Ntlo ya Dikgosi

AS I SEE IT
MICHAEL DINGAKE | Tuesday June 12, 2007 00:00

Whether the constitution is now tribally neutral, remains debatable. Yes, more tribes, though not all, are now represented in the Ntlo ya Dikgosi. Contrary to the expectations of tribal neutrality, the members of Ntlo are still divided into two categories. The eight previously, so-called ex-officio, are permanent members of the House by virtue of their status as paramount chiefs of their tribes. The rest of the members have to be elected every five years. Unlike members of the National Assembly, dikgosi are elected through electoral colleges - constituted by dikgosi, dikgosana, headmen of record - in designated regions.
From newspaper reports, one kgosi, Tlholego Seretse of Bangwato recently took issue with this arrangement - election of dikgosi. Traditionally, dikgosi inherit their status, they do not stand for elections. It remains to be seen what will come of the representation to be made, if at all, by the Gammangwato region.  Bangwato are historically, a very powerful ethnic community in Botswana. In the colonial era, the administration implicitly elevated the Ngwato 'chiefs' to a paramountcy status, in the whole Protectorate. Outsiders and Bangwato themselves believed the myth. Probably they still do.
Be that as it may, even in our republican days, what Bangwato say, largely goes. Sir Seretse Khama, the first president of Botswana decreed that dikgosi/chiefs would be above politics and any chief who aspired for political activism had to abdicate his bogosi first, before he/she could practise politics. Kgosi Bathoen of Bangwaketse fell victim to this fiat when he wanted to join the opposition, BNF. During his presidency, Sir Seretse transferred Kgosi Linchwe from his royal Bakgatla chair and appointed him Botswana ambassador to the US, for reasons discussed in diplomatic whispers, up to this day. However when his successor Sir Ketumile Masire tried to transfer former President's son Ian Khama, from army barracks back to Bangwato kgotla, the would-be transferee resisted and received resounding tribal support. Masire retreated from the battlefield badly mauled.
When the third President Gontebanye Mogae, a member of one of the several Ngwato sub-tribes, scouted around for a deputy, who would automatically succeed him as President, he chose Lt General Ian Khama. The nominee made a number of brazen preconditions, one of which was completely counter to his father's  policy: He was to enter Parliament without abdicating his bogosi/chieftaincy. There was no hedging this time around, on transferability! His wish was granted. Precedence, law, whatever, became redundant when these did not suit Ngwato political taste. So we look forward to seeing the constitution re-amended to make the membership of Ntlo ya Dikgosi all-round hereditary, instead of being based on non-traditional elections, now that Ngwato authority, thinks so.     
Besides being under Ngwato influence, Ntlo ya Dikgosi and bogosi have always been enigmatic. Is the institution fish, or fowl? Or an ornamental appendage of both?  The constitution is rather vague on this point.  Section 85 of the Constitution, on functions of the House of Chiefs states:
'The House of Chiefs shall consider the copy of any Bill which has been referred to it under the provisions of section 82(2) of this constitution and the House shall be entitled to submit resolutions thereon to the National Assembly.'
The above implies a legislative role. The confusion is created when the Executive starts deploying the members in administrative capacity at random, suspending those who breach 'discipline' and retiring some with little consultation with the ethnic community concerned. Correctly interpreted the constitution makes Botswana Parliament, bicameral instead of unicameral as currently perceived. Based on the constitution and its traditional status on matters cultural, Ntlo ya Dikgosi should actively engage in matters impinging on its status. When the Bill to amend the Constitution, to make it tribally neutral came before the House, dikgosi did not see the incongruity of a law meant to make the House tribally neutral, creating two unequal classes of representatives - permanent and non-permanent.
Dikgosi have been consistent in their haphazard 'dutifulness,' bluntly, dereliction of duty in matters of their responsibilities. I do not remember them making a meditated stand, when Bathoen was forced to abdicate before going into opposition politics. Dikgosi, just let go. Was it because he was joining opposition politics, or was it due to indoctrination, that dictated that dikgosi had to be politically aloof? And challenging the harassment of Bathoen, would have been political?  Dikgosi appear to be caught between the anvil and the hammer of political assertiveness and executive manipulation.
  One hopes the enlargement of the Ntlo, will open space for dikgosi to deliberate national questions without inhibition, particularly those that impinge on their citizenship rights and their traditional institutional prerogatives. Questions should be asked by dikgosi: Is it right, for a kgosi to join a political party of one's choice, ruling or opposition, without abdicating? What happens when a kgosi who has risen to the presidency, retires at the end of his tenure? Is he/she entitled to double allowance - retirement presidential residence, security personnel and all the other perks plus salary and perks as kgosi, if he/she chooses legitimately to claim his/her seat in Ntlo ya Dikgosi? Or shall he/she only then, decide to abdicate the royal seat and forfeit the retirement presidential residence? These questions should be asked and answered if dikgosi want to retain the respect of their constituents.
Let us see dikgosi engage in nation-building, interrogating their respective sub-cultures, harmonizing and integrating them into a national diversified culture and doing it jointly as equals without always conceding the concealed, but palpable hegemony of only one tribe. We are a democratic republic. Malata, meratshwana, dikgosana and dikgosi have the right to be heard. We all have space to dance, stomp, run and jump on it without let or hindrance.