The rise of ‘mbingas’, the cost of wealth outside the GDP

In today’s Zimbabwean society, the pursuit of wealth has taken centre stage, driven by a culture that increasingly glorifies opulence. This obsession with affluence has given rise to the phenomenon of “mbadas” or “mbingas”, individuals who, seemingly overnight, amass extravagant wealth.

However, beneath the surface of their flashy lifestyles lies a troubling reality: an increasing reliance on esoteric rituals and unethical practices, with profound social and economic implications.

Two songs, Volts JT’s “Inebasa Rei Mari” and Aleck Macheso’s “Pfuma Yacho Uchaidya Nani”, provide poignant reflections on these developments.

Volts JT’s “Inebasa Rei Mari” poses a simple yet profound question: What is the purpose of money? The song critiques the undue emphasis placed on wealth accumulation without considering its source, utility, or consequences.

In our society, the pursuit of riches is increasingly divorced from traditional values of hard work and integrity.

Instead, there is an alarming trend of individuals resorting to extreme measures ranging from secretive rituals to outright fraud in their bid to attain the mbinga status.

The societal acceptance of dubious wealth acquisition is concerning. Such riches often evade formal economic channels, rendering them invisible in national statistics like GDP.

This “shadow economy” undermines efforts to promote sustainable growth and equitable wealth distribution.

Worse still, it fosters a dangerous culture where success is measured by possession, not contribution.

Aleck Macheso’s “Pfuma Yacho Uchaidya Nani” shifts the conversation to the consequences of unbridled greed.

The song highlights the transient nature of material wealth and the futility of acquiring riches at great moral or spiritual costs. It serves as a reminder that wealth is meaningless if it isolates the individual from loved ones or jeopardises their well-being.

In Zimbabwe today, tales abound of individuals engaging in dangerous rituals purported to guarantee wealth.

These practices, often involving human sacrifice or grave desecration, reflect a moral decay driven by desperation and misguided ambition.

The rise of mbadas, while celebrated in some quarters, is increasingly tied to narratives of mysterious disappearances, family tragedies, and community unrest. Macheso’s lyrics resonate deeply, questioning whether such wealth can ever be truly enjoyed.

The mbinga phenomenon has reshaped societal aspirations. Social media platforms are rife with images of young men flaunting luxury cars, designer clothes, and lavish lifestyles.

These individuals, often in their 20s or 30s, are celebrated as success stories despite the opaque origins of their wealth. Their stories have become aspirational for many young Zimbabweans, fuelling a cycle of envy and emulation.

However, this glorification masks the darker side of the mbada culture. The pressure to keep up appearances has led many down dangerous paths, from engaging in illegal activities to entering into exploitative spiritual contracts.

The allure of quick riches often blinds individuals to the long-term consequences, both personal and societal.

The economic impact of this phenomenon is significant. The wealth generated through informal or illicit means rarely contributes to the national economy.

Instead, it exacerbates inequality, as legitimate businesses struggle to compete with those operating outside the law. Moreover, the perception that success is achievable through shortcuts discourages investment in education, entrepreneurship and other productive activities.

Socially, the rise of mbadas has eroded trust within communities. Families are torn apart by suspicions of witchcraft or greed, and the communal spirit that once defined Zimbabwean society is gradually being replaced by individualism.

The pursuit of wealth at all costs undermines the values of ubuntu and mutual respect, leaving a fractured social fabric in its wake.

To address these challenges, it is essential to redefine societal notions of success and wealth. Songs like “Inebasa Rei Mari” and “Pfuma Yacho Uchaidya Nani” provide powerful tools for cultural introspection.

By amplifying their messages, we can challenge the narrative that glorifies wealth without accountability and instead promote values of integrity, hard work and collective prosperity.

Educational initiatives should also play a role in reshaping aspirations. Schools and community programmes can emphasise the importance of ethical success and the dangers of pursuing shortcuts to wealth.

Furthermore, policymakers must address the systemic issues that drive individuals to desperation, such as unemployment and economic inequality.

The rise of mbadas and the normalisation of dark arts in the pursuit of wealth are symptoms of deeper societal issues.

As Volts JT and Aleck Macheso remind us through their music, true wealth lies not in material possessions but in the values and relationships that define us.

By heeding their messages, Zimbabwe can chart a path towards a more ethical and inclusive future, where success is celebrated not for its spectacle but for its substance.

In the end, the question remains: How do we want our society to measure success? The answer lies not in fleeting riches but in enduring principles that uplift individuals and communities alike. Let us redefine what it means to be rich not just in wealth, but in spirit, purpose, and integrity.

Timothy Pemba is a student of the Decolonisation of Africa with a deep interest in the continent’s socio-economic transformation and its role in the global landscape. He writes in his capacity; that opinions expressed do not reflect the views of any organisations he may be associated with. He can be contacted via email at pembatimothy@gmail.combsinessweekl