By A Correspondent
A storm is brewing in Matabeleland North following the installation of Misheck Magalela Hlabangana as Chief Wonondo—a move villagers and clan elders say was orchestrated by government to install a loyalist and suppress genuine traditional leadership.
While state media portrayed Wednesday’s ceremony as a “restoration of dignity,” many within the Wonondo clan see it as a betrayal of their ancestral rights and an imposition of a political puppet on the throne.
“This has nothing to do with heritage,” said a disgruntled elder from the clan who requested anonymity. “We were never consulted.
This so-called ‘unanimous agreement’ is fiction. Misheck was handpicked by people in suits, not by the family or the spirits of our ancestors.”
The ceremony, attended by the Minister of State for Provincial Affairs and Devolution, Hon. Richard Moyo, was presented as a fulfillment of the Second Republic’s promise to restore abolished chieftaincies.
However, critics argue the installation is part of a wider strategy by ZANU-PF to plant politically obedient figures in traditional leadership structures ahead of the 2028 elections.
“This government wants chiefs who sing praises, not ones who speak truth,” said a member of the local residents’ association. “They are replacing organic community leaders with government stooges. It’s colonization by another name.”
The Wonondo chieftaincy, which dates back to King Lobengula’s era, was abolished in 1944 after Chief Wonondo resisted forced eviction by the Rhodesian government. While many welcomed the idea of restoring the chieftaincy, they insist that the process must be community-led—not dictated by politicians.
“The rightful heir is not Magalela. Everyone here knows it,” said a 72-year-old clan leader.
“This is about loyalty to the ruling party, not lineage. They are desecrating our heritage.”
Minister Moyo defended the installation, stating: “This restoration reflects government’s commitment to restoring all legitimate, previously abolished chieftainships.” Yet community members argue the government’s interpretation of “legitimacy” conveniently ignores customary procedures and spiritual consultation.
As Chief Hlabangana assumes authority over Wards 5, 6, 19, and 21—covering nearly 11,000 residents—distrust and anger simmer beneath the surface.
“We won’t recognize him,” said a group of villagers gathered near the royal kraal. “He may have the government’s backing, but he doesn’t have the people’s blessing.”
The controversy raises serious questions about the politicization of traditional leadership in Zimbabwe and highlights the growing tension between state authority and community sovereignty in the country’s rural areas.