Abstract
This psychobiography presents life events of the contemporary Mozambican South African public political figure and social activist Graça Machel. It reflects her life by exploring her social agency, activism, and identity development, which serve as touchstones for her sense of purpose, educational, gender, and anti-violence activism. The study explores the life through two theoretical lenses: social agency and Erikson’s identity theory. It contributes to building the literature on psychobiography in the context of social justice, change, and identity development with regard to African women activists and leaders. Machel is identified as an ultra-committed change-maker who, throughout her life course, embraced her role as an independent activist, as well as her role as a governmental employee and the First Lady in two countries, Mozambique and South Africa. Machel strongly draws on a powerful sense of generativity that motivates her to support the vulnerable, such as women and children in Southern Africa.
Keywords
Preventing the conflicts of tomorrow means changing the mind-set of youth today.
Graça Machel
1 Introduction
Psychobiographical research has gained momentum during the past years (Mayer et al., 2021; Mayer & Kőváry, 2019), using particular psychological theories to explore and significant episodes of selected extraordinary individuals throughout their lifespan (McAdams, 1994; Schultz, 2005; Stroud, 2004). Erikson’s epigenetic principle describes the development of human beings in eight stages, through which individuals develop their personalities (Boeree, 2006). Progress through the stages is viewed as individually determined by individual success and/or failure to develop and the influences of social factors which impact on the individual through society (Meyer et al., 2003). This psychosocial development progresses through life while the individual is confronted with various developmental tasks during the different life periods (Welchman, 2000).
Research in the area of psychobiographical approaches to social change is still limited (De la Sablonnière, 2017). This is what motivated the article’s focus on social change and identity development in the life of an extraordinary woman from a psychobiographical perspective. Not only is social change a topic of policymakers, educators, sociologists, or psychologists, but it has also become an important aspect of global and local political arenas. Further, some studies have explored social change in relation to identity, for example in terms of social identity theory (Tajfel & Turner, 1986), identity process theory (Breakwell, 1986), or identity threat theory (Steele et al., 2002). Casey (2017) recommends that the voices and narratives of women of South Africa should in particular be heard regarding their role as social change agents, thereby integrating the perspective of diversity on the individual’s life and on her role as social change agent. This interlinks with De la Sablonnière (2017) call for a closer look at social change on an individual, micro level as well as at the macro level of society itself.
This study focuses on the social change and identity development of Graça Machel, through a psychobiographical lens (see also Adler, 2018), using selected theoretical approaches to explore Machel’s identity and social agency development across her lifespan. The social change approach chosen for this study is anchored within a cultural psychology context in which social change is defined broadly as social transformation (Sun & Ryder, 2016). The article attempts to respond to the research question: How did Machel develop in terms of personal identity and as a social change agent throughout her life?
By exploring Machel’s life through the two theories, this psychobiographical account aims at presenting new insights into the life history of an extraordinary woman, her social activism, as well as her identity development. It connects social agency and identity development in an innovative way, contributing to psychobiography by exploring her individual development and her social activism at the same time. Machel’s life will briefly be presented, followed by the presentation of two theories (social change and identity development) which will then be used to analyze the data from a psychobiographical perspective.
2 Graça Machel
Graça Simbine Machel was born on October 17, 1945 in Incadine, Mozambique (SAHO, 2021), previously known as Portuguese East Africa. She became a freedom fighter in Mozambique and, in 1973, joined the Mozambican Liberation Front FRELIMO (Portugese: Frente de Libertação de Moçambique) which was founded in 1962 in Dar-Es-Salaam, Tanzania by Samora Machel and Eduardo Mondlane. During her studies at the University of Lisbon in Portugal she was active in a political underground organization that fought against colonialism. She received sponsorship through a mission scholarship and developed her liberation politics together with other students from Portuguese colonies (Williams, 1999).
She then returned to Mozambique, joined the FRELIMO, supporting Samora Machel’s movement. She married Machel—who had five children with two different women—and who had been married once before. They were married between 1975 and 1986 (when Samora died and she became the First Lady, three months after Mozambique’s independence (The Elders, 2021).
She is a women’s and children’s rights activist, a former freedom fighter, and the first Education Minister of Mozambique. She later married Nelson Mandela (1998–2013) and became the First Lady of South Africa. Machel received several international rewards for her work to reduce hunger in Africa, increase the welfare of refugee children, drive the Education for All movement in Mozambique and was also awarded several honorary doctorates internationally (SAHO, 2021). During the past years she has been active in international and African organizations (e.g., as United Nations expert on the impact of armed conflict on children, and as a high-level panelist on the post-2015 Development Agenda) and has founded others, such as The Elders, in 2007, and the Graça Machel Trust, in 2010, to support and enhance social change and human rights (The Elders, 2021).
3 Social Change and Social Change Agents
Social change has been defined in multifold ways since the 1970s, bringing social change theory and psychology together (Blackwood et al., 2013; Pizer & Travers, 1975; Silbereisen & Tomasik, 2010). It is described as an inevitable societal force (Youniss, 2020). Further, social change is pervasive, global, and not restricted to any specific country or form of political structure (Greenfield, 2016; Nolan & Lenski, 2011). Social change is evident in political and economic upheaval, in migration or in human and natural disasters (de la Sablonnière, 2017). Its impact is visible in empowering individuals, building capacity within organizations and society, contributing to global understanding and promoting social mobility (Dassin et al., 2018). Social change agents are defined as individuals who become involved in activities that improve the lives of individuals and communities locally and globally and put the needs of others before their own (Cobb, 2014). Six different categories of social change agents (Walden, 2013) are described next.:
Ultra-committed change-makers usually dedicate their lives to making a change in society and communities and are satisfied by their social impact. They act through conversations, new technological and online innovation, and believe in early social change education. Often, they are brought up in families conscious of social change. They personally want to make a difference in the world; they are actively engaged and continuously involved in so doing because they have experienced others making a social change difference in their own lives.
Faith-inspired givers are driven by religion and faith. They enjoy faith-to-faith contact and are usually older than other social change agent types and wish to set an example, as they have experienced their own parents’ example. They are further morally obliged to contribute to social change and feel blessed. Finally, they are motivated through their faith and attend religious services regularly and are seldom motivated by online campaigns.
Socially conscious consumers support social change through responsible behavior as consumers. They are driven by social justice and environmental protection goals and educate others about social impact, connecting locally and globally, often online. They are committed throughout life, being inspired by socially just behavior and environmental and green issues.
Purposeful social participants usually aim to promote social change through organizations (for example, at work) using monetary funds or services. They are often not personally involved in the cause and experience social change agency as risky and a personal sacrifice. They are social change agents because they see their job chances increase; however, they experience problems with friends and family because they are time-restricted due to social change commitments.
Casual contributors are usually committed to social change agency when related to projects and are not likely to be committed for their entire lives. Often, they are older adults who do not have children and are social change agents based on work or religious beliefs. They are inspired by social networks or websites to be change agents and are driven to be socially engaged to increase their career chances.
Usually, social change spectators are only social change agents at some point in their lifetimes and are not regularly engaged. They experience their actions as being hardly influential in society and are seldom personally involved in social change. Some say they never engage in social change activities at all.
According to Putnam (2000), older women typically contribute as social change agents to social capital, strong connections and social networks, and norms of reciprocity. Social engagement and actions are empowering and positive for older women (McHugh, 2012). Ugwuegbu (2021) has recently emphasized that women need to be included in social change programs in African contexts and can be effective as agents of social transformation and change on different governmental levels. Particularly with regard to the global pandemic of Covid-19, it has been suggested that radical social change is needed on a global level to foster global health, address inequality, and fight eco-social problems (Benach, 2021).
4 Psychosocial Personality Development
Erik Erikson’s (1950) theory of psychosocial development is a well-established psychoanalytic theory which has often been used in psychobiographical research (e.g., Oosthuizen, 2018; Pietersen, 2014; Prenter, 2015) since it explains the epigenetic principle and human development across the lifespan (Boeree, 2006; McAdams & Zapata-Gietl, 2015; Santrock, 2018).
Erikson’s stages are defined as follows: trust versus mistrust (first 18 months), autonomy versus shame and doubt (18 months to 3 years), initiative versus guilt (3 to 5 years), industry versus inferiority (5 to 13 years), identity versus role confusion (13 to 21 years), intimacy versus isolation (21 to 41 years), generativity versus stagnation (40 to 60 years), and integrity versus despair (60 years and older) (Erikson, 1950; Welchman, 2000). The theory describes the life cycle, integrating social, biological, and psychological aspects, including important “turning points” (Erikson, 1968, p. 96), crisis and crisis resolution (Erikson, 1995; Prenter, 2015) through ego strengths (hope, will, purpose, competence, fidelity, love, care, and wisdom) and virtues.
Erikson’s model has been described, explored, and applied during the past decades in many different accounts and is therefore not described here in detail. For further insight into the theory, see Boeree (2006), Corey (2013), Craig and Baucum (2002), Erikson (1950, 1965, 1978, 1982), Hook (2002), Newman and Newman (2018), Santrock (2018), Welchman (2000).
5 Research Methodology
This study uses a psychobiographical case study design (Ponterotto, 2014) and explores the life of Machel through the theoretical lenses of social change and social agent research and the psychosocial identity development theory of Erikson. The research paradigm is qualitative in nature and uses a hermeneutical interpretative research approach (Creswell, 2013).
5.1 Psychobiographical Subject
In this study the psychobiographical subject was selected purposefully (Shaheen & Pradhan, 2019), exploring an extraordinary African woman social change agent. Primary and secondary data on the sample were collected, such as commentaries, interviews, autobiographic pieces, but also biographical notes and books, articles, and research pieces.
5.2 The Research Process
The data were collected and analyzed with regard to the topic of social agency and followed psychobiographical guidelines suggested by psychobiographical researchers (Alexander, 1988; Anderson, 1981a, 1981b; Ponterotto, 2014). Exploring themes in the data collected across the sample’s lifespan, the researcher makes sense of experiences and their meaning in the life of the sample and within the provided theories (Terry et al., 2017). The step-wise process developed by Du Plessis’ (2017) and used by van Niekerk et al. (2021) was applied here: (1) select the subject, (2) identify primary and secondary sources, (3) identify contextual data, (4) select an appropriate psychological theory, (5) allow the data to reveal itself, (6) ask the data questions, (7) code the data, (8) select formats of display, (9) integrate coding and display, (10) write the psychobiography, (11) revise the psychobiography, and (12) evaluate the research process.
The entire research process is based on the adherence to the qualitative research criteria (Korstjens & Moser, 2018) of confirmability, credibility, and trustworthiness. Confirmability was reached through a thorough documentation of the study, while credibility was reached through presenting accurate research findings and interpretations based on an in-depth analysis (Korstjens & Moser, 2018). To ensure credibility, primary and secondary data were used from reliable resources published in the public domain. Trustworthiness is connected to the quality of the relationship between the researcher and the researched (Haverkamp, 2005). The researcher is a white, able-bodied, European-born, German female researcher who has spent over half of her lifetime in African contexts as a researcher, ethnologist, and psychologist. She has worked in different social and voluntary projects and studied African cultures in-depth. The researcher is primarily interested in researching extraordinary women and the transformation of challenges for women leaders in an African context. She has been involved in socio-cultural voluntary work during the past two decades in African contexts and has contributed to projects fostering education, mental health and well-being and women leadership in Africa. The view on the Machel is informed by a transcultural (European-African) and academic lens. In this study, strategies to employ and improve trustworthiness were applied, as described by van Niekerk et al. (2021): Prolonged engagement with the data, triangulation of sources and data, the use of published sources of data, comprehensive documentation of procedures, and the maintenance of a research audit trail.
5.3 Ethical Considerations
Psychobiographies need to take certain ethical considerations into account to protect the individual researched, as well as their social connections. According to Ponterotto and Reynolds (2017), subjects and their information and data need to be treated with respect, fairness, and consideration. Psychobiographies need to contribute to new information about human beings as well as diverse approaches to life (Ponterotto & Reynolds, 2019). To conduct a fair and respectful approach to the research subject, the study is conducted in not only an empathetic, accountable, but also ethical and respectful manner (Ponterotto, 2015; Schultz, 2005). Further, referring to Wegner (2020), the study aims at contributing to the public knowledge of Machel with special regard to her impact on social change and without causing any potential harm.
5.4 Limitations of the Study
The study was limited to literature reviews in English, German, and French. No Portuguese literature was used. Information on Machel’s childhood were limited in comparison with information on her adult life (SAHO, 2021; The Elders, 2021). The study was conducted by one researcher only and is exposed to the researcher’s subjective bias (Yin, 2018) as a middle-aged, White woman of European-German descent with residence in South Africa.
6 Findings and Discussion
The findings refer to Machel’s life as a social change agent and explore her identity development based on two selected life events during her time in Mozambique and in South Africa.
6.1 Becoming a Social Change Agent
Machel is one of the women social activists who have implemented strong social change internationally (SAHO, 2021; Sheldon, 2021; Wessels, 1998; Youniss, 2020). She has fought in Portugal, Tanzania, Mozambique, and South Africa for the anti-colonial struggle and for gender and children’s rights through social, educational, and political action (SAHO, 2021). As a social change activist in Southern Africa (Cobb, 2014; Dassin et al., 2018; de la Sablonnière, 2017; Sheldon, 2021; Walden, 2013), Machel empowered individuals, built capacity, and contributed to social mobility and global understanding through her social engagement in socio-educational and political organizations across countries (Nelson Mandela Foundation, 2021a; SAHO, 2021).
Machel was the last born of six children. Her father, who worked in the mine and who was a Methodist minister, died three weeks before her birth (SAHO, 2021). Her older siblings helped her through high school and she attained a scholarship to study at Lisbon University in Portugal in 1968. It can be assumed that her early family experiences, growing up in a rural, poverty-stricken environment in Mozambique, influenced Machel in terms of her identity development and as a change-maker: Besides her father’s early death, Machel’s family was committed to send all the children through formal education (Sheldon, 2021) while the mother managed without remarrying for social support (All Africa, 2014). Family legend says that the father had made his wife promise to provide the unborn child with schooling (Mail & Guardian, 2013). Machel therefore experienced her mother as strong and self-driven and she took over these attributes to be strong, independent, and self-driven (Sheldon, 2021), as can be seen in many eminent individuals (Krulwich, 2013). The absenteeism of the father brought the family together in their mutual support and their clandestine anti-colonial struggle. Machel received then a sponsorship for her high school and was the only African student in her class of 40 students (Mail & Guardian, 2013). She felt estranged and foreign in her country and that was an initial point, when she internally decided that she has to change something for the future generations.
Core events of Machel’s life course, such as becoming a freedom fighter in Portugal, the Minister of Education, and the First Lady in both Mozambique and in South Africa, are anchored in the challenges of her childhood, her sibling’s anti-colonial activism, and the experience of the racialized educational system and she aimed at changing the future for the following generations, focusing on programs for education for all in rural Mozambique (SAHO, 2021; The Elders, 2021).
From 1998, aged 23, Machel viewed herself consciously as an active social activist. Since her father was a Methodist minister, Machel grew up within a family of strong faith (SAHO, 2021) which supported her to walk her path to higher education which then led her to her fight for children and women’s rights. In her early thirties (from 1975), she was strongly involved in the FRELIMO movement, thereby showing her strong loyalty and partnership (Santrock, 2018) and concern for future generations (Stage 6).
In the 1980s, Machel moved forward in intensifying her social activism on a global level through enriched networks, in particular after Samora’s death. She expanded her own socio-cultural focus, acting on a global level, intensifying her personal growth and identity (Stage 7) and intensified her global social impact in the 1990s (Learning for Justice, 2021; SAHO, 2021; The Elders, 2021). When she was urged to run for secretary general of the UN in 1996, she declined, pointing out: “There is no political will. So, what would I do there?” (Mail & Guardian, 2013). Machel, throughout her life, always had a strong political will and expressed it in different ways—within the clandestine struggle, in opposition and within governmental positions. This shows that she explored many different roles throughout her life to implement her political aims.
As emphasized in Stewart and Vandewater’s study (1998), women in early adulthood often show generativity—defined as the concern for and commitment to the well-being of future generations which usually starts in middle adulthood (McAdams & Logan, 2004)—earlier in life than men. So did Machel. According to McAdams and Logan (2004), generativity is developmental, shaped by culture and the individual, selfish and selfless at the same time, promotes psychological well-being, and is expressed in narrations in individual lives. Further, generative life stories are energetic and aim for renewal, as well as resilience (McAdams & Logan, 2004).
Machel displays an integrated, resilient, and grown identity, inheriting wisdom, renunciation, and strengths, with the ability to bounce back from individual and collective setbacks such as Mandela’s death and Covid-19 (Stage 8). Her strengths is generative in the way that she puts all her strengths into the well-being of future generations: In her role as the first woman and black person as a Chancellor at the University of Cape Town between 1999–2019, she, for example, declined to be honored at a formal farewell function and asked the university to allocate the expense toward students (UCT, 2019). Her wisdom and the integration of her identity seem to be reflected in her integrative approaches at community, societal, pan-African, and global levels (Learning for Justice, 2021; SAHO, 2021; The Elders, 2021).
Machel can be classified as an ultra-committed change-maker (Walden, 2013) who dedicated herself from an early age to making a change in her community, the anti-colonial student movement, as well as the freedom fighters to free her country from colonial occupation (SAHO, 2021). She stood in for the pan-African idea (Machel, 2014), early childhood development (Machel, 2016), acted against child marriages (Machel et al., 2013) and employing children as soldiers (Machel, 2001). As typical for ultra-committed change-makers (Walden, 2013), she aimed at making a difference in her environment, based on her own experiences. Her family of origin made a huge change in her life by providing her with education, being role models in the fight against colonialism and acting independently and self-driven. She used her given opportunities at her best by excelling in school during childhood and teenage years (Learning for Justice, 2021). Her passion for children and women was ignited by realizing the terrible “effects of conflict” children suffer in wars and violent situations (Africa 360, 2014, minute 11:25): “I felt, you know, I had to have the obligation to be in their skin to speak on their behalf, to tell adults that your responsibility is to care, to nurture, to molt, is to protect…” She further on highlighted that she learned that care starts at home and then socially through others who care (Africa 360, 2014, minute 13:34).
Currently, Machel acts through conversations, technological and online involvement (Nelson Mandela Foundation, 2021b). Throughout her engagement in political struggles, she stood in for early social change education (Machel, 2016; Nelson Mandela Foundation, 2021a; SAHO, 2021), aiming at making a significant positive change at the grassroot level of societies. Her husbands, Samora and Mandela, supported her endeavors and were key players to help her to access influential positions in Mozambique and South Africa. Sheldon (2021) points out that Machel’s marriage with Samora Machel:
ensured her inclusion in the party leadership and her appointment as Minister of Education in the first independent government. There were other intelligent audacious women in Mozambique, yet for at least the first ten years after independence, Graça was the only one to reach the highest levels of government.
Through the access to influential government positions in Mozambique, Machel could engage fully in her self-driven agenda. She used her institutionalized power to foster education and her abilities to build networks through the FRELIMO and her husband (Putnam, 2000). Thereby she ensured her success as ultra-committed and long-term engaged change-maker. She became a role-model for other women social change-makers in Africa (Machel, in Ugwuegbu, 2021) with the intent to foster global health, the eradication of inequality, and eco-social problems. She highlighted: “Women must redesign the table, and not just expect to be at the table” (ADBP, 2018). On a deeper level, however, Machel might have struggled as a woman, wife and mother in her relationship with her first husband who changed his partners frequently, was absent as a father, and displayed patriarchal tendencies and sexist behavior (Isaacman & Isaacman, 2020). Her own conflicted experience with her husband’s behavior may have been another spur to encourage her generativity and empathize with others who experienced oppression.
6.2 The Fight for Freedom and Becoming a Minister
Owing to Machel’s political student activities in Portugal, she had to flee to Switzerland (SAHO, 2021). In Europe, she joined the FRELIMO organized resistance movement and fought against Portuguese colonialism (Learning for Justice, 2021). She was prepared to take risks by addressing the global system’s injustice and fought for equality. Returning to Africa, Machel arrived in Tanzania and underwent military training in a FRELIMO camp, thereby overcoming stereotyped roles for women. Later, she met Samora Machel who was a FRELIMO commander at this time. She joined him and their common fight for freedom from colonialism became one of her strongest identity narratives from her twenties to her forties.
It can be assumed that during her first years of life, Machel developed a strong relationship with her mother and siblings and learned to trust them, building up faith and hope, as well as self-confidence and trust in her own abilities. The strong family-bond in her early childhood most probably led to her ability to develop strong relationships in later adulthood. With regard to Stage 2, through her strong family-relationships and her caregivers, Machel could develop a sense of self-reliance and the ability to stand on her own feed. She had to space for exploration which provided her with the permission to experiment and make mistakes. She further experienced how the initiatives of her caregivers made a different in her own life with regard to gaining education (Stage 3). During stage 3, her moral judgment was formed strongly based on her siblings’ anti-colonial movement and their initiatives to ensure education for the entire family. She—at least unconsciously—aged 3 to 5 experienced a sense of psychosocial strengths and virtues of purpose and courage in her family.
Machel’s time in school (Stage 4) was influenced by the desire to acquire education, follow the goals of her family, and develop friendships and self-esteem (Santrock, 2018; Sheldon, 2021). Her gender-identity was formed by the idea that girls should be educated as well as boys.
Machel developed her identity based on her success in school and her strong family-relationships (Step 5). She could see that, based on a common idea and goals, aims can be reached with confidence and that her initiative can make a meaningful contribution to the environment. Her siblings in the anti-colonial movements and her peers were role models to establish her identity and she developed a strong sense of loyalty toward the people she grew up with in poverty.
She made friends easily (Stage 6), especially in her political realm (Santrock, 2018) and committed to a partnership (Santrock, 2018). Samora Machel became the first president of the newly independent Mozambique, and she became the stepmother of his five children and had two children together with him. Although her husband had multiple relationships and treated her in a patriarchal way, Machel built a strong relationship with him husband and children (Erikson, 1950) and experienced love and affiliation with the family and transferred it to her own children (Erikson, 1965, 1978). She also managed to build political and professional affiliations for her country as the first Minister of Education and Culture in Mozambique until 1986 (Nelson Mandela Foundation, 2021a). This institutionalized position was key to her international establishment as a change agent and recognized politician.
At this stage she transformed from an independent freedom fighter of the opposition toward a social activist in an established governmental position, always keeping in mind that her aim was to make a difference through political activism (Nelson Mandela Foundation, 2021b). She used all levels of possible activism (freedom fighter, opposition, Ministry) to implement political actions and change the societies for the better. Her aim was thereby always to empower the vulnerable, no matter through which political position. The main aim was to have an impact, bring education to all Mozambicans; in this, she had significant success by tripling the number of children in Mozambiquan schools within a few years, reducing the illiteracy rate of children in Mozambique by 72% (SAHO, 2021). Since Machel had illiterate parents, the aim to create literacy in the country seemed to be one of her major educational objectives. However, from 1977, Mozambique was destabilized by a war and the anti-FRELIMO army—called RENAMO—destroyed health centers, clinics, and infrastructure (Learning for Justice, 2021).
Machel left her political position in the government in 1986 after her husband died in a plane crash on October 10, but continued to bring social change through her independent work as the President of the Foundation Community Development (FCD), which aims to increase sustainable human development and technologization (SAHO, 2021).
During the 1980s, Machel entered Stage 7 of Erikson’s (1950) life development stages earlier than usual (Stewart & Vandewater, 1998) and started to focus on social activism beyond her political career, specifically at the community level, thereby intensifying her aim to go beyond her own family bonds (Corey, 2013). The early engagement in Stage 7 is seen in women often earlier than in men (Stewart & Vandewater, 1998): Machel had already begun to focus on social activism early in her twenties and thirties and intensified her efforts to “make a contribution to the societies” through social care and a humanistic value set (Africa 360, 2014). The strong social commitment within her family of origin most probably also contributed to her never-ending political and social activism which is based on her strong sense of meaning and purpose to contribute positively to the society and in particular to women, children, and peace (Machel, 1996, 2016, 2021a; Learning for Justice, 2021). She expresses her own connection to the grassroot—her place of origin—as a key to change societies and inequalities: “Grassroot voices are key to fighting gender oppression” (Mlaba, 2021).
In the 1990s, she strengthened her commitment to work on behalf of children (Learning for Justice, 2021). Although she had experienced the tragic loss of her husband in the helicopter crash, she was able to give her life a new direction. While she had built an enduring relationship with her husband (fighting for their common cause), at the same time she had maintained her self-identity, aims, and goals with confidence (Erikson, 1950, 1978; Stage 6). From the 1980s, she became even more generative, contributing to the health, well-being, and rights of children and adolescents and to the betterment of the life of girls and women (Machel, 1996, 2016, 2021a; Learning for Justice, 2021). Through the FCD which aims at post-war support, facilitation of socio-economic justice and strengthening of communities, Machel worked for the “decolonialization of the mind,” human dignity, and taking pride in being African (BBC, 1999). She highlighted that “we Africans may be impoverished, but we are not poor. … We can learn things from others, but we also have a lot to offer the world” (Learning for Justice, 2021). She became the Chairperson of the National Organization of Children of Mozambique, aiming at rehabilitation of orphans and empowerment of women (SAHO, 2021). She demonstrated considerable concern for the vulnerable, thereby presenting herself as a very caring person, which is the core concept of Erikson’s (1982) Stage 7. Since the 1990s, she worked at international levels (UNESCO, UNICEF), attending conferences, conducting research and writing reports (e.g., Machel, 1996, 2001, 2014, 2016; Machel et al., 2013). Besides her work with displaced children and armed conflict on children (Machel, 1996, 2001), she has also worked for reconciliation processes, the clearing of landmines and fostering peaceful agreements, for example as a United Nations Peacemaker (The Elders, 2018). She aimed for demilitarization in African countries (Meldrum, 1994; SAHO, 2021) and generativity through caring for the future generations (Bloomberg, 2021).
6.3 First Lady in South Africa
Machel’s friendship with Nelson Mandela deepened after her Samora Machel’s death, and they married on July 18, 1998, on the day of Mandela’s 80th birthday. Accordingly, she became the only women to be the first lady in two countries while gaining international recognition for her achievements (Lamb, 2017). However, for Machel, the experience was not to marry to heads of state, but rather to marry two exceptional individuals and thereby working herself into the hearts of two nations—which was a challenge in particular with being accepted as a foreign First Lady in the South African context (Lamb, 2017). Interestingly, she decided to marry two heads who had been referred to as having contradictory views on gender, manhood and fatherhood. Both of them were described as having a strong, intimate relationship with their “nation and struggle for liberation” (Naidoo, 2018, p. 7). However, Machel felt that she was the “luckiest of all of his wives,” because in his old age, Mandela was gender-sensitive, affirmative, mature and both of them could focus on mutual understanding, love for each other and companionship (Lamb, 2017).
After Mandela passed on in December 2013, Machel continued her mission to bring education, peace, equality, and human rights to the world, speaking out against violence and aiming to achieve a better world for all (The Elders, 2018). Part of her efforts went into fulfilling his wish to build a children’s hospital (NDTV, 2014), while readjusting her own mission.
During the Covid-19 pandemic, she criticized global leadership with regard to the pandemic, the withdrawal of the USA from the World Health Organization (WHO) and highlighted in her “Call for Action” the crisis of African women and children’s rights (Bryer, 2020). She emphasized in particular the loss of education for African school children during the pandemic and called for humanitarian action (Machel, 2021a, 2021b).
Machel confirms that she has been very proud and happy regarding the progress to combat inequality during the past decade, but that these gains have been overshadowed by Covid-19 setbacks (Bryer, 2020). According to Erikson’s theory (Erikson, 1963, 1965, 1978) and the development into Stage 8, Machel seems to be at peace with herself. After the loss of her second husband, she had to reconnect with herself, to recover her own identity and explore her way forward with social activism (Smith, 2014). It might be assumed that her life and identity were strongly impacted by the absence of her father in her childhood and the readjustment of her own life after the loss of two extraordinary husbands (Williams, 1999). Smith (2014), however, highlights that she coped well with her successes, her disappointments and losses in life, always being able to bounce back, working herself through the pain (Erikson, 1978; Smith, 2014). Her resilience might not only lie in her strong personality, her strong family upbringing, but also in her strong belief and faith (SAHO, 2021). During Covid-19, Machel emphasizes that new thoughts for action and leadership are needed in a post-Covid-19 world (Bryer, 2020; Machel, 2021b). This might derive from her upbringing under severe conditions in combination with her personal resiliency and her ability to transform challenges into tasks that can be addressed and resolved with an active, communal, and relationship-based approach which increases hope, dignity, and freedom (BBC, 1999).
She called for non-violence and peace during the period of extreme civil unrest in July 2021 in South Africa, on Mandela’s 103th birthday and highlighted unity in diversity, peacefulness, and resilience (Makhafola, 2021):
The political violence, racial tensions, and the debilitating lawlessness we are experiencing have no place in this beautiful country. And all during the week of Madiba's birthday! I cannot sit quietly as the land of his birth wages war with itself.
Machel relies on Madiba’s presence, calling on his guidance, reminding the nation of its resilience in the “darkest times,” its ability to overcome challenges by focusing on justice and dignity of all (Makhafola, 2021). Presenting figures of increased teenage pregnancies which rose by over 60% during Covid-19, most probably due to GBV and rape (Nicolson, 2021), she combines strengths of faith, and the core values of communal power, guidance of the elders, justice, dignity, wisdom, renunciation, togetherness, and integration of differences, while South Africa finds itself “at war.” She is the opposite of resentful, but rather generative (Erikson, 1978), integrating diverse perspectives (Casey, 2017) to explore the core of the problems (de la Sablonnière, 2017), thereby working toward positive social transformation (Sun & Ryder, 2016). She spoke up against civil unrest; Machel used her influence through activating the mission of her late husband, conveying her political message to the ANC, the ruling political party in South Africa, to install peace and equality for Africans.
7 Conclusion and Recommendations
The article attempted to respond to the research question: How did Machel develop in terms of her personal identity and as a social change agent throughout her life? Machel is an ultra-committed change-maker who is strongly influenced by her own early childhood and teenage years upbringing in specific socio-cultural circumstances. Mainly influenced by the strengths of her single mother and the political engagement of her siblings, Machel dedicated her life, from her twenties onward, to her social cause of bringing freedom, equality, peace, and education to the world. Supported by her family and her social relationships and strongly equipped by her faith and self-direction, Machel fought the fight of being a social change agent as an independent activist, as well as a governmental employee. Acting in the beginning in the underground, she worked herself into established ministry positions and expanded her influence, through networking and supported by her two marriages with national leaders she could refer to and rely on. She thereby elevated herself into a position of power to support others from within a governmental framework. For her, social activism was not about her position of power, but rather about the fight for the rights of the innocent and the vulnerable in society. Since she had experienced social care herself, she decided to provide social care to vulnerable groups as well. The key topics of her social activism are education, inequality, violence, and poverty and to connect with people on a global level. Thereby she sees education as the key to African development through empowerment.
Her strengths are anchored in her social relationships, but also in her generativity and concern for the future generations. This concern for future generations is an important motivator since it might be easier for her to fight for the children of the future than for herself. This is also reflected in her attitude to rather stand in for others than to talk about herself. Her strong motivation might also refer to the idea of overcoming obstacles by finding future-orientated solutions and by fusing agentic and communal desires. By moving between independent social activist activities (scholarship in Portugal, underground liberation movement) and governmental positions (acquired based on her marriage with Samora Machel) as a social agent, Machel fused her agentic and communal actions. Her personal focus and her intimate relationships with the two presidents helped Machel to integrate her social activism and her passion to create social change. This integration of compassion, intimate relationships, and social action subsequently guided many of her involvements in organizations that protected children and women and advocated for their healthy development and education.
Compared to other social changers, Graça Machel is very specific in the regard that she is ultra-committed and her actions are strongly influenced by her generativity. Extraordinary in her social activism throughout her life course is that her fight for her extraordinary activism has been based in two levels, the independent social activist level and the governmental and institutionalized activist level. Both of these levels of activism are connected to her strong intimate relationships and her compassion for future generations that make it possible for her to be resilient, self-driven, and seemingly infinitely active for the core values of her social course.
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Mayer, CH. (2023). Graça Simbine Machel: A Psychobiography of an Ultra-Committed Change-Maker and Global Woman Activist. In: Mayer, CH., van Niekerk, R., Fouché, P.J., Ponterotto, J.G. (eds) Beyond WEIRD: Psychobiography in Times of Transcultural and Transdisciplinary Perspectives. Springer, Cham. https://doi.org/10.1007/978-3-031-28827-2_8
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