Brian MacGarry
When I used to write regularly for a local magazinei, I needed a press card. It is not only at government functionsthat a press card helps you to get in and get interviews. The card says you are registered and people have a right to expect you to present credentials of this sort. But who should give the credentials?
I was always puzzled by a significant difference between my Zimbabwe press card and my father’s last British press card, which I still keep. He was a journalist for nearly fifty years. He started his career in the traditional way, as tea-boyii in a small-town newspaper office. That was how they learned the trade then; make tea and carry messages for the editor; if you look bright enough, he’d start sending you to report on the church fete and suchlike. If you passed this test, he’d slowly give you more serious assignments. My father passed these tests until he got a job on the London Daily Express. That was a right-wing paper, but its owner, Lord Beaverbrook, had a habit of employing good journalists with left-wing leanings and trying to corrupt them to agree with him. I am not going to criticise my father’s decision to accept a job which enabled him to earn enough to support his family by doing what he was good at and enjoyed doing – as long as he could resist the boss and keep his independence. My father was rather proud that he did keep his independence.
He wanted to go to Kenya to report on the independence celebrations in 1961, but Lord Beaverbrook personally vetoed that. He is reported to have said “We couldn’t possibly send MacGarry. Last time he was there, he was far too friendly with the natives.” The last time my father was in Kenya was in 1953, at the height of Mau Mau activity; not the best time for a white visitor to make friends among the local people, but if a journalist can’t go into a country and meet people who can tell him all sides of any story he wants to write, then it isn’t worth sending him there. If Lord Beaverbrook or the colonial governor didn’t agree with that, that was their problem not the journalist’s.
That illustrates how a journalist must preserve his independence. It also shows that it is not always easy.
Government registration doesn’t help
That brings me back to the question of registration. My father needed a press card when an emerging politician invited him to the Pumwani Market, where uninvited white visitors had been killed, so that he could prove to anyone that he was a journalist, not a farmer or a police spy or any other kind of undesirable person. The card would not have helped if it said he had government permission to operate: the government was the problem.
So I come back to examining my last Zimbabwe press card and my father’s. I was always puzzled why I needed to register with the Ministry oif Information. My fatrher’s card wasn’t issued by any British ministry, or any other government, but by the British National Union of Journalists. That is a good enough guarantee that the bearer was a genuine professional journalist. The real question on this issue in Zimbabwe always was not the legitimacy of the government, but whether a journalist needs to be registered by government at all.
Professions register their own
If you want the services of a medical doctor, an architect or an accountant (to name only three professions) you want to be assured that the person you choose is a genuine, properly trained and honest member of his or her profession. You judge this by the certificates he or she displays on the wall of their office: academic qualifications where these are appropriate and registration as a member of their professional association. Doctors, architects or accountants are the best judges of the person’s copmpetence and professional integrity. It is right that their professional association should be the authority that registers them. So the National Union of Journalists is an appropriate body to register and guarantee a journalist. The government is not.
When the established members of a profession give approval for their members to practice, they recognise that they are putting the reputation of their profession at stake. That means their own reputations, so they are careful only to approve those who maintain professional standards. For a journalist, that means he or she is honest, fearless in telling the truth and careful tpo check that what he or she writes is true. Checking sources is important. So is knowing when a source can be named and when not.
If we let even the most liberal government register journalists, they will be very tempted to use registration as a method of control. If we give government that kind of power, we will logically end up, sooner or later, where we are now, with a minister who sees himself as high-class government public relations officer, paid to ensure that nothing is published that he doesn’t approve. Or we end up with a board to license journalists headed by a well-known apologist for everything the government does and is given power to deny journalists the right to work in their profession.
The problem is not a certain professoriii or a lectureriv whose columns in a government-owned newspaper are so predictable that we never need to read them to know what he will say about current issues. It is our own complacency in the past. We should never have agreed to register with a government ministry, because we should never have been asked to do so.
– Published in the Daily News, Harare, 27 July 2002
and in a collection of newspaper opinion pieces by different authors, Pamberi neZimbabwe, edited by Magari Mandebvu and published by Matsimba aMukanya Publications, Harare, 2005.
Because the issues treated in that booklet are still topical, Shona and Ndebele versions of the booklet were published in June 2010.
For anyone who is interested, the Shona and Ndebele translations, from that collection follow below. The translations were done by friends who prefer to remain anonymous in our present situation here in Zimbabwe. For proofreading, I was able to co-operate fully with Matimba eMukanya’s staff; for the Ndebele, I had to trust that their proofreader knows her job, though what I could follow of the process suggests that trust was not misplaced.
Shona text, from Pamberi neZimbabwe (Shona version):
HARISI BASA REHURUMENDE KUNYORESA VATAPI VENHAU
naBrian MacGarry
Pandaisimbonyorera kumagazine remuno nguva nenguva, ndaida (press card) chitupa chekutapa nekunyora nhau. Chitupa ichi hachingoshandi paungano dzehurumende chete kuti ukwanise kupinda kana kutapa nhau. Chitupa ichi ndicho chinoti wakanyoreeswa kuti uri munyori kana mutapi wenhau saka vanhu vanokutarisira kuti uve neumbowo uhwu. Asi ndiani anofanira kupa zvitupa izvi?
Ndaigaroshamiswa nemusiyano mukuru uripapress card rangu nerababa vangu rekuBritain iro randichiri kuchengeta. Vaiva mutapi wenhau kwemakore angangosvika makumi mashanu. Vakatanga basa ravo semubiki weputugadzike kumahofisi epepanhau diki. Ndiko kudzidza kwavakaita basa ravo: vaibika putugadzike nekutakura nhau kumupepeti: kana wairatidza ungwaru, aitanga kukutuma kunotapa nhau kumachechi nedzimwewo ungano. Kana uchinge wagona izvi waitanga kupiwa mamwe mabasa akadzama. Baba vangu vakagona izvi kusvikira vazowana basa kuLondon ‘Daily Express’. Iri raiva pepanhau rerimwe bato, asi muridzi waro, Lord Beaverbrook avo vaive neudzvanyiriri, vaiva netsika yekupinza basa vatapi avo vaigona, vakarerekera kune rimwe bato vachiedza kuvashandura kuti vatevedze bato rake. Handisi kuzo- shoropodza pfungwa dzababa vangu dzekubvuma basa raisavapa muhoro unokwana kuriritira mhuri nekuita zvavaigona uye zvichivanakidza – chero vaikwanisa kuramba kufurirwa nemukuru wavo uye vachichengetedza rusununguko rwavo. Baba vangu vakazvirova dundundu nekuti vakakwanisa kuramba vakazvimiririra.
Vaida kuenda kuKenya kunotapa nhau pamhemberero dzerusununguko muna 1961, asi Lord Beaverbrook vakazviramba. Vanonzi vakati: ‘Hatina kukwanisa kutuma MacGarry. Paakapedzisira kuenda ikoko, akanga ava neushamwari wakanyanya nevanhu veikoko’. Baba vangu pavakapedzisira kuenda kuKenya muna 1953, panguva yechiitiko che Mau Mau, iyo yakanga isiri nguva yakanaka kuti vachena vashamwaridzane nevanhu veko, asi kana mutapi asingakwanisi kuenda munyika onosangana nevanhu vanokwanisa kumuudza mativi ese enyaya yaanoda kunyora nezvayo, hazvibatsire kumutuma ikoko. Dai Lord Beaverbrook kana mutungamiri wevapambi vaisabvumirana nazvo, iro raiva dambudziko ravo, kwete remutapi.
Izvi zvinotitaridza zvinofanira kuitwa nemutapi wenhau kuti achengetedze rusununguko rwake. Zvinotitaridza uyezve kuti hazvisi nyore nguva dzose.
Kunyoresa kwehurumende hakubatsiri
Izvi zvinondidzosera kunyaya yangu iya yekunyoreswa kwevatapi venhau. Baba vangu vaida press card apo mumwe aive achangotanga kuita zvematongerwo enyika akamukoka kuPumwani Market, uko vachena vaive vasina kukokwa vakanga vaurawa, kuti vakwanise kutaridza kuti vaiva mutapi wenhau, kwete mutengesi, murimi kana mumwe wevanhu anga asingadiwe. Press card haraibatsira kana aive apiwa mvumo nehurumende: hurumende ndiro raiva dambudziko.
Saka ndinodzoka pakuongorora press card rangu rekupedzisira remuZimbabwe nerababa vangu. Ndaigaro- katyamadzwa kuti sei ndaifanira kunyoresa kuMinistry of Information. Press card rababa vangu rakanga risina kupiwa nehurumende yeBritain kana nerimwewo bato rayo, asi neBritish National Union of Journalists. Izvi zvairatidza kuti muridzi wepress card iri akanga akanyatsodzidzira basa rake reutapi. Mubvunzo mukuru weZimbabwe waiva wekuti hurumende ndiyo here yaifanira kunyoresa vatapi.
Mamwe mabasa anozvinyoresa
Kana uchida rubatsiro rwachiremba, anoona nezve kuvaka kana wezvemari unoda chokwadi chekuti munhu wawasarudza anonyatsoziva uye akanyatsodzidzira basa rake, zvakare akavimbika pariri. Izvi unokwanisa kuzviona nezvitupa zvedzidzo zvinenge zvakaiswa pamadziro emuhofisi make: uye nekunyoresa kwaanenge akaita kubato rinoona nezve basa rake. Vamwe vakadzidzira basa rake ndivo vangakwanisa kuona kana kududzira kuti munhu uyu anonyatsoziva basa rake. Zvakanaka kuti bato rinoona nezve basa ravo rive iro rinopa mvumo kana zvitupa zvemabasa. Saka National Union of Journalists ndiyo yakafanira kunyoresa nekupa mvumo kuvatapi. Hurumende handiyo.
Kana nhengo dzava neunyanzvi mubasa dzichipa mukana kune dzimwe nhengo kuti dziite basa iri, dzinofanira kuziva kuti dziri kuisa basa radzo patambo. Izvi zvinoreva kuti naivowo vava patambo, saka vanofanirwa kungwarira vopa mukana kune vanonyatsoziva basa iri. Kuvatapi izvi zvinoreva kuti anofanira kuvimbika, kusatya kutaura chokwadi uye kungwarira kuti zvaanonyora zvose ndezve chokwadi. Naizvozvo kuongorora kwaanoona nhau kwakakosha. Uyezve kuziva pekuisa kana kusaisa zita rekwabva nhau.
Kana tikatendera kunyangwe hurumende isina tsvete kuti inyorese vatapi venhau, vanoedzwa kuti vashandise izvi senzira yekuti zvido zvavo zviitwe. Kana tikapa hurumende simba rakadai, tinogumisira, tave patiri parizvino, apo gurukota rinozviona semukuru weyanano muhurumende, richibhadharwa kuti rione kuti hapana chinobuda mumapepanhau risina kutendera. Kana kuti tinopedzisira tave nechimbwasungata chehurumende, chinopiwa simba rekurambidza vatapi kodzero yavo yekushanda basa ravo.
Dambudziko harisi remumwe muzvinafundo kana murairidzi anonyorera kune pepanhau rehurumende, zvekuti zvanonyora zviri pachena zvokuti hautodi kuzviverenga kuti uzvizive. Kuzvininipisa kwedu. Hataifanira kunge takabvuma kunyoreswa nebato rehurumende, nekuti hataimbofanirwa kukumbirwa kuti tinyorese.
Ndebele text, from Phambili ngeZimbabwe, Matsimba eMukanya Publications, Harare, 2010:
AKUSI MLANDU KAHULUMENDE UKUBHALISA ONOZINDABA
Brian MacGarry
Ngesikhathi ngisalobela elinye lamabhuku akuleli, kwakumele ngibe lesithupa sokuba ngunozindaba. Akusikho emidlalweni kahulumunde kuphela lapho ongena khona ngalisi sithupha ukuze uthole indaba. Isithupha lesi sitsho ukuba ungunozindaba obhalisiweyo njalo labantu balelungelo lokubona ukuba ulemvumo yokuba ngunozindaba. Kodwa ngubani okumele aphe lawamandla?
Ngangihlala ngilokumangala ngomehluko wesithupha sami sokubangunozindaba we Zimbabwe lesikababa esama British, engilokhe ngilaso lalamuhlanje. Wayengunozindaba phose okweminyaka engamatshumi amahlanu. Waqalisa umsebenzi lo engopheka itiye kwenye inkampani yamaphepha ndaba. Lokhu kwaba yindlela afunda ngayo, epheka itiye njalo enguye ohambisa imibiko kumhlolisisi wezindaba. Wayethi angakubona ukhaliphile wayekuthuma ukuba uyethapha indaba zamabandla enkolo zesikristu lokunye nje. Nxa uthe wenilisa lowo mhloliso, wayeqala ukunika eminye imisebenzi eqakathekileyo kancanekancane. Ubaba waphumelela kule mihloliso waze wathola umsebenzi e London Daily Express. Leli kwakuliphepha ndaba elalilobudlelwano lohulumende, kodwa umnini walo uLord Beaverbrook, wayelomkhuba wokuqhatsha onozindaba ababe ngababengahambelani lohulumende ezema ukubaguqula ukuba bavumelane lemicabango yakhe. Angimsoli ubaba ngokuthatha lomsebenzi, owamenza wenelisa ukuthi aselele imuli yakhe, njalo lokweza ayekuthanda lanxa wayesala ukulalela omkhulu wakhe ekhetha ukwenza akufunayo. Ubaba wayeziqhenya ngokwenza akuthandayo.
Wayefisa ukuya eKenya ukuyathatha indaba kumbuthano wokuthakazelela uzibuse ngo1961 kodwa uLord Beaverbrook wamalela. Kubikwa wathi: “Besingezake sathumela uMacGarry. Ngesikathi esedlulayo ekhonale, waba lobudlelwano labantu beKenya.”
Ubaba wacina eKenya ngo1953, ngesikhathi sika Mau Mau; okwakungesiso sikhathi esihle sokuthi isethekeli sabamhlope sibe lobungane labantu bakulelo, nxa unozindaba engenelisi ukungena elizweni ahlangane labantu abangamupha indaba zonke angabe ezidinga ukuthi abhale ngazo, akusizi ukuthi athunyelwe khona.
Aluba uLord Beaverbrook akakuvumanga, uhlupho lwaluzakuba ngolwakhe hatshi onozindaba. Lokhu kuchaza ukuthi onozindaba kumele bagcine inkululeko yabo emsebenzini.njalo kutshengisa ukuba akulula ngaso sonke isikhathi.
Ukubhaliswa kwabonozindaba nguhulumende akusizi
Lokhu kungibuyisela emuva kumbuzo wokubhaliswa kwabonozindaba. Ubaba kwakumele abelesithupa sokuba ngunozinda lapho wayethe wamenywa ngomunye wezombangazwe omutsha ukuba aye ePumweni Market, lapho okwakubulewe khona abamhlophe ababenganxuswanga, lesi sithupha sasizakhomba ukuba ungunozindaba, hatshi umcuphi wendaba wamopholisa, umlimi kumbe umuntu ongafunakaliyo. Lesi sithupa sasingazake sasebenza aluba sasikhomba ukuba ulemvumo kahulumende ukuba abe ngunozindaba, ngoba uhulumende nguye owayeluhlupho.
Yikho ngahlolisisa esami isithupha sokuba ngonozindaba eZimbabwe lesikababa. Ngangihlala ngibuza ukuthi kungani kumele ngibhalise kuMinistry of Information. Ubaba kazange aphiwe isithupha yiBritish Ministry ingabe nguwuphi uhulumende, kodwa wasiphiwa yinhlanganiso ye British National Union of Journalists eyinhlanganiso yabonozindaba. Lokho kwakwenele ukutsho ukuthi lowo ophethe leso sithupha ngunozindaba ngeqiniso. Umbuzo yikuthi eZimbabwe akusikho ukuthi uhulumende uyahlonitshwa, kodwa kuyikuthi unozindaba kumele abhaliswe nguhulumende yini? Ingathi ezinye ingatsha ezifundisayo ziyabhalisa zodwa abantu. Uma ufuna uncedo lukadokotela kumbe umuntu obona ngezokhuphathwa kwemali, umuntu ulakho ukudinga ukwazi ukuthi umuntu amkhethayo nguye ngeqiniso, ufundiswe kuhle, njalo uthembakele na emsebenzini wakhe. Ubona lokhu ngesithupha sake asilengise emdulwini wehofisi lakhe; ukuqeqetsha kwakhe njalo lokuba lilunga laleyonhlanganiso. Abanye odokotela, kumbe ababona ngezokuphathwa kwemali yibo abalakho ukubona ukuthi lowo othi ufisa ukuba lilunga lalenhlanganiso uyawazi yini umsebanzi wakhe. Yikhoke kulungile ukuba inhlanganiso ibe yiyo elemvumo yokubhalisa abangamalunga ayo. Inhlanganiso yeNational Union of Journalists yiyo kuphela elelungelo lokubhalisa onozindaba hatshi uhulumende.
Nxa labo abangamalunga alenhlanganiso besipha omunye ukuba abelilunga, bayakunanzelela ukuthi bafaka umsebenzi wabo phambili. Lokhu kutsho ukuthi umsebenzi wabo kumele uhlale umuhle, yikho bayananzelela ukuthi banika umuntu ozawuphatha kuhle njalo wawufundela ngokugcweleyo. Kubonozindaba, kutsho ukuthi lowomuntu uthembekile, akesabi ukubika iqiniso. Kuqakathekile ukwazi okuvelakhona indaba obhala ngayo. Kusitsho ukuthi uzakwazi lapho sokufanele ukuthi ibizo lomuntu okubhalwa ngaye likhitshwa sokutheni.
Singekela yiloba nguhulumende olungileyo ebhalisa onozindaba, uhulumende lo ulakho ukusebenzisa ukubhalisa lokhu ukuthi atshele onozinadaba okokwenza. Singanika uhulumende amandla anjengalawo, silakho ukuzibona sesilapha esikhona lamhlanje, lapho umthungameli wogatsha lukahulumende ezibona ephezulu ehofisini likahulumende elibona ngokukhulumisana lozulu, obhadalwa imali yokuthi abone ukuba akuladaba oluphuma kumaphephandaba lungelamvumo yakhe. Kumbe sizacina silequla elizakupha imvumo onozindaba likhokhelwa ngumuntu ohlala evikela uhulumende kukho konke akwenzayo, njalo owaphiwa amandla okwalela ukubhalisa abanye onozindaba.
Uhlupho kalukho kolowo oqeqetshe okungaphezula kumbe ofundisayo njalo kunguye obhalela iphephandaba likahulumende ukuthi sithi akudingeki ukubhala udaba lwakhe ngoba sizazi azakutsho ngalokho okuyabe kuthe kwenzakala. Aluba savela sala ukubhaliswa kwabonozindaba lugatsha lukahulumende, ngoba kungamelanga size sicelwe ukuba siphikisane lohulumende.
Very interesting ideas! I’ll be back for your new articles!