Tag Archives: Zambia

Beyond Kolopa.com: Hichilema, by-elections and the future of the UPND

By Elias Munshya

This article appeared in the Zambia Daily Nation Newspapers. It is reproduced below.

It is another batch of by-elections and another kolopa.com of the United Party for National Development (UPND) by the Patriotic Front (PF). The PF has its own tactical and strategic blunders. They are, however, the ruling party and as such, they are getting some advantage of incumbency. There is still a lot of time to discuss what I have noticed to be serious glaring gaps in the PF overall strategy to date. I will defer that discussion to another date. Since the opposition United Party for National Development (UPND) is not the ruling party, it bears the greater burden of the two parties to show a strong strategy in the political process. If Hakainde Hichilema is to beat Lungu and the PF in 2016, he had better come up with a better plan. What we are seeing so far is a “chimbwi no plan” approach.

After losing to Lungu in January 2015, we thought that the UPND would critically evaluate its role and make some changes to its strategy. It is rather surprising that the party’s way of doing things has remained the same. It is ridiculous for the UPND to believe that it can use the same strategy it used before January 2015, and expect to win in 2016 and in between.

Weeks after this article was published in the daily nation, it appears that GBM might become UPND Vice-President at tomorrow, Wednesday July 22 conference.

Weeks after this article was published in the Zambia Daily Nation, it appears that GBM might become UPND Vice-President at tomorrow, Wednesday July 22, press conference. We will come back with an analysis of what that will mean.

Hakainde Hichilema has left intact the same team that led to his loss. While the PF has made changes to their team, Hichilema has done nothing. The UPND needs some shake up. I do not advocate for the removal of Hakainde Hichilema, but HH must shake his team a little bit. It is now six months since the 2015 loss, and yet, he has not dared to make some strategic changes to his UPND squad. The only change to have taken place in the UPND was the resignation of Richard Kapita. But what the UPND needs is some deliberate retooling of its top leadership. Hichilema must bring in fresh blood such as Maureen Mwanawasa into the top UPND leadership. He could also need to look at the position of Secretary General of the party. I am afraid, the current occupant of this position has been ineffective and for a Chief Executive of a major party, he virtually is unknown. It is time to replace Chibwe with someone more vibrant. Maureen Mwanawasa would be a great choice for this job. She is strong, she is vibrant, and she is the real deal.

Hichilema must also move quickly to find a new vice-president to replace the departed Kapita and the current Canisius Banda. I have been of the opinion that the one to replace Kapita should be a Bemba-speaking candidate. Such a choice will help balance a key weakness perceived by a section of the population about the UPND. While empirically, the UPND is tribally balanced, there are some very loud perceptions out there that seem to suggest that it is a tribal party. Hichilema needs to manage those perceptions by wisely dispelling them. And by integrating a Bemba Vice-President, the UPND will be adding an important layer to dismissing such perceptions. UPND does not have a reality problem it has a perception problem. And in politics like everywhere else in life, perceptions matter.

Elias Munshya

Elias Munshya

During the January 2015 election campaign, we all thought that the golden era of the UPND had finally dawned. And the results showed a great showing of the UPND in nearly all parts of the country. But in order to win in 2016, the UPND will need to do even better in its non-traditional areas. It is rather surprising, that after the elections, all the politicians, particularly Bemba ones, have now abandoned HH. The question we are asking is, “why does HH fail to make these people stay”? So far, they appear like they support HH and the UPND but they have not done anything tangible to show that they are willing to invest their political capital in the UPND. The likes of Mucheleka, GBM, and Mutati all appear to be quite reluctant to commit. Without serious commitment from such politicians, the UPND will continue in its failure to move its narrative forward. We have, of course, seen HH appear with GBM. But in almost all instances he appears with GBM, they are either roasting michopo at the Hakainde mansion, or they are busy boogying to Pilato’s “Alungu ana bwera” at GBM’s extravagant wedding for his daughter. There is nothing wrong with two rich guys drinking expensive drinks and celebrating a daughter’s nuptials, the problem is with the perception that such activities bring. Instead of just being BBQ buddies, GBM should commit to the UPND, resign his seat in Kasama and do something more tangible for his newly found party. The time to do so is now. Waiting until campaign period opens up in 2016 might be too late.

Many Zambians still believe in HH. But HH must do more to show that he believes in himself. So far, he appears to be unsure of himself. He appears insecure and weak. The UPND team needs revamping. HH must do something more daring and take some risks. He is a rich businessman and he has learnt risk taking through his productive life as a businessman. He needs to translate that experience to the UPND. Change something, fire someone and bring in new blood. If GBM, Mutati and Mucheleka will not commit, HH should be decisive and shove them off for people that are actually willing to commit. There is just no time left. Beauty pageants should now be over. Time for roasting BBQs at the mansion is over. A team that is willing to work hard for HH must be recognised now and assembled quickly.

And just as a suggestion. HH can also try to talk to Nevers Mumba. It is obvious that Nevers’ talks with Lungu have failed. That should provide an opportunity for HH. Every one knows that the MMD under Nevers will not go anywhere because politics has changed to disfavor the MMD. But that is not to say that Nevers cannot be useful elsewhere. If Nevers cannot approach HH, HH should approach Nevers and try to make a deal, the one that could help the UPND in the long run.

HH at one time, did say that President Sata was running a “chimbwi no plan” government. However, the same can be said of HH now. He needs to show that he still has something more for Zambia; otherwise, it will be another kolopa.com in the next batch of by-elections and terrifyingly in 2016 as well.

Cuundu Chaitwa: Leveraging the power of regional politics in Zambia

E. Munshya, LLM, M.Div.

Regions are vital ingredients of our democracy. Without regional power and peculiarities, Zambian democracy would have long perished. The best way for Zambia is a heterogeneous political polity and a diverse confluence of various regional patterns and preferences. Instead of castigating regionalism, we must now, more than ever, embrace it and leverage it for national development. The issue should never be about destruction of tribes and regions, but rather equal respect for all and by all. And that includes respecting “cuundu chaitwa”.

Elias Munshya

Elias Munshya

While we were all intoxicated by the charm of Frederick Chiluba and his team of magicians in the 1991 elections, there was one region that stood firm against the Movement for Multiparty Democracy (MMD): the Eastern province. The Easterners did a “wako ni wako” and decided to stick with Kaunda’s UNIP. Those 25 seats held by UNIP in the east saved Zambian democracy. Those seats assured checks and balances in parliament. They provided a cushion. Had Frederick Chiluba won all the seats in parliament, we would have lost our democracy. In 1991, and years after that, Zambian democracy was saved because a region decided not to follow the whole country in the sweeping of change.

Shortly after the 1991 defeat, Kenneth Kaunda retired from active politics. However, he still had interest in the presidency and this interest became a great source of instability in UNIP. Kaunda finally returned to the helm of the ruling party. What ensued was a bitter political fight between Chiluba and Kaunda. The fallout was acrimonious. Kaunda decided to lead UNIP into the boycott of the 1996 elections. And with that boycott Chiluba accomplished what he had failed in 1991 – total control over all the constituencies and all the regions. The MMD’s control of almost all seats in parliament after the 1996 elections led to its natural consequence: Chiluba was going to be “wamuyaya”. He was now commander of the entire republic and as such, his lieutenants in the MMD started promoting a Third Term. He had reason to do that because he had the requisite numbers in parliament and there was no region and no party to hold him accountable. But then another region emerged.

After the 1996 elections, it is the rise of the United Party for National Development (UPND) that would help refurbish our democracy. In the ensuing by-elections between 1996 and 2001, the UPND swept all of them in Southern Province. With those wins in the south, Anderson Mazoka’s party was going to develop into a real national party. By the 2001 elections, it was the UPND which had become the biggest opposition party. It had a loyal region in the south and it has been so for many years. After the disappointing fall of UNIP after 1996, there was virtually no opposition of consequence until the emergence of Mazoka.

Cuundu Chaitwa

Cuundu Chaitwa

Having one party win all the seats in parliament, has not worked very well for Zambia. When Chiluba had almost all the seats after the 1996 elections, he began to contemplate the “wamuyaya” doctrine. When Sata’s Patriotic Front (PF) swept to power in 2011, the Secretary of the PF, Wynter Kabimba would be heard boasting that Sata and the PF should become the sole party. Kabimba saw the PF’s victory in 2011 as indicative of the fact that Zambians now wanted to have the PF as the sole political party. Kabimba’s one-party project flopped because, there was clearly one region that was not going to tolerate his nonsense: the Southern Province. Had the south not been an opposition stronghold it would have been easier for the ruling party to try and push through some undemocratic “wamuyaya” changes. Currently, Davies Chama the new Secretary of the Patriotic Front has also been heard stating that the Patriotic Front might as well be Zambia’s sole party. Indeed, it does appear like the PF is sweeping the East and if they make gains in the Northwest and Western, they are likely to command unhealthily large sections of parliament. The only real antidote to their venom is the faithfulness of the south to the opposition UPND.

In the Third Republic, the south has been a great blessing to our democracy without which we would have long gone back to the Kaunda days. So instead of feasting on our condemnation of the political behavior of the south, we all must be grateful that the south has remained a stronghold of the UPND. The UPND’s message is now seemingly resonating across the country and very soon the party might as well grow to become a ruling party one-day. I just hope that if and when it rules, there will be a region that will stand up and say no to the UPND so that we maintain great checks and balances. For now, the UPND and the south should continue holding the PF accountable. Doing so is a great service to the people of Zambia.

Zambia comprises regions, and tribes and a dose of diversity. We cannot have any one party dictate how all this diversity must behave politically. So instead of using the One Zambia One Nation as a tool of pretense and hypocrisy, we had better say thank you to regions that have not tolled that UNIPist line and have instead decided to exercise their democratic right differently.

Politician and businessman Hakainde Hichilema

Politician and businessman Hakainde Hichilema

Regionalism in Zambian politics will almost certainly bring political players to the table. It will ensure that no one party dominates the entire political process and take us to the abyss. Regionalism will help our country to truly devolve power to the regions and districts. Regionalism will prevent the people of Milenge from voting for a party on a promise that the party will build a bridge in Malambo. Regionalism will help us ask the question: if you need a vote from my region, what will you do for Milenge? It is not enough to get votes in Milenge and then disappear to take development to Mandevu in Lusaka. Lusaka is a region in Zambia but so are Mongu and Kazungula. One Zambia, many regions.

Turning Water Into Paraffin: Towards a pentecostal theology of miracles

E. Munshya, LLM, M.Div.

From my upbringing as a child, to the present, I remain indebted to the nurturing I received as a member of the Pentecostal movement. I am forever grateful to my aunt’s church, which used to meet in a rented classroom at Chabanyama Primary School in Chingola. I learned to have faith in God. Pentecostalism’s greatest strength lies in its ability to help people believe that God is on their side, that he is working for their good, and that they will be used “greatly by God”. Critics of the Pentecostal movement miss an important character of the movement: its ability to create dreams and foster human imagination.

Even though the Pentecostal-charismatic movement has had a long history in Zambia, it remains only but a young movement. As such, just like any other movement, Pentecostals must have a conversation among themselves. They must create a dialogue. Unless we talk to each other, we might lose our impact. It is understandable that of all brands of Christianity, Pentecostalism is the closest to the African worldviews and mindsets. In fact, this is the reason why it is growing in Zambia: compatibility with African traditional religions and worldviews. It is this reality, taken together with current events in our movement that necessitate a reimagination of the Pentecostal theology of miracles.

Elias Munshya

Elias Munshya

A Pentecostal theology of miracles must be biblical. Simply quoting verses in the Bible does not necessarily mean that what someone is saying is biblical. It goes beyond that. The Bible must be interpreted as a whole. We must not just take a few verses here and there and make them suit our own explanations. We must look at it and let the Bible speak for itself. Those who teach the Bible, have a duty to rightly interpret it. From a biblical perspective, nearly each and every miracle Jesus performed was done to meet a need. Even when he was tempted to perform miracles as a show-off, our Lord resisted that temptation. It is to meet the need for social happiness, that Christ performed his first miracle, turning water into wine. Some preachers should refrain from purporting to perform miracles that have no semblance to meeting the immediate needs of the people.

A Pentecostal theology of miracles must have respect for human dignity. God loves people. God loves human beings. It is his love for human beings that he sent his Son to die on the cross. The idea that some prophets are using the anointing in ways that violate human dignity is repugnant to the Bible. It gives the good movement of Pentecostalism a very depraved image. We have seen it on video, where a preacher kicks into the tummy of a pregnant woman as a way of transmitting a miracle. Kicking a pregnant woman is a violation of human dignity and integrity. The practice of kicking people into miracles is indeed an innovation and departs quite significantly from the biblical imperative. Another video shows a preacher jumping on the bodies of people lying on the floor and is seen springing on the back and buttocks of a woman. The jumping on the bokosi of a woman is justified by the preacher stating, “all things are possible”. We cannot use the dignity of the anointing in ways that violate the integrity of people’s bodies. Regardless of how we spin it, kicking and jumping on bokosi does not add to the biblical cause.

A Pentecostal theology of miracles should be guided by common sense. Common sense is a gift of God. To say that God wants his people to discard common sense is actually nonsense. Faith does not mean we should abandon simple common sense. When Scripture says we can do all things, it is literally not “all things” that we can do. There are some things we should not do. While it is true that a barren woman can miraculously conceive, it is unbiblical to teach that the barren woman should get holy sperm from a prophet. Certainly, the statement that we can do all things has some limits. It is these limits that some in Pentecostal circles are daily blurring and expanding.

Being anointed is just one of the things that a successful church needs to have. In addition to the anointing, we need common sense and some exposure to an education. Education helps to preserve a revival. We can almost predict the future of any ministry by looking at their attitude towards people, towards common sense and towards education. It is through an education that you can know that the distinctions between “major” and “minor” prophets has nothing to do with the ranks of prophets but has everything to do with the size of a particular book in the Hebrew Canon. Isaiah’s book is “Major”, not because Isaiah is greater in rank than prophet Micah, but because Isaiah is a bigger book than Micah. Prophets Elias and Elisha never wrote a book, are they lesser prophets? Satan hates an anointed and educated people.

Some in our movement occasionally disparage education. Theological education is a frequent casualty. Ironic that some who oppose education go hunting for dubious honorary doctorate degrees and insist on being addressed as “doctor”. Leaders of our movement must go to school and stop the false security found in honorary doctorates. There is a good number who merits honorary degrees, but this should not be an excuse for the movement leaders not going to school.

I must state that only a few are spoiling the Pentecostal movement. Nevertheless, university campuses are now filled with educated and anointed Pentecostals, the future of our movement belongs to them. I know of a ministry started by a university graduate who is doing very well “winning souls” without resorting to magic shows. Genuine prophets and teachers are laboring in our compounds by spreading the empowering message of the gospel. Such need our commendation. Our movement is young. Our movement is growing. But it needs a conversation that is biblical, that respects human dignity, and has a dose of common sense.

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Elias Munshya is an ordained pentecostal minister. He served as lecturer and principal at the Grace Theological College in Lusaka, Zambia from 2001 to 2007. He holds several academic degrees from seminaries in Swaziland, South Africa, the USA and Canada.

A Nation of Ba Chakolwa: My position on Pilato’s “A Lungu Anabwera”

E. Munshya, LLM, M.Div.

Chama Fumba’s “A Lungu Anabwera” is most likely defamatory, disparaging, insulting and slanderous. No matter how we spin it, stating that President Edgar Chagwa Lungu is a “clueless drunkard from Chawama who came with suitcases full of ‘Kachasu’” is, quite probably, defamatory. The problem is not really whether Chama has defamed, but rather what we should do about it. At the moment, the police in their usual unusual prudence have charged Mr. Chama Fumba with “breach of peace”. We will see how that pans out in court.

By plagiarizing Pichen Kazembe, Chama reminds us of the glorious days of Zambian (or is it Luapula) music. Kazembe made music at a time when musicians chorded authentic tunes playing real instruments. Unlike currently, where any person with a comedy crammed voice can computer-synthesize a beat without ever learning how to play an instrument, artists of old were really artistes, par-excellence. Chama and his group of present-day artists have a lot to learn from the likes Kazembe. Those were the days of Teddy Chilambe, whose song “bwesha umutengo” was a catalyst in the fall of the Kaunda dictatorship. At a time when Chiluba was mounting in popularity, P.K. Chishala had a different look at events and with his guitar chimed rhymes of nonconformity in “Common Man”. With Maiko Zulu’s “Mad President” and Chama Fumba’s “Bufi” we are almost assured that the tradition of doing political songs will continue, albeit now without the sounds of original instruments.

Chama Fumba as Pilato

Chama Fumba as Pilato

Chama Fumba is obviously wrong in his exploration of “a Lungu ana bwera”. He uses the late Sata’s words to paint a picture that Movement for Multiparty Democracy (MMD) members joining the Patriotic Front (PF) are so wicked that they should not be brought any closer to this “a Lungu ba ku Chawama.” What Chama fails to acknowledge is that in actual fact, both the PF and the UPND are going after former members of the MMD to an equal degree. PF is welcoming MMD members and so is the UPND. To suggest otherwise is ridiculous. One of the MPs who signed as surety for Chama’s bail is an MMD member working very closely with Hakainde. The UPND has attracted many MMD members such as Maureen Mwanawasa, Mutale Nalumango, Canisius Banda, Maxwell Mwale, Katele Kalumba and many others. So the MMD blue chameleons are not only turning into green, but are also turning into red, Hakainde’s colour. How is it intolerable for “A Lungu” to welcome MMD members to PF and yet it is tolerable for Bo Chama Fumba’s UPND to welcome MMD members? This is a fundamental problem with the UPND, it condemns others for stuff that it is, itself, doing.

We all know that had it not been for Rupiah Banda, the PF would have lost the 2015 elections to Hakainde Hichilema. The unpopularity of the PF in 2015 was unfortunately, a consequence of the way the late President Sata ruled our country. The brave person, in fact, to articulate us that Sata was not such a stellar president is Chama Fumba himself in his lyrics of the songs “Bufi” and “Pilato na kateka”. Now that it is convenient for him, he uses the words of the very Sata to fortify his support for the UPND. So nomba, ba Sata ba wama?

In “a Lungu ana bwera”, Chama Fumba quotes Sata’s words about “inkondo kuba Lozi”. Here is a guy named Chama, using a Bemba named Sata, talking about “aba Lozi”. What is it that the great people of Barotseland have done to Pilato? Couldn’t he have quarreled with Lungu, without involving the Lozi people? The Barotseland issue is complicated. It is just so unfair to drag Lozis into fights that Bembas are fermenting with abena Chipata. “Inkondo kuba Lozi”, as used in Pilato’s song, is not a chuckling matter. There are some of our citizens in Barotseland that have genuine concerns over how Kaunda and his successors dribble them. Chama should be penning a song asking KK to correct the injustice he started rather than quoting Sata over this. Uku kudelela, aba Lozi.

Is Zambia a nation of

Is Zambia a nation of “ba chakolwa”?

Having established how useless Chama Fumba’s song is, I must then turn to what we must do about it. We Zambians are really “chakolwas”. I do not, in any way, mean that we are all addicts to “Lutuku” or “Jameson”, but rather that we are hooked on a drug much more toxic than Kachasu. And this drug is known as “power”. The only way we know to deal with problems is to use force. We really are obsessed with guns, bombs and bullets. Kaunda “tatu fundile bwino” with our reliance on intimidation. To counter the baseless song from Chama Fumba’s Pilato character we went for the overkill. We sent police to go search for him. We used our powercoholism. We are powerholics in need of powerholics anonymous. I was taken aback by suggestions from the good people of our country that Chama Fumba needed to be silenced for this horrible song. Calling for Chama’s blood is hardly the best way to respond.

A lot of things were problematic under the rule of Michael Chilufya Sata, as Chama testified in “Bufi” and “Pilato na Kateka”. However, by going to court to assert his own private rights when he sued this newspaper’s editor for defamation, Sata left for us an example. A president of our republic who is defamed should enforce his private rights to sue the defamers. The use of force each time a president is defamed, is an act that should rightly belong to the old and tired regime of Kenneth Kaunda. In our democracy, we now have freedom to speak, and sing, some funny and foolish things. Police cells should not be the right place to correct human foolishness and naïve stupidity. If we respond by force to all manner of folly, we will be venerating foolishness unjustifiably. As Frederick Chiluba rightly put it: “imfumu taituka bantu, abantu ebatuke mfumu”.

I disagree with Chama Fumba, but I do defend his right to freely express his opinions, including out-rightly silly ones. And if the consequence of Chama’s “pakamwa” were that the defamed sues him for slander, I would support such a lawsuit. However, the use of force, police, and prosecutors should be reserved for stuff more felonious such as corrupt nolle prosequies in Lusaka, theft of bicycles in Malambo, or shootings in Mulobezi.

Munshya wa Munshya

Munshya wa Munshya

Mothers’ Rights: Women, the Law and culture when obtaining National Registration Cards (NRCs) in Zambia

E. Munshya, LLM, M.Div.

There have been reports that single mothers are having a hard time obtaining National Registration Cards (NRCs) for their children due to the demands by some registration officers for details of the father of those children before they are issued NRCs. The Non-Governmental Organisation Coordinating Council (NGOCC) has rightly observed that such demands by some registration officers are not only illegal but also disenfranchise a generation of voters. While it is true that it is only a few registration officers guilty of these illegalities, I believe that even if we had one case, it would still be one case too many. In modern Zambia, there should be no reason why mothers should be denied to register their children simply because they do not or cannot supply the details of the father of those children.

Edith Nawakwi

Edith Nawakwi

I do believe that some registration officers could have fundamentally misunderstood our current laws. According to our current laws, both the mother and the father are equal before the law as far as the family is concerned. Women are no longer legally subservient to men. As such, the father is not legally more of a parent than a mother is. Any woman who is a mother or guardian of a child has all the rights that a man who is father has over that child. These rights include the ability to obtain NRCs for their children. As such, for NRC officers to demand that a mother produces a letter or proof of paternal parentage goes against the current law.

According to the ruling of Lewanika and others v. Chiluba, a National Registration Card does not confer Zambian citizenship. The card merely registers Zambian citizenship. That being the case, when interpreting who and how should one obtain an NRC we must go to the constitution and find out how one acquires citizenship. Children born of a Zambian father or mother become citizens of our republic. In the case of women, it really does not matter the citizenship of the man who made them pregnant. A Zambian woman, who bears a child fathered by a Malawian, transmits Zambian citizenship to that child. When the time comes for the registration of that child, the mother could go to the NRC officers, swear an affidavit and have that child obtain their NRC.

Perhaps the most significant case that dealt with this issue is Nawakwi v. Attorney General (1991). Let me restate some facts. Ms. Nawakwi applied for the renewal of her passport. That passport had endorsed in it the names of her two children born out of wedlock. When she had applied for this original passport, the NRC officials made her swear affidavits whose effects were to make her appear like a secondary factor with regard to her legal rights. At the time of renewing that passport, the NRC officers asked her to produce written consent from the fathers of the children and swear more affidavits to that effect. She refused and commenced legal proceedings.

The ruling of Mr. Justice Claver Musumali was clear. Zambian law should recognise single parent headed families. The demand by the Passport Office for a father’s consent was illegal and Ms. Nawakwi did not need permission from the biological father of these children to put them in her passport. Justice Musumali did not have choice words for the Zambian government. He stated:

It is not at all justified … for a father to treat himself or to be treated by the institutions of society to be more entitled to the affairs of his child/ren than the mother of that child or those children.

Musumali then rightly declared, “the mother is as much an authority over the affairs of her child/ren as the father is.” These words from the Nawakwi case are powerful to shatter any doubts from a few NRC officers who are blocking women from obtaining NRCs.

Munshya wa Munshya

Munshya wa Munshya

I must then add another dimension to this discussion. Zambian peoples are quite diverse. Patrilineal tribes in Zambia derive inheritance and the family tree through the father. Matrilineal tribes, on the other hand, derive inheritance and the family tree through the mother. With such diversity, it is ridiculous for NRC officials to insist on the identity of fathers only at the expense of mothers. To be clear, matrilineal tribes do not have family names, in the same way, as patrilineal tribes do. In patrilineal tribes the practice is that all children are given the last name of the father and that name becomes the family name or the surname, as the case may be. It is this last name through which “patrilineals” can know their clan and their family tree. In matrilineal tribes, this is not the case as the last name of a person has very little to do with the clan or the family tree to which that individual should belong. For example, patrilineal families from the East could sustain the last name of “Jere” derived from the father. That Jere name in fact could go on to tell you the clan of the person. It is not so among “matrilineals”, since you cannot tell someone’s family tree simply by the last name. The family tree and clan are derived from the mother. So in Luapula, there is no such thing as “Munshya” being a clan or family name, it is simply a name. For one to figure out a clan, they must ask the mother of Munshya. A last name in Luapula doesn’t mean as much as it does among patrilineal tribes. When obtaining NRCs, therefore, there is likely to be confusion when a mother from a matrilineal tribe shows up with her children all bearing differing “surnames”, even if they have the same biological father. This could be bewildering to NRC officials, but it shouldn’t. It is cultural reality for most of our people.

I appeal to all of our citizens, far and wide, women as well as men, to do the right thing and register their Zambian children freely and without fear. To the great women of our country, feel free to exercise the liberties afforded by your sacred citizenship to transmit it to your children without recourse to the men who made you pregnant. To the NRC officials, keep doing a good job, but for those officers who are unsure of the law, read Nawakwi again and let the women obtain NRCs for their children.

President Lungu greets Edith Nawakwi at an SDA event

President Lungu greets Edith Nawakwi

Ntambalukuta, Please Pray For Us: An open letter to Kenneth David Kaunda

E. Munshya, LLM, M.Div.

Kuli ba Kaunda, Intanshi mutende!

Kenneth David Kaunda

Kenneth David Kaunda

Thank you for the speech you gave on Africa Freedom Day, 25 May 2015. On that day, the president of our republic, Edgar Chagwa Lungu decided, for some reason to give you an honour and recognition of “Founding Father of Zambia”. I am still not too clear about what that means exactly. I have always thought that you are the father of Zambia, to some extent. You helped lead this Northern Rhodesia to independence, combined it with Barotseland and named the territory Zambia. For that, I thought you needed no formal recognition since history itself will always recognize you as deserving of that honour. I am also reminded that it is actually the MMD’s Levy Patrick Mwanawasa who honoured you with the highest honour in our land by conferring upon you the distinction of Grand Commander of the Eagle of Zambia, First Division. In that regard you stand in a class of your own.

Munshya wa Munshya

Munshya wa Munshya

Many received your May 25 speech with a lot of joy and gladness. For those of us who hold African traditions dearly, we interpreted your speech as a way to bless your children. We took it as a way to bless your grandchildren and speak well of their future. Literally, at 91, Ntambalukuta you belong to the top 0.1% of our population. God has been good to you. For some evangelicals, your speech was also intercessory. You stood in the gap for Zambia to release “its people and the presidency from every negative forces made against Zambia.” You also submitted “souls now living and those that will be born later to the salvation and Lordship of our Lord Jesus Christ and the Father.” These are very deep words. They are very powerful. To me you sounded like you have now returned to the faith of your father, David, who was one of the first African missionaries to evangelize the modern day Zambia. Even if you claimed in your 1973 book, Letter to my Children, that you found your fathers’ faith not as satisfying, it seems from the 2015 Africa Day speech that you have wholly returned. And for that, I must thank you for making the deep personal recommitment to the God of David Kaunda, that great Malawian evangelist. You, Ntambalukuta, have preached just like David Kaunda would have preached.

The Faith of David Kaunda

The Faith of David Kaunda

Ntambalukuta, perhaps with the awareness of our common mortality, I notice in your speech that you declared, “Zambia shall forever enjoy tranquility and remain a united and peaceful people under the motto: One Zambia, One Nation”. These words are also deep. Well done. You see, perhaps, that the greatest legacy you want to leave for Zambians is that legacy of a “One Zambia, One Nation” motto. Beyond, this declaration though, it is important that you try to help the nation settle the Barotseland issue. Do not just make spiritual declarations; it would be good for you to facilitate a peaceful discussion with some of our citizens who believe that you gave them a raw deal in 1965 and beyond.

Without burdening you further, Kanabesa, I would like to ask that you continue to pray for us. I have a few prayer requests to present to you. It is your wish that this nation continues subsisting in peace. You have also prayed that our country remains under the Lordship of Jesus Christ. Your speech is very similar to the discourse your successor Frederick Chiluba made when he declared Zambia as a Christian nation two months after defeating you in the 1991 elections. In fact, I am wondering whether you had a little help from Chiluba’s speechwriters.

As a father who fought for independence and ruled our country, your prayers have more gravitas than those done by the many foreign prophets who are ever so eager to drop a few lines about Zambia. So please, Ntambalukuta, pray for us.

  • Pray for us so that we are delivered from the spirit of kaloba. Kanabesa, as things stand now, the destiny of this country is being mortgaged at a rate we have never known before. Very soon we are likely to be a Highly Indebted Poor Country (HIPC) again, if we continue this senseless nkongole. Please help us pray for our nation so that we get delivered from the spirit of shylocks.
  • Pray for us so that we stop leaders from stealing. Our country has never lacked prayer warriors. We have plenty of them. In fact, by use of television satellites we have preachers beaming live prophecies meant for the president and his cabinet. More than just these prayers, Kanabesa we need deliverance from theft and corruption. Help us pray that President Lungu will not steal money from the treasury. Please help us pray that President Lungu, his cabinet and their children will not help themselves freely from the sweat of taxpayers. Kenneth Kaunda, pray for us.
  • Ntambalukuta, you have declared great unity and freedom for Zambians. There is a demon we need deliverance from that is closely connected to your wishes. It is known as the “Public Order Act”. Kanabesa, I do not need to preach to you about it, because this is a spirit you know very well. In fact, you inherited it from the colonialists. You used it very well through your time as president. Your successor, Chiluba, also used it against you. The current president, and your son, Bo Lungu is still using it greatly to curtail the free exercise of constitutional liberties. Bo Hichilema, another of your sons, cannot visit Milenge or Kanyama without a police permit from Bo Libongani. Please pray for us, as this is unacceptable. I hope you too will realise how unjust it is for Zambians to get permits to visit Bauleni.
  • During the 2015 Good Friday weekend, police futilely invaded church services in Lusaka searching for “illegal” immigrants. We protested against this action. Please pray for us that President Lungu will respect constitutional liberties, particularly the freedom to worship the Lord to whom you have dedicated this country. Arresting illegal immigrants while they are worshipping is an abuse of state power.

I have a lot of prayer requests, Kanabesa. But for now, let me end here and continue working for the great future of this country you founded. In a little way, by asking the presidency to adhere to the rule of law, I feel like I will be making real your wishes and your prayers for a greater Zambia. Ntambalukuta, pray for us.

Naleka nine,

Munshya wa Munshya

Ntambalukuta

Ntambalukuta

One Zambia One Kapokola: Hichilema, Edgar Lungu and the defence of democratic freedoms

 E. Munshya, LLM, M.Div.

Hakainde Hichilema can be quite upsetting sometimes. Just when President Lungu is trying to settle in his presidency, there appears Hakainde Hichilema making it difficult for President Edgar Lungu to shine. Just a few days after an increase in the price of paraffin, petrol and diesel, HH took it upon himself to “rub it in” by going into our compounds and meet the people that are directly affected by the increase in fuel prices. Hakainde Hichilema’s message seems to be simple; he is going into Bauleni, Kanyama and Mandevu to try and explain to the people what his UPND party stands for and what it can do. He is also claiming that he is visiting compounds to get in touch with the alleged suffering of ordinary citizens. Doing so does seem to be a great effort on his part. He has to leave the incredible comfort of his multi-billion-kwacha house to visit with the everyday people.

Politician and businessman Hakainde Hichilema is a member of the SDA church

Hakainde Hichilema 

Hakainde’s visits are quite damaging to the “Ifintu ni Lungu” government. In fact, regardless of who was president, it would still be hard and challenging for them. But unless HH commits a crime, he has every right to visit any compounds in our country. HH has every right to go to Milenge, visit Mongu, cycle in Chadiza, drive in Chazanga, or “gandula” in Katete. Zambia belongs to HH as much as it belongs to President Lungu. President Lungu does not own Zambia more than HH does. As such, it is quite ridiculous and absolutely unacceptable for the Zambia Police to use force to prevent HH and his sympathizers from going to meet with ordinary people in the compounds. With due respect to the Police commander of Lusaka, she was wrong to hold that HH needed police clearance to go to Mandevu. Actually, not even the Public Order Act gives police the powers to stop a citizen of our republic from visiting Chawama, Bauleni or Kanyama. Requiring police permission to go to SOWETO market belongs to the old and tired regime more barbaric than our times.

Lusaka Police Commissioner Charity Katanga

Lusaka Police Commissioner Charity Katanga

The said police commanding officer is not a typical “kapokola”. She is an educated young woman with academic and professional credentials that are an envy to many. And yet in spite of all these credentials she still went on to infringe the free rights of a citizen of our republic. Zambia is not a police state. Zambia is not a military state. We do not need permission from the security forces to enjoy the liberties of “amayendele”. I must appeal to the Lungu government to be reasonable in the exercise of their power. Just a few weeks ago, the Police and Immigration Zambia raided churches and disrupted worship services in the name of enforcing immigration laws. I objected to that action. Today, they are now stopping citizens from visiting compounds unless they have prior police permission to do so. We all should find such action to be absolutely unacceptable in a free nation. Abena Zambia tebasha iyo who need to check in with slave-masters before going to the market to buy tomatoes.

Democracy flourishes in an environment of voluntary competition. Politicians must market themselves freely. It is the people of Zambia who would ultimately pick the winner. While we can only have one president at a time, this should not be taken to mean that once a person becomes president, they must then infringe on the rights of others to aspire for the presidency. As long as Zambia remains a democracy, we shall always have people envying Plot 1. That is a fundamental issue we cannot derogate from. For people to wish they were in Plot 1 and for people to aspire for Plot 1, they must do so in a way that is both democratic and reasonable. As such, the police services should not be seen as hindering that natural democratic liberty.

Zambia isn't a police state - Munshya

Zambia isn’t a police state – Munshya

If we are saying that we are One Zambia One Nation, there is no better way to demonstrate our unity, than by giving space to each other. Even if it inconveniences us, democratic ideals must be followed to the letter. This is more reason why we should all express our displeasure at some innuendos from the ruling party that seem to suggest that Zambia should become a one-party state. Wynter Kabimba as Secretary General of the Patriotic Front several times intimated that Zambia was going to become a one-party state. But where is Wynter now? He is promptly head of a political party called Rainbow Party. I wonder what could have happened to the colours in his Rainbow had the PF remained the sole party in our republic. Just as we condemned Wynter then, we do condemn senior members of the PF who are currently promoting a one-party state. This perhaps could explain the reason why the police are so hard on Hakainde Hichilema. Is it a plot to usher in a one-party state?

Munshya wa Munshya

Munshya wa Munshya

I believe very sincerely that Zambians do not want a one-party state. I believe that Zambians want to listen to all politicians so that they can make up their minds about whom to vote for. I believe that all this talk about a return to a one-party state is nothing but noisy hullabaloo that would lead to nowhere. I also believe that once we hold true to our promise of democracy we will find it appropriate to let politicians campaign freely without let or hindrance. I have great faith in the Zambian people. In next year’s election, the people of Zambia will be given another opportunity to choose a leader. This year, they went for Lungu. And I am one of those that supported Lungu’s candidature. This is how democracy should work. I trust the people of Zambia to make an informed choice about their future next year. In order to do so, the people of Zambia should be allowed access to Hakainde and to the many others aspiring for the presidency. Chaining HH just doesn’t make sense at all. The Police should respect the Zambian people to make informed choices about their future. We don’t need ba kapokola to make choices for us or to prevent us from making a particular choice. Long live our republic, and may God bless it faithfully.