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I show how the erection of the statue is a continuation of the grand nationalist-patriarchal version of Nehanda that follows the patriotic trend and continues a gendered re positioning of women, especially by putting them on pedestals to service patriarchal ends. Statues, by their very nature, are phallic and erectile objects as they stand firm, visible and threatening, pointing to masculinities and particular forms of power that invite visibility and obedience to power. On the 25 th of May on Africa day, I watched a live broadcast in which the Mbuya Nehanda statue was finally unveiled by the Zimbabwean president, Emmerson Dambudzo Mnangagwa.
This was after delays in finishing the project and also after the rejection of the earlier model due to its youthfulness. She is one of the greatest African female heroines who shaped and influenced the early African liberation struggle against colonialism and allowed herself to be captured to avoid more bloodshed.
The Nehanda medium, Charwe was hanged in for her contributions in mobilising communities against colonial rule. Before she was hanged she declared that her bones would rise again Shoko ; Beach ; Cobbing ; Ranger to lead a new, victorious rebellion.
In narratives of Zimbabwean nation-building, Nehanda has been associated with loyalty to her people and nation, mobilisation in defence of the nation, re-birth of the nation and re production of citizens. There were diverse views regarding the erection of the Nehanda statue, mainly around costs, priority, and politicking. Some dismissed the project as a non-developmental issue, hence an undermining of important projects.