Kaunda's Legacy: Examining the One-Party State

Kenneth David Kaunda would have been 99-year-old today, unfortunately he died on on the 17th of June 2021, drawing curtain on Africa’s Liberation leaders. Starting his journey as a leader, becoming autocratic and ending as a stateman, KK’s life can fill libraries if all put in books.

Born in 1924, in the same year as his future fellow liberation-leader across the Zambezi Robert Mugabe, he declared Zambia a one-party state under the United National Independence Party (UNIP) in 1972. Kaunda's rationale for the introduction of the one-party state was to promote unity, stability, and national development. He believed that multiparty democracy would lead to fragmentation, tribalism, and division among Zambians, which could hamper progress and economic growth.

The one-party state system was characterized by the dominance of the UNIP and limited political freedoms. Opposition parties were banned, and political dissidents were often subject to detention and repression by the state. The government controlled the media and limited free speech and assembly.

Critics of the one-party state argued that it stifled political pluralism and democratic expression, which could have allowed for more diverse voices to be heard and better accountability of the government to the people. The system also led to allegations of corruption and abuse of power by the government.

I feel that the decision taken in 1972 was a necessary evil to the national hood of Zambia and her cohesion.

First, Zambia was surrounded by warring nations. Thus, it takes a certain level of control to keep peace in the country. And some of these may not be aligned with the conventional democratic tenets. History has demonstrated that opposition political parties can become careless in an effort to show that they are the better alternative to the ruling party. The One-Party State provide political stability and continuity, by eliminating the need for political parties to compete for power and allowed UNIP to focus on governing the country.

Secondly, being a staunch opponent of colonialist governments and their policies of racial segregation and discrimination, Ian Smith and his Selous Scouts - a special forces unit of the Rhodesian Army known for their unconventional warfare tactics - were probably looking for any opportunity to silence KK. And not forgetting apartheid South Africa, the Portuguese in Angola and Mozambique. Even with all these measures in place, there were claims that the 1980 Coup attempt and the Mushala Upraising had the backing of South Africa.

Thirdly, we have seen so many countries experiencing significant challenges and instability after the fall of a strongman leader. For example, after the fall of Saddam Hussein in Iraq, the country experienced widespread violence, political turmoil, and a rise in sectarianism. In Libya, the fall of Muammar Gaddafi led to a power vacuum and armed conflict, with various factions vying for control of the country. Who knows what would have happened to Zambia if democracy and politics had been the nucleus of the country's agenda?

Lastly, when we consider the inter-party violence and the strong tribal politics that had characterized early political parties in Zambia, Kaunda may have been right in introducing the one-party state. Many political parties had conspicuous tribal identities For example, African National Congress (ANC) in Southern and Central provinces, United Party (UP) in N. Western and Western provinces, and the United Progressive Party (UPP) in the Northern province. We are well too familiar of how politicians have perfected tribalism as a tool for their political advancement. They usually have jejune messages, lacking any real depth or complexity, just appealing to people's emotions. Tribal loyalties are an obstacle to development and advancement of a people. This in no way oversimplifies the complexities of cultural and historical realities nor promotes assimilation and erasure of cultural diversity. But in the words of Samora Moises Machel, for the nation to live, the tribe must die. 

However, in 1990, Kaunda would repeal the one-party state and introduced multi-party democracy in Zambia. Today, we celebrate KK's commitment to unity, social justice, and his dedication to the development of Zambia and Africa. He had his own weaknesses, yes, we must tip our hat to the man also known as musician, golfer, vegan and Betty's lover. HappyKK's Day

THE RWANDA GENOCIDE: Causes, Genocide, Aftermath and Lessons.

7^th April is the International Day of Reflection on the 1994 Rwandan Genocide and serves as a reminder of the need for vigilance against genocide and other mass atrocities, and as an opportunity to honor the victims and survivors of the Rwandan genocide. It is a day of remembrance for the genocide that occurred in Rwanda in 1994, during which an estimated more than 800,000 people were killed in just 100 days. 29 years since, what were the causes and how can they be prevented? What was the aftermath and successes? This essay will attempt to answer those questions, and the lessons learnt from this horrific event.

Causes

The roots of the Rwanda genocide can be traced back to the colonial period when Belgium took over control of the region. The Belgians implemented a policy of divide and rule, dividing the population into two groups, Tutsis, who were seen as a ruling elite, and Hutus, who were seen as subservient. This created deep-seated tensions between the two groups that were further exacerbated by the formation of ethnic-based political parties in the post-independence period. The Hutu-led government in the 1990s saw the Tutsis as a threat to their power and encouraged the marginalization and persecution of the Tutsi population.

Genocide

On 6th April 1994, the plane carrying the Rwandan president, Juvénal Habyarimana, was shot down over Kigali, killing him and the Burundian president, Cyprien Ntaryamira. The identity of who shot down President this plane is still a subject of debate and controversy and I will avoid giving my mind on that. You can have yourself answers by looking at who would have been losers and winners of the peace process that was underway in Burundi and Rwanda at the time. However, this single event served as a catalyst for the genocide that was carried out by the Hutu extremists. The genocide involved the systematic killing of Tutsis and moderate Hutus. The killing was done by the military, militias, and ordinary citizens. The Hutu-led government played a key role in organizing and directing the genocide, using propaganda to incite the masses and encourage them to participate in the killing.

The genocide lasted for 100 days, from April to July 1994. On April 7, 1994, the genocide began with the assassination of moderate Hutu Prime Minister Agathe Uwilingiyimana. Over the next few days, Tutsis and moderate Hutus were targeted for killing, with roadblocks set up to identify and kill Tutsis. The international community and major world powers failed to intervene and stop the genocide, despite clear evidence of the atrocities taking place. The United Nations peacekeeping force in Rwanda, The United Nations Assistance Mission for Rwanda (UNAMIR) of which Zambia was a part of, was unable to prevent the violence, and on April 21, the UN Security Council even voted to reduce the number of UNAMIR troops in Rwanda. The reasons are many and they range from lack of political will to strategic interests to colonial legacies. By mid-June, the Rwandan Patriotic Front (RPF), a Tutsi-led rebel group, had made significant gains, and by July, they had taken control of the country.

Aftermath

The aftermath of the genocide was devastating, with an estimated of over 800,000 people killed and many more injured, traumatized, and displaced. The RPF established a new government, led by President Paul Kagame, and initiated a process of national reconciliation and justice. This process was aimed at addressing the root causes of the genocide, holding perpetrators accountable, and creating a path forward for the country.

One of the first steps in the national reconciliation and justice process was to establish the Gacaca Courts, which were community-based courts aimed at trying those accused of participating in the genocide. The Gacaca Courts were intended to provide justice for victims and their families, while also giving perpetrators an opportunity to confess and seek forgiveness. The courts were successful in trying over one million cases and played a crucial role in the national reconciliation process.

The government also established the National Unity and Reconciliation Commission (NURC), which was tasked with promoting unity and reconciliation among the different ethnic groups in the country. The NURC organized a variety of programs and initiatives aimed at promoting reconciliation, such as community dialogues and youth forums.

Another key component of the national reconciliation and justice process was the establishment of the International Criminal Tribunal for Rwanda (ICTR), which was set up to prosecute those responsible for the genocide. The ICTR prosecuted several high-profile cases, including that of Jean Kambanda, the former Prime Minister of Rwanda, who served as the Prime Minister during the country's genocide and was appointed by the Interahamwe-dominated government that took power after the assassination of Rwandan President Juvénal Habyarimana. Kambanda was later tried and convicted of genocide, crimes against humanity, and war crimes in 1998 becoming the only head of government to have been convicted of genocide by an international tribunal.

In addition to these efforts, the government also invested in education and economic development programs aimed at promoting social and economic inclusion and reducing inequality in the country. These programs were designed to address some of the underlying causes of the genocide, such as poverty and lack of access to education.

Overall, the national reconciliation and justice process in Rwanda was a critical step in the country's journey towards healing and rebuilding. While there is still much work to be done, the efforts of the government and the people of Rwanda have been recognized as a model for other countries facing similar challenges. The process has shown that reconciliation and justice are possible, even in the face of unimaginable violence and suffering, and that they are essential for building a peaceful and prosperous future for all Rwandans.

Figure: Author's presentation of the genocide timeline 

Lessons Learnt

The Rwanda genocide serves as a reminder of the devastating consequences of ethnic and political violence, as well as the importance of international cooperation and intervention in preventing such atrocities from occurring. The genocide also highlights the role of media and propaganda in promoting and encouraging violence. The international community failed to act quickly enough to prevent the genocide, and this has led to a greater emphasis on the Responsibility to Protect (R2P) doctrine, which unfortunately is selective and politicized, has been used as a pretext for military intervention such as in Libya. Lastly, the Rwanda genocide highlights the importance of addressing the root causes of conflict, such as poverty, inequality, and historical injustices, in order to prevent future conflicts.

Conclusion 

In my conclusion, I have come to understand that despite the vast knowledge and resources available to us, humanity still fails to learn history. Time and time again, we see the same mistakes being made, and the same tragic consequences resulting from them. Hate speech, discrimination, inequality, ethnicism, xenophobia, conflicts and wars continue to rear their ugly heads. Although progress has been made in technology and medicine, on conflicts and wars, humanity has shown to be stick-necked and incorrigible. But there's hope! We can still make conscious efforts to learn from the Congo Genocide, Holocaust, Bosnian genocide, Rwandan genocide etc and use that knowledge to shape a better future. Whether it be in our personal lives, our communities, or on a global scale, we can all strive to make progress towards a more peaceful, just, and equitable world. As we commemorate the International Day of Reflection on the 1994 Rwandan Genocide, lets remember the devastating consequences of hatred and violence and highlight the importance of international cooperation and intervention in preventing such atrocities from occurring.

You cannot own a human being! Sooner or later, someone pushes back! - Miss Giddy (Mad Max: Fury Road)

PHILOSOPHIZING APRIL FOOL’S DAY

I have lived part of my life in the village, a small village called Kopa which was nestled in the heart of the forest in Chongwe, just after the Chalimbana. In fact, the stream that served as the lifeblood of the villages – bringing out vitality and growth – was called Chalimbana River. However, the once pristine Chalimbana River has now being polluted by Settlements in Silverest.

There, my friends and I who would just sit – often after filling our stomachs with Nshima or whatever our guardians deemed fit for us to eat that day – and just ponder the mysteries of the universe. We pondered whether there was more to life than simply waking up, surviving, and playing hide-and-seek with the Grim Reaper. We all had different perspectives on what the meaning of life could be.

As April Fools' Day approached in the late 1980s, my friends and I began to ponder the significance of this playful day. While many Zambians had their minds on the social, economic, and political upheaval that was sweeping through the country, ours were on what new pranks we can pull off. What will we be doing? Is it even necessary to prank people when those are our every day’s key performance activities? Like tying grass across those small paths to trip off whoever uses them. Like painting ourselves in white ash during the full moonlight to scare people?

Peter argued that it was merely a silly tradition, a day for harmless pranks and practical jokes. But Anthony believed that there was a deeper meaning behind the day because everyone acknowledges pranks, and no reprisals follow. Rueben spoke to the very essence of human existence.

Mwalusaka, who was the de facto leader due to his age, believed that April Fools' Day was a reminder that life itself is a grand cosmic joke. He argued that all our striving, all of our struggles and achievements, are ultimately meaningless in the face of the vast and infinite universe. That, he claimed, was the reason why he didn’t even see any need for going to school to be taught by a teacher who was poorer than him. Mwalusaka’s father had one of the biggest herds of cattle and he would give a cow to all his children at their birth. Mwalusaka already had a sizeable herd.

As expected, we were all skeptical of Mwalusaka’s philosophy.

Life has meaning and purpose, there is something more to existence than mere absurdity and chaos, I argued.

Isn’t why we go to Church and school to find meaning and purpose in our lives and live a more fulfilling and meaningful existence? Anthony asked a rhetorical question.

But as I grow older and get confounded by the demands of life more often than not, I began to see the truth in Mwalusaka’s words. I have realized that no matter how hard I tried, no matter how much I accomplished, I am ultimately powerless in the face of the vastness and complexity of the universe. A chasing after the wind.

And yet, in the midst of this cosmic joke, I find a glimmer of hope and joy. I have come to realize that if life is ultimately absurd, then I am free to find meaning and purpose in the things that mattered most to me, whether it was love, family, friendship, creativity, or simply enjoying the beauty of the world around me.

Whenever time and space permits, I like contemplating the deep truths we had uncovered from that nonchalant talk by formative minds inebriated in boredom. And as I look up at the stars twinkling in the night sky, I feel a sense of wonder and awe at the vastness and mystery of the universe, and a deep gratitude for the fleeting moments of joy and meaning I find in the midst of the cosmic joke that is life.

After all is said and done, here is my final thought. The inquiry into the meaning of life has been a philosophical quandary that has perplexed intellectuals for centuries. There is no definitive answer to this inquiry since it is contingent on an individual's viewpoint, beliefs, and experiences. Some individuals perceive the meaning of life to be the pursuit of happiness, contentment, or personal development. In contrast, others consider it to be a higher calling, such as fulfilling religious obligations or contributing to society. Certain individuals contend that life does not inherently hold any meaning, and it is incumbent upon individuals to craft their own purpose. Ultimately, the concept of the meaning of life is subjective, and each person must discover their own answer based on their distinct perspective and values.