UNZA Student Tragic Death Should not be in Vain

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

  • *In Memory of Vespers Shimuzhila*

It was dark and I was asleep in my room in Africa 5 Room 26. An irritating smell woke me up from my deep sleep. I looked at the clock. It was 4 hours. My roommate also woke up. The pungent smell got stronger. My nose, lungs and my eyes were irritated. I opened the balcony door to find out the source of the pungent smell. Other students were also on their balconies of the 4 floors of  Kwacha Hall next to Africa Hall. They were shouting asking what was happening.

“It’s tear gas!!” someone yelled.

“The mobile police guards just outside the wall must have tossed tear gas over the wall!!!” another student shouted. “Bafi……….“ the student shouted to the mobile police an insult in Bemba.

Remembering scenes from TV when crowds riot in streets and police toss tear gas, I immediately told my roommate to close all windows and the balcony door. I have mild asthma. I rushed to the bathroom. I run some cold water from the tap. I rinsed my irritated eyes, face and my nose. I went back to my room and sealed the bottom of the front door with a wet bathing towel in case heavier and more tear gas was going to seep into the room. After a while, we could not see any more plumes of tear gas

African Hall of the University of Zambia

over the balcony.

This was at University of Zambia in February 1976. We had been demonstrating on campus and holding sporadic boycotting of classes for a week. The previous afternoon, the mobile police were deployed to campus to quell some physical altercations and incidents between demonstrating students. At one point the platoon of mobile police with their guns were advancing toward International and President Halls of residence in coordinated military advance attack formation. We students recognized the formation because we had all been to National Service training. Suddenly the platoon was given orders to back off.

That night armed mobile police guards surrounded the entire campus. No student or anyone could enter or leave campus. The government announced early the next morning that the University of Zambia was closed due to student unrest. We later concluded that the tear gas incident must have been a rogue act of a bored lone mobile police guard who wanted to punish we comfortably sleeping students by throwing probably one tear gas canister over the wall behind Africa Hall. No other students on campus had such a tear gas experience that night.

When Two UNZA Students Died.

One Sunday morning at the University of Zambia campus in 1975, news spread like wild fire that a female student in Zambezi Hall had suddenly died in her sleep. The cause of her death was not known. The University administration and UNZASU organized for her body to be driven to her Luanshya hometown for the funeral and burial. About 50 students  including myself volunteered to go to the funeral in the large UNZA bus.

About 20 kms from Luanshya the bus pulled over to the side of the road. We all went into the bush to collect firewood which would be part of our contribution to the funeral wake. We hoisted the firewood on top of the bus.

When we arrived and pulled to the house of the deceased student’s parents, the modest small house yard was full of mourners; many already cooking and setting up fires. I will never forget the haggard look of the student’s mother. She was wailing in a voiceless hoarse  voice once she saw us walking out of the UNZA bus one by one. She was wearing a black duku around her head, a black dress, and a chitenje.

“Abanankwe nabesa!!! (Her friends have come!!) she wailed flaying and throwing up her arms helplessly. The sad image of her desperate grief stricken mother with a hoarse voice has been seared in my memory. The following day at the burial, Chitundu Soko, UNZASU President delivered a moving eulogy on behalf of the student body.

A few months before a 4th year student was to graduate in 1976, news spread on Sunday morning on campus that the male student had been killed in a car accident in Chelston township. I had seen and said hello to that same student in the lower campus Dining Hall during supper that previous Thursday. The UNZA community was plunged in sorrow. About 40 students volunteered to go to the funeral and burial in a remote village 770 Kms from Lusaka. This was in the South Eastern part of Lundazi district in the Eastern Province toward Chief Mwase. In those days communication of urgent news about deaths was either by ZNBC radio or by telegram. There were not cell phones. We didn’t know if the relatives in the village in this remote part of Zambia would receive the tragic news before we got there with the student’s body.

We travelled all night. We arrived at the village at sunrise about seven hours. A young ten years old boy took the tragic news particularly bad. He was hyperventilating as mourning descended on the entire village. The burial was at 4:00 pm. Immediately after burial, we drove all night back to Lusaka.

The death of any UNZA student is a tragic loss for the student who suddenly will miss all of life’s future possibilities. It is a huge loss to the family that invests so much hope in their daughter or son. This is why I would like to express my deep condolences to the Vespers Shimuzhila  family,  the UNZA community, and Zambia as a nation. This is why I pray that her death will not have been in vain. UNZA students, the community, the government, and all of us as a nation should come together. We should agree to take measures that will ensure that a tragedy like this death never ever happens at University of Zambia again.

 

 

 

The Last Hunt – Chisokole Part 2

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Late in the afternoon as the sun was about to set, two exhausted dogs with small bloody scratches all over their faces, and still breathing very rapidly with their tongues hanging out emerged out of the bush into the village. They immediately propped down in the shade. More dogs came emerging out of the bush. The men’s voices could be barely be heard at first. Then their deep loud voices got louder as they came closer to the village. The men each slowly emerged from the bush into the village.

Each of all the men was carrying one animal or more on their shoulders; cousin Kanthaulo was carrying 2 kalulu (hares or rabbits), cousin Njenje was carrying 2 sezi, my grandfather Mchawa was carrying nyiska or insa or a duiker on his shoulder. Men were carrying 5 tungwa, 3 insa, many sezi, many tondo (big mouse), ngulube (wild pig), gazelle, mnjiri (warthog), some birds including a nkhanga (guinea fowl), and many small animals I did not recognize.

An Impala

The men assembled at the mphala or insaka lifting off their shoulders their kills.

We the boys including my cousins excitedly followed the men to the mphala. As they put down their kills, they told us to get many broad masuku leaves from the bush nearby. These were laid down covering the ground on which the animals were going be skinned. The men made 6 fires. Our biggest job as young boys was to help the men skin the animals. We were asked to hold the leg here, pull the leg away or closer as the me sliced their skins away using sharpened knives. Axes were used to break the bones.

“Mwizenge!” Asibweni (uncle) Gowokani said. “Hold the leg over here”. He

The men made 6 fires at the Mphala

continued to slice some pieces of meat.

“Put these 2 pieces of meat on the fire. This one is yours and this one is mine. Keep an eye on them as they cook so they don’t burn. Once they are done, we will eat them.” The men tossed some of the meats and bones to the dogs that were attracted to the smell of the meats as the dogs were lurking and waiting on the edge the mphala as they sniffed around.

Before sunset the men returned

Once I finished helping Uncle Gowokani, Agogo (grandfather) Mchawa called me for help. He also put 2 pieces of meat on his fire; one for me and one for him. The men were talking and laughing about the hunt and teasing each other about the various incidents and adventures during the long day hunt. They said that was a long trip deep into the utter remote wilderness down in Chizingizi area. They said there were so many animals there since virtually no humans lived there all the way down to the Luangwa River.

“Mwizenge,” Uncle Mzimphu called. “Take this plate of meat to your Apongozi (aunt) aNyaMchulu. Tell her to cook this ndiyo (relish) for nshima tonight. Wendeske!! (hurry up).”

Holding and carrying the plate of meat carefully, I hurried to aunt NyamMchulu. Like all the women had done that day, she was ready. The fire was burning, the pot was clean and ready to cook the special meal. I run back while taking small bites an savoring the roasted meat I had skillfully carried with me in the corner of my hand from the mphala.

That evening, my cousins and all the young boys were running, hurrying excitedly, crisscrossing the village in the evening

Mnjiri or warthog

darkness delivering fresh meat to all the women of the village who cooked the meat immediately. They young girls were also learning from their mothers, grandmothers, and other adult women how to prepare and cook the meats depending on the type of animal.

Later that evening over 20 nshimas arrived at the mphala with different types of delicious ndiyo (relishes) of different types of wild animal meats. The men gave us 5 nshimas with relishes or ndiyos for us 10 boys to eat. Some of the meats were fresh roasted from our own fires from the mphala. Everyone in the whole village that night, men, women and children ate nshima with delicious meats. It was a memorable feast that I have never forgotten and will never forget for the rest of my life.

Women cooked nshima

Since all the fresh meats and food get bad in two days if they are not eaten in the village, the following day the men did something special. They built small raised racks from small branches from trees. They sliced the rest of the wild meats. They built fires under the small racks. They salted and dried the meats over the fire for 2 days. Once they were dried the meats were stored away to be cooked in the months to follow.

Post Script

The last chisokole hunt has been memorable for me and I remember it with great nostalgia as if it happened yesterday. The following year, I couldn’t go as my grandmother NyaMwaza had promised because I went to school for Sub A or Grade one at Boyole Primary School. School was the beginning of Westernization or Europeanization that took me away and forbade me from participating in my precious African culture. Today I ask why is that type of hunting being regarded as primitive? Why was Western culture imposed at the expense of or obliterating my Zambian or African culture? Some will argue that Western technology and education taught me how to read and write, speak English, to be civilized, saved me from dying from malaria, whooping cough, typhoid fever, small pox, and other deadly childhood diseases. Should really the price of this have been obliterating my or our Zambian and African culture?

__________________________________

**If you loved this story, this author published “The Bridge” a highly acclaimed romantic thriller novel in 2005 that reflects deep aspects of our Zambian culture. The Ministry of Education Curriculum Development CDC) in April 2015 approved or accepted the book to be used as a supplementary reader for grades 10 – 12 in the Zambian Secondary School Literature syllabus. An application was filed with the Zambia Examinations Council for the book to be adopted by Secondary School in June 2016. Please kindly contact Zambia Examinations Council to urge them to adopt the book.

 

 

The Last Hunt – Chisokole Part One

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

I woke up from my grandmother and grandfather’s house  rubbing my eyes and emerged out of the door. The October early morning long bright sunrays were shining between the village thatched houses hitting the bare brown ground, dry grass and the naked trees against a clear blue sky. Suddenly two dogs chasing each other zipped past me. Another dog was chasing chickens that scattered away. Two other dogs were chasing goats. I heard the deep loud raised voices, noises, and commotion of many men from the direction of the village mphala or insaka shouting calling the dogs “to stop!!!”

An Impala

My heart was suddenly beating fast with excitement when I realized what was happening. I ran to Grandmother NyaMwaza who was already up and sitting with her legs stretched out by the small thatched kitchen hut with her bare back basking toward the early morning soft sun rays.

“Agogo! Agogo! (Grandma, Grandma) I want to go to chisokole – hunt with the men!!”

“Yayi (No)” grandma replied.

“But I can walk long distances in the hot sun without drinking water, carry an axe or spear for grandfather. I will listen. I will obey the adults!! Agogo nabeya (please) can I go?”

“No, you cannot go. Ndiwe mdoko kuchisokole (you are too young to go on the hunt)’ my grandmother NyaMwanza replied emphatically.

Dogs were chasing goats in the village.

I collapsed to the ground wailing. I rolled on the ground many times kicking the sand with my legs raising dust while crying as loud as I could: “Agogo!! I want to go to chisokole w-e-e-e!!!!” I cried as I hyperventilated laying on the sand. This was in 1960 at Chipewa Village in Lundazi district of the Eastern Province of Zambia in Southern Africa and I was 6 years old.

Grandmother NyaMwaza gently picked me up by my arm as I stood up still crying and sobbing.

“Mwizenge, mwana wane (my child)” my grandmother said softly. “Chetama, chetama (stop crying)”

“You are too young to go to chisokole hunt,” she said as she wiped my tears and the sand from my face.

“What about cousin Kathaulo and Njenje, they are going!”

“They are older than you. They are not nthanga yako (your age mates).  “In fact your cousins Jemusi and Sokoyala who are your age mates are not going either.”

“They are not going?” I said looking at my grandmother with both surprise and relief.

The dogs were chasing chickens in the village

“Mwizenge, may be next year when you are older you will be able to go. Chisokole is dangerous for younger boys.”

I was dejected and disappointed but felt better. At least I was not the only one of the boys not going on the exciting chisokole.

Early that morning the men had cooked some porridge with herbs from secret special tree roots. Once the dogs had eaten the munkhwala (medicine) porridge, they were so excited and ready for the hunt. That’s why the dogs were excited and chasing chickens and goats because they were ready for the hunt. The men had delayed leaving for chisokole hunt.

My Grandfather Mchawa and all the men of the village assembled at the mphala or insaka. They had their sharpened spears, axes, knives, and arrow heads. They carried their bows, arrows and nthonga (knobkerries).

I had heard from the men growing up that the way they hunted is the men lined up abreast in a long line. They shouted, yelled, and beat the bushes as they all advanced forward through the bushes at an equal pace within sight of each other. No one was to lag behind and go too far forward. The noises spooked animals that would bound out running away from their hiding places. The hunters would then carefully use their weapons in front or behind them to kill the animals. This is why it was prohibited to go too far forward or lag far behind. Because either way you could be speared accidentally during the intense swift chaotic noisy split second decisions.

Dogs were chasing goats

The men all took long last big swigs of fresh drinking water in case they were not going to find any drinking water during the long all day hunt in seething October heat. The men whistled and shouted for the more than 15 dogs which were frantically still running around chasing goats with their tongues hanging out. The men lined up abreast in a long line along the western side of the village. They were shouting, laughing, and yelling as some were whistling while calling the names of the many dogs. The dogs disappeared first into the bush ahead of the men. Then the men followed and disappeared into the bush. The chisokole hunt had started.

My grandmother NyaMwaza, all the women of the village, and my cousins were all day anxiously preparing waiting for the men’s return from the chisokole.

________________________

***If you loved this story, this author published “The Bridge” a highly acclaimed romantic thriller novel in 2005 that reflects deep aspects of our Zambian culture. The Ministry of Education Curriculum Development CDC) in April 2015 approved or accepted the book to be used as a supplementary reader for grades 10 – 12 in the Zambian Secondary School Literature syllabus. An application was filed with the Zambia Examinations Council for the book to be adopted by Secondary School in June 2016. Please kindly contact Zambia Examinations Council to urge them to adopt the book.

 

 

UNZA Student Papers Very Important

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Introduction

One chilly June morning when I was in Grade 7 at Tamanda Boys Boarding Upper Primary School in 1966 in rural Chipata in the Eastern Province of Zambia, the Headmaster Mr. Phiri digressed from teaching English, and asked the class  of 30 students what we wanted to be after completing Grade 7. My classmates and I looked at each other blankly in stunned silence. What could kids in a rural African village school dream about after finishing only Grade Seven? Then Mr. Phiri gave us this spontaneous talk that I will never forget for the rest of my life.

“What’s the matter with you!” he raised his voice his eyes slowly surveying the classroom and then he said almost whispering:

UZ Spokeman – the first University of Zambia student newspaper.

“You are young. The future for all of you is wide open. Our country just got its independence 2 years ago. We will need doctors to cure disease, pilots to fly planes, locomotive drivers to run trains, bankers, teachers, surveyors, architects to design homes, engineers. Any of you could even go to college and even to the new University of Zambia! You could get one or two degrees and become professors. You need to know not just about our school, our chief, your village, or our country, but about the world. Did you know that as we speak in the classroom now, on the other side of the world in Japan its midnight and people are asleep?”

I smiled and looked around at my classmates. That was it! That was fascinating and very inspiring for me as a kid who had only known about herding goats in the village at this point. My imagination was ignited and a seed was planted. I began to dream night and day about may be being a bus driver, doctor, policeman, or train driver.  May be even going to University of Zambia if I worked hard. The previous year in 1965, our imagination as students had been instigated when our Headmaster announced that our government of Zambia was raising funds all over the country to build the first national University of Zambia. This would be the highest educational institution in the land where students would obtain degrees. Every child in our

The author at 15 years old stood in awe at Africa Hall at the University of Zambia then under construction.

school donated ten ngwee or ten cents toward the national project.

School Holidays in Lusaka

My uncle and aunt invited me while I was attending Chizongwe Secondary School to spend the August 1969 school holidays at their home. I was a curious rural boy thrilled with Lusaka City life staying ku Mayadi or middle class neighborhood in Northmead. One morning I got on a sports bike and wanted to see the University of Zambia. I rode the bike to near the

Members of Aggrey House at Chizongwe Secondary School in 1967.

Zambian National Assembly building.

Lusaka then was known as the Garden City because of its bungalows and marvelous wide front yards and lawns. There were no walls surrounding houses. So you could see the beautiful front yards of all homes with flower gardens, their broad living room glass windows and colorful curtains. Then I rode my bicycle on a bush path through what is now Arcade Mall or East Park Mall to UNZA. I emerged from the bush path to see Africa Hall and Kwacha Hall but President and International Halls were still incomplete. There were cranes and loud construction sounds everywhere. I stood by my bike and stared in wonderment at the new University of Zambia being built with the administration building and the Library in the far distance. I was in Form three or Grade 9. I was in awe to be and see the University of Zambia; the seat of knowledge. I wondered what it would take for anyone to be at University of Zambia. I retreated and returned to Northmead.

Form V and Chizongwe Secondary school

One day while I was in Form V or Grade 12 at Chizongwe Secondary School in 1971 when we heard news that UNZA students had marched and demonstrated against apartheid along Freedom Way down town Lusaka. Something went wrong as police threw teargas, there was pandemonium, and students scattered as they run through Cairo Road through plumes of tear gas as police chased them. One former Chizongwe Secondary School graduate who was a student at University of Zambia sent a copy of the UNZA student newspaper the UZ Spokesman to a friend in Aggrey House Senior section.  We all congregated to read and have a glimpse of the students’ views of what had happened in the student protest. The UZ Spokesman made a tremendous

In-a-Hurry UNZA student newspaper the author co-founded with Dr. Vincent Musakanya in 1974.

impression on me; the notion that students could publish a paper that was right in the middle of national politics.

I had no idea that six months later in May of 1972 I would be a freshman or first year student at the University of Zambia. It was a thrill of my life and that of my whole family. Beyond the best University education I obtained at University of Zambia, I have made one conclusion after 46 years of observations of many University college newspapers both at UNZA and especially abroad in western universities: the UNZA student papers represented the best and purest form of freedom of expression because of three reasons.

Freedom of Expression

First, the student newspapers UZ Spokesman, later TRUNZA, and In-a-Hurry (which I had co-founded with Dr. Vincent Musakanya) reflected the free, direct, true and unvarnished student expression. This expression was unrestrained by censorship, libel or sedition laws where students could be sued and jailed because of what they had published offended someone. Once four TRUNZA editorial board members were tried in court for sedition and acquitted.

Second, the capital for publishing the student papers was so low that it enhanced student expression. The papers were sold at 3ngwee each. Students used cheap stencils and duplicated the newspapers on regular cheap print paper. The UNZA student papers were not imitating the Times of Zambia or the Zambia Daily Mail which were very expensive or costly to publish.

Thirdly, the total freedom of expression meant that vulgarity and insults were sometimes common. However, in the early years of UZ Spokesman vulgarity did not exist. But vulgarity and fierce extreme political opinions became the staple of TRUNZA. Other student papers including our own In-a-Hurry were conservative. Censorship was very limited as both men (mojo) and women (momma) students were often given equal opportunities to insult each other. But one of the best and perhaps tragically ignored aspects about the UNZA student papers is that they reflected some of the best writing in Humanities and the Social Sciences. We were the cream of the nation assembled in one institution. Some of the most creative, humorous, unique intellectual expression, analysis and political commentary were in those student papers including very inspiring poetry. I have never encountered such freedom of expression and creativity in student newspapers in the few Western Universities I have observed over the last 46 years.

Archive all UNZA Student Papers

There is often a misguided notion even among some UNZA former students and may be even the Zambian political leadership and the public that those papers were childish, rubbish or the useless product of children playing in the sandbox. I strongly disagree. What I urge is for the University of Zambia to immediately collect, bind, scan, and digitize all those UNZA student papers starting from 1969. These student papers include UZ Spokesman, In-a-Hurry, TRUNZA, IN and OUT and others. I know where these student newspapers are located in the basement of the University of Zambia Library when I was last in the basement in the 1980s. Deeply buried in those publications are a treasure trove of very significant history of unique knowledge and human creativity that you will not find from students from other Universities in the world.

Lost Connections: Uncovering the Real Causes of Depression – and the Unexpected Solutions: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Johann Hari, Lost Connections: Uncovering the Real Causes of Depression – and the Unexpected Solutions, New York: Bloomsbury, 2018, 321 pp. K280.00 ($28.00), Hardcover.

Introduction

In 2008 I got a frantic call from a close Zambian friend who lives in Chicago with his wife and two children in a typical middle class neighborhood. His 19 year old son was attending college and went to a party near campus with a group of friends. During a race-related fracas at the party, his son was severely beaten and had to be taken to hospital. Once out of the hospital, the son was back home and deeply depressed. His depression was so severe that he would be in bed all day and not come out of his bedroom. He would not eat much.

The Traditional Healer in Lusaka who treated the author’s son for depression

Taking anti-depressants was not helping. Did I have any suggestions?

I advised my friend that they should immediately fly back home to Zambia in Africa. I gave them the name and cell phone number of the reputable traditional healer who lives in the Chawama compound South of Zambia’s  Capital City of Lusaka. The wife boarded the plane for Zambia with their son. As soon as they landed at the Lusaka Kenneth Kaunda International Airport, they booked a taxi and headed straight to the traditional healers’ house. This was an urgent matter and there was no time to waste.

The traditional healer prescribed several types of treatment for the depression which included a pile of roots. These were to be soaked in water. The mother was to use the herb from the soaked roots to boil a thin maize or corn meal porridge. Her son had to drink this porridge 3 times a day for 3 months. She and her son soon after travelled north of the country to the Copper belt where they stayed with close relatives and other extended family members as he underwent treatment. During the process her son was able to eat delicious nshima meals with good ndiyo, umunani or relishes which the whole family ate together three times per day as is the traditional Zambian meal eating custom. Her son laughed, joked, played, and talked every day in the Zambian language with his aunts, uncles, nephews, nieces, cousins, and many  others. He shared bedrooms with his cousins. After a month, they returned to Illinois where her son continued to cook and drink the herbal porridge for another month.

How did I know this traditional healer might be able to treat the son’s deep depression? It is because my own son eight years earlier had dropped out of college as a sophomore because of depression. Counselling and other therapy did not work. The antidepressants had such horrendous so-called side effects that my son exhibited suicidal thoughts. That’s when I urgently had also flown to Zambia to the same traditional healer in Lusaka. I went beyond that to the village where my son consulted another traditional healer.  Is my argument that Western doctors and the powerful pharmaceutical antidepressant drugs don’t work for treating depression? Am I advocating that every reader who has depression board a plane and head to Lusaka Zambia or to any African country from Cairo to Cape Town? How is this related to the book “Lost Connections”?

Lost Connections

I have personally experienced some depression. I have seen it in close family members the last 58 years since I was a child growing up in Zambia in the 1950s. I saw and have seen how depression was treated in traditional Zambia. I am keenly aware that depression is a rampart and destructive of lives both young and old in contemporary America and in societies in general. After reading all the 321 pages in Johann Hari, Lost Connections: Uncovering the Real Causes of Depression – and the Unexpected Solutions, I was able to more explicitly realize the connections between the dots about depression that I could see in both my personal and academic life that I was suddenly able to see and make the connections.

Three ways to Read

There are three possible ways to read and look at the proposed approach to causes and solutions to curing depression proposed in this book. First, you could entirely avoid reading the book because you might think it is too long. Instead you could read small tidbits of reviews, a few hundred-word short critical commentaries that either praise or

Meaningful work may help prevent or reduce depression. Women drawing water during the construction of the Nkhanga Village Library in Lundazi in Eastern Zambia.

criticize the ideas in the book. Second, you could read it for theoretical knowledge so you can use it as ammunition in academic discourse which often mimics combat. Third, you could read it with serious urgency because depression and anxiety are so wide spread in our society you may be trying to be part of the search for serious solutions. I decided I want to read both for knowledge but also to determine if I might be able to draw from my traditional Zambian and African experiences in order to be part of finding some long term real treatment and solutions. What Western societies are doing right now in their approach to causes and treatment of depression may not be working.

Summary of Lost Connections

The American author of the book Lost Connections battled depression from a very young age when he was a teenager using antidepressants which never worked. But he endured horrendous side effects from the antidepressants while being convinced they were beneficial in curing his depression. He did not know it at the time that the antidepressants were not working. The 22 chapters of the book of 321 pages are divided into 3 distinctive parts. Part I is “The Crack of the Old Story” which are very significant first 55 pages of the book. He exposes and debunks the myth that has been very deeply embedded in us that science and drugs that are promoted and believed to fix our brains when we have depression have not only all been mistaken but may be lies to put it plainly. Drug companies may be very complicit in continuing to perpetuate this lie.

“People are told that drugs like antidepressants restore a natural balance to your brain, she said, but it’s not true – they create an artificial state. The whole idea of mental distress being caused simply by a chemical imbalance in “a myth” she has come to believe, sold to us by the drug companies.” (p.30)

Part II of the book addresses in detail the “Nine Causes of Depression and Anxiety” which are said to have caused serious and harmful disconnection among humans in contemporary society. The causes include: Meaningful Work, Disconnection from other

Deep meaningful relationships may help eliminate of reduce depression. Family members doing their hair in the village.

people, lack of Meaningful Values, Childhood Trauma, Disconnection from the Natural World, the Role of Genes and Brain Changes.

Part III of the book explores “Reconnection. Or, a Different Kind of Antidepressant” which includes such topics as Reconnection to Meaningful Work, Meaningful Values, and Reconnecting to Other People.

Significance of Lost Connections

Each reader will encounter perhaps many significant ideas about depression in “Lost Connections” that they may agree or disagree with. But what I found most gratifying was Hari’s statement which reaffirms my own preexisting beliefs and convictions all along which I first expressed in my opposition to some of the earlier methods of research and controversy about the HIV/AIDS in the 1980s. A man is walking long a dark street and loses his keys and begins to look for them. Another person notices that the man was looking for his keys not in the part of the street where he might have lost the keys. When the man who lost the keys was asked why he was looking for his keys not where he might have lost them fifty yards away, the man replied: “Because this is where there is a street light”. That man was never going to find his lost keys.

Reaffirming the validity of the lost key analogy, about depression Hari says: “Because we have been framing the problem incorrectly, we have been finding flawed solutions. If this is primarily a brain problem, it makes sense to look for answers primarily in the brain. But if this is to a more significant degree a problem with how we live, we need to look primarily for answers out here in our lives……It seemed clear that if disconnection is the main driver for our depression and anxiety, we need to find ways to reconnect.” (p.161)

Savanna Zambia and Africa

This author realized that Hari’s advocating reconnections brings contemporary modern society full circle to the significance of life in the African Savannah village from where all humans evolved and migrated perhaps forty thousand years ago. I characterized the deep human connections reflected in the traditional Zambian and African village as: “Heaven on Earth” in my book Satisfying Zambian Hunger for Culture.(p. 21-23). In order to find lasting cure to depression employing the holistic approach may require humans to adopt the African Savannah lifestyle we may have abandoned perhaps about ten thousand years ago.

Discussing why loneliness may cause depression and anxiety, Hari says: “Human beings first evolved on the savannas of Africa, where we lived in small hunter-gatherer tribes of a few hundred people or less. You and I exist for one reason- because those humans figured out how to cooperate.”(p.77)

Conclusion

What is most appealing and meaningful about the ideas in this book are its holistic and historical approach. Several times in the book he mentions that all of us 7.7 billion people came from the open Savanna in Africa. Could rampant depression be related to virtually everyone reading this evolving from the open Savanna may be forty thousand years ago but now living in what might be cages in isolated houses, offices, factories, hostile and alienating work places, the internet virtual world, tiny apartments or flats while being

Nega Nega Hills overlooking the Kafue River. Open spaces in nature like those in the Savanna may help eliminate of reduce depression.

increasingly disconnected from other humans?

Some social scientists conducted research all over the world to find out what physical environment people have a liking for. “What they found is that everywhere, no matter how different their culture, people had a preference for landscapes that look like the Savannas in Africa. There is something about it, they conclude, that seems to be innate.” (p.129) The premises and references to the Savannas in Africa in the book validated why I have a deep love, fondness, and even a spiritual connection to the Savanna wilderness I am fortunate and blessed to have grown up in 58 years ago. This book provides credible causes and possible solutions to depression but the challenges of adopting those solutions are daunting. But he provides some optimistic recommendations and encouragement at the end.

The Black Swan: The Impact of the Highly Improbable: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Nassim NicholasTaleb, The Black Swan: The Impact of the Highly Improbable, New York: Random House, 2007, 2010, 444 pp. K240.00 ($24.00), Paperback.

Introduction

The greatest gift bestowed on me is that I was born and lived in the village in my early formative years in the 1950s in the remote Eastern Province of Zambia in Southern Africa. During the last 58 years I have lived an adventurous life of unimaginable freedom and an infinitely, exciting, wondrous, robust and curious intellectual life. I have been articulate in the Tumbuka language and deeply steeped in its culture, but also articulate in Nyanja or Chewa languages. Later in my formal education at Chizongwe Secondary School, University of Zambia, and Michigan State University for my doctoral degree, I became proficient in English. Life and intellectual ideas from many sources have always intrigued and puzzled me. I have asked numerous puzzling random and unsystematic questions along the way about many events I have observed and participated in to which I have been uncomfortable not finding immediate clear answers. I have and still keep pushing, asking, talking to people, searching and reading voraciously anything philosophical.

Why did the Zambian Presidential Election results of 2016 cause so much unresolved controversy? Why was I born to my parents when I did? Why did I survive when my twin brother died in early childhood? Why do night and day exist? Why did the British colonize Northern Rhodesia (now Zambia)? Why was I 10 years old at Zambia’s independence on October 24, 1964 such that the next 30 years I was to benefit from all of Zambia’s drive toward economic development? Why did polygamy and monogamy both exist in the village when I was growing up? Why did apartheid happen in South Africa? Why do certain countries always win the World Cup in Football or Soccer? Why is there good and evil? Why did my father and my mother marry so that I could be born? Why did the World War II happen? Why is there white racial superiority and black racial inferiority? Why are men and women, boys and girls not equal? If the universe is 4 billion years old and the earth is just a tiny spec among the planets and countless galaxies, how come I and 7 billion people live on this tiny planet earth? Why did the most unlikely Donald Trump win the 2016 American Presidential elections? The questions are endless.

The Black Swan

The essence of  the 444 page The Black Swan: The Impact of the Highly Improbable by Nassim Nicholas Taleb is that perhaps hundreds of years ago Europeans, explorers, and other adventurers had only seen thousands and perhaps even millions of White Swans. One day in their adventures, they were intrigued and may be even shocked when for the first time ever they encountered and saw a Black Swan. The Black Swan as a powerful metaphor represents the role of rare events in life that tend to have a massive unexpected often earth shaking impact on our lives precisely because those events are rare. “The highly expected not happening is also a Black Swan. Note that, by symmetry, the occurrence of a highly improbable event is the equivalent of the nonoccurrence of a highly probably one.” (p. xxii)

What I found exciting that both instantly both reaffirmed and transformed my epistemology, and created what the Tumbuka call kungweruka (to open your eyes to see something new with light) to me was how some of the many of the unanswered puzzling questions I have had over the last 58 years could be resolved.

When my mother and my father met and married that was a Black Swan event for my parents. My specific birth was a Black Swan event both for my parents and I. You want to avoid confusion about what the Black Swan means. In the extrapolation and example just cited, there are thousands of marriages and children born among 14 million Zambians alone. But each marriage is a positive Black Swan and each baby being born is a positive Black Swan to the baby but as well as to the parents because their lives become transformed instantly in a massive way. Although Black Swan events are so rare, according to Taleb, the contradiction and fallacy is that we spend, waste, and focus a lot of our time trying to predict, prepare and anticipate their occurrence. Because Black Swan events are so rare, the best we can do is prepare to take advantage of the positive Black Swan events when they happen. We can prepare to mitigate the pain and loss that happens when negative Black Swan events happen. But we can never predict Black Swan events that’s why they are Black Swans.

Most of the events cited at the top of the review were Black Swan events. European colonization of Africa and Zambia was a Black Swan event. This author being 10 years old at Zambia’s independence on October 24, 1964 was a positive Black Swan event that he enjoyed the next 30 years of Zambia’s drive toward economic development including free education from primary, secondary school, University of Zambia and doctoral education in graduate School. The Mufulira Mine disaster of 25th September 1970 in Zambia in which 89 miners perished was a negative Black Swan event. The disputed Zambia’s Presidential election results who outcome prompted the intervention of the courts was a Black Swan event. Donald Trump winning the 2016 American Presidential elections was a Black Swan event.

Although the book is very unusual in it style of describing the numerous aspects of knowledge, I was excited and intrigued enough by the prospects of sharing the knowledge that I quickly sent by express mail 5 copies to 5 close friends in Zambia with the expectation that we could later hold some fruitful and animated discourses about the ideas expressed in the book.

Prediction Challenges

In the The Black Swan, Taleb exposes the challenges and severely criticizes predictions  especially economists, consultants, and sociologists (my discipline) make that lack any significant value and empirical validity in the real world. Some of the predictions are buried in sophisticated statistics and obfuscatory language that makes it very difficult to both comprehend and appreciate the worthlessness of the predictions. This comprehension is especially difficult if the reader is not familiar with the fundamental elements and principles of probability in quantitative methods. These are routinely and commonly used in scientific predictions in both experiments and other forms of social prediction that are often claimed to be based on empirical research. In Chapter 15: “The Bell Curve, that Great Intellectual Fraud” (pp. 227-252). I have always wondered about the law of averages and about the use and significance of  the Standard Deviation. Taleb rightly advises the average reader to choose to skip this chapter.

Platonification

The way knowledge is described and especially inventions is that the world is very systematic. Our knowledge in textbooks now tells us Zambians and Africans that Europeans exclusively planned and heroically explored the world. During the Industrial Revolution, so we are told according to history books distributed to the entire world today, white Europeans intelligently and exclusively planned and purposefully invented all the modern technology everyone in the world enjoys today including the automobile, the train, the ocean sailing ships, aero planes, and modern medicine. In fact, when I was in Grade 6 in 1965 at Tamanda Boarding Upper Primary School in Eastern Zambia, there was a song that we Zambians used to sing:

 

Azungu Nzelu (Whites are Intelligent)

Opanga Ndeke (They built the aeroplane)

Sikanthu kena(It is because of nothing else)

Koma ni khama (But because of determination)

According to this popular world history textbook narrative, the rest of the world and especially black Zambians and Africans in the meanwhile were perpetually living in primitive mediocrity wallowing is backward customs, primitive religions and technology, darkness, superstition, cultural inferiority, and forever technologically trying to catch up to all the superior Europeans. Both of these narratives have been so deeply entrenched in Zambia, African and the rest of the world. Taleb says that this is all wrong.

According to Taleb in the Black Swan, we as humans Platonify when we describe knowledge and especially inventions as having been properly planned and systematically executed by nations and especially the most popular: the “races”.

“What I call Platonicity, after the ideas (and personality) of the philosopher plato, is our tendency to mistake the map for the territory, to focus on pure and well-defined “forms”, whether objects, like triangles, or social notions, like utopias (societies built according to some blueprint of what “makes sense”), even nationalities. When these ideas and crisp constructs inhabits our minds, we privilege them over other less elegant objects, those messier and less respectable structures (an idea that I will elaborate progressively throughout the book). (p. xxix)

As human beings we seem to be attracted to the good stories and the good narratives that are easy to remember. Taleb in the Black Swan exposes these erroneous assumptions about history and our knowledge. “It is why we Platonify, liking known schemas and well-organized knowledge – to the point of blindness to reality. It is why we fall for the problem of induction, why we confirm. It is why those who “study” and fare well in school have a tendency to be suckers for the ludic fallacy.” (p. 131) The Ludic fallacy refers to that…..“the attributes of the uncertainty we face in real life have little connection to the sterilized ones we encounter in exams and games.” (p. 125)

Platonicity ignores the reality that randomness dominates most of our lives and what we experience. Taleb’s assertion resonated with my own experiences, those of other people and especially how history has happened over perhaps thousands of years.

But most significant and profound to the reader, Taleb says: “You can think about a subject for a long time, to the point of being possessed by it. Somehow you have a lot of ideas, but they do not seem to be explicitly connected; the logic linking them remains concealed from you.” (p. 131)

The reviewer realized tremendous and numerous connection between some of the questions he had held for a long time or the last 58 years to be more precise. I hope the reader can be able to find his or her own connections. This may be the most unique and valuable aspect of Nassim NicholasTaleb, The Black Swan: The Impact of the Highly Improbable.

Conclusions

To Taleb’s credit, the numerous ideas and knowledge in this book are unPlatonified. This is a blessing to the intellectuals with truly independent minds. The book might be a total nightmare, intimidating or might even be unreadable to the reader whose mind is deeply steeped in and has totally Platonified knowledge even if the reader has several or many especially Ph. D. degrees. The value of this book is that the ideas reaffirm some of what you might already know. But at the same time it might liberate you for the first time in life to enjoy a truly independent intellectual life. You may be able to uncover your own epistemology that was previously buried in the world of Platonified knowledge.

References

Bloom, Allan., The Closing of the American Mind: How Higher Education has Failed Democracy and Impoverished the Souls of Today’s Students, New York: Penguin Book, 1987.

Chagnon, Napoleon., Noble Savages: My Life among Two Dangerous Tribe – The Yanomamo and the Anthropologists, New York: Simon and Schuster, 2013.

Cook, Philip W., Abused Men: The Hidden Side of Domestic Violence, 2nd Edition, Westport, Connecticut, London: Praeger, 2009.

Farrell, Warren., The Myth of  Male Power, New York: Simon and Schuster, 1993.

Gladwell, Malcolm,. The Tipping Point: How Little Things Can Make a Big Difference, New York: Little, Brown and Company,2000, 2002.\

Hammond, Dorothy, and Jablow, Alta., The Africa than Never Was, Illinois: Prospect Heights, 1970.

Hari, Johann., Lost Connectiona: Uncovering the Real Causes of Depression – and The Unexpected solutions, New York: Bloomsbury, 2018

Herrnstein, Richard., and Murray, Charles., The Bell Curve: Intelligence and  Class Structure in American Life, New York: The Free Press, 1994.

Kaunda, Kenneth David., Kaunda on Violence, London: Collins St. James Place, 1980.

Medina, John., Brain Rules: 12 Principles of Surviving and Thriving at Work, Home, and School, Seattle, WA: Pear Press, 2008.

Meredith, Martin., Our Votes, Our Guns: Robert Mugabe and the Tragedy of Zimbabwe, New York: PublicAffairs, 2002, 2003.

Ritter, E. A., Shaka Zulu, New York: Penguin Books, 1955, 1978.

Serpell, Robert., The Significance of Schooling: Life-journeys in African Society, Cambridge: Cambridge University Press, 1993.

Taleb, Nassim Nicholas., The Black Swan: The Impact of the Highly Improbable, New York: Random House Paperbacks, 2007, 2010.

Taleb, Nassim Nicholas Antifragile: Things that Gain from Disorder, New York: Random House, 2012, 2014.

Tembo, Mwizenge S., Satisfying Zambian Hunger for Culture, Xlibris Corporation, 2012.

Tierney, Patrick., Darkness in El Dorado: How Scientists and Journalists Devastated the Amazon, New York: W. W. Norton and Company,  2000, 2001.

Turner, Victor., The Forest of Symbols: Aspects of Ndembu Rituals, Ithaca: Cornell University Press, 1967.

Tyson, Neil deGrasse., Astrophysics for People in a Hurry, New York: W. W. Norton and Company, 2017.

Watts, Duncan J., Everything is Obvious: Once You Know the Answer, New York: Crown Business, 2011.

 

The Thrill of the Black Panther – Why I Cried.

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

President Kaunda should see the Black Panther. All the founders of Zambia whether they have passed away or are still living should watch the Black Panther; Simon Kapwepwe, Reuben Kamanga, Peter Matoka, Grey Zulu, Munukayumbwa Sipalo, Julia Chikamoneka, Chibesa Kankasa, Madeline Robertson, Chieftainess Mulenje Nkomeshya; just to mention a few of our founding ancestral fathers and mothers.

Sir Abubaka Tafawa Balewa, the first Prime Minister of Independent Nigeria in 1960 should see Black Panther. Namdi Azikiwe the first President of independent Nigeria should watch the movie.

First Zambia’s First President Kaunda

Nelson Mandela the first President of independent South Africa, Jomo Kenyatta first Prime Mister of independent Kenya, Kwame Nkrumah the first Prime Minister of Ghana, Chief Albert Luthuli,  the Rev. martin Luther King, Malcolm X,  should see the Black Panther.

My Grade 7 teacher Mr. Elisa Phiri at Tamanda Mission Boys Boarding School in 1966 should watch the movie. Every Friday afternoon he gave the whole remote rural school the weekly current affairs lecture about the new Independent African countries and their new Prime Ministers. Every Zambian, African, the whole world should watch the Black Panther for the African cultural unity the movie finally unveils is what everyone has been yearning and longing for. I will try my best not to have any spoilers in case you have not watched the movie. If you have not watched the movie yet, stop reading right now. I have watched the movie a gazillion times including 3 D version.

First Reason I Cried

The first reason why I cried when I watch the Black Panther is when the characters say: “We are home!” “It never gets old.” I have lived on and off in the diaspora for more than 40 years. Flying back home to Zambia has always been my going back to my Wakanda. It will never get old. I had been away from Zambia for 3 years studying for my Masters degree when I first flew back to Zambia in 1980. I flew on the TWA 747 jumbo jet from New York to London Heathrow. I had not

Zambia Airways DC 10

spoken my Tumbuka mother tongue, Lusaka Nyanja, or heard Bemba, Lozi, Tonga, or seen other ordinary Zambians for 3 years. I didn’t realize my soul was starved for home until I boarded at London-Heathrow the massive Zambia Airways DC 10 plane with its beautiful Zambian flag colors on the outside. When I entered the cabin, the latest Zambia music was playing on the intercom. I saw Zambian young men and women pilots, and especially stewardesses who were going about the cabin speaking in sweet Lusaka Nyanja dialect mixed with English and Bemba. I thought I had died and gone to heaven. At that moment I felt like screaming and jumping up and down and hugging them: “I am hoooooome!!! Nafika Mu Lusakaaaa!!!(I am in Lusaka!!!)” I had to retrain myself because I knew I would have been ejected off the plane for being mentally unstable or for gross public misconduct. My ecstatic warm feelings happened again when ten hours later the massive DC 10 jumbo’s wheels  kissed the tarmac at the then Lusaka International Airport during early March morning. “I was home!!!”

Second Reason I Cried

The second reason I cried is when what I have known intuitively having grown up in the village and through reading that we as Africans were never inferior as portrayed by Europeans since the Industrial Revolution and colonization of the entire continent from 1600 to 1960. The unity of the African peoples of the continent and those of the African diaspora powerfully reflected in the Black Power movie triggered in me about our proud majestic history of Africa and Africans as the origin of the entire human civilization.

If your understanding of our African history is from the Eurocentric history that starts from the 1600s with Europeans sailing and exploring the coastal areas of West Africa, you have the wrong history. If you believe that the Atlantic Slave Trade in which 11 million Africans were taken in chains between 1600 and 18000 and Europeans colonization of Africa from 1880 to 1960 was because Africans have always been an inferior people, you have the wrong history.

The more accurate history is that many groups of Africans called homo sapiens evolved from Savannah East Africa about two hundred thousand years ago. They migrated through present day Saudi Arabia through India, Andaman Islands, to the Far East including Islands in the South Pacific, Australia,  and New Guinea. The same Africans may have lived in North Africa, Southern Europe, the Middle East and some may have migrated by canoe from West Africa and settled in North and Southern America. This may have been thousands of years before what are known as the Dark Ages in European History (500-1500 AD), Spanish exploration (1492 – 1892), Portuguese exploration (1500-1600), and European voyages of exploration and colonialism around the world.

I discuss some of this information which is at the center of human evolution in Chapter 17 of my book: “Satisfying Zambian Hunger for Culture”. In other words all the 7 billion people today all over the world may be biologically descendants of Zambians and Africans starting  from about two hundred thousand years ago. If this is the broad accurate history, why is it today that the history of Zambians and Africans is so distorted that nearly everyone generally denies, including Zambians and Africans ourselves, that Africans had any significant influence in history? That somehow Zambians and Africans are a black race that have always been colonized, inferior or were slaves? The Black Panther movie may help to reignite the tracing back of our proper and accurate history and reuniting of African people from North Africa in Libya and Cairo in Egypt to the Southern tip in Cape Town in South Africa; from the Horn of Africa in Djibouti to the Gambia and Cape Verde Islands in West Africa.

Third Reason I Cried was Kukaya

The villain dies grieving that his parents abandoned him and never took him back to Wakanda where the sunsets are beautiful. Many Zambians have enjoyed the beautiful sunsets in Zambia all their lives while experiencing genuine freedom. The freedom to walk anywhere with your chest high and an elegant spring in your step knowing that the ground you are walking on is yours and that of family and ancestors. I felt sorry for 40 million African Americans who are 12% of the United States population of 325 million people will never see and experience Africa like the fictitious Wakanda in its true beauty, of being Kukaya and enjoy true liberty and freedom. It is always painful to grow up to be told you’re a minority and to be forever in Ghetto stockades of the mind even if you are rich. There are other millions of Africans descendants in Brazil, the Caribbean, in Asia and Europe for whom the Black Panther will for the first time give them a glimpse of just the tip of the iceberg of the diversity of the beauty of what Wakanda and Africa can provide them. This is one of the reasons why I always take photographs of the beautiful sunsets whenever I am in Zambia. The beauty of the African sunsets is why the British Colonizer Cecil Rhodes from the 1800s is buried on Matopo Hills in Zimbabwe.

Fourth Reason I Cried – the Women

After Zambia’s independence from British colonialism in 1964, there was a serious cultural conflict among Zambians. Some young women began to adopt some Western cultural practices. Women began to use skin lighting creams on their faces such that their faces looked orange and the rest of their body was blue black. The men youth leaders from the United National Independence Party (UNIP) by 1965 roamed public places including markets identifying young women who were using skin lighting on their faces and publicly rebuked them. Zambians derisively called these women coca-cola and fanta as a way of critiquing their orange faces and while the rest of their bodied had dark skin.

Lupita Nyango (Nokiya in Black Panther) has fought a valiant battle. A British magazine had used her on their magazine cover. They lightened her dark skin and make her African kinky hair smooth to meet the European conceptions, standards, and stereotype of women’s beauty. Lupita protested and criticized them that they shouldn’t have altered her African looks. This was very courageous of her. The magazine apologized. I am so proud of her for standing for millions of black dark skinned women in Africa and the rest of the world who have been made to feel inferior and ashamed of how they look because of the Eurocentric wrong belief that white European features and skin are superior and African, ebony, and blue black skin are inferior.

In the Black Panther it was heartwarming to see on the big screen the full diversity of the beauty of our women and men that I was able to experience since I was a child in the village in Zambia. I have six beautiful sisters of various skin shades from brown to blue black skin tone. The full range of beauty from the women with the darkest blue black skin color to the chocolate brown.

None of these tones were in our African cultures were ever associated with inferiority and superiority of certain skin tones as being “white” or “light”. In fact in our African culture we refer to kufiyira (Chewa) uswesi (Tumbuka) or usweshi (Bemba) which have absolutely nothing to do with inferiority and superiority of while skin color as Europeans have erroneously made us to all believe. The Black Panther ought to liberate not just all African women but all blue black dark skinned lovely beautiful women who are Dalits and are the despised untouchables regarded by

Andaman people in Eastern India Islands

society as the most vile people in the Caste system in India, Bangladesh, Andaman Islands, and elsewhere.

The  Black Panther has given you permission to enjoy and walk with joy in the bright sunshine with elegance, dignity, and pride. You are beautiful. You are women who may have broad flat noses, full lips, kinky hair, sparkling smiles, and choose a bald head; you are beautifully elegant. Most of all, the Black Panther will liberate all men, and especially black heterosexual men, that if you are attracted to, loved and cherished any of the women who have dark blue-black skin, that it is alright for you to admire, cherish, and love them. We can finally breakthrough the racist and mental bondage of the myth of the racial superiority of the white European skin especially in women and dispel forever the myth of the inferiority of the blue black dark skin.

References

  1. https://factfinder.census.gov/faces/tableservices/jsf/pages/productview.xhtml?pid=ACS_16_5YR_DP05&src=pt
  2. https://www.researchgate.net/publication/260163395_Eurocentric_Destruction_of_Indigenous_Conceptions_the_Secret_Rediscovery_of_the_Beautiful_Woman_in_African_Societies

 

Antifragile: Things that Gain from Disorder: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Nassim NicholasTaleb, Antifragile: Things that Gain from Disorder, New York: Random House, 2012, 2014, 519 pp. K182.00 ($18.00), Paperback.

Introduction

The popular wide spread belief that is reminiscent of the Western intellectual pursuits, cultural arrogance and hubris has been the typical characterization of the African villager and persona as a noble savage. Much of Western intellectual pursuits since the period of enlightenment in Europe, after the Industrial Revolution, and during European colonization of Zambia and Africa still harbor the idea that there can be no credible intellectual let alone legitimate philosophical world view coming from a primitive African villager’s experience. The majority of our Zambian and African intellectuals have unwittingly adopted this ill-

Antifragile: Things that Gain from Disorder

Antifragile: Things that Gain from Disorder

informed derogatory perspective. To my utter pure surprise that carried me on the shoulders of relief peppered with elegance, this book helps debunk this myth in my village humble mind. Since the saying that there is safety in numbers and Talib seems to have emboldened me as he has led the way, let me be an unusually more frank, bold and aggressive about what I mean.

Growing Up

I grew up in the Zambian village in the late 1950s when my life was totally and deeply embedded in the Tumbuka African culture and especially language. Then I went to school and was exposed to the very aggressive Western civilization through Tamanda Upper Primary Boarding School in rural Chipata, Chizongwe Secondary School in the 1960s in Chipata and University of Zambia in the 1970s where I majored in Psychology and Sociology. In the 1980s I attended graduate school in the United States where I obtained my Ph. D. Since my earliest exposure to ideas as a young child in the village, I have always had what I can characterize as a contentious intellectual mind. I would not call it a critical mind which is a preferred somewhat popular academic cliché  which implies a certain trained Western inspired formality in my thought process.

Western ideas then and now always internally clashed with what I regard as my equally legitimate indigenous ideas or epistemology from my Zambian or African Tumbuka culture. In my whole life of over six decades, I don’t remember both my physical and intellectual world view ever being monolithic. This is one of the many reasons why my Professors or Lecturers as an undergraduate at University of Zambia may have considered some of my performance as never good as each assignment represented an unusual internal, perhaps in the view of the lecturers, the undisciplined battle of intellectual world views of the inferior Zambian traditional culture and the intrinsically superior rational empirically tested Western or Eurocentric epistemology. This may have been also true in graduate school. I did not understand this at the time.

You can imagine my great relief and utter joy when I read this book many decades later in 2017. The numerous ideas in “Antifragile” perfectly suited my intellectual persona and the validation that all those clashing and contentious ideas I have encountered, harbored, and  deemed unsuitable for any academic journal were not a misnomer, backward, undisciplined or primitive. In fact I was the ultimate antifragile Zambian Tumbuka intellectual. But I am getting ahead of myself with righteous exuberance.

The Essence of Antifragile

In the book, Antifragile: Things that Gain from Disorder, the author Nassim Nicholas Taleb describes something that probably every human who is young and old in every culture might have been aware of, and probably lived or is living through but did not have a word for it in English. If they had a word for it, it was probably not in English but may be in Tumbuka in my case, but may be in any of the 72 Zambian indigenous languages.

“Some things benefit from shocks; they thrive and grow when exposed to volatility, randomness, disorder, and stressor and love adventure, risk, and uncertainty. Yet, in spite of the ubiquity of the phenomenon, there is no word for the exact opposite. Let us call it antifragile. Antifragility is beyond resilience or robustness. The resilient resists shocks and stays the same; the antifragile gets better. This property is behind everything that has changed with time: evolution, culture, ideas, revolutions, political systems, technological innovation, cultural and economic, corporate survival, good recipes….rise of cities… equatorial forests, bacterial resistance…..” (p. 3)

As soon as I read these sentences and deep into reading the 519 pages, my fertile intellectual mind went into over drive to test the validity of these propositions. As I have done over six decades each time I encounter new ideas, I immediately wanted to test or validate this idea of antifragility first through applying it to myself, my village experience, the Zambian society and then to the world at large.

The Structure of the Antifragile

It would be disingenuous if I did not warn the reader that this is not your typical new book with a systematic simple what today might be called transparent chronological narrative. Why should all ideas be simple and transparent? I ask. This was very deliberate on the author Talib’s part. The down side is that many readers may say his work is too random, dense and chaotic to make any sense of his ideas. The upside is that this is precisely the strength of the book. The book has 25 Chapters with a smokers board of meaningful topics and vignettes. These include some history of philosophy including Aristotle, Plato, paradoxes of disorder, crucial role of stressors in life, contradictions of modernity, and weakness of the bell curve in statistical associations. There are 7 books within the book: Book I – The Antifragile: An Introduction, Book II – Modernity and the Denial of Antifragility, Book III – A Nonpredictive View of the World, Book IV – Optionality, Technology, and the Intelligence of Antifragility; Book V – The Nonlinear and the Nonlinear; Book VII: The Ethics of Fragility and Antifragility.

There are so many favorite topics. Two of my random favorite of the numerous topics that just open a new intellectual world: antifragility and the fallacy of the bell curve (p. 108) and antifragility and the nutrition of the balanced meal (p.277).

Individual antifragility

The physical environment I grew up in had tremendous biological stressors. This was before the wide spread use of Western medicine and vaccinations. I survived mumps, whooping cough, rubella, diphtheria, and lived with and within nature and all kinds of bacteria and viruses. I endured many years of schistosomiasis or bilharzia. These biological stressors may have made my physical health antifragile as opposed to fragile or just being robust. A whole school of over 100 children took the small pox vaccination in 1960 at Boyole Primary School in Lundazi in the Eastern Province of Zambia. I have wondered in the past about the impact of whole sale introduction of Western medicine. The ideas in this book made me continue to wonder whether Western medicine made the bodies of the Zambian population so fragile that we may have become an easy victim of HIV/AIDS virus. Just a thought.

Village Antifragility

My home villages, perhaps some of the many thousands of villages in Zambia, have survived close to may be a 100 years as many of them may have been established after the 1890s. The fact that some still exist today with many changes they have

Mwizenge Tembo in front of his village hut.

Mwizenge Tembo in front of his village hut.

endured might mean they are antifragile. They have undergone the stresses of population growth, migrations of men to cities, conflict and dispute between clans, introduction of innovations, British colonialism,  new values and changing customs including Christianity and in some cases Islam. The villages that disappeared may have been fragile and the ones that have survived may be antifragile or robust.

Zambian Society and World antifragility

If you are politically minded, this is the aspect of antifragility that may be of the most interest. The fact that Zambia had 72 tribes that may have been hostile to one another that were trying to create One Zambia One Nation, was a challenge that was full of chaos, stressors and disorder. The process of creating the nation since 1964 by overcoming so many forces that could have torn the country apart may have created antifragility in the Zambian nation. Talib calls the big unexpected events that cause massive unpredictable disorder “Black Swans”. Black Swans can be positive or negative. When Zambia gained independence on 24th October 1964, that was a positive Black Swan event. When Zambia became a One Party State, that may have been a positive or negative Black Swan event. The Mufulira Mine disaster on September 25 1970 when 89 miners perished was a negative Black Swan event. When the Zambian National Soccer team perished in 1993 in a plane crash, that was a negative Black Swan even. When you find a partner that you love and decide to get married, that is a positive Black Swan event for you.

According to Talib, these are major life changing events we claim we can predict but we cannot. The events are random. We just have to be prepared as individuals, as a nation or society to respond to and in many cases take advantage of Black Swan events.

Antifragility high lights

The ideas in this book validate what I may tacitly have already known, open some new frontiers in epistemology, and excite me beyond any superlatives that I am writing right now. Although Talib discourages predictions, my deep understanding of this book and Talib the thinker is that his ideas explain so much that his ideas will create a seismic shift in knowledge. I know it has validated the massive amount of my experiential and theoretical knowledge I have acquired the last six decades. In fact I have been so inspired by Talib’s deep philosophical ideas that I have done something very unusual. I have sent copies of his book to five Zambians with the idea that we should begin to exchange some serious philosophical thoughts of our own that we have had for a long time.  I can cite numerous examples that question some of the assumptions we have wrongly made in life based on our modernity-induced recent ignorance of antifragility and the insidious effect of modernity.

Historians and popular historiography are both severely criticized and some of the approaches of historical narratives challenged and debunked. It is up to the reader to extrapolate on some of the ideas in Talib’s book. Some of those who believe in the statistical Bell Curve, Bankers, financial investors, and predictions from some social scientists like myself will be disappointed. Development planners and predictors may not like what Taleb exposes: that most of us may be phonies but we just don’t know it. I agree with Taleb because I have been involved in international development planning projects since the 1960s; and so have millions of my other fellow social scientists some with numerous Ph. Ds. Some of the projects like immunizations may have obvious rational positive outcomes. But the rest have at best dubious development outcome about which Talib invokes the expression “lecturing birds” about how to fly. Social scientists and even medical treatment naive interventions may have at worst bogus or even harmful outcomes. I agree with Talib’s ideas so much that each time I read a page of the book, I kept asking myself: “Where were these ideas when I was writing my Ph. D. Dissertation 30 years ago?” I come away thinking I should revise most of the material I have written in some of my books over the last 30 years. This is how powerful this book is and especially most of Talib’s thinking.

References

  1. Bloom, Allan., The Closing of the American Mind: How Higher Education has Failed Democracy and Impoverished the Souls of Today’s Students, New York: Penguin Book, 1987.
  2. Chagnon, Napoleon., Noble Savages: My Life among Two Dangerous Tribe – The Yanomamo and the Anthropologists, New York: Simon and Schuster, 2013.
  3. Cook, Philip W., Abused Men: The Hidden Side of Domestic Violence, 2nd Edition, Westport, Connecticut, London: Praeger, 2009.
  4. Farrell, Warren., The Myth of  Male Power, New York: Simon and Schuster, 1993.
  5. Gladwell, Malcolm,. The Tipping Point: How Little Things Can Make a Big Difference, New York: Little, Brown and Company,2000, 2002.\
  6. Hammond, Dorothy, and Jablow, Alta., The Africa than Never Was, Illinois: Prospect Heights, 1970.
  7. Herrnstein, Richard., and Murray, Charles., The Bell Curve: Intelligence and  Class Structure in American Life, New York: The Free Press, 1994.
  8. Kaunda, Kenneth David., Kaunda on Violence, London: Collins St. James Place, 1980.
  9. Medina, John., Brain Rules: 12 Principles of Surviving and Thriving at Work, Home, and School, Seattle, WA: Pear Press, 2008.
  10. Meredith, Martin., Our Votes, Our Guns: Robert Mugabe and the Tragedy of Zimbabwe, New York: PublicAffairs, 2002, 2003.
  11. Ritter, E. A., Shaka Zulu, New York: Penguin Books, 1955, 1978.
  12. Serpell, Robert., The Significance of Schooling: Life-journeys in African Society, Cambridge: Cambridge University Press, 1993.
  13. Taleb, Nassim Nicholas., The Black Swan: The Impact of the Highly Improbable, New York: Random House Paperbacks, 2007, 2010.
  14. Tembo, Mwizenge S., Satisfying Zambian Hunger for Culture, Xlibris Corporation, 2012.
  15. Tierney, Patrick., Darkness in El Dorado: How Scientists and Journalists Devastated the Amazon, New York: W. W. Norton and Company,  2000, 2001.
  16. Turner, Victor., The Forest of Symbols: Aspects of Ndembu Rituals, Ithaca: Cornell University Press, 1967.
  17. Tyson, Neil deGrasse., Astrophysics for People in a Hurry, New York: W. W. Norton and Company, 2017.
  18. Watts, Duncan J., Everything is Obvious: Once You Know the Answer, New York: Crown Business, 2011.

Telling It Like It Is: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Marita Banda, Telling It Like It is, Lusaka: National Arts Council, 2016, 62 pp. K116.00 ($12.00),  Paperback.

Introduction

My soul stirred with tinny flashes of excited anticipation when I saw the brown envelope from Zambia in my mail box with my hand written name on it. It was date stamped 18 July 2017. It was time to enjoy my primordial ritual of 43 years. I would wait until later in the evening at the right moment.

I cooked a small nshima with the special Zambian breakfast mealie-meal stored in the deep freezer. The nshima was so small that my Tumbuka mother would have mocked me that it was like kasima kamnkhwala; small nshima for medicinal purposes. But this same nshima has saved me from the ravages of high blood pressure because of the serious risks associated with obesity, being overweight or like we would say in Zambia: being too fat. I slowly ate the small nshima with delicious (from my back yard garden) mphangwe ya nyungu yotendela; fresh pumpkin leaves cooked with fresh self-pestle and mortar pounded

Marita Banda : Author of "Tell It As It Is."

Marita Banda : Author of “Tell It Like It Is.”

peanut powder.

Another relish was the delicious American black eye peas cooked with no cooking oil but water boiled with curry powder and garlic just as my grandmother would have cooked the peas from home in Lundazi. I ate it slowly nicely kukonya each nthozi; molding each lump of nshima. Afterwards, I checked some email and watched some TV.

I took a good shower. I turned on my small side-bed table lamp which has a glowing soft light. I crawled into bed and finally opened the brown envelope. The rainbow beautiful colors of a butterfly softly flew on the cover of the book: “Telling It Like It Is” writings of Marita Banda. Glimpses of the contents of the small book were visible on the cover embedded under the lovely feminine font. I realized immediately that I was in for a treat; that’s what good books have done for me all my life.

Telling It Like It Is

“Telling It Like It Is” by Marita Banda is series of 29 poems. She had mentioned to me in July in 2016 when I saw her in Zambia that she was publishing a book of poems. But I have a confession that I am not embarrassed to make. When I was a wide eyed freshman at University of Zambia in 1972, I took E 110 – Introduction to English. We read as many as 25 books and wrote assignments about them. Some of the books made a very radical and deep impact on my young curious mind that was yearning for knowledge. Books such as the provocative “Autobiography of Malcolm X”, the novel “The Grass is Singing” by the Nobel Literature winner Doris Lessing, “Soul of Ice” by the radical Black American Eldridge Cleaver. I love prose. But I hated poetry. For a long I didn’t remember that we read in the class Senegalese President’s famous book: “Senghor Prose & Poetry” which I still have on my shelf.

Twenty five years later in 1997 after I had taken my E – 100 course at UNZA which I nearly failed, tumultuous events

Cover "Say It Like It Is" by Marita Banda

Cover “Say It Like It Is” by Marita Banda.

compelled me to write my very first poem ever. I went on to write 30 more poems. I was born again poet. I am only making this confession to properly contextualize what I experienced first reading Marita Banda’s book. I never engage in this ritual for the hundreds of purely academic books that I have read. But I conduct this ritual that I reserve for a few selected books, like the one that I have just received, because they appeal to my soul.

During these moments of emotional drama, I am torn. Do I read all the 22 short poems on 60 pages may be in half an hour? And then what? Why should I be in a hurry? If you have a great vintage bottle wine, do you want to gulp it all at once? You want to sip a small glass everyday may be after dinner perhaps with your beloved. So I did what I have always done for very nourishing short sweet books: I have read a few pages every night enjoying the pre-reading ritual every night.

Gombeza and The Poems

So I first went to the poems 3, 4, and 5 which are titled: the Tumbuka language “Gombeza” – blanket. This is not just a blanket but it has a deeper meaning. Gombeza to me is the blanket I shared with my 2 cousins when I was sleeping in my grandparents’ house growing up in the village as a child. Gombeza then is not just a material item that you use at night to cover yourself when you are sleeping but has much deeper significance. Poems provide deeper meanings using a few carefully chosen pregnant words in a language. It is tempting to tell the reader what all the 29 poems are about but then what is the hurry? I haven’t read all these poems yet. Poem number 6: “There is a carnival in my garden”; Poem Number 10: “A Few stolen moments”; Poem 21: “The Man I Want to Meet”; now this ought to make all the single guys want to read the poem.

What I love about these poems is that they have the feel of a new genre: she employs several languages; English, but also some French, and some Tumbuka. I was able to enjoy the Gombeza poem in English and Tumbuka. But you can also enjoy it in French. The physical book itself has such a soothing feel that I would want to take it with me on a long plane, bus or train ride. May be I could sit under the tree shade and read the poems at the beautiful Goma Lakes sunset at UNZA or may be at Munda Wanga Botanical Gardens. I will read a few poems late every night before I go to bed. I don’t know what to anticipate. But I know it will be great.

Young Girls, Women, Boys and Men

If you are a young girl or a woman who wants to read something inspiring, this is the book.  I like it that it is from Lusaka. If you teach poetry, you can use this book. May be after this I will write a few poems of my own because I am sure I will feel inspired. If you are a young boy, man or grown man, read “Telling It Like It Is” writings of Marita Banda; there is everything right with discovering and appreciating your feminine side. Feminism and the women’s liberation movement gave me that permission to enjoy my feminine side 30 years ago.

This lovely book of poems is available at East Park Mall next to University of Zambia (UNZA) at Grey Matter Bookstore next to the Arcade Mall in Lusaka the Capital City of Zambia.

The Interfaith Mission and the Lumpa Church Religious War in Zambia: Address to the Interfaith Gathering in Virginia in the United States of America.

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

The hot day was seething with dry heat in the summer of Savannah Zambia in Southern Africa in August 1964. My father, mother, my brothers, and sisters were worried. There was tension, sadness and anxiety in our Tembo family of 9 children. For days we did not know whether we would see our second oldest 15 year old sister alive. We were a family of nine; 3 brothers and 6 sisters. For days there was news on the radio and many rumors that a religious war had broken out in our home district west of Lundazi including my mother and father’s Chipewa and Seleta villages. May be over a total of six hundred people in our two villages alone may have been burned in their grass thatched houses, killed, and massacred. Our sister Misozi (not her real name) at the time was attending Kanyanga Catholic Mission Boarding School which was right in the heart of the religious war.  That school was about ten miles from our two villages. The tension was unbearable as we waited every day for what seemed

A preacher in a bus in Chipata in Eastern Zambia.

A preacher in a bus in Chipata in Eastern Zambia.

like days on end.

On that hot day in August that I will never forget; the glowing red sun was setting as the family was sitting in front of the house. Someone said: “I can see something coming up the road; there is someone”. We all saw a small figure bop its head up and down on the Western horizon from Chipata-Lundazi Road coming toward our house. As the lone figure drew nearer, we the children screamed first:

“It’s sister Misozi!!!” as we ran to greet her and hold her hands. She looked haggard and had a weary smile on her face.

Misozi was ragged, her face unwashed and her hair shaggy and dirty. She had not had a bath for days. She had dusty bare feet and had just walked 5 miles from the main road. She was only wearing a dress and a chitenje cloth draped over her small shoulders. She literally had only the clothes on her back. As a child the best part about my sister Misozi’s safe return was to see the utter joy and relief on my parent’s faces; their baby was alive. As a Zambian or African family, we quickly conducted the malonje greeting custom. This is when the host greets the guest and the guest gets to explain the details of the purpose of their visit. This is what the whole family heard from my older sister Misozi.

All the converts of  the new Lumpa Church for weeks had gathered at Kamtola headquarters in the Northern Province near the town of Chinsali. They had decided they would kill all the non-believers in all the villages. The small clinic at the Kanyanga Catholic Boarding School for weeks was overwhelmed treating those wounded in the war who were brought in by the truck loads. Thousands had already been killed. As the war drew nearer to the school, the Northern Rhodesia British Colonial government sent 4 buses to the school with armed battalion soldiers to evacuate the school. My sister and her school mates hastily boarded the buses under heavily armed soldiers. Some soldiers rode inside the buses and some were located on top of

Kanya Catholic Mission was in the Middle of the Lumpa Religious war.

Kanya Catholic Mission was in the Middle of the Lumpa Religious war.

the roof tops of the buses. No student was allowed to bring anything besides what they were wearing. My sister tried to find her shoes in the dormitory. She was ordered at gunpoint to hurry out of the dorm.

Significance of Inferfaith Unity

This is a rather dramatic introduction to the topic of interfaith. This is a very vivid example of the extreme of what can happen when either interfaith does not happen or religious groups become intolerant. It need not always result in murder and violence. But it has happened in history, it is happening now, and it probably will happen in the future if people of different faiths do nothing in the presence escalating religious tensions, hostility, and violence. In this presentation, I want to discuss FOUR specific aspects of the positive aspects of living the interfaith mission in life. The first is family attitude, second, the attitude of community and the religious faith itself. Third, the policies of the government regarding the interfaith mission. Fourth and last I will answer the question: “Is the interfaith mission the solution to religious tensions, hostility and unfortunately violence?”

The Family and Interfaith Mission

Our attitudes about  religious differences within our Zambian or African family may have been influenced by a long cherished social value that is taught and expected in all brides and grooms as they are about to get married. Older women advise the bride that if your husband likes a particular food that you yourself might dislike or might not care for, cook that food very carefully and serve that food to your husband with respect and joy. In the same way, older men advise grooms that if your wife likes a particular food even if you dislike the food yourself or might even hate it, get it for her. Give that food to her with respect and joy. Your wife, so the grooms are advised, will love you forever. This might apply to how we treat or respond to different religions that might exist in our communities: you may dislike how they pray, or what God they say they pray to. But you should always respect how other people pray or their religions. That’s the best way to create interfaith peace and harmony.

My family of 9 and I must be the luckiest people in the world. My parents took us to and encouraged us all to attend church. They were comfortable with all of us belonging to different churches including some who might not have been as religious. We all respected each other, were tolerant and my parent made sure that happened. I attended a Dutch Reformed Church Boarding School for 3 years between the age of 11 and 13. My 2 older sisters belong to the Catholic Church.  My younger sister belongs to

The sun was setting when my sister arrived home.

The sun was setting when my sister arrived home.

a Pentecostal church. One of my brothers joined the Islamic faith. My parents never expressed religious zealotry or never insisted on religious purity like the early Puritans on the East Coast of the United States. Religious zealotry and purity which certain forms of religious fundamentalism that they exhibit may be antithetical to the interfaith mission.

Attitude of the Religious Faith

The attitude of the religious faith itself may determine whether its members can practice or fulfill the interfaith mission. Is the religion tolerant of members of other religions or non-believers? This is the toughest question because it gets to the heart of whether people of different faiths and religions can live together as neighbors, school mates, and as community members with minimal or no religion-based tensions and conflict.

Even though the edicts of the religion may endorse members avoiding, shunning, ostracizing and even harming people who belong to other religions or non-believers, can religious peaceful coexistence still be maintained?  Again my answer goes back to the beliefs and experiences within my family. The family is the first line of defense or mitigating the negative or hostile religious attitude. When a child, a parent, or other family members say negative things about someone belonging to another different religion from their own, it is up to parents and family members to object loudly to the negative behavior. Whenever any of my siblings or myself said anything negative about people from a different religion or different culture, my parents were the first ones to discourage that behavior.

My parent’s words always echo in my mind. They would say in Tumbuka language:

“Iwo para opemphera nthana bakwanangila vici iwe panyake ise pa banja pithu? Yayi, kanawo ndimo wopempherela. Kuli chikatolika,  Chitawala, Chi Slam.”  

Translated as: “So, if they pray like that, how do they hurt you or us as a family? No, don’t say such negative things. That’s the way they also pray. There are Catholics, Watch Tower Church members, and Muslims or Islam.”

I am not here saying this is easy may be in the face religion based provocation, hostility, violence or even murder. I often ask myself how do those people who live in difficult religious hot spots live their everyday lives? I am referring here to Muslims and Christians in Northern Nigeria, for example, who frequently have violence flaring up resulting into horrendous violence and murders. I don’t know how they did this and why it happened that way. But after the Lumpa religious war ended, many surviving former members returned to the villages in Lundazi. Some of them were my kinship relatives. There was forgiveness and quiet reconciliation and no reprisals at all up to this day in all the villages.

Government Policies

Government policies can set the tone for interfaith peace, coexistence, and religious tolerance. Despite the rough start of the country’s independence in with the Lumpa Church religious war in October 1964, Zambia was a non-racial, multiethnic and multi-religious society. The President of the country and the top political leadership always emphasized freedom of religion and peaceful coexistence of not only people from different racial, ethnic, and racial backgrounds but also accepted religious diversity.

My country of Zambia is the size of Texas and has a population of 14 million. It has 27 so-called tribes or more accurately ethnic groups because “tribes” no longer exist in Zambia and much of Africa.

“Zambia Christian denominations are mainly Protestant and Catholic and include Anglican, Pentecostal, New Apostolic Church, Lutheran, Seventh-day Adventist, Jehovah’s Witnesses, Branhamism, and a variety of Evangelical denominations. Christianity so dominates the country that some reports suggest that an estimated 85% of the population belongs to some form of Christianity, another 5% are Muslim, 5% other faiths, including Hinduism, Bahaism, and traditional indigenous religions, and 5% are atheist.” (Tembo, 2012, p. 183)

It seems a successful interfaith mission not only depends on the community living a positive life of cultural diversity but it ought to live a life of active cultural integration. Zambia is so lucky because it might be the most well ethnically integrated society in the world. This is no hyperbole or exaggeration. So it might be more accurate to say that my home country of Zambia has peaceful religious coexistence because the government and political leadership actively implemented the social integration of the so-called 72 tribes or ethnic groups within the context of a non-racial society.

“Is the interfaith mission the solution to religious tensions, hostility and unfortunately violence?”

My response to this is rather nuanced. It may not even be what you might expect. I would like to thank the Harrisonburg Interfaith Association for the great work they are doing to create harmony, unity, and reconciliation among the various religious faiths in the community. May be we could talk about this in the question and answer time. If a community and society has already established the 3 factors I have just talked about, there may be no need for a formal an interfaith mission of organization. If families live with people from different faiths, communities, schools, clubs, and neighborhoods live with people of different faiths, and lastly if the government and political leaders already espouse the virtues of people from different religions living together; then the formal interfaith mission organizations become icing on the proverbial cake. Let me elaborate on this.

Conclusion

A successful Interfaith mission in all communities or societies start with families that actively encourage and live the mission in their homes. This is where we should pause and ask: “Is the Harrisonburg community living the Interfaith mission? Is America as a society living the Interfaith Mission?”

A successful Interfaith Mission in all communities or societies start with the different religions themselves actively encouraging and living the Interfaith mission in their congregations in churches, Synagogues, Mosques, and elsewhere. We can ask the same question: “Are Harrisinburg City and churches in the surrounding counties living an interfaith mission among their congregation in churches, Synagogues, Mosques and where ever they worship?”

A successful Interfaith Mission in all communities and societies start with government and political leaders actively encouraging and living the Interfaith mission among all the diverse religions within the country. “Is the American government and the political leaders encouraging the Interfaith Mission in the entire country?”

Before I end, let me share with you the song that I sung with my first grade classmates during a Religion Knowledge period in 1959 in my home village school in Zambia in Southern Africa in 1959.

Leader: Adam, Adam

Response: Adam na Eva (Twice)

Response: Njinjola chikulu chikamnyenga Adam, Adam na Eva.

Translation: A big snake tempted Adam, Adam and Eve.

Thank you

The address is also available here Prof. Tembo Addresses the Interfaith Gathering.

 

 

Woman Made me Love Zambia

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

President Kaunda was young. Simon Kapwepwe was young. Mwinikayumbwa Sipalo was young. Peter Matoka was young. Julia Chikamoneka was young.  Chibesa Kankasa was young. Mutumba Mainga Bull was young. Chieftainess Nkomesha was young. Cairo Road in Lusaka was young. The Zambezi River was young. My parents were young. My brothers and sisters were young. My uncle and my aunt were young. All my friends were young. Zambia was young. University of Zambia was young. I was young.

I had just triumphed in my long struggle to complete my B. A degree at the University of Zambia in the Capital City of Lusaka in 1976. I pounded Cairo Road, Chachacha Road, and Freedom Way in search of a job. A few weeks later I was fortunate enough to land a job as a Training Officer in the Personnel Division of the Parastatal National Agricultural and Marketing Board (NAMBOARD). The massive national headquarters occupied four floors of Kwacha House in the North-End of Cairo Road. I

Zambia Airways flight from Lusaka to Mongu

Zambia Airways flight from Lusaka to Mongu

walked half an hour to work every day from my Uncle and Aunt’s house in Northmead.

After I had been working there for a few weeks, my boss sent me on my first field assignment. I was to inspect all the dozens of NAMBOARD depots scattered in the entire Western Province and to submit a written report after my return. My boss gave me a plane ticket with instructions that Mr. Imasiku would meet me at the Mongu air strip. When I went home that evening I told my uncle and aunt that I was very excited. I was going to visit a different part of Zambia; Western Province. My aunt’s response was to ask me to bring back some dried fish. I was so excited that night I could not sleep for fear that I would over sleep and miss my plane at the then Lusaka International Airport.

The 2 propeller Hawker Sidley 35 passenger Zambia Airways plane smoothly took off from the Lusaka International Airport heading west. It was a pleasant November day with such clear blue skies that I could see as far as the eye could see through the comfort of my window seat. After about an hour we landed at Mongu airstrip.

Mr. Imasiku looked about 50 with a slightly bald head and a mix of dark and some grey hair. He had a wonderful broad grin, sparkling small eyes, and reassuring deep calm voice. He was the NAMBOARD Assistant Provincial Personnel  Manager. Beside him was a brand new cream Land Rover which was one of the dozens of brand new Land Rovers NAMBOARD had bought that year that had just been distributed to all the provinces. The young driver was Mundia who looked 20 wearing smart well ironed trousers and a shirt; no doubt in readiness to meet me the big official boss from Kwacha House NAMBOARD headquarters in Lusaka. They both welcomed me and we drove to Lyembai Hotel.

The traditional dance

The traditional dance

The next two days, I visited the offices of the NAMBOARD provincial headquarters. Behind the office building was a large storage yard that had high piles of bags of fertilizer, ox-driven ploughs, agricultural pest control chemicals, seeds, storage tents, empty sack grain bags, pesticide sprayers, chains, ropes, irrigation equipment, pumps, and all kinds farm equipment spare parts. I attended part of the provincial depot manager’s workshop that was in progress. As I was walking through the offices, I heard loud heated raised exchanges of voices between 2 female personnel. They were speaking back and forth in SiLozi; until one of them said to the other in English:

“…….I don’t know why you expect me to do this! This is not my mother’s NAMBOARD !!”.

Since I did not understand any SiLozi, Mr. Imasiku later explained to me that the conversation wasn’t anything unusual as the two employees were having a normal disagreement among workers.

Since I had to learn some SiLozi, I asked Mr. Imasiku how do I ask for water and beer in SiLozi. In my own mind I assumed that if ever I was in danger of dying, these were the 2 things I would absolutely need to know how to ask for. He told me; asking for water was“Nikupa mezi” and asking for beer was“Nikupa bucwala”. Although I might have learned many other phrases, these were the most important phrases at the time which I still remember to this day many decades later.

That evening,  Mr Mundia dropped me off at the nearest watering hole which was about two hundred meters from Lyembai Hotel with the expectation that I could walk back to the hotel at my ease after whenever  I felt I had successfully “inspected” the Sinjonjo Bar watering hole that evening. Half way through my third Mosi, I saw what many men live for; a woman. She was not just any woman, she was a very beautiful woman standing next to the bar next to other people; she was stunning. Thirty seconds before my eyes landed on her, the drinking establishment had been boring with rather dim lighting. But suddenly there was a beautiful glow of light all around the bar and her like a halo.

Western Province of Zambia

Western Province of Zambia

She was wearing a fabulous bright yellow dress, oh! and a curvaceous figure that made me salivate,  large white sparkling eyes, and she was smiling in my direction. I quickly glanced around to see if her attention was to someone behind me. There was no one. My mind and body both panicked together. The Nyanja would call her “chiphadzuwa” (sun killer), the Bemba would call her “chipeshamano” (one who kills a man’s brain). I was immediately drawn to her like inswa insects are drawn to a bright light in pitch dark tropical night Zambia in December. The momentum of my confused body took a few fateful steps toward her and stammered:

“aaaa….b-w-anji?!!!” (…how… are you?) I asked in my Lusaka Nyanja. I stretched my hand toward her. She actually touched my hand in a split second handshake.

“……something… something.. Kaonde.” She replied smiling with a beaming face and sparkling eyes; that special inviting smile every man dreams of in his sweetest dream; a stunningly beautiful woman who is so obviously reciprocating the attraction.

“ eehhh…manje…what’s your name? Zina.. lanu?” I pointed at her as I stammered  with my heart beating very fast. “..nachoka ku Lusaka…(I have come from Lusaka)”. I was anxious to create a strong impression that I was a sophisticated city man; and not one of the Sinjonjo bar locals.

“…something —something Kaonde,” she replied again with her bright smile.

We obviously were not communicating. I looked around frustrated. Where was Mundia the young man when I needed him? At that instant I wished I knew more SiLozi than “nikupa bucwala”. I probably needed to know some ChiKaonde too, may be Lunchazi, Chokwe, ChiLovale, may be Chi Lunda. How could I know what she was speaking as my mind was racing for an urgent solution? This was a do or die emergency.

“Nikupa bucwala? Do you want a beer or a drink?” I desperately asked again reaching into my pocket for some money; even though I knew that was probably botched or poor conversation SiLozi  even in a watering hole.

“….something …something Kaonde,” she replied again with a bright smile.

At that point some man, who did not approve of what she was doing with me walked to her and they had a heated argument either in Kaonde, Luchazi, Lovale or SiLozi. I couldn’t tell. He grabbed her by her stiff arm as she resisted and pulled her away from me as she protested. She wanted to talk to me. I felt so helpless. Was the man her husband? Ex-boyfriend, cousin, relative? I knew that if that was her lover or husband, I would already be dead on the ground after his left hook landed on my jaw. Part of me wanted to intervene. But something in a split second held me back. It was my father’s voices when I was young about how to handle fights and other dangerous altercations in bars. My father’s voice was saying: “Walk away, walk away, walk away”. But my other voice was saying” “Be a man, get her from the beast of a man, she is stunningly beautiful, she loves you! You are young and strong. You could throw in a few punches. Be a man. Defend her against that animal of a man!”

NorthWestern Province of Zambia

NorthWestern Province of Zambia

I saw her in the corner of the bar in a full blown animated argument with the wretched man who was ruining my dream. I continued to finger my mosi on the bar counter as I waited like a coward for them to settle the argument. My thinking was she would soon come marching back  to me. It did not happen. The man dragged her by the hand out of the bar as she was resisting. I waited. Later, I looked around for her outside the bar. She was gone. I walked back to Lyembai Hotel dejected. I could not sleep. What was her name? What language was she speaking? Where does she live? Who was the man? Things had happened so fast in the bar that I did not have time to ask all these questions.

Early the following morning, Mr. Imasiku, Mr. Mundia, and I drove 190 miles (306kms) in the Land Rover through the November dry, hot and sandy Zambezi flood plain to Kalabo to inspect a NAMBOARD depot. Soon after leaving Mongu, we used the pontoon to cross the Zambezi River. There was so much thick sand that the road was just tracks of sand which our vehicle followed. I had never seen so much sand in my life let alone travel on it. The sand was so thick and deep that our brand new Land Rover could only drive a maximum of 35 miles per hour (56 km per hour) where the sand was less deep. Otherwise we drove at between 15 to 25 mph (24 to Km per hour) using four wheel drive during the long, hot, and slow 5 to 6 hour drive to Kalabo.

There were virtually no large trees in the sandy flood plain.

All along as we drove and made conversation, my mind was with the woman chiphadzuwa. I had to find some way of meeting her again. But how would I solve the language barrier?

At noon we pulled from the track and parked the Land Rover under the shade of some short bushes for lunch. We ate some buns and coca-cola. After lunch, I called Mr. Mundia our driver behind the Land Rover away from Mr. Imasiku’s ear shot.

“Mr. Mundia,” I said. “I met a woman at Sinjonjo Bar”.

Mr. Mundia began laughing holding his hand to his mouth leaning down while excitedly trotting away from the Land Rover as he clapped his hands together repeatedly.

“Bo Tembo,” Mr. Mundia smiled as he walked back toward me. “You have to watch out at Sinjonjo Bar. It is a dangerous place. I could see that you mind is somewhere else today.”

“Can you do me a favour?”

“Yes, sure. What!” Mr. Mundia paused.

“Tomorrow night when we return to Mongu, can you come to Sinjonjo with me? If she is there, you can translate for me. I didn’t know what language she was speaking”

“Ok, no problem,” Mr. Mundia replied. “We can go there. And I will even tell you if she is one of our local girls, Bo Tembo.” He laughed again.

“Hey Mr. Mundia,” I whispered as I tapped his hand. “But don’t tell your boss Mr. Imasiku because he might not understand since he is older.”

Part Two available upon request

 

 

Why Do We Love Animals?

By

Mwizenge S. Tembo

Author of “Satisfying Zambian Hunger for Culture”.

Professor of Sociology

On Wednesday, I came back from work in the evening. When I opened the front door, our white German Shepard dog was right there squeezing her nose against the door as both dogs do always when we come home.  However, Buddy, the other dog, was standing a few feet away with very droopy very tired looking eyes. He had a very slow staggering walk. Buddy would not even eat. He loves to eat. He looked miserable as his whizzy labored breathing got louder.

On Thursday when I got home at 4:00pm Buddy was lying across just behind the front door almost blocking it. He did not even lift his head. I jumped over him. His breathing was terrible. I called the Veterinary doctor to see if I could take him in

Buddy the dog during happier times playing with the ball in the back yard.

Buddy the dog during happier times playing with the ball in the back yard.

immediately. The doctor had already left for the day. I made an appointment to take Buddy in at 8:45am.

Buddy had not eaten for two whole days. There were two good pieces of nice chicken in the fridge. I cut them into small pieces and warmed them in a pot and made some gravy with it. I have been told a million times that people food is bad for our pets. I added this to his dry usual bowl of food. I put the plate right up to his nose as he lay there. Suddenly, he lifted just his head above the bowl and ate the food. That was to be his last very good meal.

Buddy liked to ride in the car. I winded through the back road of the beautiful Shenandoah Valley before arriving at the clinic. The doctor showed me the X-rays that showed so many things wrong including an enlarged spleen, enlarged heart, high fever, and many spots on his lungs including arthritis in his bones. The doctor said he could not say if any of it was cancerous. The prognosis was not very good. His breathing was so loud it was like a broken whizzing vacuum cleaner. I felt awful for him. He was suffering and about 15 years old. We got the dog when my mother-in-law passed away in 2008.

I was there lovingly patting his head as he closed his eyes and that terrible heart wrenching horrible  whizzing loud breathing for 2 days was suddenly gone. Buddy was put to sleep. Buddy the Australian Sheep dog was not suffering or in pain any longer. I had a feeling of great relief but also grief. Later I sent an email to the long list of family members to inform them of Buddy’s passing. Why do we love animals?

In January 2008, our family Beagle mutt that our 6th grade son had adopted from our local Society for the Prevention of Cruelty to Animals (SPCA) died after a short illness due to old age and perhaps natural causes. I expressed my grief in a column in our local paper. A few days later I received a hand delivered blistering 3 page hand written letter from a man who was behind bars in our town in Harrisonburg. He berated me for wasting column space and possessing poor intellect in expressing my grief over a pet. Didn’t I know Americans spent $43.2 billion on their pets when millions of people are starving and live in dire poverty? Wasn’t I aware of American and European imperialism and aggression that inflicted injustice, caused wars and conflict in the Congo in Africa and elsewhere? Did I know who the radical Malcolm X was? He expressed contempt for my views since in an earlier column I had expressed some positive sentiments about conservative black American Supreme Court Justice Clarence Thomas.

My critic had been in and out of prison for several years. It was apparent he did not know who I was, my history, what I knew, and what I had experienced in life. I did not respond because growing up I was taught not to hit a man when he is already down.

In my humble opinion, from Kafulafuta, Gwembe Valley, Mpulungu, Lusaka in Zambia to America, Russia, Europe, Japan and the whole world,  we love animals because the same very powerful love we have for other humans is exactly the same love we have for animals. This simple explanation is probably the most powerful reason we should love and treat all animals kindly.

Could this be the End of Peace in Zambia?

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

When I saw the images of the massive fire at the large sprawling Lusaka City Market in which 1,901 shops were destroyed, I was alarmed. I was aware that fire gutted a market in Bauleni in Lusaka in August 16, 2016. I had not paid much attention since that time until President Lungu’s address to the nation in which he listed a chronology of terrible incidents all over Zambia that involved fires gutting public buildings and vandalism of ZESCO electricity pylons. There have been over ten such incidents since August 2016. I am both stunned and fearful about my home and country of Zambia. Could this be the end of peace in Zambia after 53 years? Could these destructive activities be the work of just a few criminals and copy cats? Is this the work of ambitious frustrated political saboteurs who want to send a message to the nation,  President Lungu and the ruling PF party? Is it that some Zambians want to wreak so much havoc and chaos that the country becomes so ungovernable that the ruling

Lusaka City Market Fire

Lusaka City Market Fire

government will look so weak that the opposition expect to reap huge rewards of political power once the dust settles?

Arsonists, Copy Cats and Criminals

There is a possibility that arsonists have set all the terrible fires. My limited knowledge of minds of arsonists from police crime documentaries is that arsonists all gain tremendous rash of physical gratification from the site of huge burning fires they have caused; the bigger the fires the better for them. Since everyone pays so much attention through word of mouth, news outlets, photos, and videos of the huge sight of the fire and the destruction it causes, there are some people who will imitate the terrible actions by setting new fires themselves; these are the copy cats. Those with criminal minds like to take advantage of such chaotic situations. The fires and the vandalism could be the actions of criminals. I am sure Zambia’s security forces have probably already investigated these possible motivations for these criminal actions that endanger public security.

Political Sabotage

I am sure that from the President, security forces, and ordinary citizens all over Zambia, people have an idea whether this is political sabotage or not. Because all the terrible incidents have happened among ordinary Zambians, those destructive people who carry out these terrible actions of arson and vandalism live, talk, go home, sleep and walk among Zambians. Some Zambians have to know who is doing this and why. I will not suggest any suspects as my aim is for everyone who is reading this to think in a wider picture about 14 million Zambians as opposed to narrow political motives.

Assuming that this is political sabotage, if the aim of members of disgruntled opposition political parties is to cause so much fear and chaos that the country becomes ungovernable, how can you be sure that once the chaos perhaps stops, you will assume political power if we have elections at all? If everything is in flames in Zambia how will you rule? If you as the opposition now somehow assume power later because the country has become ungovernable through your terrible actions, what will stop the next opposition parties from using the same strategy of planting chaos in order to later win power? The cycle of destruction would never stop. Are these the kind of politics we want in Zambia?

King Solomon and Cutting the Baby

The Biblical story is that two women had a serious dispute because each claimed to be the mother of the newly born baby. The case was brought before King Solomon. In order to solve the case, King Solomon ordered one of his guards to bring a huge sharp sword. The baby was laid on a pedestal. The King told the 2 women that he would order his guard to cut the baby in two so that each woman would have half of the baby. The first woman cheered and said the King’s decision was very wise. The second woman cried and between sorbs said she rather the King gave the baby to the first woman even though the second woman knew she herself was the real mother. When the King asked her why she gave up the fight, the second women replied she would rather the baby stay alive and live with the other woman. The King handed down his judgment and gave the baby to the second woman who the King believed was real mother because she did not want her baby to be killed and preferred the other woman to raise it. At least the baby would be alive.

The moral of the story is that all politicians in Zambia should follow the biblical King Solomon story. If you love your country, you do not want to create chaos, violence, and threaten or act in any way to destroy the country so that you can rule it. You should have enough love of the country and confidence that other elected Zambians can lead the country peacefully. You should be able to find peaceful means of resolving all political disputes.

Guard Peace Jealously

I will never forget being among now fewer Zambians who have lived through all the 53 years of peace since Zambia’s independence in 1964. Creating a nation of peace and tranquility is not easy. There are always challenges, serious ups and downs. We used to think President Kaunda was a madman whose public speeches during his 27 years always repeatedly urged Zambians to love one another; to avoid tribalism, racism, hate, and to fight ignorance, disease, and exploitation of man by man. In one of his hundreds of speeches during the 27 years, President Kaunda once warned potential political saboteurs who were said at the time to be meeting and plotting in dark corners, that once the whole country was engulfed in flames, there would be neither peace nor a place for the political saboteurs themselves and even criminals to enjoy their spoils.

My advice to any Zambians who will listen is that as a Zambian never ever take the peace for granted. Because once it is lost, sometimes it may never come back. Every Zambian has to guard the peace jealously. It means that if you are a young cadre in any political party and a fellow Zambian is urging you to engage in violent criminal acts, such as arson and destroying ZESCO pylons especially for political motives, you have to oppose him or her. Everyone has to work with other citizens to find peaceful ways of achieving change if you strongly feel Zambia is becoming undemocratic.

 

 

 

 

Does God Exist? Where Do We Come From?; Astrophysics for people in a Hurry: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Neil deGrasse Tyson,, Astrophysics for people in a Hurry, New York: W. W. Norton and Company, 2017, 222 pp, Hardcover, K174.35 ($18.95).

Introduction

When I was a child living at Chipewa Village in the late 1950s in Lundazi District in Eastern Zambia in Southern Africa, we were loudly playing children’s games including hide and seek. I was jumping and running around in the evening after supper with other children in the open village square. Adults congregated in front of houses and chatted around with household family members getting ready to go to bed. Suddenly from nowhere a massive very bright light descended directly on top of the village momentarily making everything look as bright as day light. Suddenly the light went off

Beautiful sunrise about to land at Kenneth Kaunda International Airport in Lusaka in Zambia. Did God Create the beauty and the plane?

Beautiful sunrise about to land at Kenneth Kaunda International Airport in Lusaka in Zambia. Did God Create the beauty and the plane?

and it was dark again. We all screamed running in different directions to our various homes. Out of breath my cousins and I asked my grandparents what that scary bright light was. My grandmother calmly replied that it was the wretched work of witches in the night.

Neil deGrasse Tyson Astrophysics for people in a Hurry, reminded me of this incident that I never witnessed again in my life. But I might have seen again and again but more on this later. In the village I attended Sub A or Grade One at Boyole Primary School. The very first religious knowledge class taught me about God, the origin of humans and the crucial role of  Adam and Eve in the fate of all humanity. Ten years later in Form 4 in 1970 at Chizongwe Secondary School in Chipata, I was to learn about Sir Isaac Newton’s Law of Gravity (1642-1726) in physics in my Physical Science classes practicing the formula. Although in 1915 Albert Einstein’s discovered the very influential Theory of Relativity, I don’t remember it being in our physics textbook yet in 1970. How is all this related to Tyson’s just published new book Astrophysics for people in a Hurry? How is this related to whether God exists?

The Big Bang

Astrophysicist Neil deGrasse Tyson in the very first sentence of his book reminiscent of the Bible says: “In the beginning, nearly fourteen billion years ago, all space and all the matter and all the energy of the known universe was contained in a volume less than one-trillionth the size of the period (full stop) that ends this sentence.” (p.17) “What!!??” was my reaction after I read the first sentence. Then there was the Big Bang. I could not stop reading until I finished the 208 pages because I wanted so many of my own questions answered.

The moon in the night sky in the village.

The moon in the night sky in the village.

Tyson goes on to describe the origin of the known Universe, distant galaxies, the famous Milky Way, stars, our solar system, matter, energy, and how the Earth may have become the only known habitable planet in the solar system. Tyson describes photons, atoms, molecules, constants, conservation laws, speed of light, the mystery of dark matter, cosmic distances; all without using any of the sophisticated mathematical formulas in physics. That’s why the book is for the lay person because even a non-Astrophysicist like me with some physics knowledge from secondary school was able to read and understand it.

Does God Exist?

What invokes questions in the book about whether God exists is the sheer unimaginable monumental events that have happened over 13 billion years and will continue to happen going into the future. All of them appear or are said to happen or have happened by chance. For example, the orbit along which our mother earth rotates around the massive hot sun happens to be just further enough from the sun that we do not burn but instead have incredible forms of life from tiny bacteria, insects, and trees to humans, elephants and to one time humongous dinosaurs. The sun’s energy through photosynthesis creates oxygen through plants. We humans and many other of the earth’s creatures need oxygen to live. No other planets, at least in our solar system, have these qualities that support so much life. Had our Earth been nudged just a little further away from the sun in our orbit several billion years after the Big Bag, the earth would be too cold to support our life.

Think of Your Origins

Enjoying the fire in the village. What is the relationship between fire and the speed of light?

Enjoying the fire in the village. What is the relationship between fire and the speed of light?

If you are a Zambian living in the village,  Lusaka, Kabompo, Gwembe Valley, and Livingstone and where ever you are, once you have eaten nshima with good relish, you are not necessarily rich, but you are comfortable, life seems good, shouldn’t you take a moment to think: “What was there before the Big Bang? Where did I come from? Why? What is Earth? How big is the Universe? What about the moon, heaven and all those thousand and millions of stars at night? Where did they come from? What is my role in the Universe? What is light or fire?” This book will give you some answers. But it will not give you the answer to the question: “Does God exist?” You will have to make up your mind after you read the book if you have not made up your mind already. About that bright light in the village? I now believe it might have been a shooting star or meteorite that was headed toward our village but combusted or burned up and evaporated into gas in the atmosphere perhaps 10 Kms high above our village. I have seen thousands of shooting stars especially even today when I visit the village and look at the bright moon and mesmerizing twinkling stars.

 

The Soul of Kinship

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

The soul of kinship has been the strongest pillar of my entire life since I lived in the village at Chipewa in the late 1950s. This village is located among the Tumbuka people in the Lundazi district of the Eastern Province of Zambia. It is because my life has always been deeply embedded in kinship that I have never felt alone in the worst of circumstances in life since my childhood up to my entire adult life. This is when I have been alone facing some of life’s most difficult personal challenges in school, my career, in marriage, family, child rearing, work, personal conflicts, illness, death, grief, the anguish of isolation, and loneliness in unfamiliar distant lands among strangers far away from my kinship. The soul of kinship is the feeling of having an intimate place as a member among a large group, the soothing feeling of unconditional Kinship Groupbelonging, recognition, acceptance, physical security, emotional comfort, and the love that all bind you to more than sometimes as many as 200 to 400 men, women, and children who are members of one’s kinship often in a village or many villages. The soul of kinship is the feeling that you are connected to all these people not because you are rich, poor, tall or short, educated or uneducated, beautiful or ugly, of a certain race, religion; but because you are just you as a living breathing human being.

The power and soul of kinship in the Zambian or African context cannot be fully appreciated unless it is described in order to understand its influence. This is why I will first describe kinship and then later describe the power of the soul of kinship.

Zambian Traditional Kinship

The Zambian and African kinship is very intimate, broad and uses many kinship terminologies. The nuclear family of the man, his wife, and their biological children is embedded in the extended family wide kinship network that includes and binds the man and woman family and entire kinship. There are mainly two types of marriages and families that determine kinship; the patrilineal and matrilineal.

The patrilineal families, marriages and societies practice customs in which when a woman is married she moves to her husband’s village or dwelling. Since my Tumbuka tribe practices patrilineal kinship customs, all my father’s brothers are my fathers or Dads or Adada. All my father’s sisters are my ankhazi or aunts and all their husbands are asibweni or uncles. All my father’s brother’s children are my sisters or dumbu and brothers or dumbu. All my father’s sisters’ children are my bavyala or cousins. All my mother’s sisters are my mothers or amama. All my mother’s brothers are my asibweni or uncles. All my mother’s brothers’ wives are my apongozi of which the closest English equivalent is aunt.  All my mother’s brothers’ and sisters’ children are bavyala or cousins. A girl or woman has exactly the same kinship relationships.

All my brother’s children are bana bane or my children or my sons and daughters. All my sister’s children are baphwa or nephews and nieces. All the children of my sons and daughters are bazukulu or grandchildren. All the children of my children are bazukulu chivu or great grandchildren.

Complexity of Kinship

What makes the kinship relationships appear complex to the outsider is that if there are polygamous marriages, all the described relationships apply or are followed. For example, if my father’s father had 3 wives, all the women are agogo or my grandmothers. All the children of the 3 wives are my father’s brothers and sisters. My mother’s father’s wives are all my agogo or grandmothers. All my grandfathers’ wives and brothers on both my mother and father’s families are agogo or grandmothers or grandfathers.

The few families, tribes or societies in Zambia that practice matrilineal kinship customs will have some differences in customs. In these societies, when the woman gets married, her husband moves to her village or kinship dwelling. In the matrilineal society, the boy is raised to identify, depend on, and be closest to his mother’s side of the family kinship who are his mother’s brothers or uncles.

These relationships I have describe so far do not even include some of the other numerous kinship relationships that are immediately established as soon as a man and woman get married and two large kinships relationships and families become united. All the couple’s brothers and sisters become mulamu or sisters and brothers’in-law. The mothers and fathers of the couple are asebele or parents-in-law. All of these  terms and relationships apply when the couple comes from polygamous families in which a man may be married up to 3 or my be even 5 wives with numerous children. The same applies if the woman is married to a polygamous man in which case the woman  may have 2, 3 or may be even 5 co-wives with numerous children including her own.

Kinship Baffles Europeans

When Europeans encountered Zambian or African kinship, they found the complexity so perplexing that a European professor or Lecturer in the 1970s at the University of Zambia describe this incident that he found baffling. His Zambian student was absent from class. When the student returned to class, the Professor asked him why he was absent. The student said his mother had passed away and he had to attend her funeral. Three months later the same student was absent again and the Professor asked him why he was absent again. The student replied that his mother had passed away and he had gone to attend to her funeral. The Westerner will assume that either the student was lying or doesn’t understand that he can have only one mother: that is her biological mother. But unless you understand the Zambian culture, as an outsider and especially Europeans, you may not understand that one can have so many mothers, fathers, sisters, brothers or agogo or grandparents.

When I was young, all my siblings and I had two mothers; my mother and her younger sister, aNyaMsuzghika, who is now deceased. I also have two amama or mothers today; my biological mother in the village and my mother who lives on the farm in Chainda or Ibex Hill in Lusaka the Capital City of Zambia. Both of them have been significant in my life. They both treat and love me as their son and I love and treat them as my mothers. Everyone in my kinship knows and calls both of them my mothers.

How Do You Identify Them?

One question that is always expressed and baffles Westerners or even modern urbanized and Europeanized Zambians and Africans is: “If you have so many mothers, brothers, sisters in all these kinships, how do you tell them apart? How do you tell who is your real mother?” Who is the real relative and not real or distant relative does not exist in the traditional Zambian kinship. The way relatives identify each other is that they intimately know who is married to whom, their names, when they were born, what village or town they live in and lastly the language that is used to explain kinship is very specific to the culture. For example, my younger sister lives in Chipata. First, we are dumbu or brother and sister. We can say mkulu na munung’una older or younger sibling. Then we say tika dikana which means she was born next or immediately after me. If we are explaining to an extended family member and we say our mother is aNyaNthula they will immediately say: “Oh!! I know who you are or how you are related to me because your mother aNyaNthula is also my mother. So we are brothers and sisters.” Right there, the kinship bond is both explained, identity, and belonging are established.

Kinship Relationships

These kinship relationships are not just mere cold objective labels or words that as used to indicate who I am related to. But they are symbols of the social binding that exists between a large group of people. Dumbu or sisters, mulamu or in-laws, asibweni or uncle, adada father or dad, amama or mother or mom, ankhazi or aunt, vyala or cousin all are relationships with serious and deep obligations. This is how the kinship members share moments of joy but also support each other in times poverty, suffering, death, sorrow, loss, or conflict, or just the ups and downs of life’s troubles. It is probably the seriousness and depth of these kinship relationships that among the Tumbuka and Zambian traditional kinship relationships there are no step mothers and step fathers, there are no half-brothers or half-sisters, distant relationships or distant cousins. Regarding the significance of biology, no one is the real mother or real father, or real sister or real brother just purely based on the distinction of biological relationships. Of course this doesn’t mean people ignore or are not aware of biological relationships. It just means biological relationships are regarded as secondary or briefly dwelt on if asked especially by anthropological researchers, strangers, and outsiders. What seems to matter most are the deep social bonds that bind people embedded in the kinship relationships passed on from generation to generation for hundreds if not thousands of years.

First Meet Relatives

My father had just completed his teacher training at Katete Mission and was given his first teaching assignment at Chasela School deep in the Luangwa Valley among the Bisa people. My father dispatched my mother and I to visit her village. My mother for months had told me I had so many relatives in the village; grandparents, uncles, apongozi or aunts and especially young cousins my age that I could play with. I was so primed and excited to go to the village.

We boarded the Central African Road Services (CARS) bus via Fort Jameson (Chipata) to Lundazi and then to Hoya along the Chama Road. Once we got off at Hoya, we walked for about one mile in the bush path when we arrived at a small village. Several women came running towards us laughing and smiling and quickly grabbed my mother’s luggage from her head. A small old woman walked toward us lifting her hands up in the air with utter joy and with a small dance to welcome us. As all the commotion was going on my mother turned to me and said:

“This is your agogo (grandmother) a NyaKundambo and this is Jali-Jali village.”

With in an hour we were eating fresh and delicious pumpkins and sweet dobe fresh maize. My mother said all the people in that village were related to me. I could come there at any time. I would be welcome and I could stay. Soon we bid everyone farewell and continued to walk in the bush path toward my mother’s village of Chipewa. The women relatives from Jali-Jali escorted us for a little distance carrying my mother’s luggage on their head. Then the women who had hosted us turned back.

We Arrive at Chipewa

While walking along in the pleasant Savannah bush path or nthowa, we heard the loud melodious songs of njiba birds, the tiny blue nyasisi birds,  mthyengu birds and nyapwele birds. After the two of us had walked in the meandering bush path for an hour, my mother and I heard the sound of pestles and mortars pounding. We heard some loud voices, bleating of goats, and roosters crowing. The dogs began barking toward our path as we drew closer.

“We are near our village now,” my mother said.

I was bursting with excited anticipation. I had been told about the village for months. We were finally here. We emerged from the bush path leading into the eastern side of Chipewa Village. There were two straight rolls of rectangular roof thatched house stretching as far as I could see. The middle of the village open and empty.

“Ehhhh!!! a NyaNthula!!!” two women shouted once they saw us.

“Ehhh!!! a Nyina Yakhobe!!!!” 3 other women shouted.

They run towards us as the chorus of “aNyaNthula biza!!!!” spread around the village. The women grabbed my mother’s luggage from her head. Soon there were women ululating, raising their hands into the air, clapping, laughing with just sheer joy.

“You must be tired,” one woman said.

“You have been gone so long I almost didn’t recognize you!!” a man said.

“If you had written us a letter about your coming, we would have met you at Hoya bus station!!!” someone said.

“Ah! Ah! Ah! Is this your son Yakhobe?” one woman asked as she pointed at me.

“Enya,” (yes) my mother replied.

All the young children were gravitating toward me as they stared at me intently while keeping a discreet distance.

There were a cacophony of so many voices as the growing loud and excited entourage walked past ten houses until we arrived at my grandfather and grandmother’s house. My mother was given a reed mat to sit on and I sat beside her. There was a large group of men and women slowly gathering as the news rippled through the village that a NyaNthula the daughter of aMchawa had arrived with her son Yakhobe.

Soon a large group of men, women, and children had gathered from the entire village. Men sat on one side and women on the other side. A man stood up and called  a boy about my age.

“Jemusi!” he called. “You and your friends chase and catch the large red rooster. Give it to your mother so we can cook it for your akhazi aNyaNthula (aunt) and vyala wako Yakhobe (cousin). Yendeskani !!! (Hurry up)

The man was Asibweni (uncle) Mzimphu and mvyala (cousin) Jemusi (James). The two would have such an influential impact on my life growing up in the village.

Malonje

After a while of small talk, it was time for the Tumbuka malonje custom and ritual. During malonje, a guest describes in systematic detail their journey, the state of health of the family and people the guest they left behind and the purpose of the visit. My mother was center stage as she explained and described the chronology of the trip down to our arrival at Hoya, visiting agogo aNyakudambo and that the purpose of the trip was we came to visit relatives and family.

My agogo aMchawa described the malonje for the family and village. My agogo Tendelu concluded the malonje adding her own perspective.

The large group of relatives and other people from the village dispersed. This is when my mother began to introduce me to the relatives that would mean so much to me for the rest of my life. My avylala (cousins) Jemusi and Sokoyala who were my age mates. My youngest asibweni (uncle) later in life was to be called UBZ (United Bus Company of Zambia) because he worked for UBZ for a few years as a bus conductor.  My asibweni (uncles) Mzimphu, Kunotha, and Mwendapoli. Apongozi (aunts) aNyamhoni, Anyina Sokoyala, and Anyina Jemusi. Of course my agogo (grandmother) aTendelu and agogo (grandfather) aMchawa.

The First Day

That first day was emotionally so overwhelming that tears still flow in my eyes just thinking of those moments 57 years ago. As a child it was the underserved feeling of everyone in the village making you feel like a celebrity without having done anything heroic. As a child I kept asking my mother, why are they doing all these good things? Why are they so happy to see us? My mother kept saying: “Because they love us. We are their relatives.” As a child I just opened my heart and loved to all of them. How could I not?

That evening more than 12 nshimas were delivered to us in honor of my mother and I. Remember I had eaten pumpkins and sweet dobe fresh maize earlier in the afternoon? When eating my mother cautioned me not to over eat as all the food had chicken and other delicious ndiwos or ma dende with nshima. She said otherwise I would experience kutyumba which is when you over eat and spend the night in the toilet or bush. This was an important piece of advice because I experienced kutyumba as recently as 2015 in the village because I ate too much of the delicious food which included nshima with goat meat, delicious special nchunga ziswesi (red kidney beans), and plenty of juicy sweet fresh mangoes straight from the numerous mango trees.

So this was the first day of the beginning to the deepening of my soul of kinship that was to last a life time. So many both negative and positive things happened in the village. But all we members of my kinship love each other. Members die and new ones are born. Members marry from and unite with different families. We still keep track of where we are even as we scatter to cities and other distant parts of the world. The bond expands and continues. I invite everyone to join in this precious soul of kinship.

References

Tembo, Mwizenge S., Satisfying Zambian Hunger for Culture, Indiana: Xlibris Corporation, 2012

 

 

 

UNPD, HH and Treason Charge

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

I have been very busy with work. President Trump has been in power here in the United States for about 4 months. But many of us citizens who live with his reckless actions, poor governing, and ill-conceived twitter statements feel like he has already been in power for 5 long years. President Trump and his entire White House staff is under siege as the Russian hacking election scandal has cast a dark cloud on his administration. I have not been following Zambian politics since last October 2016. So when a friend sent me some news articles about politics in Zambia that perked my interest.

International News

Some of the international news articles had alarming headlines that President Lungu was becoming authoritarian; that democracy was in danger in Zambia. Some articles said Lungu was becoming a dictator locking up his opposition opponent because of trumped up charges. These articles never give you actual details because many of them are used to just throwing  labels around like “authoritarian”, “dictator” on

UPND Opposition Leader Hakainde-Hichilema

UPND Opposition Leader Hakainde-Hichilema

African countries without bothering about details. When I saw a headline that said the opposition leader had been charged with treason and thrown in jail for a simple traffic stop that sparked my interest to dig deeper.

What I found out just looking on line is that there were so many news stories published within Zambia reported from the government, from the police, from the opposition leaders and other public commentators. Opposing ideas, allegations of the PF and President Lungu abuse of power, public protests, court trials, demonstrations, reports of police arrests and torture, strong opinions, and even insults are being expressed freely through the press and public conversations. The international press and those who are saying President Lungu and Zambia are descending into authoritarianism and dictatorship are not telling the truth. At worst this is being disingenuous and intellectual laziness in reporting.

Treason Charge Stunning

When I looked at the events surrounding the treason charge, I was stunned. I was even more stunned when apparently one of UPND and HH’s cadres decided to put  video clips of the incident on the internet on YouTube. The aim of the video tapes was to show how President’s Lungu’s motorcade police car with its flashing lights nearly rammed into Hakainde’s car. I have driven on those narrow tarred roads in rural Zambia. As recently as July 2016 I personally drove from rural Lundazi all the way to Solwezi. How can an opposition leaders’ 60 car long motorcade drive next to the President’s motorcade? This should no longer be about election results but about 14 million Zambians respecting the security of the individual who is occupying the Office of the President. The incident looked more dangerous on the YouTube video clip than when you read descriptions about it. People who instigate these things should think seriously many times. There could easily have been a dangerous incident during the motorcade fiasco that could have sparked the whole Zambian nation on fire.  https://www.youtube.com/watch?v=P_fOxZNHWtI

2016 Presidential Elections

During the August Presidential election the PF and Edgar Lungu won 1,860,877 which was 50.35%of the vote; the UPND and Hakainde Hichilema won 1,760,347 which was 47.35% of the votes. The Electoral Commission of Zambia (ECZ) declared the PF and Edgar Lungu the winner. The UPND lodged a petition alleging massive rigging by the PF. Both UPND and the PF were ready to present their cases in court. The Zambian Constitutional Court threw out the petition because the 14 days within which it is legally allowed to adjudicate and rule on the case had expired. The UPND supporters have staged protests and lodged court filings since then. National elections will never be squeaky clean. It might help for the opposition in Zambia to look at how opposition leaders both in Zambia and in other countries have handled similar situations.

In the 1960 American Presidential elections, President Kennedy won the national popular vote by 112,827 a narrow margin of 0.17% against Richard Nixon. After his loss, Nixon and the Republican Party discovered that in the crucial state of Illinois, thousands of dead voters had voted in that election. Richardson Nixon refused to file charges in court to protest the election result. He did not want to plunge the nation into chaos. Nixon peacefully worked very hard in opposition and won the Presidency 8 years later.

Respect the Office

Everyone understands that UPND and Hakainde have not made it a secret that they won’t recognize President Lungu. But creating a near dangerous Presidential motorcade incident should not be one of the ways to protest or resist. The courts also should never be used to overturn an election that was in August 2016.

What Mr. Hakainde Hachilema should have done during the very dangerous motorcade incident, was for him to order his own supporters in the long motorcade (See it on YouTube) to pull over and stop. His own supporters would probably have loudly opposed him. But then he should have stood up on a car with a megaphone and said something like: “We are not respecting Lungu personally as an individual but the Office of the President. He is the current leader of our country, let his motorcade pass safely.” That’s what a good strong leader and opposition would do from now up to the next election. That would improve the chances of Hakainde and UPND winning the next presidential election.

Origin of Knowledge Hidden in Zambian Languages

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

The legendary intellectual and scholar Ali Mazrui was giving a lecture to a small group of about 30 mostly African graduate students in a small classroom. The students were from Nigeria, Kenya, Uganda, Tanzania, South Africa. I was the only one from Zambia.  This was in my Berkey Hall Sociology Department at Michigan State University in October in 1978 when I was doing my Master’s Degree. I was sitting about five desks from Mazrui intently listening to this great intellectual who was not yet well

The legendary scholar and intellectual Ali Mazrui.

The legendary scholar and intellectual Ali Mazrui.

known and about 7 years away from being world famous. The lecture was a discourse of a theory he had been developing since the early 1970s about Africa and The Triple Heritage of indigenous African culture, Christianity and Western culture. Then the question and answer came. A student from Kenya asked Mazrui what he thought about the impact of Marxism on the African continent. I will never forget the exchange that followed until I die.

Lessons from Prof. Mazrui

Mazrui in his calm and authoritative voice said and this is not the exact quote: “Marxism will not prosper on the African continent so long as the theory did not originate in an indigenous African language and culture.” All hell broke loose and sparks flew. The student from Kenya accused Mazrui of being reactionary and a supporter of oppression of the masses and Western imperialism. Another student said Mazrui was against the suffering poor peasants who were being exploited and toiling in the hot sun all over Africa. Mazrui advocating the Marxist Revolution would help liberate the peasants another student said in a chorus of condemnation. Mazrui calmly repeated his first argument and went on to elaborate.

“Yes, Mazrui is right!!” I was screaming all of this in my head since I am shy.

But I also knew the obvious at the time. Marxist Revolutionary political rhetoric was so overwhelming and widespread on the African continent that had I openly opposed my fellow students purely on intellectual reasons on Mazrui’s legitimate scholarly point, I was going to be bulldozed. I knew because the University of Zambia closed two years before in 1976 over Marxist Revolutionary fervor on campus in relation to the legitimate revolutionary liberation war that was then raging in neighboring Angola.

Ali Mazrui and the explosive exchange that followed, taught this young graduate student at the time one important lesson: state your intellectual perspective or theory very clearly and pursue it while elaborating it without fear. This author went on to write his Master’s Thesis in Sociology on the “African Personality”.

Origin of Knowledge

The origin of knowledge today is embedded in Zambian or African traditional or indigenous languages. The vast majority of Zambians may not be aware of this, we actually ignore this knowledge and sometimes even oppose it. What this author has personally researched over the last 38 years including the meaning of Zambian traditional names supports

Students at Solwezi Urban School in the North-Western Province of Zambia in June 2016

Students at Solwezi Urban School in the North-Western Province of Zambia in June 2016

this statement. Dr. Chisanga Nebat Siame has a breakthrough contribution to understanding how present day indigenous Zambians may be descendants of and may have been at the center of building the great Egyptian Civilization about three thousand years ago. The author seriously uses mbebalogy (derived from mice)both to articulate the significance of Zambian languages in our history and for Zambians and Africans to never ever to be made to feel embarrassed and be ashamed of our Zambian indigenous or traditional culture and our complete history. Because it is ironically this indigenous Zambia culture in which knowledge is embedded that European racist ideology declared to be inferior since the Atlantic Slave Trade of Africans and European colonialism on the African continent.

Importance of Indigenous Culture

The importance of our Zambian indigenous culture cannot be realized until we understand our complete history going back to 100,000 to 50,000 years ago. The Eurocentric Zambian and African history that is taught in virtually all schools and textbooks all the way to University education focusses on European influence since the 1800s. Some of this history is distorted as the European powers were trying to distort and deny the crucial presence and role of Zambians and Africans in world history because of  European deep racist beliefs that Zambians and African were inferior.

Students at  Rukuzye Primary School in the  rural Eastern Province of  Zambia where the author did Standard 2 or Grade 4 in 1963.

Students at Rukuzye Primary School in the rural Eastern Province of Zambia where the author did Standard 2 or Grade 4 in 1963.

This history tends to focus from 1492 when Columbus discovered the Americas, from 1609 when the first ship full of African slaves arrived in Virginia in the United States, and lastly European colonialism over the entire African continent from 1885 to 1960s. Europeans use this short period from 1492 to 1960 or only 468 years to erroneously portray Zambians and Africans as always being victims, slaves, or the colonized in the Eurocentric history beyond being inferior victims of superior Europeans and other cultures. This is false or untrue. For a detailed, complete discussion, and recommendations of what you as the Zambian or African reader can do go to any of these links: “Principles of Mbebalogy (Mice): Zambians Dig Our Past to Move Forward” http://ukzambians.co.uk/home/2017/05/21/principles-of-mbebalogy-mice-zambians-dig-our-past-to-move-forward/

http://www.hungerforculture.com/?p=1720

 

 

Principles of Mbebalogy (Mice): Zambians Dig Our Past to Move Forward

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

 “Amama na Adada, katundu nimzito. Ningasenya nekha yayi” (Mother and Father, the luggage is too heavy. I cannot carry it alone.” – Mwizenge S. Tembo

Introduction

Why is it that from Nouakchott in Mauritania in North-West Africa, through Nigeria to Durban in South Africa; from Cape town in South Africa though Tanzania to Bargaal in Somalia on the Horn Africa through Cairo in Egypt to Benghazi in Libya, people with  black or dark skin are regarded as inferior? Why is it that from Chile the Southern tip of South America, through Brazil, Caribbean Islands, Mexico, United Sates and Canada people black or dark skin are regarded as inferior? Why is it that from Europe, through Central Europe, Russia, India, China Thailand all the way to Japan, Banda Sea, Papua New Guinea, Tonga Islands all the way to Australia, people with black or dark skin are regarded as inferior? While Europe was the main culprit in spreading all of this negative beliefs and racist ideology about black Africans, modern genetic knowledge tell us Africans are the origin of virtually all human beings;

Boy holding Mbeba (mice) in a village in Lundazi district in Eastern Zambia

Boy holding Mbeba (mice) in a village in Lundazi district in Eastern Zambia

all 7.5 billion of us today. How is all of this possible?

This article will explore the major aspects of this persistent and deeply embedded belief that people with black or dark skin, where ever the live on the planet are the most inferior. The article will suggest that the best way, not just to think about it in terms of theoretical knowledge, but to actually change this negative belief is to start with Zambia as ground zero or starting point. The determination and urgency about acting on the solution to this serious problem starts now. You should show or give a copy of this document to the President, his cabinet, all leaders of political parties, the Ministry of Education officials and teachers. If you have access to this article print some hard copies and send them to all Chiefs in all rural areas of Zambia. Circulate hard copies of this document to many people among 14 million Zambians especially those in remote parts of Zambia. Those of you who are educated in Zambia and in the Zambia diaspora abroad, and have access to the internet can circulate the document much more easily. The press will already have access to the Principles of Mbebalogy.

Boys after after a mice hunt on the outskirts of Lusaka the Capital City of Zambia.

Boys  after a mice hunt on the outskirts of Lusaka the Capital City of Zambia.

This article will use the better informed and traditional method of principles of Mbebalogy (or mbewalogy which is a linguistic variation) to suggest that all 14 million Zambians have to dig our past to get rid of deeply embedded racial and cultural inferiority complexes in order to move forward. This will take 27 years for Zambians to both understand and change the incomplete and poor knowledge we have now. It took this author 27 years to discover by accident some of this knowledge you are about to read. This is because in addition to acquiring Western or Eurocentric knowledge, this author also acquired and lived the indigenous or traditional knowledge among the Tumbuka people in the village in the 1950s. This author speaks Tumbuka, Chewa and Nyanja Zambian or African languages and deeply understands and has lived with the customs. As compared to just reading about them. This is very crucial.

President Kaunda founded and ruled Zambia for 27 years. The legendary great fighter against apartheid in South Africa Nelson Mandela was in prison for 27 years before he was released. It took Dr. Chisanga Nebat Siame, political philosopher and self-trained philologist 27 years, to find the important and crucial key to understanding how we Zambians and Africans can today dig real and accurate knowledge about our past so that  we can get rid of inferiority complexes in order to move forward. Dr. Siame found the key to understanding our complete and original Zambian African history not because only of acquiring Western Eurocentric knowledge including a Ph. D. but most especially because he is both Namwanga, Bemba, and deeply understands the Zambian and African culture from within. This is very crucial. We will start with deeply examining our indigenous Zambian cultures in remote areas among the 72 tribes, explore knowledge in urban Zambia, and then coordinate this with exploring Zambian history to all the remote and most distant corners of  the world. The principles of Mbebalogy happens to be a near perfect analogy and metaphor to explain and strategize how we Zambians will work on this for the next 27 years.

Purpose of Treatise

The purpose of this treatise is three fold. First, to discuss and explore the broader, full, complete, authentic and more genuine Zambian and African history from a hundred thousand to fifty thousand years ago to the present. This approach to Zambian history is the best, most honest and most complete for Zambians, Africans and for all humanity where ever they may be.

Second, besides all other written existing written records that tend to focus on Zambian history since European colonialism in the 1800s, the new approach will focus on the deepest aspects of indigenous Zambian technology, customs, and the knowledge that is treasure our ancestors deeply inscribed and embedded  in Zambian languages and traditional names of Zambians. This Mbebalogy and Zambiology approach will unveil the key to digging Zambian history going back from 50,000 years ago up to 3,000 BC.

Third, this treatise will invite and urge you to act, participate in and be part of this digging of the genuine Zambian history as myself, Professor Mwizenge Tembo (Zambian Names) and Dr. Chisanga Nebat Siame (Philologist and Etymologist) have found the keys. Many of you Zambians may have the keys with you but you just don’t know what you don’t know. We will duplicate the key to digging Zambian history and give copies to all 14 million Zambians. The treatise recommends that all Zambians from 72 tribes and languages in rural Zambia begin to dig for this history immediately mainly using language and the deepest traditional or indigenous names of Zambians. What will be investigated is whether these languages and names are connected and have links to modern and indigenous technology, languages in in many places in rural Zambia, Africa, Europe, China, Japan, Australia, North America among Native Americans and in South America. After 27 years of digging, Zambians will revise all school, university textbooks, and common knowledge to incorporate the newly dug out knowledge.

Nomenclature

This method of digging for specifically Zambian knowledge is so new that using English and other existing languages may contaminate what Zambians will be doing. So as in any fresh field a new nomenclature should be established. This treatise uses the digging for mbeba as the most powerful analogy and metaphor. The author wants to immediately squash any sneering, giggling, demeaning jokes about digging and eating mice.

First and foremost, digging for mice is not “eating rats”. There is a huge difference which all urban folks may not know. The mice that they dig among one million people among the Tumbuka, Chewa, Nsenga, Ngoni, in Eastern Zambia and Malawi are the ones that dig and live primarily in farm fields where food is grown. These mice eat maize, sweet potatoes, peanuts, pumpkins, peas, beans, and cassava. These mice have a light brown back and white underbelly. While as rats which are regarded as disgusting, dirty, and dangerous are grey in color and found in homes in the villages. Once caught they are immediately killed and discarded as vermin.

The use of Mbebalogy is not the only approach to digging for Zambian indigenous knowledge. There are other customary ways of obtaining food that knowledge has embedded itself in. Among the Lozi most of whom live in the Zambezi flood plain, fishing or Litapi is very important. The Lozi may want to use Litapology as a medium for digging and investigating the indigenous knowledge. The Tonga customs are steeped in cattle raising. Ing’ombelogy may be their new term or medium of digging for the new knowledge. The Bembas from the Northern Province and Easterners have always had chimbuya or joking tribal cousinship. Bembas traditionally may have had the custom of hunting for bakolowe (monkeys). Their new way of digging knowledge would be Kolwelogy. Many of the 72 tribes in Zambia may have many different indigenous deeply embedded customs which carry with them knowledge stretched over numerous generations. The fresh knowledge that Zambians will did about the true history of Zambians in Zambia and the world going back to 50,000 years, will be called Zambiology. All students, lecturers and scholars from the 17 Zambian Universities can also establish their own specialties in the new field of  Zambiology.

Basic Tenets of Mbebalogy

The reader needs to know the basic elements of Mbebalogy to best appreciate the use of this powerful analogy and metaphor as it has strong parallels with getting this proposed brand new knowledge. If the reader would like to know the full details of mbeba (mice) you can read the full article which is available on line: “Mice a Delicacy”.

Before boys form the village embark on a mice hunting expedition, their aim is to hunt mbeba, catch them and bring them home to feed their families. The hunters have to have the right tools; hoes, axes, nthonga (knobkerries), and mphici (short sticks). They have to know where to find holes which they can dig and are likely  to catch mbeba. They can never be 100% sure that every hole they did, they will catch mbeba. There are more than 14 types of mbeba each type with very sophisticated unique habits which the hunters and diggers have to know. The hunters survey a large geographical area. They dig in so many different holes with different levels of success and failure. There are numerous terms that are used to express difficulties, obstacles, dead ends, disappointments, successes, and breakthroughs that reflect what they encounter in order to achieve success; taking mbeba home to feed their families.

The parallels between principles of Mbebalogy or how to dig mbeba and how to dig for our complete Zambian and African knowledge are compelling and so brilliant that the hand of our Zambian and African ancestors must be invoked in its use. Before we embark on digging our true and complete African history and knowledge, we must make sure we have all the tools we need. We need to have digital recording equipment, physically visit and learn about and deeply embed ourselves in all the knowledge and history in the 72 tribes in rural and remote parts and villages of Zambia. We need to know what urban Zambians know and what they can contribute especially from all the 17 universities. We need to travel, physically visit, and live in all remote parts of the entire Africa and the world to dig and find out about Zambian and African history. Where ever there is success, the Zambian should bring that knowledge home, like mbeba hunters do, to feed their family. After 27 years we will have dug and brought home enough genuine and complete Zambian history for our own benefit and that of our families and the nation. After the 27 years, we will be able to revise the common knowledge and all the textbooks used in schools from primary school all the way to the university.

The new and Complete Zambian African History.

Evolutionary evidence suggests that 3 to 8 million years ago, many varieties of small bands of creatures called Hominoids and Hominins from whom humans or homo sapiens eventually evolved lived and were scattered in East Africa, Chad, Kenya, Ethiopia, and all the way to South Africa. Australopithecus robustus lived 2.0 to 1.0 million years ago in South Africa, and lastly Australopithecus  boisei lived 2.6 to 1.0 million  years ago in East Africa.

Author in front of his hut in the village in Lundazi District in Eastern Zambia.

Author in front of his hut in the village in Lundazi District in Eastern Zambia.

Most of these species died or went into extinction. Groups of species of Homo called Homo erectus and Archaic Homo sapiens migrated in the first wave from Africa 1.7 million years ago to North Africa through Saudi Arabia, and spread to the Middle East, to Asia and Europe. This first wave died or went into extinction.

The second wave of small groups of Anatomically Modern Humans (AMHS) migrated out of Africa 150,000 years ago through Saudi Arabia and spread to the Middle East, Europe, Asia, North and South America. This is the wave from whom the 7.5 billion humans we have today evolved from. How is the evolution of Homo sapiens or the human being related to Zambians and using Mbebalogy to dig our history?

We Zambians and Africans may be both the origin and descendants of the first humans. The fossil remains of our ancestors have been found in dozens of locations from Ethiopia, East Africa in Oduvai Gorge, and all the way to South Africa.  Zambians will remember some of our Form II or Grade 9 history that the skull of the Broken Hill man was found in Kabwe which archeologists dated to 25,000 years ago. The town of Kabwe used to be called Broken Hill during the British colonial period in Zambia.

The most important aspect of these archeological findings is that after so many earlier species of Homo erectus and archaic Homo sapiens had died or gone into extinction because they could not adapt and survive, we Zambians and Africans survived to migrate to populate the rest of the world. Survival over thousands of years was not easy in the harsh savannah environments, freezing ice age in Europe and other geographical impediments to survival.

Chronology of the Genuine and Complete Zambian History

There are two ways of digging and putting together a description or chronology of the genuine and complete Zambia history: the first one can use existing knowledge from archeologists and evolutionary anthropologists. Some of this history is distorted as the European principle authors were trying to distort and deny the crucial presence and role of Zambians and Africans because of  European deep racist beliefs that Zambians and African were inferior. This history tends to focus from 1492 when Columbus discovered the Americas, from 1609 when the first ship full of African slaves arrived in Virginia in the United States, and lastly European colonialism over the entire African continent from 1885 to 1960s. Europeans use this short period from 1492 to 1960 or only 468 years to erroneously potray Zambians and Africans as always being victims, slaves, or the colonized in the Eurocentric history beyond being inferior victims of superior Europeans and other cultures. This is false or untrue.

The genuine and complete history is that Zambians and Africans migrated from Africa to all remote regions and Islands of the world from 150,000 years ago. We Zambians and Africans 10,000 years ago crossed the Bering Straits on Eastern Russia and present day Alaska to populate North and South America. We Africans were in Europe, Japan, India, South Pacific Islands, China, all the way to Australia. During this time we were not “black Africans” but just people or “banthu” which means humans in my indigenous Zambian Tumbuka and hundreds of other indigenous Zambian and African languages. Europeans have wrongly racialized and invented “banthu” to mean “black Africans” which is a recent invention since the 1700s. All 7.5 million people in the world are actually “banthu” or human beings which is the original meaning.

Because of their technological ingenuity, Zambians and Africans may have left massive complex monuments about which they left no written documents to describe how these monuments were built. These monuments include massive structures on Easter Island in the South Pacific and in South America. The Zimbabwe ruins is one of the structures. The Egyptian Civilization and the massive complex pyramids were created after early humans lived and migrated in small bands, communities, villages, chiefdoms and kingdoms for thousands of years. The arguments as to whether Egypt had white or black people may be irrelevant as race the way Europeans introduced it since the 1700s may not have existed then. Africans or Egyptians in the north were olive skinned and those further south towards the equator were darker skinned because of relative exposure to the hot sun relative to the distance from the Equator and nothing more.

The Egyptian civilization existed 3,107 years ago. It existed for 2,010 or more than two thousand years from 3100 B.C.E to 1090 B.C.E. This was about 760 years before the ancient Greeks. The great Ancient Egyptian Civilization which Africans established was 2,460 years before the very young European Industrial Revolution. Alexander of Greece had gained control of Lower Egypt and establishes the city of Alexander in 330 B.C.E. Greeks ruled Alexandria for 3 centuries or 300 years until the Roman conquest. The Roman imperial rule, law and religion were imposed on Egyptians in 30 B. C. E until the 4th century. The period of Jesus also referred to as Jesus of Nazareth the central figure of Christianity occurred from 7-2 B.C. E. to 30 -33 AD. Historical Age of Islam took root from 640 -1600 AD.

The most important point is that when all of these events were happening, we Zambians and Africans were the people doing all these things. The Eurocentric racist history always very subtly refers to “Sub-Saharan” Africans as being separate from Northern part of light skinned contemporary Egyptians, Southern Europe and the Middle East. The idea is to cut off the very dark skinned Africans in the so-called “Sub-Saharan” Africa. This has been a successful attempt to cut off we Africans from our own history. What will truly establish our genuine and complete history as Zambians and Africans is what Dr. Chisanga Nebat Siame found out in his 27 years of research; the names and languages of our Zambian and African ancestors who migrated and settles all over the world can be found everywhere in the world today as evidence that we are the strong foundation of the 7.5 billion people today.

Dr. Chisanga Nebat Siame and Zambians in Ancient Egypt

During the last 351 years since the European Atlantic Slave trade of an estimated 10 million Africans to the Americas and European colonization of Africa and racist ideology of Africans as inferior, Europeans have maintained that Africans could never have developed the great Egyptian Civilization. They have even successfully separated Egypt from the so-called black Sub-Saharan in order to enhance the myth that Africans are inferior. This ideological racist myth has been repeated for so long that even many Zambians and Africans have come to believe and accept it. These Zambians and Africans to day might look at the massive Egyptian pyramids and compare them to the grass thatched huts that most rural Zambians live in, and wrongly believe and conclude that their ancestors would never have been able to build such massive sophisticated monuments. Europeans and their scholars for a long time have denied that any Africans were involved in the Egyptian civilization. Their argument was that if they built the Egyptian civilization, where are those same Africans and their descendants to day?

Dr. Siame has cracked the code which shows the connection between present day Zambians who are living and breathing and their connections to the ancient Egyptian Empire. The Egyptian civilization was the first to create a large empire, establish writing using hieroglyphs, large scale political economy, the bureaucracy and built the sophisticated massive pyramids. Dr. Chisanga Siame in 2013 published an article titled: “Katunkumene and Ancient Egypt in Africa” from the Journal of Black Studies of 20 March, 2013. The author badly wishes all 14 million Zambians, scholars, lecturers and student from the 17 Zambian Universities would read this article.

Dr. Siame had cracked the code which shows the connection between present day Zambians and ancient Egypt. He found out that the Bemba term uku tunkumana  about two thousand miles away South of Egypt may have descended from the name Tunka Men the name of the ancient kingdom of Sudan suggesting a connection between the Bemba of Zambia people and ancient Egypt. Dr. Chisanga Siame also discovered that his clan Namwanga name of Siame in Zambia may be traced back to the Kings of ancient Egypt named Pharaoh Siamen who ruled in Egypt from 986-967 B. C. E. Dr Siame found connections between “the mushabati of the Silozi language of Western Zambia and the word umhlabathi found in Sizulu and SiXhosa” in South Africa (p.265). Both could be traced back to the Egyptian Pharaohs burial practices. He also found out that the use of Nya prefix to denote a woman among my own tribe the Tumbuka, as is NyaBanda or NyaNkhata, and my own living mother’s maiden name NyaNthula may have come from ancient Egypt when our Zambian and African ancestors lived there three thousand years ago. The author found out, for example, through Dr. Yozenge Chondoka’s book A History of the Tumbuka, that his own Tumbuka people may have migrated from deep in the Congo to the present location in Lundazi in the 1400s. This is contrary to the European colonialists who had documented that the Tumbuka arrived to the present area in the 1800 from an unknown region.

At this time you may be asking so many questions just I did when I first read the article in 2013. How did Dr. Siame come up with this knowledge? Why this information didn’t come from important famous big name scholars and journals with big grants from Europe especially Paris and London? May he Harvard or Oxford University? Isn’t this an internet hoax? Isn’t his what the late eminent African scholar the great Ali Mazrui called “Romantic Gloriana”? Where Africans appear to always claim they founded great civilizations but with no archival proof? The answer is simple but also complicated.

The key or code to discovering the connections of Zambians to places anywhere in the world are two key factors: our languages and our traditional names. This means learning about our history through deeply understanding our Zambian languages: SiLozi, ChiChewa, ChiTonga, ChiBemba, ChiKaonde, ChiNgoni, ChiTumbuka, ChiLuchazi, Ovimbundu, ChiLunda and many others. Learning English only or French only will not make us discover our true history. Our traditional Zambian names carry the history of our ancestors up to this day all over the world going back to 50,000 may be even 100,000 years ago.

How did Dr. Siame crack the code? He graduated with a political science degree from University of Zambia in 1976. He obtained his Ph. D. in Political Philosophy from Northwestern University. These degrees did not prepare him to do this research. He had to study on his own for 27 years mastering hieroglyphs, looked at the work of Egyptologists, and especially that he focused deeply on studying comparative philology, and then the morphology, phonology, semantics and syntax of language. There is so much information in his short 20 page published article. He had to work very hard for many years on his own in a very solitary way to make these discoveries. Today he has written 2 volumes and is looking for only $5,000.00 (Five thousand dollars) or K47, 000.00 (Forty-seven Thousand Kwacha) to publish his great historic work.

Dr. Siame and this author were classmates at University of Zambia from 1972 to 1976 where we got the best education in the world. Both of us are thankful that the founders of our great nation of Zambia made it possible for both of us to get a university of education. Both of us are grateful as we realize today that both our families would never have been able to afford a university education including our Ph. Ds without the Zambian people and the government scholarships we received.

Conclusion

The principles of Mbebalogy and Zambiology might appear exclusionary and to buck disciplines that Europeans already established in the 1800s during the Industrial Revolution. Educated Zambians, African Americans, urban Africans and others might accuse the author of needlessly reinventing the wheel when it is already there. But establishing these 2 approaches is the only and best way to go to the real origin of knowledge about the history of Zambians and Africans.

The author did not come up with these ideas as an academic exercise. He began to think about discovering complete real Zambian and African knowledge when he was an undergraduate student at University of Zambia staring in 1972 which is 45 years ago in his dormitory in Africa Hall 5 Room 26. The more urgent pressing additional factor is the the author has grand precious children who are born here in America. The reality that they are born to be regarded as inferior because of their skin color greatly bother the author. Because he himself was born and grew and in the village in Zambia in Africa with tremendous dignity during which he never experienced racism. The aim of these proposals is to instigate action that will both discover the complete history of Zambians but also in the process reinstall the dignity of Zambians, Africans, and all people who are black in this European tragically racialized world where people of African heritage continue to be seen as inferior. This new knowledge will also help the entire humanity to reestablish its true history and the dignity of humans all over the world. I hope first and foremost that someone will help Dr. Siame publish his great work. Second, I hope all the readers will act in one way or another after they read this article to embark on this daunting but exciting journey of Zambians digging the past to move forward during the next 27 years up to 2044.

References

Do White And Asian Expats Look Down On Black Africans?

https://www.youtube.com/watch?v=tNmVd29lmAs

South African Cave Yields Strange Bones Of Early Human-Like Species

http://www.npr.org/sections/health-shots/2015/09/10/437249183/south-african-cave-yields-strange-bones-of-early-human-like-species?utm_source=facebook.com&utm_medium=social&utm_campaign=npr&utm_term=nprnews&utm_content=20150910

See These Amazing Images of Easter Island Statues With Bodies—Who Knew?

https://news.artnet.com/art-world/easter-island-head-bodies-293799

Current World Population

http://www.worldometers.info/world-population/

Mice as a Delicacy

https://people.bridgewater.edu/~mtembo/menu/food/mice.shtml

Africa

http://en.wikipedia.org/wiki/Africa

Lucy (Australopithecus)

http://en.wikipedia.org/wiki/Lucy_(Australopithecus)

http://worldpopulationreview.com/population-of-jamaica/

Recent African origin of modern humans

https://en.wikipedia.org/wiki/Recent_African_origin_of_modern_humans

File:Map-of-human-migrations.jpg

https://en.wikipedia.org/wiki/File:Map-of-human-migrations.jpg

PAPUA NEW GUINEA MAP – PHYSICAL MAP OF PAPUA NEW GUINEA

http://www.ezilon.com/maps/oceania/papua-new-guinea-physical-maps.html

Banda Family History

http://www.ancestry.com/name-origin?surname=banda

The Search for Adam and Eve

http://www.virginia.edu/woodson/courses/aas102%20(spring%2001)/articles/tierney.html

Race in Antiquity: Truly Out of Africa

by Dr. Molefi Kete Asante

http://www.asante.net/articles/19/race-in-antiquity-truly-out-of-africa/

Atlantic slave trade

https://en.wikipedia.org/wiki/Atlantic_slave_trade

https://en.wikipedia.org/wiki/Dark_Ages

Afrika, Llaila., Melanin: What Makes Black People Black, Long Island City, N. Y.: Seaburn Publishing Group, 2009.

Anta Diop, Cheikh., edited and translated by Mercer Cook., The African Origin of Civilization: Myth or Reality, Chicago: Lawrence Hill Books, 1974.

Bernal, Martin., Black Anthena: The Afroasiatic Roots of Classical Civilization, Vol. III, Linguistic Evidence, New Brunswick, Rutgers University Press, 2006.

Bernal, Martin., Black Anthena: The Afroasiatic Roots of Classical Civilization, Vol. I, The Fabrication of Ancient Greece 1785-1985,  New Brunswick: Rutgers University Press, 1987.

Chondoka, Yizenge., Bota, Frackson F., A History of the Tumbuka from 1400 to 1900: The Tumbuka under the M’nyanjagha, Chewa, Balowoka, Senga and Ngoni Chiefs, Lusaka: Academic Press, 2007.

Darnell, John Coleman., and Manassa, Colleen., Tutankhamun’s Armies: Battle and Conquest During Ancient Egypt’s Late Eighteenth Dynasty, Hoboken, New Jersey: John Wiley and Sons, 2007.

Darwin, Charles., Evolutionary Writings, Edited with an introduction and Notes by James A. Secord, Oxford: Oxford University Press, 2008.

Ember, Carol, Ember, Melvin and Peregrine, Peter., Anthropology, 14 Edition, New York: Pearson, 2015.

Encyclopedia of Zambian Names, Edited by Chanda Penda, Lusaka: Pensulo Publishers, 2013.

Heine, Johan., and Tellinger, Michael., Adam’s Calendar: Discovering the Oldest Man-made Structure on Earth 75,000 years ago, Johannesburg: Zulu Planet Publishers, 2008.

James, George G. M., Stolen Legacy: How the Wisdom of Ancient Egypt was Transformed into Greek Philosophy, San Diego, California: The Book Tree, 1954.

James, George G. M., Stolen Legacy,  Made in the USA, Lexington, KY 22 July 2013.

Kennedy, Randall., Nigger: The Strange Career of a troublesome Word, New York: Vintage Boos, A Division of Random House, Inc., 2003.

Khapoya, Vincent., The African Experience: An Introduction, 4th Edition, New York Pearson, 2013; pp. 59-81.

King, Richard., African Origin of Biological Psychiatry, New York: Afrikan World Books, Inc., 1990.

King, Richard., Melanin: A Key to Freedom, 3rd Edition Seventh Printing, Baltimore: African World Books, September 2010.

Kottak, Conrad Phillip Kottak, Anthropology: Exploration of Human Diversity, 12th Edition, New York: McGrawhill, 2008.

Lefkowitz, Mary., Not Out of Africa: How Afrocentrism became an excuse for teaching myth as history,  Basic Books, 1996, 19997.

Malinowski, Bronislaw., The Sexual Life of Savages in North-Western Melanesia, Boston: Beacon Press, 1929.

Moore, T. Owens., The Science and the Myth of Melanin: Dispelling the Rumors Exposing the Facts, Buffalo, NY: 1200 Jefferson Avenue, 1995, 2002.

Why Darkness Matters: The Power of Melanin in the Brain, Edited by Edward Bruce Bynum, Chicago, Illinois: African American Images, 2005.

Muller, Gert., Black Origins of Ancient Rome and Black Emperors, London: Pomegranate Publishing, 2013.

Odden, David., Introducing Phonology,  2nd Edition, Cambridge: Cambridge University Press, 2005.

Rodney, Walter., How Europe Underdeveloped Africa, Washington, D. C.: Howard University Press, 1974.

Serpell, Robert., The Significance of Schooling: Life-journeys in an African society, Cambridge: Cambridge University Press, 1993.

Sertima, Ivan Van., They Came Before Columbus: The African Presence in Ancient America, New York: Random House Trade Paperback, 1976.

Sharman, Fergus., Linguistic Ties between Ancient Egyptian and Bantu: Uncovering Symbiotic Affinities and Relationships in Vocabulary, Boca Raton: Universal-Publishers, 2014.

Siame, Chisanga Nebat., Katunkumene and Ancient Egypt in Africa, Journal of Black Studies, March 20, 2013.

Tembo, Mwizenge. S., Satisfying Zambian Hunger for Culture: Social Change in the Global World, Xlibris Corporation, 2012

Tembo, Mwizenge, S., Zambian Traditional Names: The Meaning of Tumbuka Chewa Nsenga Ngoni and Tonga Names, Lusaka: Jullubi Enterprise Limited, 2006.

The Death of White Sociology: Essays on Race and Culture, Edited by Joyce A. Ladner, Baltimore: Black Classic Press, 1993.

Vincent Khapoya, The African Experience: An Introduction, 4th Edition, New York Perason, 2013; pp. 59-81.

Williams, Patricia J., The Alchemy of Race and Rights: Diary of a Law Professor, Cambridge, Massachusetts: Harvard University Press, 1991.

Williams, Patricia J., The Rooster’s Egg: On the Persistence of Prejudice, Cambridge, Massachusetts: Harvard University Press, 1995.

 

 

 

 

What Does God Look Like?: Questions from the Movie “The Shack”.

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

A strange small sickly brown dog emerged from nowhere and chased a group of children who were happily playing in my home village in Lundazi in the Eastern part of Zambia in Southern Africa. This was fifty-one years ago. The little sickly dog nipped one of the kids in the butt through his shorts as they fled. The tooth scratch was so small that the boy did not bother to report it to my parents. On June 15 1966, my 8

A small dog like this one came from nowhere and bit my brother

A small dog like this one came from nowhere and bit my brother

year old younger brother died a horrible death of rabies in my mother’s arms at the local clinic. The rabies medicine was there but my brother had been brought to the clinic too late. Had the bite been reported to my parents, they would have brought him to the clinic immediately about four weeks earlier? It was a tragedy for me and my family.

Life and Death

The twins of life and death in all their mysteries and especially the terrifying finality and irreversibility of death have shadowed human beings for thousands of years. As humans we have toyed around the edges of life and death. We have used technology to destroy and alter life. We have post ponded death where possible through use of medicine. As humans we have a tremendous sense of triumph, reckless bravado and sometimes hubris as we feel we are conquering the frontiers of knowledge about life and death. Although we celebrate the joy life gives us, but what we may consider unjustified or untimely death still terrifies, puzzles, frustrates, and humbles us. Our belief in God as the omnipotent power and creator has helped us to cope with and make some sense of these two mysteries that always shadow our lives.

Amidst all this mystery, what really drives us into deep seething anger that makes us question and sometimes in extreme cases dismiss God, is when tragedies happen to us or to any people we consider innocent.

Human Tragedies

Buried in our deep pain of tragedy we ask what kind of God will let the deadly war go on in Syria including the gassing of children and other civilians. Millions of people are fleeing the Middle East and North Africa as refugees heading to Europe. Many are drowning trying to cross the Mediterranean Sea. Why did God allow the First and Second Wars to happen in which millions perished? Why did God allow NAZI Germany, Hitler to even be born to gas 6 million Jews? Why did God allow Stalin to kill 20 million innocent Soviet citizens? What kind of God let the Atlantic Slave Trade happen during which Europeans used mind boggling brutality to forcibly bring 10 million Africans in chains to North America, the Caribbean Islands and South America?

European colonialism in Africa and elsewhere under the guise of “The White Man’s Burden” brought untold suffering and death on the continent. Thousands died in Belgian Congo and one Nelson Mandela sacrificed 27 years in jail to end the racist Apartheid policy in South Africa.  What kind of God lets innocent children become victims of cancer? Evil so overwhelms us in society that when we live very humble, clean, hard working lives filled with our strong beliefs in God, we exhibit righteous anger when evil and tragedy strikes us. We angrily ask, “Why me Lord? But I am your most faithful servant!”

The Movie: “The  Shack.”

Philosophers, religious leaders, scientists, and others have tried to grapple with these questions. The issue was the center of a heated public debate in the 1980s such that Rabbi Kushner wrote the book: “When Bad Things Happen to Good People”. Recently I watched the Hollywood movie: “The Shack”. When I arrived at the theatre, I was surprised to see so many older people in the audience. That puzzled me as I am not a movie buff and had just impulsively picked the movie because I did not have anything better to do. This is one of the very few movies that have made me think of so much after leaving the theater.

The movie addresses the very serious issue that many of us painfully grapple with in our own personal lives. When a tragedy happens to a good innocent person, is God to blame for having permitted the tragedy to happen? The movie made me ask for a millionth time: “Why did God allow my brother to die? Was God to blame? Should the owner of the rabid dog been hanged?” My parents never lost their faith in God and continued to be loyal and devoted Christians up to this day in their nineties still living in the village.

Is God Human?

The way God is portrayed in the movie “The Shack” made me come to one conclusion: for hundreds of years since the advent of Jesus Christ, the entire Christian faith has been wrong to portray God and Jesus in any human images. In fact God himself in the Bible says:    “Thou shalt not make unto thee any graven image” is one of the Bible’s Ten Commandments. Although I like or was comfortable with the way God is ultimately portrayed in the movie, that portrayal should not happen in the first place. Humanizing images of God, Jesus Christ, his mother Mary, and spiritual husband Joseph have created serious weaknesses, human biases, and distortions in the Christian faith. It is because of this human folly that for hundreds of years since the rise of statues and later the ability to make hundreds and now millions of photo images, Christ has been wrongly Whitened and Europeanized. This folly may have alienated millions of followers and potential Christian believers who are non-white or non-European. This may also create idolatry and vanity of worshiping their skin color among European believers and non-believers perhaps wrongly assuming that Jesus was white or European as understood today. It is also in this vein that some of the Christian missionaries abused Christianity for selfish ends during European colonialism in Africa and elsewhere. Some of these abuses may go on among some Christian believers today.

God and Jesus today

Even the current CNN special “Finding Jesus: Faith, Fact, Forgery” about Jesus and Christian history and other religious beliefs is victim of and perpetuates this folly as they portray Jesus’s history using images humans create. Do we really know that people during that era of Jesus Christ thought of people as “white”, “black”, “brown” or “Asian” or whatever physical categories of human we have created today in the presence of the deep racism Europeans created? All these images of God, Jesus, and other figures in Christian faith should never be humanized in any way.

 Reference

  1. https://en.wikipedia.org/wiki/Thou_shalt_not_make_unto_thee_any_graven_image

 

Trevor Noah, Born a Crime: Stories from a South African Childhood: Book Review

by

Mwizenge S. Tembo, Ph. D

Professor of Sociology

Trevor Noah, Born a Crime: Stories from a South African Childhood, New York: Spiegel and Grau, 2016, 288 pp. K272.00 ($28.00), Hardcover, K155.00 ($16.00) Paperback.

Introduction

The diabolical South African racist apartheid policy felt its first death blow when the late great legendary Nelson Mandela was released on February 11 1990 after being in prison for 27 years. The crime for which Mandela was jailed was fighting against apartheid in the early 1960s. Africans and the world hammered the last nail into the racist apartheid coffin on April 27 1994. This is when all the estimated 40 million South Africans of all races; blacks, whites, coloreds, Asians and others held their first democratic elections under a brand new constitution.

Book Cover "Born a Crime."

Book Cover “Born a Crime.”

 

Legacy of Racism

When Europeans introduced racism or what was known as color bar in British colonial Northern Rhodesia, now Zambia, that was bad enough. What was worse is when Europeans introduced racism on the entire African continent with whites always portraying themselves as superior and blacks as inferior. Black South Africans were the worst victims of racism as apartheid was uniquely formally codified into elaborate state laws of South Africa from 1948 to 1990. Although European colonialism formally ended in the 1960s when most African countries gained political independence, Africans and the world are still dealing with some of the serious legacies of the ugly tragedy that is racism. What were the experiences of black South Africans under the worst excesses of the diabolical apartheid policy? How did apartheid negatively impact other groups such as coloreds and whites as collateral damage?

Trevor Noah is a high profile South African comedian who has reached the pinnacle of his unlikely career as host of the highly acclaimed  The Daily Show television program in the United States. He has written a book about his experiences growing up under the dark shadow of apartheid in South Africa. The book can be best characterized as the great grand children of Nelson Mandela and South Africa vividly narrating the tragic and damaging story that was  apartheid in South Africa.

Noah was born in 1984 and was only 10 years old when South Africa held its first democratic elections. There are no doubt thousands of books and other historical accounts that have recorded and will continue to unveil the evils of apartheid. But Trevor Noah’s story has a very compelling and useful uniqueness that most readers may miss. Some readers will read the book and conclude: “….apartheid was bad, Trevor Noah survived. He is now rich and famous. Apartheid and racism are in the past….” This is hardly the whole story. Trevor Noah, Born a Crime: Stories from a South African Childhood, has a bitter sweetness to the book.

Bitterness

The bitterness to the book is that it vividly describes the pain and suffering that Africans  in South Africa and elsewhere have endured and continue to suffer under various schemes of European racism particularly under apartheid in South Africa. The extreme poverty, high unemployment, the crime infested crowded shacks but culturally vibrant townships, racial segregation,  poor schools, residential segregation, extreme hunger and life of squalor in the remote and rural dusty squalid African bantu stands under apartheid.

Describing some of the  deeply divisive and cruel aspects of racism, Noah says:

“If a black guy chooses to button up his blackness to live among white people and play lots of golf, white people will say, “Fine. I like Brian. He’s safe.” But try being a black person who immerses himself in white culture while still living in the black community. Try being a white person who adopts the trappings of black culture while still living in the white community. You will face more hate and ridicule and ostracism than you can begin to fathom”.(2016: p. 118)

Some of the ugly aspects of racism Noah describes as a child are reminiscent of Malcolm X’s experiences growing up in his black American family in which his parents treated more favorably his siblings who had lighter skin.

“There were so many perks to being “white” in a black family, I can’t even front. I was having a great time. My own family basically did what the American justice system does: I was given more lenient treatment that the black kids. Misbehavior that my cousins would have been punished for, I was given a warning and let off.”(Noah: 2016, p. 52)

And then there was the heart wrenching violence of necklacing among Africans, especially between the Zulu and Xhosa, from various so-called rival tribes in the townships during the dying days of apartheid as they vied for power and influence in the townships. One wonders just how a kid from a mixed racial background that is Trevor Noah survived. His mixed race of being colored, born of a black mother and white father, was both a blessing and a curse.

The silent victimization of whites under apartheid is often underplayed with the assumption that after all, all whites loved apartheid because they were benefiting. But many whites suffered physically but also suffered the invisible  pain of the soul for they could not live as complete human beings with total freedom. Trevor Noah’s white dad could never fully openly enjoy life with his son and his son’s black mother. Because under apartheid they were all a living and breathing crime scene every single day of their lives.

The other form of bitterness of the book is more hidden. This is not Trevor Noah’s fault for he is only narrating what I have no doubt are accurate experiences. It is what I would characterize as the sweeping power of Europeanization, Westernization, therefore urbanization. Noah’s father and mother are living in vestiges of extremely rural cruel oppressive patriarchal customs which his mother feels at liberty to mock when she visits her African husband rural village. Some of these patriarchal customs tragically result into gender based violence. These violent aspects of the culture should be totally eliminated. But one has to be cautious as there is a danger in eliminating all of the strong African traditional customs because many of them are beneficial even for couples who are married and both have Ph. Ds. Urban people  nearly everywhere, more especially in African and among their European counterparts, never fully understand and fully appreciate some of the positive rural customs among the so-called rural tribes in Africa.

Another bitterness happened when Noah  and his mother eat raw green caterpillars as food because of poverty. The caterpillars explode in Noah’s mouth to his disgust. I laughed. The green caterpillars are vinkhubala or matondo in rural Zambia. When they are properly cooked and sun dried and roasted they are very delicious. They are sold in many township markets in Zambian towns and rural roads. Of course you can never find them in the modern city supermarket.

The Sweetness

The sweetness of the book is that there is triumph of good over evil. In spite all the obstacles he and his African mother faced, Trevor Noah emerged strong from under the abyss of apartheid. Some of the heroic action Noah’s mother expose some of the contradictions that exist in child upbringing among some Africans and African-Americans up to this day. This is the notion of why should parents teach and expose their black child  to “white culture” if the child will never be part of the white culture? The white culture often is in form going to museums, going to libraries, reading, speaking so-called white middle class English or bazungu English, visiting parks, just exposing your child to different cultural experiences outside the African culture family comfort zone. Noah’s mother exposed her young son to as much of the outside non-black world as she could. It might have helped her son succeed and have more choices and opportunities later in his adult life.

Discussing how his mother exposed and educated him so much about life during apartheid, Noah says: “People thought my mom was crazy. Ice rinks and drive-ins and suburbs, these things were izinto zabelungu – the things of white people. So many black people had internalized the logic of apartheid and made it their own. Why teach a black child white things? Neighbors and relatives used to pester my mom. “Why do this? Why show him the world when he’s never going to leave the ghetto?” ………I was nearly six when Mandela was released, ten before democracy finally came, yet she was preparing me to live a life of freedom long before we knew freedom would exist.” (Noah: 2016, p. 74)

The sweetness of the book shows the incredible resilience of African people. We are not only the origin of all 7 billion people in the world going back perhaps a hundred thousand years, but European slavery, colonialism, racism and apartheid are only a  small bump in our long history. If you are a Zambian or an African, you ought to be proud of Trevor Noah’s story of resilience. If you are reading this story as a member of humanity, you ought to be proud that human beings can exhibit so much strength in the face of insurmountable difficulties. The message from the book is that you can also overcome anything.

Strengthening Our Zambian Democracy

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

It was Professor Mubanga Kashoki in 1979 who said something so significant about Zambian or African scholarship that applies to day more than ever. In his scholarly article: “Indigenous Scholarship in African Universities: The Human Factor”, Kashoki said: “But perhaps the greatest failure of African Universities, particularly of the manpower-factory type, is to produce men and women who are, in the main, equipped intellectually only to reproduce concepts, models, theories, and solutions to human problems conceived, assembled, and packaged in Western settings by Western man.”(Kashoki, 1979: p.176) I would add beyond what Kashoki said that today this includes “Western woman”.

*

*Founders of Zambian Democracy

He implied that we Zambians or African intellectuals act as though the West has already discovered all the knowledge and all we have to do is follow Western footsteps uncritically imitating whatever they do. In many cases, Kashoki implies, we intellectuals abandon our original thought, abandon our countries such as Zambia and join them in Europe, North America and elsewhere. Many of us intellectuals now in the Zambian diaspora have done just that. To a large extent we can apply this thinking to the way we look at our democracy in Zambia and may be in other African countries. This article will explore briefly how we Zambians developed our own democracy, what has happened since the August 11 elections, compare Zambian democracy to American democracy, and finally I will strongly specifically recommend what we Zambians should do to further strengthen our own democracy since the disputed August 11 elections results.

Zambian Democracy

I was fortunate enough this past May and June to witness the Presidential electoral campaigns in Zambia and followed the drama of the August post-election results through the press once I returned to the United States. I have followed the American Presidential electoral campaigns between Hillary Clinton of the Democrat Party and the tumultuous Donald Trump campaign of the Republican Party. What can we learn from these 2 democracies?

The Zambian one is about 52 years old although some might wrongly argue that there was no democracy in Zambia until 1991 when the One-Party State ended. But that’s another serious argument for another time. The American democracy is 240 years old. Can we conclude that the American democracy is superior because it is bigger, involves 313 million people, older and more mature especially when we look at the recent Presidential campaign whose vitriol from candidate Trump was shocking and stunned everybody? Can we argue that the Zambian democracy is inferior because it is younger and after all in Africa, involves a small country of only 14 million people, especially when the legal and electoral system could not amicably resolve the election results impasse between United Party for National development (UPND) and Patriotic Front?

After 30 years of British colonialism and over 10 years of the struggle for independence, Zambians voted for the first time under universal suffrage of one man one vote. The United National Independence Party (UNIP) won the election in January 1964 in a land slide in which UNIP led by President Kaunda won 56 seats in parliament and the African National Congress (ANC) led by Harry Nkumbula won only 9 seats. The Federal Party led by White settlers virtually disappeared.

Something very significant happened in the evolution of the uniquely Zambian democracy from 1964 to 1991; the One-Party State. The vast majority of  Zambians from the 72 tribes joined UNIP with the burning objective of bringing development and self-reliance to Zambians. They wanted to dismantle the exploitative colonial capitalist system. In Chapter 16: “The evolution of government and multiparty democracy in modern Zambia from 1964 to 1991” in my book “Satisfying Zambian Hunger for Culture” (2012), I conclude that it was during the  One-Party State that Zambians developed the foundation of the multiparty democracy we enjoy today. Contrary to Western and many Zambian or African scholars, and other citizens who characterize this period as being led by “Kaunda the Autocrat”, “Kaunda the Authoritarian”,  “there was a dictatorship”, “oppression”, “One-party dictatorship”, that is not what actually happened in Zambia. The unique development of our own democracy involved everything good and bad that happened in Zambia over the last 52 years.

American Democracy

American democracy has existed for more than 240 years. The White European settlers of the original 13 American colonies fought the British Colonists and won in the Revolutionary wars between 1760 – 1791. During this period from 1791, women did not vote until 1920. The only people who could vote were White Anglo-Saxon Protestants (WASP) men who were wealthy, owned land and often slaves. About 4 million African-American during slavery and emancipation did not vote until after the passing of the Civil Rights bill in 1964.

During these 240 years, America may have been a virtual One-Party State because there was not one political party that strongly advocated the removal of capitalism and slavery of Africans. Why was this not the case if they were a multiparty democracy with powerful opposition? The Civil War was over whether the Southern slave states could continue slavery. Indeed, many Americans especially the top political leadership rightly believe that the American nation is always in the process of making a better  Union of the United States; it is always a work in progress in making the nation a better representative Republic. Technically, America is not a democracy in the sense of one man or woman vote to determine who is going to be the president, just as an example.

The shock that happened between Donald Trump and the Republican Party is part of America growing and continuing to strengthen her democracy. The American system of “Electoral Votes” which was created by the founders of the nation has resulted in Donald Trump getting 62,851,436 votes winning the Presidency. However, Hillary Clinton of the Democrat Party won 65,527,625 votes winning by more than 2.5 million of the popular vote more than Trump. If the American Presidential elections were by popular vote, Hillary Clinton would be President. But she lost because the democracy is based on the “Electoral Votes” system.

Experience of All Democracies

All democracies in the world have their own unique histories and challenges. There are those critics who will say: “How does little Prof. Tembo dare put the great America on the same level as useless Zambian democracy? America is big, sophisticated, old Western democracy and technologically very advanced and has sent man to the moon?” My point is that we fail to appreciate and recognize the challenges that we have overcome in creating our own democracy. But like Kashoki said 37 years ago, we in Zambia tend to be intimidated, look over our shopulders and elsewhere to find out what is authentic and empirically valid about our own intellectual and other forms of epistemology. We often overlook or give very grudging credit to events we ourselves or fore fathers initiated and our founders of the Zambian nation.

Zambia August Elections

There are those critics who will say that the non-existent,  or weak Zambian democracy failed to solve the UDNP and Patriotic Front (PF) election impasse, therefore my point of view is intellectually empty and simply supporting or giving cover to the alleged rigging by the ruling party  PF and President Lungu. These negative views would be misguided because I think all citizens of Zambia should see the election impasse as an opportunity to strengthen our democracy. The only question is how? Carrying on the grudge and protest about the August 11 election impasse for the next 5 years is unproductive and untenable.

 

During the August Presidential election The PF and Edgar Lungu won 1,860,877 which was 50.35%of the vote; the UPND and Hakainde Hichilema won 1,760,347 which was 47.35% of the votes. The Electoral Commission of Zambia (ECZ) declared the PF and Edgar Lungu the winner. The UPND lodged a petition alleging massive rigging by the PF. The Zambian Constitutional Court threw out the petition because the 14 days within which it is legally allowed to adjudicate and rule on the case had expired. There have been protests and court filings since then.

My thinking is that this electoral impasse and many problems leading to the August 11 elections are things that we need to fix as Zambians. Before the next election, we need to make sure that many of the issues are resolved. Then our democracy will grow even stronger. The solution is not to denounce everybody and act as if we can just import ready-made democracy from somewhere, and install it to work best for Zambia. Whatever difficulties we are going through are what it will take to create a stronger democracy and therefore stronger nation going into the future.

Recommendations

  1. The various court petitions, critical opinions in the media, protest, and other means of expression against the August 11 election results can continue. The diaspora Zambians in South Africa apparently were petitioning President Jacob Zuma not to welcome President Lungu because of the Aug 11 election impasse. All of these actions of protest will not solve the next or future election problems not just alleged rigging. This is why I recommend that as Zambians we constitute a Commission of Inquiry with members from all the political parties including of course UPND and PF. The commission should agree first that the aim is not to change the current political leadership or to overturn the August 11 election results. It is too late to do that now. But rather to investigate thoroughly through public hearings all the problems of our current election process in the whole country. The commission should travel throughout the whole country to get citizen input. There are those critics who will say this would be a waste of time and money since we already know what, who, and what political party was wrong or engaged in rigging. My humble thinking is that if we do not know and address all the problems leading to our August 11 national elections impasse, we will not be able to solve the next or future election problems 4 or 10 to 50 years from now. Remember that we are creating our own democracy. Better to solve this problem now that there is peace than during a crisis after another disputed election result.
  2. The United National Independence Party (UNIP) and thousands of the founding fathers and mothers of Zambian democracy involved thousands of people including leaders such as Kenneth Kaunda, Simon Kapwepwe, Harry Nkumbula, Elija Mudenda, Reuben Kamanga, Sololom Kalulu, Justin Chimba, Titus Mukupo, Paul Kalichini, Arthur Wina, Sikota Wina, Munukayumbwa Sipalo, Numino Mundia, Peter Matoka, Mainza Chona, and Dauti Yamba. They met at Mulungushi Rock with delegates from all over Zambia every so often. They disagreed, resolved, and hammered out solutions creating national unity in the process of making “One Zambia One Nation”. I recommend that all political parties should participate in one massive national conference of unity so often to discuss and resolve all the issues concerning the August 11 national elections and any other problems to come in the future.  Remember that we are creating our own democracy.

 

References

 

  1. Mubanga Kashoki, “Indigenous Scholarship in African Universities: The Human factor,” in Ben Turok (Ed), Development in Zambia: A Reader, London: Zed Press, 1979.
  2. http://ukzambians.co.uk/home/2016/12/09/president-lungu-slams-zambians-in-diaspora/
  3. http://www.africanews.com/2016/09/05/zambian-court-throws-out-election-petition-case-lungu-to-hold-inauguration/
  4. Tembo, Mwizenge S., “How Zambians ruled and governed themselves in traditional and modern Zambia,” Chapter 9, in Satisfying Zambian Hunger for Culture, Xlibris Corporation, Indiana, 2012, pp. 197-219.
  5. Tembo, Mwizenge S., “The evolution of government and multiparty democracy in modern Zambia from 1964 to 1991,” Chapter 11, in Satisfying Zambian Hunger for Culture, Xlibris Corporation, Indiana, 2012, pp. 331-353.

 

 

America Just Married an Abusive Husband

America Just Married an Abusive Husband

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

They couple had dated for 18 months when they decided to get married. She loved him and he often said she was his angel. But that was when he was in a good mood. He was verbally and physically abusive. She ignored the verbal abuse as part of his expressing of the deep love for her. She convinced herself that the two times he had shoved and slapped her with an open palm was really mild. She was very sure that he would change as soon as they got married after the big wedding in 6 months.  Extensive research suggests that an abusive spouse never stops after marriage. To the contrary the abuse gets nbc-fires-donald-trump-after-he-calls-mexicans-rapists-and-drug-runnersworse and some spouses end up in the hospital and sometimes even worse as victims of murder after the marriage.

So it is that the nation may have just decided to marry an abusive spouse in electing President- Elect Donald Trump. All the signs of an abusive spouse were there. The candidate did not hide them. He never used the so-called dog whistle. Instead he used a megaphone. Donald Trump announced his candidacy on June 15 2015 by insulting Mexican Americans who sneak across the border as drug dealers, thieves, and rapists. Racial bigotry, banning Muslims, xenophobia, the White Nationalist support, Ku Klux Klan, you name it, Trump has done or condoned it or looked the other way. During the 18 months the whole nation has had to endure one outrageous insult after another. His bullying of the 17 political Republican Presidential candidates rivals during the debates and campaigns during the primary elections was horrible.

The 65,527,625 people who voted for Hillary Clinton are the relatives on both sides of the family who objected to America marrying Trump because they had seen the abuse. The 62,851,436 who voted for Trump are the relatives who believed the groom Trump would change after tying the knot. They believed the bride when she dismissed the verbal abuse and claimed the physical slaps were mild and just part of a love relationship.  The 90 million or about 46% of the people who did not vote were the relatives who were too busy, indifferent, or  just  had a blast at the wedding. They didn’t care.

Now that the wedding is over and there are no signs that the spouse Trump is changing his abusive behavior, everyone is very tense and nervous. The Trump supporter family members are pleading to give him a chance and that he will now change once he is sworn in as President on January 20. Some of the family members who opposed the marriage are already saying “we told you he is a monster!”

Most abusive relationships don’t end well. But for the sake of  America, we should all just pray this holiday season for divine intervention in this already tumultuous marriage between America and Donald Trump.

Principles and Methods of African Traditional Medicine

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

This article will first discuss the basic or fundamental principles of African traditional medicine. The ideas are derived from the life of the author who was born and lived in the Zambian village among the Tumbuka in Lundazi in Eastern Province of Zambia from 1954. Second it will disclose in Tumbuka language some of the actual specific names of trees, roots, and methods that are used for treatment of various illnesses among the Tumbuka. This information was obtained when he conducted formal research into Zambian and African traditional treatment of disease among

Traditional healer Zebby Tembo after returning from the bush to gather roots prepares them for a patient.

Traditional healer Zebby Tembo after returning from the bush to gather roots prepares them for a patient.

the Tumbuka in 2002. The specific names of the trees, roots, and methods of treatment are very confidential among the traditional healers. The four weeks the researcher spent conducting the research survey was not long enough for the traditional healers or ng’anga to develop the trust that is needed to show an outsider or stranger the trees and roots that are used for treatment of diseases and illnesses.     I thank my younger brother Zebby Tembo who took me into the bush. He was 35 years old at the time. He actually showed me the various trees, roots, and what diseases and illnesses they were used for treating and some of the rituals that accompany the treatments.

The broadest conviction that under girds this entire description of Zambian and African traditional medicine is that Africans are the origin all 7 billion humans today. https://en.wikipedia.org/wiki/Recent_African_origin_of_modern_humans

The pile of jumbled roots at a traditional healers' home or practice. Inspite of the looks, the healer or ng'anga knows all their roots by name and how they are used for treatment of various illnesses.

The pile of jumbled roots at a traditional healers’ home or practice. Inspite of the looks, the healer or ng’anga knows all their roots by name and how they are used for treatment of various illnesses.

Since Africans are the homo sapiens that eventually populated the entire world over probably the last one hundred thousand years, virtually all biological genetic characteristics that human exhibit to day might have evolved from the Africans. This impeccable logic simply means most medical practices may have evolved or have been transmitted to peoples from African traditional medicine. Most specifically, fundamental methods of Chinese, Japanese, Indian, Native American and even modern Western medicine may be descendants of or evolved from African traditional medicine. Some of what still exists is described in this

Roots and bark from trees is ground into powder that is used for treatment of diseases and illnesses.

Roots and bark from trees is ground into powder that is used for treatment of diseases and illnesses.

article.

Lastly, it is hoped that by disclosing and describing the trees, roots, and methods of treating diseases, this knowledge will be preserved. Second that today some of these methods have worked and do work in treating various types of illnesses today as you read this article. This is hardly ancient or extinct information and practices. If the reader would like to, they can use some of these methods of treatment, but just as with any other modern Western medical treatment, they have to be supervised by an experienced Zambian or African traditional healer.

Basic Principles of Zambian or African Traditional medicine

The first principle of African traditional treatment of disease it to properly diagnose

Roots and tree bark may be burned into charcoal that is ground into powder which is used for treatment of diseases and illnesses.

Roots and tree bark may be burned into charcoal that is ground into powder which is used for treatment of diseases and illnesses.

the patient. Second, once the patient has been diagnosed, proper often complex treatment procedures using roots from the bush must be followed which often includes many rituals. The ultimate aim of the Zambian and African traditional treatment is to cure the disease completely so that the patient is completely free of illness for the rest of their lives. It is never an open ended treatment in which the patient has to consult the healer forever and take certain root herbs every day for the rest of their lives. This is the fundamental reason why serious chronic illness require what is called chizimba at the end of a successful treatment of a serious chronic disease so that the illness is banished or sealed away forever.  I discuss the role of chizimba here http://www.hungerforculture.com/?page_id=351

Below is an excerpt from my book: “Satisfying Zambian Hunger for Culture”.

Preparation

Roots and tree bark collected for treatment had to be prepared in a certain way depending on how the patient was going to use them. Fresh roots just brought from

The traditional healer cuts the roots into separate bundles and are tied together. The patient is then given instructions on how to use the roots.

The traditional healer cuts the roots into separate bundles and are tied together. The patient is then given instructions on how to use the roots.

The Kabeza tree is one of the 3 tree roots that are used to treat a woman who experiences severe cramps during her period.

The Kabeza tree is one of the 3 tree roots that are used to treat a woman who experiences severe cramps during her period.

the bush are chopped up into small pieces and usually tied into small bundles with small tree fiber. This is for purposes of identification and convenience when soaking the roots in a small pot, bottle or any container. If the fresh roots are for use as powder they are spread in the sun to dry. When they are dry, they are pounded in a pestle and mortar and sifted into a powder. Your girls before the age of puberty might be the only ones who could pound the roots into powder to be used for treating certain illnesses. It is believed that the active sexual energy of older women and girls past puberty might interfere with the potency of the medicine. If the roots are dried, they can later be soaked in water to use the herb for treating the illness.

Some roots are placed on ambers of fire and burned halfway. At that point the roots are promptly removed and the charcoal is pounded into a pestle and mortar into a black powder.

Fresh leaves are normally pounded into a pestle and mortar into a thick paste. The paste may be soaked in a large container and herbs may be used for bathing as treatment. The paste may also be smeared on a part of the body or skin as treatment for a particular illness.

Types of Treatment

Almost all the treatments of illnesses and diseases may use many or some of multiple methods always accompanied with very simple to complex rituals. There are six major types of treatment which may have different equivalent names among the 72 tribes or ethnic groups in Zambia. When the roots and leaves are brought from the bush, the methods of treatment in Tumbuka, Ngoni, and Chewa include kumwako (to drink), kudyako (to eat) or kumwako bala (to drink porridge), kutema simbo (to make small cuts), kugezako or kusambako ( to bathe),

A traditional healer or ng'anga diagnosing a patient who had chronic pain in his shoulder and arm.

A traditional healer or ng’anga diagnosing a patient who had chronic pain in his shoulder and arm.

kufukizgha (to steam), and kuvina ( to dance).

Kumwako or to drink means that the patient must soak the roots or tree bark in a container of plain water. The patient may be instructed or required to drink about a cup of the herb often about 3 times a day or in the case of a child  or baby a few gulps or sips every few hours. The patient may be required to drink this from ten days up to a month or two. Of course fresh roots may be fetched when the existing ones get weaker or diluted.

Kudyako or to eat, kumwako bala or to drink porridge means the patient must soak the roots or tree bark in a container of plain water. The patient may be instructed or required to use a cup of the herb to cook a thin porridge using mealie-meal which they will drink maybe three times per day. They may also use one cup of the herb to cook a small nshima with maize mealie-meal which the patient may eat twice per day.

Kutema simbo or to make small cuts means that the traditional healer will make one or two tiny cuts on the skin using a clean new or sterile sharp razor blade. These very small cuts on the skin are made on certain locations of the body. Once tiny bits of blood are visible, the healer will get a pinch of the black charcoal roots powder and rub it into the small cuts. Depending on the nature of the illness that the nga’nga or traditional healer is trying to treat, there might be two or three cuts around the temple or sides of the head, on the middle of the forehead between the eyebrows, on the cheeks, on the forearms, behind the hands, on the chest, on the diaphragm, on the stomach, behind the neck, on the legs, feet, and ankles. The cuts

The two trees right behind the author's hut in the village could be used for treating illness. The tall Msoro tree on the left and smaller Mtowa tree on the right.

The two trees right behind the author’s hut in the village could be used for treating illness. The tall Msoro tree on the left and smaller Mtowa tree on the right.

may be done on only a few of these parts of the body depending on the illness. Normally the cuts may be done just once, or once per week for 2 to 6 weeks. All of this depends on the illness.

Kugezako, kusambako or to bathe means the roots are soaked in a large container of water. The patient is instructed or required to use the herb to bathe their face or their whole body once per day every day for ten days to a couple weeks.

Kufukizgha or to steaming means that the roots or thick paste of leaves that were pounded in a pestle and mortar are soaked in a large pot or container with a lid on it. The container is placed on the fire and heated to a boil. A large blanket is placed over the patient’s head. While the herbs are still boiling with a top on, it is removed from the fire and placed on the floor. The lid is removed. After about ten seconds, the patient puts their face on top of the steaming herbs and covers their whole head with the blanket. The patient is told to expose their face to the steam, breathe the steam in and out of their lungs, and open their eyes. The kufukizgha or steaming may last up to five or more minutes or until the steam dies down as the boiling

The young girl in the chair (left) is a patient performing the Vimbuza Dance to exorcise spirits that are believed to come from no where.

The young girl in the chair (left) is a patient performing the Vimbuza Dance to exorcise spirits that are believed to come from no where.

herbs begin to cool. The patient may be required to do this once a day for about ten days.

Kuvina or to dance as part of the treatment of an illness is never required outside spiritual possession illnesses such a vimbuza and vyanusi among the Tumbuka people of Eastern Zambia and Northern Malawi. The main symptom of the vimbuza illness is that the individual feel as though they are going to lose their mind. The Tumbuka say mtima kumwazghika as if one is going to lose one’s mind. Suddenly their whole body may begin shaking, trembling, and they may shake their head and bob it up down as they holler hysterically, “ hey!, hey! hey!” At this point the nearest people around will hold and restrain them. A ng’anga or traditional healer will be consulted who will recognize the vimbuza spiritual possession. The healer will require the person to dance the vimbuza for him or her to be cured. (Tembo, 2012: 163-165)

 

Name of Tree Description of Roots/Herbs Disease or Illness Treatment Procedure
Kapuula**

The Ng’anga or Traditional Healer emphasized that the Kapuula roots are a booster that is common or added to the treatment regimen of all illnesses

Dig and get roots Mutu – Heachache You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kusumba: The patient can chew the roots and swallow the juice.

·       Kutemako: Burn the roots into charcoal. Grind the charcoal into powder. Make 3 tiny cuts or simbo on the side of your head with a clean razor and rub the black charcoal powder into the cuts.

 

Mpondo The tree leaves look like those of the Msekese tree but the Mpondo tree leaves are small however big the tree. Dig and get the roots of the tree. Chilaso: Pneumonia You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

 

Msekese Dig and get roots Chilaso: Pneumonia You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

Mazaye Dig and get roots Chilaso: Pneumonia You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

Msoro Dig and get roots Chilaso: Pneumonia You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

Kankhande Short trees with small thorns. Dig and get roots. Chilaso: Pneumonia You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

Musutula Dig and get roots. When a pregnant woman has gone way beyond 9 months and is overdue because someone may have played magic on her. Taking the herb will induce birth shortly. You soak the roots in water. Warm the herb in pot. The pregnant woman should drink the warm herb 1 cup 3 times a day. She will give birth shortly.
Mukotama, Phuruphuru, and Musindila Dig and get roots from all the 3 trees. This is for the girl who has been sleeping around or having sex after puberty but before marriage. Mapinga is the complication that is likely to happen to her first pregnancy after marriage. You give her these herbs to prevent her from experiencing dizziness, being blinded by bright objects, white buildings or wufu or white corn or maize meal; some form of white out experience. You soak all the roots from the 3 trees in water. This is a combination.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kugeza: use the herb to wash face once a day.

·       Kutemako: Burn the roots from the 3 trees into charcoal. Grind the charcoal into powder. Make 3 tiny cuts or simbo on the forehead of the patient and rub the charcoal powder into the cuts.

Mpukupuku The tree has long thin fruits. Dig and get roots. Treatment for Kamthuta or heart palpitations or abnormally fast heart beats You soak the roots in water.

Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

Kapilapila Dig and get roots. Treatment for Kamthuta or heart palpitations or abnormally fast heart beats You soak the roots in water.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

·       Chizimba or sealing the disease or illness away forever. Kill a lizard and dina kumasinda. Get the heart of the lizard and burn it together with the roots of the tree. Pound or grind the 2 together in a charcoal powder. Make 3 tiny cuts or simbo with a clean sharp razor on the left below breast where the heart or kamthuta or heart palpitations are happening. Rub the black charcoal powder in the cuts.

Mphatwe Scrape off the bark of the tree from the side that is facing the sunrise. Treatment for Pamtima or Diarrhea. You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a Day.

·       Warm the herb and pour it into a large container. The naked patient should sit in it to soak the anus or chinyero.

Ngobe Scrape off the bark of the tree which has long thorns. Treatment for Pamtima or Diarrhea. You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a Day.

·       Warm the herb and pour it into a large container. The naked patient should sit in it to soak the anus or chinyero.

Kamphoni Scrape off the bark of the tree. Treatment for very severe or serious Pamtima or Diarrhea. You soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a Day.

·       Warm the herb and pour it into a large container. The naked patient should sit in it to soak the anus or chinyero.

1.     Mphalavidwaba (the roots of this tree create mphovu or suds)

2.     Mphyoka

3.     Nthumbuzgha

4.     Msindila

5.     Rumburwe

6.     Soyo (Payekha or a lone one)

7.     Changwe

8.     Mukotama

Dig and get roots from all the 8 trees. Treatment chikhoso Ca Mdulo or cough. This very bad sounding cough is believed to be caused when:

·       a wife or husband has sex outside marriage. When next the couple has sex the partner who did not have sex outside marriage can experience it this cough.

·       When unmarried girls after puberty have sex and continue to cook and serve food in the household. Adults and even children and especially babies may experience cikhoso camdulo or cough.

You soak the roots from all the 8 trees mixed  together in water in a container.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

 

 

 

Phuruphuru Dig and get roots. For treatment of Mapinga. This is when a pregnant woman’s baby’s head in the womb is facing away from the bottom of the birth canal. The medicine will move the baby’s head to face down. Soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

 

Kambulunje

Kankhulukuru

Mkanda Njobvu.

All 3 are fruit trees whose fruits people eat. Dig and get roots from all the 3 trees. This is for a young girl who has reached puberty. The herb helps her to stabilize her emotions and personality. You soak the roots from all the 3 trees mixed together in water in a container.

Special Conditions**: The mixing of the herbs and cooking of the porridge must be done by a married woman from a sexually reliable couple that have a stable home. The couple is always at home.

The container of the soaking herbs is placed on the spot where the couple had sexual intercourse.

·       Kumwako bala: The trusted woman will get the herb and cook a thin porridge for the young girl to drink 1 cup 3 times a day.

·       Kumwako: Drink the herb 1 cup 3 times a day.

Rumburwe Use not recorded Use not recorded Use not recorded
Kabeza

Mkorankhanga

Damati

Dig and get roots from all the 3 trees. For treatment of Khubaza. When a woman experiences severe cramps and pain before each period and during the period. When she is married and tries to get pregnant; she gets a period instead. Soak the roots in water.

·       Kumwako: Drink the herb when the period starts 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge when the period starts 1 cup 3 times a day.

 

Mpumba

Mtowa

Scrape the bark from each tree. Do not mix the barks.  Dry them and grind them into powder separately. For treatment of a cancerous growth or sore on the skin. ·       First, get the mtowa powder and put it on the cancerous growth or sore.

·       Second, sprinkle the sore the mpumba powder. Afterwards, the sore will ooze white stuff and heal. Then the sore will be gone.

Kambulunje

Kapwalapwala

Scrape the bark off both trees. You could also get twigs from both trees. You burn the bark together into charcoal. Grind them into powder and add some salt. For treating a baby when she or he is sick and has sores all over his or her mouth. ·       Sprinkle the black charcoal powder into the baby’s mouth.
Chifitye

Mulungalunga

Phwiripwijo

Kapuula**

Dig and get roots from all the 4 trees. For treatment of Mnthumbo kuphya; when the stomach feels hot or inflamed. Soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

Sokolowe Dig and get roots. The tree bears fruits that people eat. When a mother is 2 to 3 months pregnant and has a child who was weaned. The child cries and whines a lot. The child acts really spoiled and is very clingy to the mother. Soak the roots in water.

Use the herbs to cook nshima. Serve the nshima to the child while the child is sitting with siblings and the child’s friends on the chitenje cloth the mother uses for carrying the baby on the back. This cloth is called nguwo.  Semen among the Tumbuka, Chewa and Ngoni is also called nguwo. They will all eat the nshima together. After that the child will no longer cry and whine unnecessarily and being bothersome. The child will enjoy playing with siblings and friends all day.

Msoro Scrape the bark off the tree. You burn the bark into charcoal and grind it into powder. For treating a child who is burnt by hot water or fire. Get the charcoal power and sprinkle it on the burn sores. The sores will heal.
1.     Muwuluka

2.     Chibvumulo

3.     Maophe

4.     Mpapadende

5.     Khoswe

6.     Musambafumu

Scrape the barks from all the 6 trees from the side that faces the sunrise. Put all the barks in a large pot and soak them in water. You boil the contents (kubwatuska) for about 20 minutes. ·       Treatment for chest congestion.

·        Helps to relieve asthma.

·       If people hate you this helps neutralize the hate.

·       Helps to prevent people from doing bad things to you.

·       You remove the boiling pot from the fire without taking off the lid. You rush into the house. Put the pot on the floor. Cover a blanket over your head and place your head and face on the closed lid of the hot pot. When ready open the lid, let the steam hit your face and breathe the steam in and out into your lungs. This is called kufukizgha. You do this for 15 to 20 minutes; opening your eyes and sometimes coughing.

·       You use the herb to wash the whole body.

Mkalakate Dig and get roots. Treatment for a woman who has delivered but experiences pain in the stomach. This illness is called ciwulazi. Soak the roots in water.

·       Kumwako: Drink the herb when the herb 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

 

Mpyoka Use not recorded Use not recorded Use not recorded
Mzakaka Scrape the bark off of the tree. Grind it into powder and mix the powder with tobacco snuff. Treatment for a toothache or jino. Place the mzakaka and tobacco snuff mixture on to a fresh tree leaf. And some drops of water. Put a few drops into the patient’s nose on the side of the nose where there is a toothache or jino.
Changwe Use not recorded Use not recorded Use not recorded
Kamemena Mbuzi Treatment of disease unknown Treatment of disease unknown Treatment of disease unknown
Mukatama

Mulilila or Mphakasa

Dig and get the roots. Scrape off bark from the roots. Grind the bark until it is very smooth. You mix is a tiny pinch of salt. Treatment wofunya chimdima or to remove shyness for girls. ·       Get some of the mixture and put it in a bottle which has oil that you rub on your face.

·       Add some of the mixture into bath water.

Katope

Makochezi

·       Dig and get the roots of the Katope tree

·       Makochezi are left over in a stream when the water flows through it. Get some of the left over weeds.

·       Mix the makochezi and the roots of the katope tree. Burn them together into charcoal and grind them into powder.

Treatment wofunya chimdima or to remove shyness for girls. ·       Put some of the charcoal powder into the girl’s bathing water.
1.     Mphangala (Vipa so Vya) fruits of the tree

2.     Chiyere

3.     Chimwemwe

Get the fruit of the mphangala tree, dig and get roots of the Chiyere and Chimwemwe trees. Grind all the 3 together until they are smooth. Treatment wofunya chimdima or to remove shyness for girls. ·       Kutemako: Make 2 tiny cuts or simbo on the the girl’s forehead with a clean razor and rub the smooth mixture into the cuts.

 

Chigulo Dig and get the roots Treatment for bola-bola Sexually Transmitted Disease (STD) for men. Soak the roots in water.

·       Kumwako: Drink the herb 1 cup 3 times a day.

·       Kumwako bala: You use the herb to cook or boil a thin porridge. Cook and drink this porridge 1 cup 3 times a day.

Everything will come out of the man’s private parts including white puss. The patient will be cured of the STD.

 

 

Conclusion

This article first, discussed the basic or fundamental principles of African traditional medicine. Second, it disclosed in Tumbuka language some of the actual specific names of trees, roots, and methods that are used for treatment of various illnesses among the Tumbuka. This information was obtained when the author conducted formal research into Zambian and African traditional treatment of disease among the Tumbuka in 2002. The specific names of the trees, roots, and methods of treatment are very confidential among the traditional healers. Because the researcher only spent about four weeks conducting the research survey, the period was not long enough for him to develop the bond and trust the traditional healers or ng’anga he interviewed to show him some of the trees that are used for treating diseases and illnesses.

 

The Whiny Child: Wonders of Zambian/African Traditional Medicine

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

Since I was a child in the mid-1950s growing up in the Zambian/ African village, traditional African medicine has always fascinated. This fascination is not because of mere academic curiosity but because I witnessed the traditional medicine treat some of the most serious chronic diseases and illnesses in myself among close family members. Since the early 1990s I have also read a great deal about the immune system and how historically viral, bacterial, parasites and other epidemics have been

ChildrenonBack

Once a child is weaned, they should be able to play freely with siblings and others away from the mother.

transmitted among human civilizations and populations stretching over thousands of years. My interest in the changing nature of Zambian or African traditional medicine inspired me so much that I actually conducted formal research into the topic in 2002. The research was among the Tumbuka people of Lundazi District in the Eastern Province of Zambia. Some of the findings from the study are in this publication. http://www.hungerforculture.com/?page_id=354 Some of the findings are in this book https://www.amazon.com/Satisfying-Zambian-Hunger-Culture-Social/dp/1479702099

I have just began to compile and analyze more findings from my research notes from 2002. This is one of the series of reports that will soon be published exclusively on the “Hunger for Culture” web page.

Wonders of the Sokolowe Tree

In the Zambian traditional society, a mother might be 2 to 3 months pregnant and has a child who has been weaned. The child cries and whines a lot. The child acts really spoiled and is very clingy to the mother. The mother will consult an elderly person or a traditional healer or ng’anga. The ng’anga or the village elder might prescribe the roots of the Sokolowe tree. The tree bears fruits that people eat. You dig the Sokolowe tree and get the roots. Soak the roots in water.

Use the herbs to cook the nshima Zambian traditional staple meal. The mother will serve the nshima to the child while the child is sitting with siblings and the child’s friends on the chitenje cloth the mother uses for carrying the baby on the back. This cloth is called nguwo.  Semen among the Tumbuka, Chewa and Ngoni is also called nguwo. They will all eat the nshima together. After that the child will no longer cry, whine unnecessarily and be bothersome. The child will enjoy playing with siblings and friends all day.

This is one among dozens of traditional ways in which herbs and rituals were used for the betterment of the individuals in the community. A full detailed report is available here.

 

The 2008 Obama Campaign: The Thrill of Making History

by

Mwizenge S. Tembo, Ph. D.

Professor of Sociology

Introduction

The year was 1962 and I was 8 years old. My father was a teacher at Mafuta Primary School which is 30 miles or 48 Kms. along the Chipata-Lundazi road in the Eastern Province of Zambia. One morning, a two door yellow Land Rover sped along our dusty road and quickly pulled up to the school yard. The passenger door opened and a large bundle of papers with many colors were tossed to the ground. As the papers blew all over the school yard, the Land Rover quickly sped away.

 

Signs on top of the door into Obama Campaign office in Staunton, Va

Signs on top of the door into Obama Campaign office in Staunton, Va

My parents later explained that the people in the Land Rover were members of the African National Congress (ANC) who had tossed some flyers to recruit people to join the political party. The reason they sped off very quickly is that they knew this was a strong hold of their rival United National Independence Party (UNIP). They were afraid to walk around because they could be beaten up or even killed. Harry Nkumbula was leader of ANC and Kenneth Kaunda was the leader of UNIP. This was at the height of the heated struggle for independence against British colonialism in the then Northern Rhodesia now Zambia.

Childrem and parents help make Obama campaign signs at the office in Harrisonburg, va

Childrem and parents help make Obama campaign signs at the office in Harrisonburg, va

This was my earliest exposure to what campaigning and electoral politics were. The impression was not positive. As my parents talked about politics as a child, I wondered why people would beat up and even kill each other because of belonging to different political parties. The most notorious and violent in Fort Jameson (now Chipata) was Lushinga who was said to be a member of ANC. Word was that he was so vicious that if he found you riding your bicycle along the road, he would not only knock you over with his vehicle, he would follow you in the bush driving the vehicle in order to kill you. The ANC were called mainyong’o among adults in this area which was a derogatory term in the Nyanja language.

The members of the political parties would sometimes burn the grass huts at night of their political rivals killing them. As political protest of defiance against the Britidh colonialism, some Zambians burned down schools. One such school was Dzoole which

I wait with large crown in line to attend an Obama campaign rally at James Madison University.

I wait with large crown in line to attend an Obama campaign rally at James Madison University.

was burnt down to ashes. My father had the difficult assignment of reopening the school in 1963. He taught his first Sub A (Grade One) class under a large Kachele tree before the Parent Teachers Association (PTA) rebuilt the school. As a child at this time, my thinking was if it was so bad, I did not want to be any part of any campaigning or being part of a political party. At that tumultuous and tense time at 8 years old in rural Zambia, there was no way I could have guessed what would happen in my future: that 46 years later, 10,000 miles or 16,000 Kms away on the other side of the world, I would be part of the most important and thrilling election campaign in history: the Obama 2008 campaign. How did this happen? Why was this unwilling author involved with no experience in electoral campaign? What suddenly motivated him? What was the improbable journey and the drama of the Obama campaign given the overwhelming and daunting historical odds against an African American or black candidate in white American society?

Politics in Zambia: 1962 to 1964

British colonialists had occupied, oppressed, exploited, and in many cases humiliated

Town residents of Bridgewater gather and listen to a campaign organizer in the Bridgewater town campaign office.

Town residents of Bridgewater gather and listen to a campaign organizer in the Bridgewater town campaign office.

Zambians on their own land since the early 1900s. By 1962, Zambians had been fighting for independence for more than 20 years. The only difference between 1962 and 1964 is that they could smell victory. The British had imposed the Federation of Rhodesia and Nyasaland in 1953 on the 3 territories over the vehement opposition and objections of Zambians and Africans. This became one of the major rallying points for the decade that was to follow in the struggle against colonialism.

As children in our household, my father and mother frequently referred to the tensions and violence among the UNIP and ANC political operatives in the region. My parents said a man known as Kenneth Kaunda of UNIP and Harry Nkhumbula of ANC were fighting for our freedom. Once we were independent, my parents explained, we would have freedom to do what we want. Our government would build schools, hospitals, roads,  and create jobs.

As children you always react to the mood of your parents and the family to any outside events that you might not even understand fully as a child. One day as the 1962 general elections were taking place, my parents said something very new and strange that excited us all children. My parents said that soon after the elections, the British colonialist bazungu would leave and we would no longer be Northern Rhodesia. We would be the new free and independent country of Zambia. My brothers and sisters looked at each other with tense smiles. We children immediately ran outside and began to scream in unison as we jumped around.

“Tifuna Zambia!! Tifuna Zambia!!! (We want Zambia! We want Zambia!)

Ndani afuna Zambia?!” (Who wants Zambia!???) I led the chant screaming at the top of my 8 year old voice.

“I-i-i-ine!!!!”, (Me, me, me) my younger brother and sisters responded loudly. We marched around the house many times screaming. We were to do this for months to come.

“The Federation was dissolved in December 1963 and universal adult suffrage elections which Zambians called One Man One Vote were held in January 1964 in which UNIP won an overwhelming majority of seats in parliament 56 and ANC won only 9.” (Tembo, 2012:215)

Over the years as I have reflected over our Zambian struggle for independence, I have always wished I had been an adult to contribute to the struggle. During independence from 1964 to date 2016, an opportunity to even be involved in Zambian elections campaigns and let alone vote had never come up.

Obama Campaign 2008

African Americans have a long history of enduring racial brutality and oppression from whites over the last 300 years. Voting and let alone any African American aspiring to be

I put up campaign signs in my yard.

I put up campaign signs in my yard.

President was so out of the question many in America believed it would never happen. So when a little known African American Senator from the State of Illinois with a strange name, Barack Obama, that did sound like Smith, Brown, or Johnson announced his candidacy for the Presidency of the United States, nearly everyone dismissed it as a joke or impossible. Barack Obama announced his candidacy on a cold morning in February 10 2007 in Springfield Illinois. https://www.youtube.com/watch?v=gdJ7Ad15WCA  At that time Hillary Clinton, the leading Democratic Party candidate, had 45% in the opinion polls and Barack Obama had only 12% and was behind in the polls by 33 points. Not too many Americans had reason to support or waste their vote on an African American or black candidate that was so behind and would never win the primary and let alone the General election.

Jumping into the Campaign

After almost a year of campaigning, an election result that stunned not only the American nation but the entire world: little known Barack Obama had won the Iowa caucus primaries on January 3, 2008. Obama had won by 37.6%, John Edwards by 29.7% and the heavy favorite Hilary Clinton came in third with 29.5%. I saw Obama’s electrifying victory speech on TV that night. I was mesmerized. The whole nation was mesmerized.

When anyone decides to be involved in a major event, one can remember the exact moment when it happened. In April 2008 at my college campus, I had just finished my working out at our college gym and was walking out. I casually picked up the Newsweek magazine which had an article titled “Barack Obama: How He did it”. I read it all. That was my tipping point. I decided there  and then that I was going to get involved in the Obama campaign.

Obama’s Books

I first read Obama’s book “The Audacity of Hope: Thoughts on Reclaiming the American Dream”. Later I read: “Dreams from my Father: A Story of Race and Inheritance”. Barack Obama’s ideas not just impressed me but his experiences convinced me that I shared lot in common with him. The part of his life I found most appealing was that in his quest to understand his father and Obama’s own African heritage in Kenya, he did something unusual may be for many people who have been

City residents gather in the Harrisonburg Obama campaign office on opening day.

City residents gather in the Harrisonburg Obama campaign office on opening day.

westernized: he visited his rural remote home village in Kenya. These are places that are often dismissed as just primitive. This is the place and heritage that terrifies Westerners and urban people in general. He had lived in Indonesia and had gone to Harvard. He had endured some racial victimization in hotels even when he visited Nairobi in Kenya. In my view, this man was truly so educated, sophisticated, and optimistic, and humble at the same time. I believed he would make a huge difference if elected to live in the American White House.

Getting Involved

I had to first contact local Democratic Party organizers. I was supposed to go to Zambia that summer to help build the NKhanga Village Library in Lundazi. My mother-in-law had just passed away after battling cancer for nearly 2 years. My wife, I and the entire family were in grief. I also experienced the worst headaches I had never had before and since then. When I saw the doctor, my blood pressure was sky high. The doctor advised against flying out of precaution. I therefore dedicated my entire summer from May to August to the Obama campaign.

As Obama campaign picked up momentum from January 2008, it captured the

People showed up to vote at  dawn . It was an exciting day.

People showed up to vote at dawn . It was an exciting day.

imagination of millions of Americans and even the whole world. There were regular Democratic Party campaign offices. But then thousands of citizens, both white and black, volunteered to open campaign offices using their own homes. This happened in small and large towns. Obama gave electrifying campaign speeches to large mass rallies ranging from 5,000, 10,000, 20,000 to as large as 75,000. Obama’s wife, Michelle gave campaign speeches in support of her husband to smaller venues. Volunteers were needed to make phone calls, conduct door to door campaigns, distribute yards signs, and write to the local press. Monetary and food donations were needed to fund the campaigns. I participated in voter registration for both Democrats and Republicans at my college among students and faculty on the college campus dining hall lobby.

Campaign Offices

The first Obama campaign office was opened 10 miles or 16 Kms. north of us in the City of Harrisonburg which has a population of 52,478 of whom 78.4% White, 6.4% Black or African American, 0.3% Native American, 3.5% Asian, 0.1% Pacific Islander, 8.2% from other races. A couple who are residents of my home town Bridgewater volunteered for

Large signs welcome Obamas' 2 daughters to the White House on Inauguration Day.

Large signs welcome Obamas’ 2 daughters to the White House on Inauguration Day.

their house to be the town’s Obama campaign headquarters. Bridgewater has a population of 5,644 of whom 95.18% White, 2.48% African American, 0.12% Native American, 0.42% Asian, 0.94% from other races. The town of Staunton which is 25 miles or Kms. South of Bridgewater has a population of 23,746 of whom 83.29% White, 13.95% Black or African American, 0.22% Native American, 0.46% Asian, 0.01% Pacific Islander, 0.52% from other races. I attended all the 3 official opening receptions the new Obama campaign offices in the 3 towns. It was very heartening and such a joyous occasion to see the beaming faces of men, women, old, young, children, white, black and all races working to make the Obama campaign a success.

DSC_0068

Holding a sign at the Mall during Inauguration Day in Washington, D.C

Over the months I checked on the computer every day to see which primary election Obama had won that day and which one he had lost. I checked every day to see the election opinion polls to see how many points Obama was up or down. I put up campaign signs in my front yard. I donated crates of soft drinks, cookies or biscuits, and sandwiches for campaign headquarters volunteers. I saw many citizens bring cooked food to the campaign headquarters. We went on door to door campaigns in our neighborhoods. The momentum for the Obama campaign had built so much in the entire country of 305 million people that there were so many campaign buttons that represented various campaign groups that had mushroomed all over the country. There were groups such are Police officers for Obama, Women for Obama, Children for Obama, Fire fighters for Obama, cyclists for Obama, back packers for Obama, Volunteers for Obama, Joggers for Obama, Athletes for Obama, Book Lovers for Obama.

Election Day

After 10 months of heavy campaigning, the Election Day had arrived. My wife and I woke up early. There was a long line at 6:00am already. I took some photos. According to instruction, I was on standby all day to find out if I needed to drive any voter to the voting precincts. As it was getting dark in the evening, an old car pulled in front of our house. An old white woman slowly walked toward our house and knocked on the door. When I opened the door she asked me if I had already voted. She was just checking to make sure. I had tears in my eyes just to think so human beings at their best during the entire long campaign.

Large crowds gathered at the Mall in Washington D. C. on Inauguration Day.

Large crowds gathered at the Mall in Washington D. C. on Inauguration Day.

That evening on November 4, 2008 my wife was sitting in bed and I was about to go to the bathroom when TV announcers said that Barack Obama had just passed 270 electoral votes. He would be the 44th President and the first ever African American or black President of the United States. The camera panned to the large crowd that had gathered in Chicago in Barack Obama’s home town. It showed Jesse Jackson, Oprah Winfrey, and many others in the crowd in tears; they never thought that a black man would ever be President of the United States in their lifetime. The election results were that 69,498,516 or 52.9% of the American voters had voted for Barack Obama and 59,948,323 or 45.7% had voted for his Republican Party opponent John McCain. It was one of the most gratifying, exciting, and memorable events I have ever been involved with in my life. There were so many great memories of the goodness of the American everyday citizen and how we can pull our hearts together to achieve something that no one ever thought could be possible. That was a message from a great nation that I would never have known I would be part of those days in Northern Rhodesia (Zambia) when I was 8 years old in 1962.

References

  1. Obama, Barack., Dreams from My Father: A Story of Race and Inheritance, New York: Three Rivers Press, 1995, 2004.
  2. Obama, Barack., The Audacity of Hope: Thoughts on Reclaiming the American Dream, New York: Three Rivers Press, 2006.
  3. Tembo, Mwizenge S., Satisfying Zambian Hunger for Culture: Social Change in the Global World, Xlibris Corporation: 2012.
  4. https://www.youtube.com/watch?v=gdJ7Ad15WCA
  5. https://en.wikipedia.org/wiki/Nationwide_opinion_polling_for_the_Democratic_Party_2008_presidential_primaries
  6. http://politics.nytimes.com/election-guide/2008/results/states/IA.html
  7. http://www.newsweek.com/barack-obama-how-he-did-it-85083
  8. https://www.google.com/webhp?sourceid=chrome-instant&ion=1&espv=2&ie=UTF-8#q=american%20popultion%20in%202008
  9. https://en.wikipedia.org/wiki/United_States_presidential_election,_2008
  10. https://en.wikipedia.org/wiki/List_of_Presidents_of_the_United_States
  11. https://en.wikipedia.org/wiki/Harrisonburg,_Virginia
  12. https://en.wikipedia.org/wiki/Bridgewater,_Virginia
  13. https://en.wikipedia.org/wiki/Staunton,_Virginia