Insecurity, Contested Propriety and Morality Seen through the Publicization of Runyoka/Rukawo Technologies and Victims in Zimbabwe

This paper seeks to discuss sexual morality refracted through growing cases of runyoka/rukawo rituals, popularly called ‘central locking’ which are increasingly reported and discussed on social media in Zimbabwe. The paper will focus on beliefs, arguments for and against these practices with some saying they are exploitative, controlling and traumatising. These rituals or fetishes were traditionally used by married men who suspected infidelity for several reasons. The rituals remain controversial, they are done secretly and invariably come to light in the drama of adultery including the apparently painful, incurable penis captivus, swollen abdomen or other unusual post-coital symptoms. Central locking is resolved by confession to kin including aggrieved spouses; displays of contrition, compensating the instigator of the lock for disrespect and appeal to his/her timely administration of an antidote or risk death. The paper will juxtapose these rituals practices within cultural arguments that in Africa wellness as linked to ideal sociality, propriety, and respectful co-existence with others compared to scientific arguments. ‘Incurable’ illnesses or unusual symptoms are attributed to social transgressions, lack of restraint or diligence in observing sexual abstinence and social taboos (Klaits 2005, Pfeiffer 2002, Dover 2002 among others). With traditional healers openly talking about these technologies, sometimes publicly showing how they create these locks, the paper will argue that sociality and propriety are gendered and changing for various reasons. Given the sensitivity of the matter, the paper will rely on Zimbabwean incidents reported on social media such as YouTube. It will argue that socio-economic insecurity, including masculinity crises are forcing some men to use these medicines to control wayward wives and sometimes aggrieved wives try to control wayward husbands or girlfriends. The publicity of these stories reasserts African moralities in changing times and raises questions about violence and technologies of social control.