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.
This article is a revelation of some fast facts and information about one of the best practice and successful revolutionary story in the world; the Revolutionary War of United States of America (U.S.A.) which begun on 19th April, 1775 with the Battle of Lexington, taking a period of eight years thus ending on 3rd September, 1783.
The victory of the Barotse people’s revolution against Zambia’s illegal occupation and oppression intensively and formally started on 27th March, 2012 to markedly undercut the Zambian imperialist colonial system. This laid the groundwork for the development of a sovereign and completely independent Barotseland economically and politically, in Southern Africa.
Around mid-20th century, a psychologist named Kurt Lewin identified a three - stage model of change developed to understand change in an organization. His model is the description of a three stage process of change known as Unfreeze, Change and Refreeze. This model has proved to be foundational to many change models and programmes for over half a century now; since 1950. This means the model is still applicable and a sure basis of Barotse Change approach today.
What we know so far is that progress of Royal Barotseland Government (RBG) programme of action has been marred by some inevitable resistance, from top to bottom, not really new but as something that is characteristic of every change programme. This resistance has presented itself in different types, classes and degrees of intensity. You may be surprised to learn at the fullness of time that even the news making and current affairs thorny issue regarding the Litunga Lubosi Imwiko II of Barotseland versus Induna Imbwae Nabiwa Imikendu court lawsuit is another manifestation of this resistance to the complete independence of Barotseland by the arch enemy of Barotse Change.
There is no doubt that both the Barotse Royal Establishment (BRE) and Zambia’s successive ruling establishments have been the major beneficiaries of the Barotseland narrative. While the former derives mostly financial profits, the Barotseland saga has been used by the latter to perpetuate their hold to power and maintain the power balance.
The following is essentially a brief discourse on whether or not the Litunga of Barotseland is supreme, how he ascends the throne, if and how he can be dethroned. Hopefully, the article will give a ‘snip’ preview of the Barotse nation, its monarchy and cultural systems of governance from the past to the present.
IS THE LITUNGA SUPREME
I wish to submit with this article my considered view on the current subject seemingly polarising my nation and drawing so much attention – the suing of our Litunga Lubosi Imwiko II in the Zambian courts and the looming dethronement thereof. I must confess that it is a very sensitive and quite mentally challenging issue playing right at home due to the nature of the case. It is a situation that has not only prompted my response but also demands input from every other Mulozi. I must say upfront that Iam not really taken aback by the sad development because I could foresee it coming in one way or another due to the precursors in recent past. That is, Barotseland has already spoken three times over what she desires as stated following, and anybody or anything standing in our way to total independence deserves nothing better than our complete resistance and unison answer NO;
The news of a clique of Barotse Royal Establishment (BRE) current and former indunas dragging the embattled Litunga Lubosi Imwiko II to a Zambian court is not only disheartening but also very disappointing; especially that it is spearheaded by people who ought to know better. Conversely, those supporting their move are either ignorant of the Lozi cultural norms regarding the Litungaship of Barotseland or simply fail to ‘perceive’ the changes that Barotseland is currently undergoing in her effort to become a self-determined and self-governed state territory.