What is a charity? In general, we think of it as an organisation that does something to further the public good, doesn’t make a profit and is tax-exempt. We feel good about giving to them because they help people or do something good for society.
But charities and nonprofits are a murky world these days. Big charities handle millions of dollars and have the highest-paid directors in the world. And while they may accept donations and be tax-exempt, not all non-profits are charities.
In recent times, several donors-givers and non-profit groups, especially from the West, have been rumoured to be playing a role in politics.
But here’s the question though: how can a charity or even a church be political?
It has become something of a default position in much recent literature on official aid to Africa that aid policies – at least since the inception of structural adjustment conditionality in the late 1970s – involve a denial of, or challenge to, African sovereignty.
Over the past three decades, Western aid policies towards Africa have been dominated by, in roughly chronological and cumulative sequence, economic conditionalities around structural adjustment programmes; political conditionalities around respect for human rights and governance; and ‘partnership’ policies involving intensive and extensive redesigning of policy formation and budgetary processes in recipient countries.
This liberal programme of change, which has unfolded over the past three decades, has provoked a long-standing claim that such practices entail a loss of, or challenge to, sovereignty in Africa.
Historically, churches have always topped various lists of most donor givers in the world, although at glances the modest, unsplashy, omnipresent giving of charity may seem mundane.
Churches and Christians are shaped by the gospel message, the liberating power that transforms people to live a life that reflects the gospel.
The rediscovery of justification by grace through faith during the Reformation entailed a renewed vision of justice in society and transformed individuals, the church and other institutions. The spiritual clarity that stemmed from the deepened understanding of the gospel message set free amazing energy to contribute to the transformation of society.
One concrete example was the church’s strategic approach to addressing poverty through the institution of the common chest and thus to realise the community’s responsibility to care for the poor. The reformers called on the political decision-makers and economic centres of power not only to alleviate people’s immediate needs but also the cause of poverty, economic marginalisation and ignorance.
Since then, churches have become handymen in this service and continue to be today.
Unfortunately, the over-politicisation of donations and charity in Africa, and particularly in Zimbabwe have since served an impediment to churches and anyone else who may want to help communities out of pure intentions.
Over 3.5 million people are suffering from food shortages because of the severe El Nino-induced drought that has damaged crops and led to rising food prices. Erratic rainfall and dry spells from October–March diminished crop production and increased the likelihood that household food stocks will be depleted earlier than usual and triggering an early start to the 2019/2020 lean season—the period typically lasting from November to March when food is most scarce.
The drought devastated crops — especially maize, which is used to make the staple food sadza, a thick porridge that is served with relish.
Additionally, economic volatility and currency shortages limit poor households’ livelihood opportunities and is significantly worsening food insecurity conditions if prolonged.
Last month Christian Aid warned that the situation will get worse throughout the winter months when it estimates that 5.5 million people, largely in rural areas, will need aid.
Zimbabwe’s hopes now depend on “the generosity” of well-wishers, Bishow Parajuli, the coordinator of UN agencies in Zimbabwe said.
With such a milieu in place, one might hope that the government will make the process of well-wishers reaching put to poverty-stricken communities with relief easy.
Sadly, that has not been the case at play. Reports even insinuate that some government officials are even chasing away donors from their constituency.
There is an audio that has surfaced and is doing rounds on the interwebs of United Family International Church (UFIC) leader Prophet Emmanuel Makandiwa berating the over-politicisation of donations in Zimbabwe.
In the clip, the cleric emphatically slams unnamed government officials for sabotaging efforts that his ministry has been doing to help the underprivileged communities across the nation.
He said at some point his wife Prophetess Ruth Makandiwa had some second-hand clothes she had imported for donation impounded and taxed at the airport.
He also says he sent a haulage truck with food to help the poor at a certain place and another with borehole drilling facilities, but the political leadership in the areas barred him from doing so and accused his team of campaigning under the guise of delivering food.
Listen to the audio below:
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