Wena Beula rattles BDP

 Outgoing Minister of Health Dr Edwin Dikoloti has severed ties with Botswana Democratic Party (BDP) and is now contesting as an independent candidate under the banner “Wena Beula”-a slogan that has entered Botswana’s political vocabulary and stirred controversy. Despite its rising popularity, particularly among devout Christians and the politically conscious, many are still curious and asking, “What exactly is Wena Beula?” that has come to be a great source of distress to some and a symbol of resistance to others within the BDP. And one could add, “that seems to be causing a lot of discomfort to some sections of the BDP”. 

A cursory scan across the web reveals that “Beulah Land” is a term with strong biblical and spiritual connotations, often used to refer to a place of peace, rest, and abundance. It comes from the Hebrew word “Beulah,” meaning “married,” and is mentioned in the Bible in Isaiah 62:4, where the land of Israel is symbolically referred to as “Beulah” in the sense that it is married to God. 

In Christian hymns and literature, Beulah Land (in the UCCSA hymn book found at number 254) is depicted as a paradise or the Promised Land, representing the eternal rest and peace believers expect in the presence of God. 

It is a term which to many believers evoke feelings of hope, spiritual fulfillment, and the ultimate unity between God and His people. The symbolism behind “Beulah” and its biblical roots, representing a land of peace, rest, and divine union, suggests that

 Dikoloti may be tapping into deeper spiritual or moral sentiments of this story as a journey away from persecution and to build his movement. The name “Beulah” in Christian hymns conveys a vision of paradise, and by aligning his campaign with this concept, he may be positioning himself as someone promising. 

Those familiar with Dr Dikoloti’s political career suggest that the slogan has always been present, well-known and accepted within the BDP, “until recently when the people caused a major upset against the wishes of the BDP leadership by asserting their power in the Goodhope- Mmathethe constituency”. 

“It was only after recognizing the strong momentum behind the movement that they decided to demonize it and all its disciples,” said a member of Dikoloti’s team who added that the greatest sin we ever committed was that when Peggy Serame finally dispatched his troops to

the campaign trail, everybody was singing “Wena Beula”. The movement has indeed expanded to include supporters from the opposition who believe that Dikoloti, who defeated Serame with 1481 votes in the BDP’s primaries, only to be pushed out to pave way for Serame, is a victim of democratic injustices within the party. 

For the BDP, however, “Wena Beula” is being interpreted differently: a threat to unity within the party. It has been labeled a “divisive movement,” undermining the party’s collective goals of unity and a warning letter was issued out to Dr Dikoloti to abandon the brand and the slogan on the 18th July 2024 in a letter titled: CAUTION FOR IMPROPER CONDUCT-“WENA BEULAH SLOGAN. 

In response, Dr Dikoloti wrote that he was baptized in the UCCSA in December 18, 1989, under the leadership of Reverend M.M Loabile at the Digawana UCCSA Church, where he as Sunday school child gained knowledge of the bible and hymns. He added: “Last year when I responded to the budget speech, Cherubim and Seraphim descended upon me and ,I encountered this song- Hymn 254-Wena Beulah which became my guiding light in life. That’s how the “Wena Beulah” hymn found its way to my heart and soul and was inscribed in my spirit. It’s a hymn full of promises and deliverance and, most importantly, hope. The use of the phrase “Wena Beulah” is not intended to divide or stir factionalism. “Wena Beulah” is not a faction and never will be.” 

According to Dr Dikoloti anybody who associates this hymn with factionalism or anything bad will be engaging in blasphemy because “Wena Beulah is a gospel hymn which anybody can sing at a time when they feel the need.” 

With Wena Beulah now registered as party, it seems the leadership of the BDP will have to double its efforts to distinguish its influence. The slogan has gained widespread traction across society, and is being used a symbol of resistance. It is now being used by supporters of various political parties, not just as an endorsement of Dikoloti but as an act of defiance against efforts to suppress and oppress Dikoloti. The widespread use of the slogan suggests that it has evolved from a campaign slogan into a rallying cry for those seeking justice for Dikoloti. 

The discontent about how Dikoloti was treated, observers say, could create a schism within the party, with some members rallying around Dikoloti’s spiritual and moral slogan, while others remain loyal to the existing leadership and its interests. 

Fears within the BDP are that this political contest may evolve into a symbolic struggle between the constituents and the leadership, and eventually dent the party‘s overall image. 

The dynamics between constituents seeking representation and leadership that may be perceived as out of touch can lead to a crisis of confidence in the party. If Dikoloti’s movement gains traction, it could challenge the BDP’s traditional narratives and force the party to reevaluate its strategies and messaging. 

There are growing concerns within the party that if the party is unable to effectively address the concerns of its constituents while simultaneously managing the narrative surrounding Dikoloti’s candidacy, it may face a reputational crisis that could impact its electoral prospects.