Senior Citizens Organisation Backs Traditional Chiefs’ Cultural Courts in Fight Against GBV and Infidelity in Manicaland

By Evans Jona

Mutare – Traditional leaders in Manicaland are reviving age-old cultural justice systems to curb gender-based violence (GBV), infidelity, and family breakdowns, in a move that is easing the burden on civil courts and restoring social cohesion.

Through traditional courts, local chiefs are resolving disputes, reconciling couples, and imposing penalties on perpetrators, with fines often paid in livestock valued between US$300 and US$400. The Zimbabwe Senior Citizens Association (ZSCA) says the approach is proving effective in deterring violent behavior and marital unfaithfulness.

Thomas Chimutanda, ZSCA project coordinator, said the elderly in many rural households often bear the strain of caring for grandchildren left behind in the wake of GBV-related separations. “By mending broken homes, traditional leaders are reducing that burden and restoring stability,” he noted.

According to the Zimbabwe Demographic and Health Survey (ZDHS) 2022, one in three women aged 15–49 has experienced physical violence, while 10% have experienced sexual violence in their lifetime, often at the hands of intimate partners. In Manicaland, community activists say infidelity is a leading trigger for domestic disputes, sometimes escalating into violence.

The Zimbabwe National Statistics Agency (ZIMSTAT) 2019 Multiple Indicator Cluster Survey also found that marital infidelity was cited as a contributing factor in over 40% of reported divorce and separation cases. While there is limited nationwide data on infidelity rates, a 2018 Zimbabwe Women Lawyers Association (ZWLA) report linked the breakdown of traditional norms with a rise in both male and female extramarital affairs.

The ZSCA national chairman, Patrick Ndlovu, highlighted the role of cultural values in maintaining healthy relationships. He warned that the erosion of these values had led to rising infidelity among both men and women, with an increasing number of women now being caught cheating.

“In the past, cultural norms and taboos protected marriages. Cheating attracted harsh penalties, which kept families intact,” Ndlovu said. “These values have weakened, but traditional leaders are working to bring them back.

Ndlovu also stressed that senior citizens play a key role in strengthening this cultural revival. “Elders in our communities act as moral compasses and counsellors. Their wisdom and lived experience help guide younger couples, prevent disputes from escalating, and encourage reconciliation. This complements the chiefs’ traditional courts by ensuring that values are passed down and solutions are culturally rooted,” he said.

He added that ZSCA fully supports the fight against GBV and infidelity and intends to integrate cultural justice approaches into its future work. “We are committed to working hand-in-hand with traditional leaders to embed these cultural values in our programmes and community projects. By combining the wisdom of our elders with grassroots justice systems, we can build stronger, more respectful households and reduce the prevalence of violence and infidelity,” Ndlovu said.

However, not everyone is convinced the system is fair. Some villagers and rights advocates say the fines — often involving cattle or goats worth hundreds of US dollars, are beyond the means of most rural households and can feel more like punishment for poverty than for wrongdoing. Critics also warn that the lack of formal legal oversight opens the door to abuse.

“People can be intimidated into paying livestock they can’t afford just to avoid public shame,” said a Mutasa resident who asked not to be named. “Sometimes these penalties are used more to enrich the court officials than to resolve the problem.”

Community courts presided over by chiefs are nonetheless handling cases that would otherwise end up in magistrates’ courts, reducing pressure on the formal justice system. The cases, often involving GBV, adultery, or property disputes, are resolved at the village level through public hearings that promote accountability.

Under the system, livestock fines serve both as punishment and as a community resource, with some of the animals used to support local initiatives or assist victims. Chiefs argue that the tangible nature of the penalty reinforces its seriousness and discourages repeat offenses.

While many residents support the revival of cultural justice, the debate over whether the penalties are restorative or extortive continues. Supporters believe that blending traditional and formal justice could offer a sustainable solution to persistent social problems in rural Zimbabwe, while opponents urge greater oversight and fairer fine structures.

As Manicaland’s traditional leaders continue to wield their authority in both cultural and judicial roles, their approach is being watched closely by other provinces considering similar interventions.

About The Author