Zimbabwean Cultural Education for Secularism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/04/01

Tauya Chinama is a Zimbabwean-born philosopher, Humanist, apatheist, academic researcher and educator. He is also into human rights struggles and active citizenship as the founding leader of a Social Democrats Association (SODA), a youth civic movement which lobbies and advocates for the inclusion and recognition of young people into decision-making processes and boards throughout the country anchored on Sustainable Development Goal 16 (Peace, Justice, Strong Institutions). He is also the acting president of Humanists Zimbabwe. Chinama highlights Zimbabwe’s culturally tolerant heritage, disrupted by colonialism, which entrenched Christianity into society. The recently introduced Heritage-Based Curriculum emphasizes secular and heritage-based education, promoting critical thinking and innovation. However, challenges arise from religiously controlled schools and insufficient teacher training. Chinama notes generational shifts, with younger Zimbabweans being more tolerant due to digital access. He identifies prominent African secularists like Dr. Leo Igwe, Mubarak Bala, and Harrison Mumia. He aspires to advance secularism through research and education reform.

Scott Douglas Jacobsen: Today, we are here with an articulate advocate of humanism from Zimbabwe, who has gained significant prominence in the country. For those unfamiliar with humanist, secular, and freethought movements in North American and Canadian media, this discussion will provide insights into how Zimbabwean cultural heritage, when integrated into the educational system, can form a reasonable foundation for more secular governance in Zimbabwe. My first question is this: What aspects of Zimbabwean heritage and culture support the idea that secularism is a natural intellectual and historical trend for the nation?

Tauya Chinama: Thank you for your question. Zimbabwean culture, particularly what we broadly define as the national cultural identity, has historically been very tolerant. Zimbabweans have long known how to coexist peacefully. However, colonialism severely disrupted this spirit of coexistence. When colonialism came to Zimbabwe, it became almost impossible for Zimbabweans to separate Christianity from colonialism.

To clarify, other religions, such as Judaism and Islam, had a limited presence during the colonial era. Islam, for example, constitutes less than 1% of Zimbabwe’s population today. Christianity, however, became deeply entrenched in Zimbabwean society. While Christianity was introduced as early as the 16th century through Portuguese missionaries, it struggled to gain significant traction. When colonialism took hold in the late 19th century, missionaries leveraged colonial structures to make inroads into Zimbabwean society.

During the colonial era, there was no freedom of religion. Christianity enjoyed an unfair advantage, heavily influencing the education system and shaping societal attitudes. As a result, many Zimbabweans became intolerant of other religions and even their own traditional culture, which was often labelled as evil, devilish, or mere ancestral worship by Christians.

The introduction of a new curriculum in Zimbabwe aims to address these imbalances. First launched in May 2024 and fully implemented in 2025, the new Heritage-Based Curriculum represents a significant shift in education policy. Historically, English, mathematics, and science were emphasized as the most critical subjects. However, the revised curriculum now prioritizes Heritage Studies as a core subject.

Students are required to meet the qualifications of five O-levels, which now include Heritage Studies, mathematics, English, a science subject, and a new subject called Family and Religious Studies. This subject requires teachers to present content objectively without proselytizing, preaching, or favouring one religion over another.

As a humanist and educator in Zimbabwe, I am privileged to contribute to this effort. My areas of specialization include Family and Religious Studies, Heritage Studies, and Religious Studies. When teaching biblical studies, I treat the Bible as a work of literature rather than as sacred scripture, as it is often viewed in churches. I deliver information objectively, ensuring students receive a balanced education.

I am encouraged to see Zimbabwean intellectuals, particularly those drafting the heritage based curriculum, ushering in an educational framework that serves as a repository for secular ideals. This curriculum represents a significant step toward fostering a more inclusive and secular approach to education and governance in Zimbabwe.

Chinama: And for me, promoting secularism and humanism in Zimbabwe has become, if I may use religious language, my vocation. Recently, in December, I was in South Africa attending a conference in Stellenbosch that was themed Decolonizing Secularity. It resonated deeply with me because, back home, we now have the Heritage-Based Curriculum, which aligns well with those ideas. While in South Africa, I visited several places, including the Slave Lodge. I feel incredibly privileged and one of the happiest individuals to see this curriculum introduced in Zimbabwe.

However, the curriculum faces significant challenges. Most parents in Zimbabwe are Christian, and many are reluctant to embrace such a curriculum. There are also issues with individuals trying to politicize it, including some of its implementers, who fail to grasp its core principles. These challenges notwithstanding, it is a step in the right direction.

This provides a good introduction. You likely have more questions about the heritage-based curriculum that was recently launched in Zimbabwe. I am happy to discuss it further.

Jacobsen: Now, about education policy, are there any proposals—or have there been any proposals nationally—to highlight Zimbabwe’s secular and humanistic heritage within the educational system? Such initiatives could help reinforce the work others and you are doing to promote these values.

Chinama: Unfortunately, nonreligious people or secular humanists in Zimbabwe represent a very small minority, roughly 10% of the population. This makes it challenging to gain widespread recognition or advocacy for our views. While some officials know our presence, they may choose not to engage fully, possibly for fear of alienating the broader, largely Christian population.

That said, the shift in the education system towards ideas aligned with secular humanism is a significant win for us. Progress cannot be blocked, and we see the inclusion of secular and humanistic ideas in the curriculum as a sign of this momentum.

That said, the Ministry primary and secondary Education faces substantial challenges. One critical issue is the lack of capacity building for teachers. While the curriculum is well-designed and aligns with secular humanism, it has been handed to teachers without sufficient training or resources. Teachers are the key implementers of any educational framework. Still, they are ill-equipped to deliver the curriculum effectively.

In our education curriculum, research, critical thinking, and innovation are promoted from an early age, starting at 5 or 6 years old in early childhood education. Students in both primary and secondary schools are encouraged to undertake projects that resemble small dissertations. Each student identifies a problem in any learning area or subject and then collaborates with the teacher, a facilitator, to study the problem and propose a solution. This process, which includes problem identification and problem-solving, is designed to address local challenges.

These projects aim to prepare students to develop practical, local solutions to local problems. In this way, the Zimbabwean education system can be described as heritage-based. For instance, even how mathematics is taught is designed to address and solve local issues. Similarly, subjects like English, agriculture, and biology are taught with a focus on their application to real-life, local problems.

However, teaching certain theories, such as evolutionary biology, poses challenges in Zimbabwe. This is partly due to differing understandings of terms like “theory.” In the United States, “theory” often refers to an explanation grounded in evidence. In contrast, it may carry a connotation closer to facts in other contexts, such as the UK. This discrepancy complicates how such subjects are received and taught in Zimbabwe.

Jacobsen: How much influence does religion have in the public education system in Zimbabwe? For example, we agree that teaching a world religions course to children and teenagers—covering the facts, figures, and beliefs of various religions globally and in Zimbabwe—differs from endorsing or advocating for Christianity, Islam, or precolonial religious beliefs. The former allows pupils to make their own informed decisions. With this distinction in mind, how much does religion encroach on education in appropriate and inappropriate ways?

Chinama: Yes, that is an important question. The problem with Zimbabwe’s education system is that a significant number of schools—about 50%, including many of the best schools—are owned by religious organizations, particularly the Catholic Church. Other denominations, such as the Methodist Church, the Adventist Church, and the Presbyterian Church, are also key stakeholders in education.

Because over half of our schools are under Christian control, these institutions have significant influence. Many develop their school-based curriculums that include religious indoctrination, aligning with the specific denomination that owns the school. For instance, students might be pressured to follow certain religious practices or beliefs that are specific to the denomination managing the school.

The national curriculum, however, mandates that teachers present religious studies without favouring one religion. Unfortunately, this mandate is not always followed in church-run schools. These schools often appoint principals and other leaders based on their loyalty to the denomination rather than merit.

This creates an uneven playing field, where schools risk becoming centers for promoting specific religious doctrines rather than institutions for imparting factual knowledge. To address this, we need reforms in education policy to ensure that schools remain neutral spaces focused on teaching evidence-based knowledge, not converting students to any particular religion.

If churches want to establish schools to spread their faith, we cannot stop them. As secular humanists, we defend their right to create such schools. However, we have a problem when they push their religious agenda in schools that are funded by taxpayers’ money. Most of their teachers are paid by the government, so they should adhere to the government curriculum and follow the government’s education policy.

There is often a clash between the education commission of a particular church and the Ministry of primary and secondary Education. While churches are important stakeholders, we need to negotiate with them to find common ground. Unfortunately, as humanists or secular humanists in Zimbabwe, we cannot currently fully address these issues. In the future, we will have the resources to sponsor and construct schools that embody secular humanist principles. These schools would treat all religions equally and respect all individuals regardless of religious views. For now, we are doing the best we can with our resources.

Today, I posted a status acknowledging someone who said they were praying for me. I said I was happy they were praying for me, regardless of my religious beliefs. As a secular humanist, I understand the statement’s intention. To me, it means the person cares about me. Although I may have issues with the concept of someone praying for me, I focus on the intention rather than the act itself. We want secular humanism to represent this—promoting tolerance and understanding rather than judgment.

Jacobsen: Are there any inclusions of humanism in any facet of Zimbabwe’s education system that you’re aware of outside of your efforts?

Chinama: Humanism is included in the curriculum, although it is not explicitly labelled as such. For instance, in subjects like Family and Religious Studies, teachers are explicitly instructed to teach without favouring one religion. The Zimbabwean government has also taken steps toward secularism. For example, the National Pledge replaced the Lord’s Prayer,  at school assemblies. Although the National Pledge references “the Almighty God” in the preamble of the Constitution, it marked a move toward a more inclusive approach.

Those responsible for designing the curriculum recognize the importance of promoting secular humanism. However, parents and even many teachers still lack understanding. I believe teacher training also needs to evolve to better align with these principles.

The Ministry of Higher and tertiary Education has introduced what it calls Education 5.0, which is part of its effort to address local challenges through the education system. Historically, Zimbabwean educational institutions focused on teaching, community service, and research. Education 5.0 has expanded this scope to include industrialization and innovation to solve local problems through education. This initiative reflects the country’s push to use education for practical problem-solving and societal progress.

Jacobsen: How does Zimbabwe’s education system compare to those of bordering countries, such as those in southern and eastern Africa?

Chinama: other countries can learn from us. However, countries like South Africa are ahead of us in terms of education and promoting secularism. Botswana is also ahead. On the other hand, Zambia is a more complicated case. Zambia has declared itself a Christian nation in its Constitution, which makes it an extremist state. However, that term may sound politically incorrect. Declaring a country a Christian nation while simultaneously claiming freedom of religion creates a contradiction. By making such a declaration, Zambia favors Christianity over other religions.

Mozambique, too, could learn from us. Christianity’s influence is very strong there, and in the north, there is a significant Muslim population, which has occasionally led to friction. Implementing a secular curriculum in Mozambique could minimize their challenges due to religious differences.

Jacobsen: Are you noticing generational differences in Zimbabwe? For example, are high school students now more likely to be cosmopolitan or tolerant of the nonreligious compared to older generations?

Chinama: Yes, there are clear generational differences. The students in primary and secondary schools have fewer issues with nonreligious people, which is a positive trend. As secular humanists in Zimbabwe, we applaud this progress. The concern, however, lies with their parents. Many parents try to send their children to religious schools, fearing that their children are becoming more secular.

While most young people remain religious due to their parents’ influence, they are increasingly exposed to diverse ideas and cultures. This is largely because the younger generations—Generation Alpha and the upcoming Generation Beta—are digital natives. They were born into the digital era and can access information through their devices. This access differentiates them from past generations, who relied solely on their parents and teachers for information. Thanks to the digital era, secular humanism is growing in Zimbabwe.

According to the last census conducted in 2022, nonreligious people in Zimbabwe account for slightly over 10% of the population. This is a significant increase. By the next census in 2032, I expect this number to rise to over 15% or even closer to 20%. Change is a gradual process, but by 2050, I am optimistic that Zimbabwe will be a fully secular state—not just in theory but in practice.

Jacobsen: What are your plans for advancing secularism in Zimbabwe?

Chinama: I am considering applying for a fellowship to study and promote heritage-based curricula as a foundation for secularism. Ideally, I would like to return to South Africa, particularly to the Stellenbosch Institute of Advanced Studies, where I attended a conference in December. Spending a year there conducting research and writing policy recommendations could allow me to bring actionable ideas back to Zimbabwe. I hope to present these ideas to lawmakers and other stakeholders to further advance secular humanism in the country.

Jacobsen: Last question: Who do you think is the most significant figure in secular activism in Africa? Who do you think is Africa’s most significant secular activist right now? For instance, I know that during the post-colonial period, Kwame Nkrumah was very important to the movement in Ghana. Similarly, Nelson Mandela was incredibly significant for South Africa. Who is the most prominent figure in secular and humanist activism in Africa?

Chinama: Unfortunately, the most prominent figures in secular activism may not necessarily be politicians. However, regarding secularity in Africa today, I mention three key individuals. First, my brother, Dr. Leo Igwe, is in Nigeria. He is a prominent figure in the humanist movement. Second, there is Mubarak Bala, also from Nigeria, who was arrested but has recently been released. Third, in East Africa, there is Harrison Mumia.

As we move to Southern Africa, there are others, such as Wonderful Mkutshe in Malawi. In Zimbabwe, we also have a few active secularists, including myself, Mxolisi Masuku, Shingai Rukwata Ndoro, and Prosper Mtandadzi. In South Africa, there is Dean Kruger, who has also been active in this space.

If I were to name the most prominent figures, I would rank Leo Igwe, Mubarak Bala, and Harrison Mumia at the top. Beyond that, in Uganda, we have someone like Kato Mukasa, currently based in the UK. He has also made significant contributions to humanism in East Africa.

However, one region that lacks prominent humanist activists is Northern Africa. There is a gap in secular activism in that part of the continent.

Jacobsen: Excellent. Tauya, as usual, thank you very much for your time today. I appreciate it.

Chinama: Thank you very much for the opportunity. I hope to continue working together as we strive toward a fully-fledged secular society in Zimbabwe and Africa. A truly secular society would benefit both religious and nonreligious-religious people.

Jacobsen: Thank you.

Chinama: Thank you.

Jacobsen: All right. Take care.

Chinama: Bye.

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