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Eternal mothers, whores or witches: the oddities of being a woman in politics in Zimbabwe

机译：永恒的母亲，妓女或巫婆：津巴布韦在政治上成为一个女人的奇怪

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In the country where I come from, Zimbabwe, participation in politics and decision-making is very much a masculine affair. Women occupy peripheral positions in which they are expected not to decentre male dominance. Through cultural practices inflated with religious beliefs, women have often been relegated to the domestic space of the home in which their agency is reduced to executing banal household chores. Positionally, as a male academic, I am fully aware of my privileged position and the multiplicity of rights and liberties that accompany such a position. Even from such a position of privilege, I am not oblivious of the structural and systemic machinations that continue to hinder women from fully taking part in politics, not simply as voters, but more importantly as active holders of positions of power and authority. In this article i am interested in how women in politics in Zimbabwe are framed either as eternal mothers, ‘whores’ or witches who use their sexuality and bodies to get ahead in politics. Although I focus on Grace Mugabe (former First Lady) and Joice Mujuru (former Vice President), women politicians face similar treatment regardless of the political party or party faction that they belong to. I argue that as long as women politicians play according to the patriarchal and masculinist script, they are endearingly referred to as ‘Amai’ (Shona for mother). The moment that they stray from the patriarchal script and they seek to impose themselves as agentive political characters, they are referred to as ‘hure’ (Shona for whore or prostitute) or ‘muroyi’ (Shona for witch). Drawing on the concept of the “unruly African woman” that Chigumadzi articulates in her book These Bones Will Rise Again , and further develops in her essay “In Zimbabwe, the enduring fear of single women”, I contend that the trope of the whore is itself a productive imagining of women who refuse to toe the line of patriarchal dictates of feminine visibility and uprightness.
机译：在我来自的国家，津巴布韦，参与政治和决策是一个男性化的事物。妇女占据了外围位置，其中它们预计不会成为欺诈性的男性优势。通过宗教信仰的文化措施，妇女经常被降级到家庭的国内空间，其中他们的代理将其代理减少到执行巴纳家庭家务。当时，作为一个男性学，我充分意识到了我的特权地位和伴随着这种职位的权力和自由的多种权利。即使来自这样的特权的职位，我也不忘记了不断妨碍妇女完全参与政治的结构和系统的制造，而不仅仅是作为选民，而且更重要的是作为权力和权威地位的活跃持有者。在本文中，我对津巴布韦的政治中的女性如何被诬陷为永恒的母亲，“妓女”或使用他们的性和机构来实现政治的政治。虽然我专注于Grace Mugabe（前第一夫人）和Joice Mujuru（前副总裁），但妇女政治家不论他们所属的政党或派对派系如何表现类似的待遇。我认为，只要女性政客们根据父权制和阳刚主义剧本就戏剧，他们就被称为“Amai”（Shona为母亲）。他们从父权制剧中偏离的那一刻，他们试图将自己强加为代理政治角色，他们被称为“hure”（谁为妓女或妓女）或'meroyi'（巫婆巫婆）。绘制“不守规矩的非洲妇女”的概念，即丽木子阐明在她的书中这些骨头将再次上升，并进一步发展在她的文章中“在津巴布韦，对单身女性的持久恐惧”，我争夺了这一点妓女本身就是拒绝脚趾的女性的女性的富有成效的想象，对女性化性能见度和正直性的决定。

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