The reader may wish to know that Kenneth Kaunda's speech of 26th August 1969 to the Zambian nation dubbed "I WISH TO INFORM THE NATION", without a doubt showed his unappeasable and unsatiated colonial craving to "fix" the people of Barotseland. This manifestation came barely two years after the independence and opened a Pandora box or can of worms, in effecting the current status quo on the now defunct BA’ 64 Treaty and future of New Barotseland, out of the failed unitary statehood called Zambia.
Zambia must admit that Afumba Mombotwa, Hakainde Hichilema, Likando Pelekelo, Inambao Kalima and others are political prisoners who must be freed unconditionally.
Generally, repressive and oppressive regimes tend to deny the existence of political prisoners within their borders.
The Zambian government, too, has continued to deny the existence of political prisoners within its state prisons. Currently, opposition leader, Hakainde Hichilema and several of his supporters are incarcerated over politically motivated crimes which make them political prisoners. The government and its supporters, however, are adamant that these are in fact mere criminals in violation of the criminal justice system. Nevertheless, it is clear that Hakainde’s current troubles emanate from the problematic 2016 electioneering, and many Zambians and the global community subscribe to that notion.
Similarly, Barotse nationals, Afumba Mombotwa, Likando Pelekelo and Sylvester Inambao Kalima are not only political prisoners but also prisoners of conscience.
When the term colonialism is used today it normally refers to the period of history from the 15th to the 20th century when people from Europe built colonies on other continents and Africa inclusive. COLONIALISM IS THE MAKING AND MAINTAINING OF COLONIES (DEPENDENCIES OR PROTECTORATES) IN ONE TERRITORY BY PEOPLE FROM ANOTHER TERRITORY. Sovereignty over the colony is claimed by the colonizing power in which case the social structure, government and economics within the territory of the colony are changed by the colonists, exactly what Zambia did to Barotseland in her period of Zambiaship.
The term, PASSIVE RESISTANCE is misleading in that it implies PASSIVITY. Some people may even wrongly and ignorantly suggest that it is a ‘useless’ form of cowardice or a sign of weakness.
In reality, however, PASSIVE RESISTANCE is a fight; a very POWERFUL WEAPON for those considered weak against a more equipped and stronger adversary. It can also be thought of as an active, but nonviolent, mode of struggle in a social political conflict.
Passive resistance commonly refers to consciously chosen actions of nonviolent protest or deliberate resistance to authority for achieving a desired political or social goal. The participants purposely abstain from violent response even in the face of violent aggression.
The question is what have we recently seen and heard in the country that needs to be reflected upon? In my interaction with the people in my pastoral engagement in the diocese I hear that most people are intimidated and threatened to remain silent on events that are happening.
There is a feeling that when people speak out on what they feel is not going on well in the nation, they will lose their employment if they were civil servants or they will be arrested. It is seen even in noble programs or commissions that are sanctioned by government.
So far so much has been said on our different media platforms regarding the role expected from citizens of the New Barotseland. Perhaps it is time we reflect exclusively on this very important subject, especially so as it affects “Bana ba Poho yensu”. As I understand it, active citizenship is a combination of knowledge, attitude, skills, values and actions (SKAVAs) that aim to contribute to building and maintaining a democratic and progressive society, Barotseland in particular.
Although the concept of indigenous PEOPLES and their rights to SELF DETERMINATION is a lengthy and complicated subject, I will try to briefly explain it by firstly stating which international law and conventions support and promote these rights, and lay out the definition of Indigenous communities, peoples and nations which validate Barotseland as such a nation and the Barotse as such a people.
The much spoken Kuomboka ceremony of 2017 has come and gone and indelibly imbedded in the annals of Barotseland history, with all the varied descriptions ranging from names like “infamous”, “PF” to being the “dangerous” Kuomboka. As ever and according to human practises we are bound to make review of every event that we hold. Each Barotseland citizen and visitor has their own analysis version of the Kuomboka ceremony.