Chiedza Vol 4 No 2 Leadership Democracy and Dialogue

Abstract

EDITORIAL

That the epileptic tongue is at the root of existential chaos seems self-evident,

especially when one considers the fact that this assertion presupposes an undesirable

96 silence when an active presence in sp~h would be expedient, and conversely, an

unwarranted speech when silence would have been golden. However, the emerging

problem is not so much a question of silence or speech but of suitability. When is it

right to say or do one thing rather than another?

This essential question has elicited many responses. Many philosophers and other

2

scholars have grappled with the sufficient and necessary conditions for following one

l O course of action or another, which will unquestionably lead to the best for both the

individual and for the society. In the midst of the myriad of answers, the Aristotelian

paradigmatic response of the mean, that virtue lies in the middle, has been a seemingly

excellent response, but the vagueness of it makes its utility difficult. Where does the

l 08 middle lie? And who determines it?

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But the search for the mean, the right, the best, is the essence of human existence_ To

declare with utmost certainty and finality what is more productive of good, and will

therefore lead to the best condition possible is to bring history to a halt, and even, to

proclaim the end of the world, for to live is to search in perpetuity.

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Knowing that the end of history has not yet been definitively reached, the present

edition ofCHlEDZA picks up the cumbersome but ineluctahle task of giving some

109reflections on what will lead to the realisation of the essence of human life, of what

will make some meaningful contribution to humanity as it traverses the joys and

sorrows, the serenity and tensions, the good and bad of existence. In its search for

giving a realistic approach to this question, CHIEDZA works within the framework

of "Leadership, Democracy and Dialogue."

l l O Leadership, that essential quest for the light that will illumine the darkness of history,

:akes an added significance when one realises the urgency surrounding the topic.

~any are hungry and thirsty for good leadership and governance, and most people

~·ould shed off any form of responsibility, and attribute every good within a society

o gQod leadership and all evils to the lack of it. In view of the onerous task of

eadership and in consideration of the solemitity with which it is looked upon, what

> the best fonn ofleadership?

"his yearning for the best has resulted in Democracy. However, democracy may not

e and has not always been considered the best form of governance. In fact, some

ncient philosophers saw it as only "the best of the worst." The word itself is

Jggestive of the esteem that was accorded it, since demo-cracy , etymologically

)caking, refers to leadership by the mob. Certainly, it is not the prior status of

'hiedzo. Arrupe College Journal. December, 2001

Editorial

democracy that need distract us but its relevance to our contextual existence. Can we

rest assured that by voting we have chosen the right leader" Or, even if we have

elected such a one, will it necessarily follow that she or he will be uncontaminated?

More, what happens when an elected leader, whose term of office has not yet expired,

is evidently misleading the society? Such questions underscore the need for dialogue.

Dialogue shows the need for conservation, consolidation, and change. In dialoguing

with the past, the present and the future, one is warned against jettisoning any part

of history but carefully knowing what to continue with, to modify or even to

discontinue with. And it is in dialogue that all the parties to a particular type of

leadership meet.

Evidently, dialogue is not simply a private affair, and the first article of this edition

tries to explore the international dimension of dialogue. Chimhanda argues that, the

good of humanity being the goal, consent cannot be the only basis for international

lav.. - . No society has a right to an isolation that threatens the good of humanity and

makes a mockery of other leaderships. Following upon Chimhanda's "universal"

outlook are some particularistic dimensions. While Dan-Azumi traces Africa's attempt

to make sense of her situation through Pan-Afiicanism and Democracy, Bigirimana

subjects the latter movement to critical analysis in order to unravel both the internal

and external factors that have affected it. Also, on the level of factors, Akhigbe

highlights the relational dimension of governance and attempts to discuss the back

and forth movement between leaders and the other members ofa society.

To concretise our abstraction, Azuh presents Nyerere as a model ofleadersbip, and

Sumani underlines the indispensability of dialogue to democracy. However, what are

the philosophical groW'lds for dialogue? Urama contends that they are the recognition

of the dignity of others and the fact that every person has something to contribute.

Dialogue cannot be founded on a philosophy that is afraid of. or worse still, denies

otherness. Finally, Nchanamilo tries to evaluate Democracy in Zimbabwe.

Since leadership is akin to a relay race, the present leadership of CHCEDZA wishes

to appreciate the past that has expeditiously passed on the baton. In particular, it

thank$ the former chainnan of the board, William Midzi, SJ .. under the advisorship

-of'Anthony Benidge, S.J. Jn addition, it welcomes some of the new "people" of

whom it is a misnomer to call "members". Sincerely, it accepts the \-itality brought in

by Wilfred Sumani, S.J., Theophi! Makuni, O.Carm, Farai Mandaza, O.Cann., and

Stephen Buckland, S.J .. the new staff advisor.

Let the baton ofleadership be handed on accordingly. Happy reading!

David Akhigbe, S.J.

Editor-In-Chief