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Gibson Nyikadzino Correspondent
Often times, in post-conflict scenarios, critical questions emerge on how communities whose continuity was altered by conflict will be rebuilt or restored to instil confidence, trust and faith in systems set up to address their misfortunes.
Such post-conflict ponderings and situations are highly characterised by efforts and mechanisms to foster peace, dialogue and reconciliation among others.
In most African countries, mechanisms such as mediation, arbitration, negotiation and peacekeeping have been employed to restore peace after conflict.
Likewise, Zimbabwe is on the trajectory to being a case study of how societies and conflict parties move towards talking, peacebuilding, and how policymakers and community leaders can assist to promote national cohesion as it addresses the Gukurahundi issue.
Gukurahundi was a period of violence and conflict that affected some parts of Matabeleland and Midlands provinces in the 1980s.
Peace journalism on test
In 2015, the late Zulu King Goodwill Zwelithini of South Africa was reported to have stoked xenophobia when he called for the deportation of all foreigners living in that country.
The media in South Africa and journalists quickly took the narrative that angled for the expulsion of foreigners in that country saying it was unacceptable for South Africans to compete with people from other countries for the few economic opportunities available.
The manner in which the news spread, to some, confirmed the underlying issues that media wanted to be raised but could not find spark, until the King said so. This is how dangerous words and media can be.
In the quest to address the Gukurahundi, many people have been asking on what constitute the “essential ingredients” to foster peace, cohesion and reconciliation?
There are quite a number and focus can also be placed on the language or jargon of peacebuilding, along with the importance of peace journalism.
Word use is a powerful tool in peacebuilding.
Words matter much more in the art of peace-making, where mistakes in speech can have fatal consequences.
This is where peace journalists come and make interventions anchored on the quest to facilitate conflict prevention, resolution and peace.
The creation and evolution of a language to talk about conflict, violence and peace is imperative to the national healing process.
The Gukurahundi hearings are key for Zimbabwe’s journalism sector.
The hearings are putting to test whether local practitioners are peace conscious, peace builders and keen on conflict resolution.
In peace journalism, ethical standards are of extreme regard from those of ordinary journalism.
Here they include highlighting the importance of non-violence, identify those who, during the process, choose non-violent means, speaking out against violence and conflict, and explaining the pain and loss all involved.
For all factors that are included in a peacebuilding process, journalists are key agents necessary to improve trust and inclusion in the process.
Social media for peace
The use of social media tools has increased the instruments available to the general public, civic groups, peace practitioners and other parties in pursuit of peace.
Such tools have facilitated opportunities at the early stages of peace processes, strengthened the message of peace, broadened the conversation and helped with data collection and analysis.
Nevertheless, there are risks involved. Because internet access varies, social media can be used to spread misinformation and hate speech or create new hierarchies.
In the worst situations and other jurisdictions, social media platforms have been used to encourage armed conflict, incite polarisation, support crimes against humanity such as the persecution of the Rohingya in Myanmar and at times recruit members of terrorist organisations.
Faced with an avalanche of negatives, Zimbabwe peace journalists and peacebuilding practitioners ought to use social media technology strategically.
It can be used as an early warning detector of hate language, used for counter-messaging and the defence of human rights.
Community radios, community solidarity
Numerous structural and psychological barriers stand in the way of communities seeking peace and reconciliation.
In the aftermath Rwanda’s genocide against the Tutsi in 1994, community radios played a significant role in promoting peace.
Rather than emphasising differences, they focused on homogeneity, such as sharing the same language and culture, and hence creating a new narrative to explain the socioeconomic struggles faced by the Rwandese.
Through community media, ties among the community were strengthened and harmony was encouraged.
Community radio stations are spaces for participatory engagement to the crucial contribution and construction of peace.
Promoting peace and handling conflicts are also important roles that journalism and the media may play.
Nevertheless, it is a sad fact that the media’s potential to offer insightful coverage both during and after conflicts has, up until now, not been completely used.
Arguably, traditional media has taken primacy in dealing with peacebuilding and reconciliation over the years.
Besides mainstream traditional media being complemented by social media, community radio stations also take centre stage in enhancing community solidarity.
Because at a community level, those involved in peacebuilding, cohesion and reconciliation are familiar with dialects, values and beliefs that have made their social structure during and after conflict.
In addition to strengthening communities through mutual cooperation or neighbourhood links, citizen participation in community media helps to create a democratic culture founded on the values of freedom, dignity and belonging.
Thus community radio stations like Twasumbuka Community Radio Trust Ingqanga FM and Lyeja-Nyayi Development Trust are key in peacebuilding and reconciliation around the process to address the issue of Gukurahundi.
Agents of reconciliation
Zimbabwe’s traditional chiefs are leading the hearings and proceedings that will deliver the findings that seek to bring closure to what has been referred to as Zimbabwe’s “dark chapter”.
The guiding principle of incorporating the traditional leaders and their community-based justice system is to restore peace and harmony within the communities.
Traditional chiefs carry this mandate to ensure that disputants and their respective supporters are reconciled.
When challenges of this nature occurred in Rwanda, Sierra Leone and South Sudan, the initiatives of reconciliation were spearheaded by chiefs.
This means they have a key role in instituting sustainable peace, reconciliation and closure in an impartial manner, for no chief enjoys overseeing a divided community.
In the records of history, traditional chiefs and the mechanisms of peacebuilding, conflict resolution and reconciliation that they used before and use today have their roots in the local indigenous societal structures.
What traditional leaders are mandated to do are practices that have been used over a considerable period of time.
Traditional mainstream media, alternative, social and community media ought to support this initiative of finding each other led by traditional chiefs and recognise the importance of all participants.
In this case, the media cannot only influence society before the peacebuilding process through recognising and addressing the issue at hand, but also afterwards.
All media spaces are key in contributing to lasting solutions to national challenges for their contribution are vital to restoring levels of trust and self-worth in communities emerging from this dark chapter.
Online Reporter