Showing posts with label Boma. Show all posts
Showing posts with label Boma. Show all posts

Thursday, 23 October 2014

Zambia @ 50 - Andrew Sardanis reveals the untold history


Why we need this book
A clear view of the past will give us light for future decisions. This book is factual and honest, highlighting the good and the bad in our history. For too long we have lived in denial of certain events, preferring to dream up a glossy “golden age” version of history. This account brings out the humanity of our leaders, showing their courage, prudence, resilience and moments of weakness. I found it most valuable for its information on Zambia’s early years, history which is hard to find in a single volume, until now.

He begins by responding to the assertion that we gained independence too soon. The colonizing authority was not preparing us to rule ourselves. This is clear from the woeful neglect of education. “In 1945, out of a total of 1,112 schools in the country 1,062 were run by missionaries, 28 by government and 23 by native authorities.” If there were no missionaries, think how much worse the education scenario would have been before independence! The colonial authorities had every intention of ruling Zambia forever.

Education was the number one priority with the independent government. The improvements made in those few early years were phenomenal. “By 1968, primary school enrollment was twice as high as that of 1964, while the secondary school enrollment was three times as high. And in 1966 the University of Zambia (UNZA) opened its Ridgeway Campus followed by the opening of the Great East Road Campus in March 1968.” We were making strides in the right direction. Other challenges would prove to be more difficult.

Economic freedom?
Issues of business and economics proved to be more complex, if not more difficult. The economic activity largely remained in the hands of the same companies and individuals as before independence. Because so few Zambians had been educated, many employees in the civil service were also from outside Zambia. Farming was also a challenge, as there were hardly any local commercial farmers, so there was another learning curve, encouraging local farmers to grow on a scale that would help feed the nation. Meanwhile, many of those holding the economic power were skeptical, if not outright malicious, when it came to the efforts of the new government to empower the nation.

The Mulungushi reforms were an attempt to get local Zambians involved in the economic activities of the nation. Government intervention in economic activity is not entirely unknown in other countries, even in the West, and ownership restrictions (such as requiring partnership with local entrepreneurs) is not as unreasonable as some claim. The author boldly refutes the claims in an article by Hugh Macmillan in the book “One Zambia many histories”, that the Mulungushi reforms were entirely negative. He raises serious questions about Macmillan’s perspective and sources.

Regional struggles and the railway line
When Ian Smith’s government unilaterally declared independence from Britain, Rhodesia (now Zimbabwe) fell under sanctions which had a heavy toll on Zambia’s economy. Zambia desperately needed new supply routes and strategies for basic commodities and fuel. When Kenneth Kaunda wrote to the British prime minister asking for assistance building a pipeline and railway line, the prime minister replied “the pipeline would cost £45 million and take three years to build. The railway would cost many hundreds of millions and the survey alone would take three years.” These projections would be proven wrong. “We built a pipeline in 16 months at a cost of £16 million and the Chinese built for us a first class railway within three years”. It took courage and imagination to tackle those early problems.

The role of Kenneth Kaunda in the independence struggles in the region cannot go without mention. Even though some decisions may be criticized, the overall result is undeniable. “Without his taking such a firm and unequivocal stand, without offering shelter to the independence movements of Zimbabwe, Namibia and South Africa and their guerrilla forces the complete liberation of Africa before the end of the twentieth century would not have been achieved.”

Trouble brewing
Wrangles within UNIP would prove to be first step in the wrong direction. When Simon Mwansa Kapwepwe opted to break away from UNIP and form his own party, UPP, he had, at best, a regional following, much like ANC in southern province. Dr Kaunda over reacted to this challenge, having opponents locked up, when he could have simply allowed the protest to run its course and be vindicated by his policies and efforts. 

In the name of maintaining national unity, a “one party participatory democracy” was introduced. At the signing of the “Choma declaration” in 1973, the opposition party ANC was absorbed into UNIP. Harry Mwangala Nkumbula, the former ANC leader, withdrew from public life. This was the beginning of an era of more autocratic rule, in which technocrats were side-lined for political expedience. Many financial decisions were made that should have been first analysed by the financial experts. One thing led to another, and the economy suffered.

Coups attempts – two wrongs
The author agonizes over some of his friends who decided to take part in an ill-fated coup attempt. The desperate act would lead to much pain for those involved, who viewed themselves as martyrs for a good cause. But as the author notes, “there is nothing heroic about a coup. It is evil and usually leads to greater suffering than the one it is supposed to alleviate, often for decades to come. We have had many examples of coups in Africa and elsewhere and I cannot recollect one that can be described as beneficial; its consequences were never greater democracy and better governance but harsher dictatorship and chaos.” When he tried to discern the motive behind their actions, he could only conclude it was a moment of weakness. 

In the mean time, decisions which required technical skill were increasingly made by political figures within UNIP. The mechanics of an economy were ignored, at great cost to the average Zambian.

Democracy revisited
When people cried out for a return to multi-party democracy and for change, it is to Kaunda’s credit that he graciously made plans for elections. The author doesn't give the late president Chiluba any credit for this feat. “That credit must go to the people of Zambia… and they achieved it is in an amazingly peaceful fashion”. However, he credits Chiluba with opening up the economy, but also with killing small industries and suffocating agricultural sector.

On the other hand, he credits the Mwanawasa government with improving agriculture and attaining the HIPC benchmarks. Beyond that he feels the “sainthood” of Mwanawasa was exaggerated. He provides an insight into the strengths and weakness of each administration.  He has much to say on the mines, the windfall tax and the Barotse agreement that is insightful, and he has in depth criticism of decisions on both fronts. He wraps up with comments on the current head of state.

Full circle to education
Towards the end of the book, he comments on the education, which is still our greatest need. Access has greatly improved over the years (when you consider where we started from), but there is still room for improvement in terms of quantity and quality. He quotes the 2011 Educational Statistical Bulletin: “Enrollment in grades 1-9 totaled 3, 478, 898 while enrollment in grades 10-12 totaled 251,632, in other words only 1 in 14 children make it to secondary schools and of those only 9,031 obtained a certificate, i.e., only 1 in 39 children enrolled in grades 1-9 are likely to get a grade 12 certificate.”


The statistics look frightening, but the author is also optimistic. If we are ready to learn lessons from the past, we can forge a better future. We should learn to take criticism as part  and parcel of our daily journey, so that we can correct wrong turns much sooner. There is nothing to be gained from trying to win every argument. But there is much to be gained if we are ready to use our collective skill and knowledge to make a better Zambia. I highly recommend you add this book to your collection.

Friday, 26 September 2014

New book out soon - Zambia @ 50

This book has been long overdue. The attempt to piece together Zambia's history from various biographies and books on other topics has been difficult. This work presents an attempt to chronicle Zambia's history is a systematic fashion, and give landmark events their rightful place.



Written in a friendly style, the author doesn't pull any punches. The best and worst of the prominent figures in our history (including founding father Kenneth Kaunda) are all revealed, presenting us with real 3-dimensional people, and not the idolised or demonised myths we are told. If we cannot be honest about the good and bad in our history, how can we be truthful and practical in the present?

This is a frank historical work, where the writer is not afraid to present the best and worst. Anything else would not be a true account of history. For that I applaud the writer. Worth adding to your collection!

Wednesday, 9 April 2014

Born Again - a word everyone uses and no one defines

Language is dynamic. Over time, some words even lose meaning or fall out of popular use, or change meaning. The word "BOMA" (which refered to British Overseas Administration offices, or something like that) has come to mean something else. Strictly speaking there was no BOMA after independence, but we use the word anyway.

If you went into the street and randomly asked a few Zambians what "Born Again" means, you may come up with as many different answers as the people you interview! Some would say "people who attend a church with loud music that can be heard down the road". Others would say, "people who go for crusades" or "people who speak in tongues (charismatic  - but there are some charismatic groups who are not 'born again' but purport to have the same gifts)". Still others might say "those who listen to loud American preachers". Within the church some will say "a person who has repented" or "someone who has faith" or even "anyone who is baptized". How can such a common term have so many different interpretations?

It presupposes a radical diagnosis of human condition. It proposes that, what we need is not simply new resolutions or new attitude or even positive thinking or more self esteem. This view says what we need is so radical, it is called new life. We are naturally unconscious to the wonder of the Creator. We are naturally rule breakers with an attitude of apathy to our maker. We are masters of making excuses (while we are quick to point fingers when others do the same wrong we just excused ourselves from doing). Our spiritual compass cannot pick the true north. Going by this diagnosis, we do not just need a new record (forgiveness) but a new vital principle (spiritual life, regeneration). We don't just need the heavenly courtroom to cancel the record, we need a new condition in our hearts and mind. We need our spritual compass to come alive, to sense the true 'north' and gravitate towards it, to find satisfaction in Him who is greater than we can think or imagine.

In the book Titus 2:3-8 (simplified message version), we have a description of this change:

3-8 It wasn’t so long ago that we ourselves were stupid and stubborn, dupes of sin, ordered every which way by our glands, going around with a chip on our shoulder, hated and hating back. But when God, our kind and loving Savior God, stepped in, he saved us from all that. It was all his doing; we had nothing to do with it. He gave us a good bath, and we came out of it new people, washed inside and out by the Holy Spirit. Our Savior Jesus poured out new life so generously. God’s gift has restored our relationship with him and given us back our lives. And there’s more life to come—an eternity of life! You can count on this.

 This tells us that our condition, not just our position (status) needs a change. It tells us about a change so great, that only God can do this to us, we are powerless to bring it about. But unless you accept the radical diagnosis, you will not see the necessity of the cure. But your natural eagerness to make excuses should be a clue that maybe this state of spiritual lifelessness is a reality after all.

As for the use of the term "born again", no doubt many who use it have no clue what it means at all. It is time we pay attention to defining our church terminology. Otherwise it may be just another public secret, like the word BOMA.