now turn to Rushesha and Mhaka’s Afrintuneurship (Chapter 9). They identify different types of entrepreneurship, from social entrepreneurship, to intrapreneurship, and then they come up with Afrintuneurship, which challenges the male and female roles while positively promoting community wellbeing and harnessing an integral indigenous–exogenous approach to doing business. In Zimbabwe in particular, this has been necessitated by the demise of the formal sector and the need for individuals to survive this abnormal economy that has bedevilled the country. The legislative framework has proved powerless to prescribe solutions that work, leaving it to the man in the street to author his own economic survival. This void, contend Rushesha and Mhaka, has resulted in the emergence of Afrintuneurship.

The Afrintuneur then, has to strike a balance between the individual and the collective, the indigenous and the exogenous. She or he needs to be all embracing, as culture, nature, community and the global environment can present workable opportunities.

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She or needs to extricate her/himself from the residue of coloniality highlighted by Ndlovu-Gatsheni, so that they can stride forward with confidence. While they have to contend with certain constraints emanating from their African-ness, such as the absence of precision and quantitative analysis, they can leverage the same African-ness in the epitomised community values of Ubuntu/Unhu. Specifically then, the Afri of Africa, the ntu embodying an African spirit/life force, and the pre (from the French prendre to ‘take’) meaning taking hold of your own destiny, and the neur for ‘neuron’, serving to altogether interconnected, encapsulated Afrintuneurship.

For Rushesha and Mhaka, the Afrintuneur then needs their natural environment and spirituality for local/global strength and sustenance, as uniquely manifested through Muchineripi, Kada, Mlambo and Kundishora in Chinyika. In their Afrintuneur–Kudzimba model, Rushesha and Mhaka seek to bring a balance in their approach where the Integral Worlds of South – Afri, East – ntu, North – neur and West – prendre (Lessem & Schieffer, 2014) are accounted for in a way that brings adaptability to a modern Afrintuneur who knows where he is grounded, which gives him confidence to benefit from those useful tenets of the other worlds.

In the next section we see how research and development has promoted Integral Leadership, the creation of knowledge, and synergistic Industrial Ecology in some Zimbabwean enterprises, making business more sustainable.

6. Part IV: Enabling Innovation-Driven Research – Conceiving of a Socially-Based Knowledge Economy

So far most of the research we have considered was focused on community, and on culture, including agriculture and services, inclusive of communications, rather than on the manufacturing industry specifically, and on science and technology generally. We now move to Pundutso, whose research focused more on bringing solutions to the enterprise, through combining technological with more specifically social innovation.

Three of us mature researchers – Matupire as a chairman of the publicly listed company Art Holdings, myself, Mamukwa as Human Resource Director of Turnall Holdings, and Chinyuku as Managing Director of Astra Paints – worked (Chapters 10, 11 and 12) together as a Cooperative Inquiry (CI) group, Pundutso (Shona for ‘transformation’ and ‘advancement). Our aim, altogether, was to try and transform the way businesses are run in Zimbabwe, through Integral Leadership, knowledge creation and promoting an Industrial Ecology, as three factors that have the potential to renew the Zimbabwean manufacturing industry. Our enterprises had been badly scarred by the loss of skills during the hyper inflationary era, the closing of many factories necessitating the importation of raw materials that were previously available in Zimbabwe, and all this leading to the need to look afresh at the type of knowledge-creating leader now needed to address the complex challenges that have consequently resulted. In so doing we would stand on the shoulders of the Muchineripis and the Kadas, the Kundishoras and the Mandevanis, the Benjamins, Rusheshas and Mhakas, the Welshs and the Mhlangas, but we would add our own additional knowledge creating, scientific and technological, touch.

Matupire set the tone by addressing the individual leader, indigenously–exogenously anew, in this journey to transform business and industry in Zimbabwe, most specifically in his role as company chairman, through catalysing knowledge creation. He thereby

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starts by painting a melancholic Zimbabwean picture, from independence, culminating in the very low capacity utilisation in manufacturing companies in 2008. He parallels this with the world financial crisis, which occurred at the tail end of Zimbabwean general economic and political one. In all this he points to institutional and leadership failure. He introduces Scharmer and Kaufer’s assertion (2013) that the world is destructive at ecological, socioeconomical and spiritual levels, emanating from a disconnect between self and nature.

Through two CI groups utilised in his research, ART’s Dare re Utungamiri (Leadership forum), and Pundutso (explained above), he carries out his research and development on Integral Leadership. He shares the building blocks of such identified by the CI groups, which include a combination of indigenous and exogenous theories and practices of leadership, Ubuntu–Unhu–Botho as the grounding philosophy, striving for completeness through leading a balanced life. Ubuntu–Unhu–Botho, according to Matupire, acknowledges the interconnectedness of a community, where peace, harmony, dignity and compassion prevail. For a leader to be integral, he should first master himself and become a total African person who balances his life among family, ethics, career, education, culture, spirituality and health, as well as the South and East, North and East within. Through this she or he goes through a process of self-development where they graduate from community-based values and total life, to personal values grounded in fairness, morality, integrity, professionalism, commitment, Godliness and hard work. This then leads to an adaptation to the overarching goals of culture, attitudes, motivation, knowledge systems, common goals and environmental consciousness. These values then shape the Integral Leader into developing the capacity to play the role of inspiring those they lead to develop positive mental attitudes based on systems thinking rather than linear, Newtonian thinking, leading to creativity.

In other words, the Integral Leader lives a balanced life consisting of family (where he is grounded), spirituality (where he emerges), profession or work (where he navigates his world) and education (through which he is transformed).

The Integral Leader, then, has the capacity to resolve imbalances at local, regional and global level on an ongoing basis. He influences others into CARE-ing for the appropriate environment or situation through Catalysation, Community Activation, Research and developmental Education (Lessem & Schieffer, 2014), which, as we will see (Chapter 16) are the keynotes of our proposed Pundutso Centre. Matupire’s exposé culminates in an Integral Leadership model (Utungamiri uzere) that hinges more on catalysation, with Ubuntu at the heart of the model. The model is reinforced by four pillars; Kubatana (grounding unity of purpose), Mweya (depicting emergent spirituality), Ruzivo (navigating knowledge) and Pundutso (effective ability to transform). The spiral at the centre of the model signifies the continuous nature of the catalysation, which makes the process sustainable and developmental. This is indeed analogous with Benjamin’s GENE of Leadership (Chapter 8).

I, Mamukwa, take the industry story on from here and focus my attention on the organisation. I concentrated my research on knowledge creation after observing that when employees of my company, Turnall Holdings, left the organisation, they took their skills with them, thereby creating a ‘destitute’ enterprise. Using the metaphor of the calabash, I created a model that speaks to an African mode of transferring knowledge from one person to the other as well as promoting the creation of new knowledge. Through Denhe re Ruzivo (Calabash of knowledge), a CI group at Turnall Holdings, with

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the help of Pundutso, I explored the knowledge creation cycle of Nonaka and Takeuchi (1995), from which a more indigenous model was developed. While initially based on the four components of Socialisation, Externalisation, Combination and Internalisation, as prescribed by Nonaka and Takeuchi (1995), I identified some critical Afrocentric tenets to the model.

The factors that characterise my model include the opening of the calabash, which signifies sharing of knowledge which should be allowed to flow in and out of the calabash (or organisation); the relationship building, without which no meaningful knowledge creation can happen; the testing of new knowledge to ensure the internalisation of knowledge that works. Ubuntu/Unhu, together with relationships, remains the pivot on which the model is anchored. The calabash brings African rhythms as a musical instrument, aligned with Welsh’s and Benjamin’s dance rhythms, and maturity and fermentation as a container for beer or mahewu (non-alcoholic, fermented drink). Such rhythm and maturity is therefore implied in the development of new knowledge.

The objective is to create a situation which preserves knowledge in the organisation in a way that it continues to exist long after the individual has left, and also to make existing employees so comfortable with the knowledge that they can improve it. If this is done effectively, an employee who is re-employed may need to relearn the knowledge that he or she took for granted because it would have gone through a continuous process of improvement. Employees should then develop the expertise to merge their indigenous selves with the exogenous workplace to the extent that they are no longer intimidated by complex machinery because they develop confidence in their collective ability. The old Shona saying, ‘Zizi harina nyanga’ (an owl has no horns) serves to reassure indigenous workers that any job is doable. For me, this can become a reality if the organisation becomes a learning one, with knowledge creation becoming an ongoing concern and activity.

Knowledge creation then applies not only to the acquisition of new knowledge at individual and organisation level, but also to new ways of doing business, (as in Chinyuku’s Industrial Ecology that follows) and new ways of leading organisations (as in Matupire’s Integral Leadership). The model rests on the Ubuntu/Unhu philosophy of ‘I am because we are’.

Chinyuku, having been a leading figure for many years in the Confederation of Zimbabwean Industries (CZI), broadens this industry base further by focusing on industry associations, as well as on industry and society. He identified the need for a social solution to solving industrial problems such as high costs of bringing imported raw materials into the country, shipping and logistic challenges as well as high import duties on imports. Such challenges incorporated working with local suppliers to develop substitute raw materials and packaging, and sharing such at sector, industry and enterprise level. Like Matupire and Mamukwa, Chinyuku’s approach is grounded in Ubuntu/Unhu. For Chinyuku, the critical factor for industrial companies to survive is that, rather than being exclusively in competition with one another, they also needed to work together, resulting in a mode of co-opetition.

The Industrial Ecology model then is designed to promote the working together of local suppliers and producers for the benefit of customers. The Ubuntu/Unhu community-based value system is the anchor of such cooperation, where companies have agreed to carry one another across the proverbial river. This working together is further enhanced by lobbying by civic organisations and appropriate legislative measures by government.

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What makes this work though is the community spirit represented by the metaphor of a biological fountain ecosystem of Industrial Ecology (Chitubu cheraramiso mumabasa).

For Chinyuku these models represent African rhythms, which enable the working together of the different entities. Moreover, the issue of knowledge creation is a pivotal aspect of Industrial Ecology, especially as one works with local organisations to help them develop raw materials of given specifications, which they never developed before. He borrows from Mamukwa’s internationalisation aspect of the Calabash of Knowledge Creation and contends that it is critical that such models are internationalised to give them integrity and global relevance. This is an aspect that was inspired by Pundutso.

Chinyuku then ends off with the Innovation and Transformation Web, which suggests how social innovation should be propagated. Effectively, this web is relevant in terms of propagating any social innovation. While anchored within Lessem and Schieffer’s Integral Worlds model (2014), the Innovation and Transformation Web prescribes that, while innovation may in the first instance begin with the self (thought leadership), it should, through a spiral process, gravitate to community, society and the global world.

As in the Integral Leadership model and the Calabash of Knowledge Creation, Pundutso provided another testing ground for the Industrial Ecology model, developing it into a catalytic element for stakeholder partnerships. As seen in Pundutso, such partnerships – be they at individual level (Matupire’s Integral Leadership) at the workplace (Mamukwa’s Calabash of Knowledge Creation), at industry/sector/enterprise level (Chinyuku’s Integral Industrial Ecology) – create critical opportunities in the future by continuing to co-initiate, co-create and co-evolve. It is initiatives such as these that have the capacity of enabling even the Government of Zimbabwe to address the implementation of ZIMASSET, the new Government initiative and ‘turnaround’ strategy.

Pundutso then has the capacity to play a significant role in Zimbabwe, going forward, leveraging the work done so far on knowledge creation, Industrial Ecology and leadership renewal. The models yield even better results when implemented simultaneously as experienced at ART, Astra Paints and Turnall, as a result of the synergistic links therein. The fact that all these models are grounded in community-based values makes them relevant to the Zimbabwean situation.

I now move on to sustainable development and to a Living Life-Based Economy, where I give insights into the works of Zimbabwean/US-based agronomist Allan Savory, St Vincent School-based educator and pedagogue Mark Marombedza, and Econet-based communications technologist Jimmy ‘Mukundi’ Shindi.

7. Part V: Transforming Education, Learning and Enterprise – Sustainable Development via a Living Life-Based Economy

Allan Savory (Chapter 13), based in both Zimbabwe and the US, shares the success story of Dimbangombe Ranch, managed by the Africa Centre for Holistic Management near the Victoria Falls. In this ranch, desertification has been reversed by, among other initiatives, increasing the number of large grazing animals four-fold. The message that comes out loud and clear, from Savory’s five decades of research, is that, solutions to some of humanity’s most complex problems are within reach. He reminds us, as Muchineripi did at the outset of our research and development, of the critical role agriculture plays in human life, yet humans tend to be careless about how we look after the land, hence

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contributing to land degradation and desertification. This desertification is a threat to humans and animals alike.

Savory points out that it is possible to experience drought without any change in the rainfall patterns, because rains become less effective as a result of land degradation. That is the reason there is a drought at one end of the river and floods at the other.

Contrary to what we are told, Savory contends that overresting land is the biggest cause of desertification. He argues that land needs to be disturbed, urinated on, dunged and trampled on by large animals to stimulate and make it fertile. He says that overgrazing is in fact not a result of too many animals, but rather of letting grass wilt and die, leaving gaps on the soil. Livestock then can play the role of regenerating the land.

He adds that communities fail because they do not adopt holistic, for us integral, ways of managing their situations. The best solutions however are the ones that embrace science and tradition, indigenous and exogenous knowledge. Such holistic solutions are in the first instance, as we saw in Chinyika, motivated by the desires of the people, such as adequate food, education, security and prosperity. The sad part is that governments may not take the time to fully understand this concept and develop appropriate policies aligned to it. This therefore leaves such initiatives to Savory, to you and to us. This Holistic Management approach can bring sustainable development to land use. Like Chinyika, it has the potential to spread like a veldt fire and influence the lives of many more people, when they see positive results with their own eyes, if only we can take the trouble to take that first step. This physical healing of the land would positively contribute to the Zimbabwean phoenix rising.

Marombedza (Chapter 14) builds on Savory’s argument in turning, as an educationalist, to permaculture. In Zimbabwe in particular the erratic electricity supply has resulted in a higher demand for firewood for cooking, resulting in the increased cutting of trees with no plan for replacement of such. Veldt fires have also been a menace. The results have included silted rivers, poor quality water and poor soil sanitation, leading to propensity towards flooding. Marombedza then identifies permaculture as a desirable solution to some of these problems, as it is an integral land use design, drawing in particular on examples from neighbouring Malawi. He identifies the values of such permaculture as earthcare (caring for the physical environment), people and life care (Community Activation with regard to instituting environmentally friendly living patterns) and fair share (exercising restraint in the utilisation of resources), all with the objective of coming up with green and healthy environments.

As a practical application, Marombedza shares the sterling work he and his fellow integral research group of pupils and teachers are doing at St Vincent Secondary School in Goromonzi, drawing on the know-how of Fambidzanai Permaculture Centre (FPC). The school successfully reclaimed the school grounds through permaculture design, prompting the then Minister of Education to launch a pilot Schools and Colleges Premaculture Programme (SCOPE) in 18 schools. More recently, Marombedza has picked this up with his research group, St Vincent Boka Rokutsvagurudza, by planting indigenous trees and herbal plants for medicinal purposes at Makumbi Mission. This has had potential to influence the school curriculum, making a contribution to lifelong education. There is potential too to develop a wider coverage of this initiative so that more communities, not just schools, participate physically to heal their land. The overall benefits of this project includes the ‘greening’ of schools and the working together of the Government, through the Ministry of Education, and civic society, through the Zimbabwe Institute of Permaculture (ZIP) and FPC.

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Perhaps the most incredible outcome of this project lies in the number of young people who have been conscientised into doing something about restoring the environment. Like Chinyika, St Vincent is testimony to the fact that communities can make a difference in influencing their own environment and their own future. The overall message in this part of the book then, is that sustainable development can be achieved through holistic approaches to solving societal problems. In addition, as a society, our problems can be mitigated if we promote the right kind of education that enables us to care for our environment, where our lives are based. Having done this, we can then look at ways of doing business that resonate with who we are, grounded in our community values.

Jimmy ‘Mukundi’ Shindi then, penultimately in our book, takes what Savory and Marombedza have done further (Chapter 15) and uses the mobile telephone to transform lives and businesses in rural communities, thereby bringing sustainable development to such communities. Shindi is currently Chief Operating Officer for Customer Services in Econet Services, a business established by Econet to drive new innovations in financial services, energy, education, farming and many other areas. In fact Econet itself is not only an economic and technological force in its own right, nationally and internationally, but it is intimately engaged with local communities, socially, educationally and developmentally. Focusing on the Domboshawa community (near Harare) as well as the Chinyika areas, using an Econet platform, Shindi seeks to at least reduce, and at best developmentally eliminate, technological illiteracy where mobile telephone use is concerned, thereby bringing technological independence, and indeed interdependence, to people and their communities. He advises that to be successful in such a venture, it is important to be sensitive to the culture of the people, as people learn better in the context of what they know and understand. He contends that, social innovation becomes necessary if we are to penetrate rural communities with something as complex as technology.

He makes the case for an integral community engagement strategy, which incorporates community building, cultural renewal, knowledge and education and profitability. Like Mandevani’s CBT, the outcome of Shindi’s initiative should benefit both enterprise and community. He then pursues an integral way of developing this independence by bringing appropriate education to the people, in an Afrocentric manner that acknowledges the relevance of both indigenous and exogenous knowledge. Perhaps of particular importance is the fact that such community engagement calls, not only for the education of the rural communities, but also of the urban communities epitomised by Econet managers, because they too have to be educated in the ways of the village if they are to be effective and to get the results they expect.

Now, having come to terms with all this, how do we then move forward in advancing Integral Green Zimbabwe? We turn again to Alexander Schieffer and Ronnie Lessem (Chapter 16) as they talk us through a Pundutso Centre for Integral Development.

8. Part VI: Co-Evolving Integral Green Zimbabwe – The Zimbabwean Eagle, Flying in the Sky

Lessem and Schieffer introduce a new concept ‘CARE-4-Zimbabwe’, which from now on is integral to both our individual PhD (Doctor of Philosophy) and collective PHD (Process of Holistic Development). It prescribes that developmental Education also serves

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to Activate your community, where the ‘educated’ individual becomes a catalyst in the said community. The Catalysation then is designed to contribute to the healing and positive transformation of the community. Such catalysation also serves the purpose of motivating the community to bring positive change to their situation. In such a community, the dichotomy of a multicultural society where there is superior–inferior, rich–poor, educated–uneducated, is neutralised.

Lessem and Schieffer in this chapter summarise the overall impact of the integral research and development incorporated into this book, as they highlight its research ‘Frame’ and developmental ‘Work’, which promotes a collective and collaborative approach to getting the phoenix to rise. In other words, individual research and development initiative is necessary but not sufficient. While the individual process follows a 4C process, through which the researcher is guided from Call to Context to Co-Creation and, finally, to his or her Contribution, in addition ‘CARE-ing 4 Society’ is required. Through the ‘CARE’ process, the particular contribution becomes institutionalised to be able to serve (or, better, CARE 4) society on a long-term basis. This parallel process – 4C-ing a particular integral development impulse and ‘CARE’-ing institutionally 4 society – is, according to Schieffer and Lessem, the alternating rhythm that underpins full-fledged integral development.

For Lessem and Schieffer, and indeed for Pundutso, the culmination of all this is in a Pundutso Centre for Integral Development, the foundations of which lie in Chinyika, TRANS4M, Da Vinci Institute and BTD, together with the other individual and institutional co-researchers introduced in this book. The focus of the Centre will be to build a supportive innovation ecosystem building on familiar relevant indigenous knowledge systems, where clear identities are made of who are the stewards, the catalysts and the facilitators. Collectively those who constitute the ecosystem will interrogate the context and raise the consciousness level of players on developmental imbalances in the economy and how government efforts can integrate with challenges of individuals, enterprises and communities in order to collectively project towards inclusive development of the country. While such an ecosystem will begin from the inner circle of members from the original founders of Pundutso, serious efforts will be made to strategise on broadening its membership. Success of the new Centre will be measured by evidence of support for the renewal of both the micro (informal) and macro (formal) industry. The long-term culmination of this may be a Zimbabwean Integral University, to which all of the above contribute, in one form or other.

9. Conclusion: Towards a Zimbabwean Eagle, Flying High in the Sky

The individual and collective research and development journey that has resulted into this book on Integral Green Zimbabwe has been a long and exciting one, full of discoveries. We have indeed discovered one another, not only as individuals, but as contributors to the community, to society and to the world. From activating nature and community through Chinyika and Muda, to catalysing the development of society as a whole through cultural and artistic mobilisation, to the use of rhythmic movement to calm the souls of a troubled society, to the promotion of African leadership and entrepreneurship, to developmental research resulting in new ways of running organisations, to practical

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solutions to healing the land, both physically and spiritually, all have been integrally connected. This is indeed a very potent cocktail for healing the Zimbabwean Phoenix and giving it energy to rise from the ashes.

The journey does not end here. In fact the journey begins here. The way forward then, will be charted by the Pundutso Centre for Integral Development, which will have the task of harnessing all these efforts and those still in the pipeline and taking them to another level. The Centre will carry the important responsibility of ensuring that new innovations – through our combined PhD and other programmes and processes – take place, thereby not only assisting the phoenix to rise from the ashes, but once risen and transformed into an African Eagle, to keep it flying high.

What started in Chinyika, and was further evolved through BTD, locally, together with Da Vinci Institute, regionally, and with Trans4m, on a global level, will be taken, together with all of the above as well as with other co-researchers, to a next level of integral development. Moreover, we will be co-evolving with fellow researchers, and integral centres in South Africa and Nigeria, in Egypt and Jordan, in Western and Eastern Europe, if not also in Asia and America.

Bibliography

Heron, J. (1996). Co-operative Inquiry: Research into the Human Condition. London: Sage.Lessem, R., Muchineripi, P. & Kada, S. (2012). Integral Community: Political Economy to Social Commons.

Farnham: Gower Publishing.Lessem, R. & Schieffer, A. (2010). Integral Research and Innovation: Transforming Enterprise and Society.

Farnham: Gower Publishing.Nonaka, I. & Takeuchi, H. (1995). The Knowledge Creating Company: How Japanese Companies Create

the Dynamics of Innovation. New York: Oxford University Press.Scharmer, O. & Kaufer, K. (2013). Leading from the Emerging Future: From Ego-System to Eco-System

Economies. San Francisco, CA: Berrett-Koehler.Schieffer, A. & Lessem, R. (2014). Integral Development: Realising the Transformative Potential in

Individuals, Organisations and Societies. Farnham: Ashgate Publishing.Serequeberhan, T. (1991). African Philosophy: The Essential Readings. Minnesota: Paragon House.

References

Prologue: Towards an Integral GreenSociety and Economy

Polanyi, K. (2001). The Great Transformation: The Politicaland Economic Origins of Our Time. Boston: Beacon Press.

Lessem, R. & Schieffer, A. (2010). Integral Economics:Releasing the Economic Genius of Your Society. Farnham:Gower Publishing.

Lovelock, J. (2009). The Vanishing Face of Gaia: A FinalWarning. London: Penguin.

Schieffer, A. & Lessem, R. (2014). Integral Development:Realising the Transformative Potential in Individuals,Organisations and Societies. Farnham: Gower Publishing.

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1 A Phoenix Rising: Towards an IntegralGreen Zimbabwe

Heron, J. (1996). Co-operative Inquiry: Research into theHuman Condition. London: Sage.

Lessem, R., Muchineripi, P. & Kada, S. (2012). IntegralCommunity: Political Economy to Social Commons. Farnham:Gower Publishing.

Lessem, R. & Schieffer, A. (2010). Integral Research andInnovation: Transforming Enterprise and Society. Farnham:Gower Publishing.

Nonaka, I. & Takeuchi, H. (1995). The Knowledge CreatingCompany: How Japanese Companies Create the Dynamics ofInnovation. New York: Oxford University Press.

Scharmer, O. & Kaufer, K. (2013). Leading from the EmergingFuture: From Ego-System to Eco-System Economies. SanFrancisco, CA: Berrett-Koehler.

Schieffer, A. & Lessem, R. (2014). Integral Development:Realising the Transformative Potential in Individuals,Organisations and Societies. Farnham: Ashgate Publishing.

Serequeberhan, T. (1991). African Philosophy: The EssentialReadings. Minnesota: Paragon House.

2 Renewing Zimbabwe: From Myths ofDecolonisation to Integral State

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3 The ‘Chinyika Model’: A Case of anIntegral Community and RuralSelf-Sufficiency

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16 ‘CARE-4-Zimbabwe’: Towards a PundutsoCenter for Integral Development

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Schieffer, A. & Lessem, R. (2014). Integral Development:Realising the Transformative Potential in Individuals,Organisations and Societies. Farnham: Gower Publishing.This page has been left blank intentionally