This chapter critically analyzed the potential of Twitter as a cultural sphere that can be conceptualized as facilitating long-term cultural shifts that are necessary for revolutionary moments in authoritarian regimes. Without adopting a technological deterministic argument, this chapter has highlighted how this popular digital sphere provides an outlet for political consciousness, conversations, and knowledge generation, which are invaluable ingredients for revolutionary moments in Gramscian theorization. Through a thorough critical discourse analysis of conversations that followed the #ZimbabweansLivesMatter, this chapter has demonstrated that al though Twitter remains an elitist platform considering the digital divide and inequalities that obtain in crisis-ridden Zimbabwe, it is a veritable site for digitally connected citizens to engage in important conversations that can raise their consciousness about important issues affecting their lives. This is crucial as awareness gaining starts with a few before spreading to many (Gramsci, 1994). The chapter has also shown how the platform is used by citizens to investigate problems affecting them by connecting causes and effects. It has been demonstrated that Twitter can be appropriated by digitally connected citizens to raise awareness by articulating counter hegemonic narratives and allowing people to imagine the possibility of liberating themselves.
The chapter has also highlighted some of the weaknesses associated with counter-hegemonic discourse performed and enacted on Twitter. This includes failure to name agents of oppression and merchants of people’s suffering in Zimbabwe as well as the continent at large. In addition, it must be noted though that in as much as Twitter can be utilized to raise people’s consciousness, challenges of accessibility due to limited internet penetration means that in the end the discussions happen amongst the converted. The internet have-nots and those outside the digital agora are left out of these political conversations. Our study, however, concurs with Shirky’s (2011) argument that the effectiveness of social media must be conceptualized at the second level of the two-step fow theory. This means that not everyone has to be on Twitter. Those on the platform can relay the messages to those around them. In the context of Africa, this helps us to acknowledge the communitarian nature of communication, where opinion leaders are able to share knowledge generated and circulated on Twitter with those in their social circles and networks. In the end, the information goes beyond the digital platforms though the word of mouth, gossip, memes, jokes, and cartons shared via pavement radio and offine, street corner discussions.