AN ARTICLE: EXPLORING THE INTERCONNECTIONS BETWEEN THE ZIMBABWEAN CONCEPT OF “NGOZI,” UBUNTU, AND RESTORATIVE JUSTICE IN YVETTE LISA NDLOVU’S “DRINKING FROM GRAVEYARD WELLS.”

 

Written by Safa Alhassan

Abstract

This article explores the relationships between the Zimbabwean Shona concept of “Ngozi,” Ubuntu and the restorative justice in Drinking from Graveyard Wells by Yvette Lisa Ndlovu. The core teaching of Hunhu/Ubuntu, the humanist philosophy of the Bantu tribes, is the value of community. Ubuntu means humanity in Bantu. This philosophy summarizes Yvette Lisa Ndlovu’s book. 

“Umuntu ngumuntu ngabantu.” A person is only a person through other people. I am because you are. Restorative justice is an approach to justice that focuses on repairing the harm caused by crime or conflict. It involves bringing together those who have been harmed and those who have caused harm to find ways to address the harm, take accountability, and promote healing and understanding. In Shona cosmology, committing “ngozi” necessitates restitution to achieve restorative justice among individuals, families, and the community at large. Failure to appease “ngozi” results in unexplained misfortunes, including illnesses or the eventual death of those who committed the “ngozi.”

Introduction

This Zimbabwean book by Yvette Lisa Ndlovu describes perfectly the concept of ubuntu, ngozi and restorative justice. It highlights how individuals are interconnected with their social and physical surroundings and also describes death as a transition and not an end. It properly sheds light on the Shona people’s concept of the vengance of ngozi as a process of restoration of balance by giving exactly what was taken in order for harmony and continuity. The book also delved into Zimbabwean folklore within African traditions in a way never experienced before. It was unique and highly engaging, with elements that were strange, scary, and deeply metaphorical. Each story provides a lesson to be learnt. Apart from the book cover which was quite my style, the titles of each story were somewhat poetic. Titles like “Second Place is the First Loser, The Soul Would Have No Rainbow, Home Became a Thing with Thorns,” and others.

Ubuntu and Ngozi: Balancing Humanity with the Spirit of Vengeance 

It is clear that there are various ways of understanding the meaning of the term ubuntu. This is obvious from the contrasting definitions offered by different dictionaries. The Collins English Dictionary suggests that it is a noun describing humanity or fellow feeling, while the Oxford Dictionary defines it as an activity that is characterised by sympathy, consideration for others, compassion or benevolence. The specifics of trying to define or translate the term ubuntu are formidable. One very beautiful definition is the one by Archbishop Desmond Tutu (1999). He said the term ubuntu is very difficult to define into a western language other than to say it is

“my humanity is caught up, is inextricably bound up, in what is yours”.

There have also been official legalistic definitions of Ubuntu and also more personal definitions. This can be reflected again in Archbishop Tutu's comment where he said:

“You know when ubuntu is there, and it is obvious when it is absent. It has to do with what it means to be truly human, to know that you are bound up with others in the bundle of life.”

He says ubuntu is “the essence of being human, and that it is part of the gift that Africa will give the world.”

From the first story in the book Drinking from Graveyard Wells by Yvette Lisa Ndlovu “Red Cloth, White Giraffe,” i learnt that when a woman dies, a red cloth is tied by her husband on the gate. Family members crowd around a fire and the fire burns every night before the burial. The higher the smoke rises, the higher the prospects of the dead in securing a good spot amongst the ancestors.

This alerts the community about the death of this individual, who is an integral part of their community, and according to the culture a connected part of every other member of that community. It lets everyone in the community know that a family is mourning so it invites anyone, regardless of whether they knew the deceased or not to come pay their respects.

“It’s Ubuntu. Even in death, I am since we are, and since we are, therefore I am.”

Similarly, Archbishop Desmond Tutu’s approach to ubuntu suggests that his (or my) humanity is caught up and is inextricably bound up in yours.

"I am human because I belong. It speaks about wholeness. It speaks about compassion” (Tutu 2004). 

Desmond Tutu sees a person with ubuntu as someone who is welcoming, hospitable, warm and generous, and willing to share. This is the most basic role a person should play in another’s life. Being this sort of person also reflects a lot of vulnerability. Such people are open, affirming and available to others. They are willing to be vulnerable, do not feel threatened that others are able and good for they have a proper self-assurance that comes from knowing that they belong to a greater whole. This is strength and a true reflection of a pure and peaceful internal and spiritual being.

Humanity is lost and the concept of Ubuntu is being abused. People are building forts to protect themselves from their tragedy. In recent times people are more concerned about what you can do for them. They are somewhat digging for favours and gains and they view every meeting as a business transaction. A vast majority however are more concerned about what can be extracted and stolen without them having to give anything in return. It gets worse as these are not just material things. People will rob you of your time, energy, good morals, beauty, peace and even your life. This had led to everyone practically walking on eggshells in their dealings with others. Taking of someone else’s life is where vengance and the concept of ngozi comes in. If ubuntu was practiced as it should be, a lot can be avoided. Humans will live a peaceful and harmonious life. But this is often not the case. In recent days, goodness and purity of intentions are seen as naivety and foolishness. However, what people do not realize is that they are mirrors of their own unfortunate realities. They perceive in others what is actually in them. The vengeful spirit wants nothing but the payment of the exact proportion of what was taken from it. This unfinished business does not go without a fight. It’s an eye for an eye, a tooth for a tooth. 

The Interconnections of the Shona People of Zimbabwe's Concept of Ngozi and Restorative Justice

The Igbo people of Nigeria refer to “Ngozi” as blessing. It is a common name among these people. The Zimbabweans however have a very different definition for this. Zimbabwean Shona cosmology is a complex and hierarchically spiritualized universe. “Reality” in this universe is made up of material/physical and spiritual realms. The material/physical world is inhabited by human beings and is the world we see. Contrastingly, the spiritual world is the province of the spirit beings and is understood as having more power than the material/physical realm. This is reflected from Yvette Lisa Ndlovu’s book where she captured the thoughts of the dead.

“When you’re dead, all you’re left with is your own thoughts. There is nobody to distract you from yourself and no drink to fill the belly to quiet the musing. I lie in the cold that I cannot feel and think of how the end of flesh comes with an impatience, a call to journey to another world.”

Similarly, Mazama (2002) argues, “The main difference between the world of the spirits and the world of the living is essentially one of degree of visibility, the spiritual world being largely invisible but nonetheless quite real.” This can also be seen from the book where the spirit was said to yawn as it was trying to fight against the last hold that it’s body had on its spirit in order to leave its cage (the body).

“Newborns suck on their toes and thumbs. They don’t know what else to do in this new realm and body. I test out my new being by whipping through doors and walls. I escape from the building’s sterile walls and fly to a school playground.”

Consequently, the Shona people believe that the living dead are more powerful than human beings and have a keen interest in the affairs of human beings. Life is seen as an enduring reality that merely transforms from one form to the other. Death, on the other hand, is seen as a transition and not an extinction in which it is the being that dies and not the spirit. So it means that death marks an important change from material and physical existence to a completely spiritual reality. Life is born from death and death, in turn, is the prolongation of life. Life and death are therefore conceptualized as complementary and not opposites.

Spirits in the Shona cosmology are categorized into two main groups: the good and the bad. Spirits such as ngozi (avenging spirit) are bad spirits and they threaten the peace and harmony of individuals, families, and society in general. But there are also foundational principles of justice, peace and love that are guiding these concepts. It is where these principles are not adhered to that it becomes a problem. There is a need for balance in both worlds. Failure to adhere to these principles results in destabilization of this complex universe and measures have to be taken to correct this to restore balance and stability. For example, the act of killing a human being disrupts this balance and harmony. It is killing of a fellow human being or committing suicide that is said to commit ngozi. Therefore, once ngozi is committed, it has to be recompensed in order for restorative justice to occur between individuals, families and the community in general. But restoration is not the same as retribution. It is not enough to punish for the offense of death. The same exact proportion taken must be restored in order for this balance. It is basically a life for a life. This is reflected from Yvette Lisa Ndlovu’s book as well.

“Gone too soon is what they call spirits like mine. Spirits that are most likely to get hung up on the injustices of their lives and become ngozi in death.”

It is failure to appease ngozi that leads to inexplicable sicknesses or eventual death or deaths of the person or persons who have committed the ngozi. This is captured from Yvette Lisa Ndlovu’s book where the spirit turned into ngozi as she avenged her death on her greedy father and uncles who were asking for the remains of the exorbitant sum that was asked for from her bride price, to be paid before she can be buried.

“Why must my lover pay the men in my family for their blessing? Loving me came with an invoice, a big invoice.”

The dead and her husband lived all their married life paying off the debts that was her bride price before her unfortunate death which was also resultant from lack of proper funds to take care of her bills.

“I wonder how much my husband paid for me. I wasn’t allowed to know the figure. Knowing brought bad luck upon the marriage.”

From the book, the spirit only wanted to be buried, till it realized that nobody was actually paying attention to burying its body. The family were all concerned about their selfish gains.

“When i rush through my home’s gates, i find my husband pleading, begging my family to see reason. The mortuary fees are piling up, he says. How long will you keep her away from joining the ancestors?”

This did not soften the men in her family. They were adamant and insisted on those monies to be paid before she will buried.

“In the old days lobola was simple. A groom brought a bag of maize, a piece of jewelry, or a gardening hoe as a token of appreciation to the bride’s family. Now most grooms beg to pay in installments. My husband has been paying for me for years and is nowhere near done clearing the bill. I died before he finished paying for my lobola. Now my family put the debt Collector’s cap on and demanded he pay up, or my body would rot in the mortuary. They withheld their blessing for a funeral until every cent of my bride price was paid.”

Yvette Lisa Ndlovu’s book also captured that in death, everything that was vague and unclear becomes known to the spirit.

“I watch my uncles plan out how They will spend the money. Some will splurge on a trip to Cape Town, and others will use it to spoil their Brazilian-weave-loving 'small houses' with new handbags and phones. Men who’ve never contributed anything to my Life are now thousands of dollars richer.”

The spirit was angered, knowing its untimely death and now the roles family members are playing in all of this.

“The ground shakes, the headstones around us rattle. The money in my Uncles’ pockets becomes a leash that pulls them towards the hole in the ground. They try to fight against the force as the earth beneath them gives way. One by one, they fall into the grave. 'If you touch grave soil before you die,' I say, 'you become next.' I curse all my greedy uncles. Back home, the red cloth by the gate burns. The gates recede beyond my reach. I become an avenging spirit. I become a ngozi.”

Conclusion

The concept of ngozi and restorative justice is both sad and frightening. It becomes a downturn of what ubuntu is about. Love, community, unity and togetherness is what life is about. Humanity has lost this. However, we also suffer the grave consequences of our actions whether we realize it or not. It may not be ngozi as the Shona people of Zimbabwe believe, but it is a more personal deprivation we cause for ourselves. The intensity of the disservice we do to ourselves is so much more than whatever harm we think we may have done to others. In other words, we are the victims of our own crimes.

REFERENCES 

Letseka, M. (2012). "In defence of Ubuntu." Studies in Philosophy and Education, 31, 47-60.

Letseka, M. (2013). "Anchoring Ubuntu morality." Mediterranean Journal of Social Sciences, 4 (3), 351-359.

Mazama, M. A. (2002). Afrocentricity and African spirituality. Journal of Black Studies, 33, 218-234.

Musanga, T. (2017). “Ngozi” (avenging spirit), Zimbabwean transnational migration, and restorative justice in Brian Chikwava’s Harare 

North (2009)." Journal of Black Studies, 48(8) 775–790.

Ndlovu, Y.L. (2023). "Drinking from graveyard wells." The University Press of Kentuky.

Saro-Wiwa, K. (1994). Sozaboy: A novel in rotten English. London: Longman African Writers.