Reimagining Zambia's Politics

With exactly 12 months until Zambia’s 2026 general elections, tribal politics remains a persistent force shaping the country’s democratic landscape. Despite the nation’s rich diversity of over 73 languages and ethnic groups, which should be a source of strength, political strategies that exploit ethnic identities for power have instead fostered division. Far from empowering marginalized communities, tribal politics promotes exclusion, entitlement and inefficiency. It has made people identify with their groups so strongly that they'll believe untruths — even far-fetched conspiracy theories — over any reality that conflicts with the values of their tribe. This essay argues that tribal politics must be eradicated through a commitment to unity, merit-based public office appointments and objective policy discussions. Reimagining politics in Zambia requires transcending tribal divisions to build a system where competence and shared national goals prevail over ethnic loyalties. 

Tribal politics in Zambia is driven by a complex interplay of economic, psychological, institutional and historical factors.

First, economic competition often fuels ethnic mobilization. In a resource-scarce environment like ours, different groups jostling for jobs, land and infrastructure often align along tribal lines. Recent social media posts, for example, highlight grievances from rural provinces that perceive neglect compared to urban centers like Lusaka. These disparities must be addressed through equitable, merit-based resource allocation, not through tribal favoritism. 

Second, psychological fears of domination by other ethnic groups amplify tribal identities. Scholars note that perceived threats to cultural or political influence drive groups to support tribal leaders. This dynamic has been evident in almost every general election in Zambia, where political campaigns have stoked fears of one tribe’s dominance. These divisive appeals must be replaced with objective discussions focused on national progress. Such rhetoric remains a default vote-hunting strategy for many politicians, undermining national unity

Third, weak institutions perpetuate tribalism by failing to ensure equitable resource distribution or address psychological needs for recognition. Zambia’s centralized governance system fuels perceptions of ethnic favoritism, as seen in accusations leveled against nearly all cabinet appointments. Moreover, some churches exacerbate this issue by aligning with politicians who promote tribal sentiments, undermining their role as neutral arbiters. The Penal Code’s Section 70(1), strengthened by the 2024 amendment bill, is a step toward curbing tribal hate speech and fostering institutional trust. However, its enforcement must carefully avoid stifling free speech to maintain institutional credibility.

Finally, Zambia’s colonial legacy entrenched ethnic divisions. Before colonialism, Zambian tribes lived in distinct areas with unique languages, customs, and myths. When the British arrived, their divide-and-rule tactics magnified differences, instigating conflicts over resources like water and pasture. These colonial policies sowed distrust among tribes, creating negative stereotypes that persist today. In modern Zambia, some educated elites weaponize tribalism, linking it to social status and determining access to opportunities.

In the present, tribalism has been weaponized by some members of the educated elite, linking it to social status and using it to determine people’s fortunes. Intellectuals on both sides of the political divide justify “ethnicity” as central to traditional culture and seek the framing of the party and state around it. Even more troubling is the role of some churches, which have aligned with politicians promoting tribal sentiments. As the 2026 general elections approach, it is common to see politicians seeking a pulpit to “greet the congregation,” a practice that undermines the church's role as a unifying force. This complicity erodes public trust in both religious and political institutions. The church is no longer trusted to be a neutral arbiter.

Eradicating tribal politics is essential for Zambia’s progress. A unified approach to resource allocation and leadership selection is critical. Transparent systems prioritizing need over tribe can dismantle ethnic patronage. For instance, infrastructure projects should target underdeveloped regions based on economic data, not political loyalty. Responsible enforcement of Section 70(1) can deter hate speech while preserving free expression. Media houses must foster objective discussions on priorities like education and infrastructure, rather than amplifying tribal grievances. The church, reclaiming its role as a moral authority, should reject tribal rhetoric and advocate for inclusive leadership.

Ultimately, appointments and jobs must prioritize qualifications and competence over tribal origin. Expecting every tribe to have a government seat is both divisive and inefficient. Instead, Zambia must build a system where talent and ideas prevail, transforming its diversity from a source of conflict into a wellspring of national strength. However, the political elite lack incentive for reform, as tribalism secures their power, leaving citizens to demand accountability.

In conclusion, tribalism in Zambia hinders democracy and socio-economic development. It persists as a channel for resources and benefits. to flow from those in power to their tribesmen, prioritizing tribal loyalty over national interest. Tribalism fuels underdevelopment, corruption, election rigging and violence. It undermines meritocracy, with unqualified individuals securing jobs based on tribe, leading to inefficient resource use. Natural resources in some regions are ignored or underutilized due to tribal biases. Bad governance thrives as tribes support their leaders blindly, while opposing tribes criticize even effective governments. Zambia’s path forward lies in fostering unity, enforcing equitable policies and prioritizing competence to harness its diversity for progress. Reimagining politics demands a collective commitment to a future where Zambia’s diversity fuels inclusive governance, not division.

The Poverty Problem

In mid-2023, I joined the Luwingu DWASHE team that was conducting an Open Defecation Free (ODF) verification in Tungati Chiefdom. Accompanied by representative from the Chief’s council mandated by the Chief, we were tasked with enforcing sanitation compliance. Households lacking toilets were to face penalties, often in the form of chickens. All was well until we visited a village called Mwamba Tungati. Our visit to this village revealed stark realities. At least to me. The pervasive stench of poverty was immediate upon arrival. Homes were incomplete or in disrepair, with crumbling mud walls and thatched roofs barely holding together. Children, dressed in dirty, stained clothes, showed signs of neglect, with some appearing not to have bathed or eaten in days. The absence of toilets underscored a critical sanitation crisis, contributing to health risks and perpetuating the cycle of poverty. Moved by the dire conditions, I urged the DWASHE team to refrain from imposing (traditional) penalties. Instead, we pooled resources and distributed K50 to select households to purchase essentials like soap or to support maize milling, offering immediate relief while emphasizing the need for hygiene and food security.

A striking observation in Mwamba Tungati was the predominance of women-led households, many headed by unmarried women and young mothers. According to the 2022 Living Conditions Monitoring Survey (LCMS), 60% of Zambian households live below the poverty line, with rural areas facing higher poverty rates (78.8%) compared to urban areas (31.9%). In Northern Province, where Luwingu is located, poverty is compounded by limited access to resources, with 1 in 2 children lacking proper sanitation facilities and 1 in 4 using unsafe water sources. This is a huge contradiction of realities considering that the northern part of the country has medium to high rainfall. The survey also notes that 36% of children live in crowded homes, a reality evident in Mwamba Tungati’s cramped, inadequate housing.

Many women in the village are single mothers, often abandoned by spouses unwilling to shoulder familial responsibilities. This pattern reflects broader social challenges, including gender inequality and early marriage. The 2018 Demographic and Health Survey (ZDHS) reports that 29% of girls aged 15 – 19 have been pregnant, with rural areas showing higher rates of early marriage and teenage pregnancy. These young women, often divorced or abandoned, face limited access to education and economic opportunities, perpetuating a cycle of multidimensional poverty. The LCMS indicates that 70.6% of children experience deprivation in two or more dimensions, such as sanitation, water and education, with girls in rural areas disproportionately affected.

The sanitation in rural areas is dire as only 19% of rural households have access to basic sanitation, compared to 49% in urban areas. Open defecation, which was prevalent in villages like Mwamba Tungati, increases the risk of diarrheal diseases whose frequency and severity. Malnutrition is another pressing issue whose risks increases with increased diarrhea. 32% of children under the age of 5 are stunted due to poor nutrition, a figure likely higher in impoverished rural districts.

In the heart of Mwamba Tungati, where poverty’s grip tightens around crumbling mud homes and the air carries the weight of sanitation struggles, women stand as the quiet architects of change. As primary caregivers, they weave hygiene and health into the fabric of their households. Fighting poverty and improving sanitation requires a multifaceted approach that addresses harmful social practices and builds social, human and resource capital. With economic and educational empowerment, these women - often single mothers bearing the scars of early marriage and abandonment - can break the chains of dependency and dismantle the cycle of poverty.

Having lived and worked in rural Zambia for years, I’ve seen how women bear the brunt of household responsibilities, especially in polygamous or single-parent setups, where gender disparities and inadequate infrastructure fuel a vicious cycle of poverty. Addressing the sanitation-poverty nexus demands a collaborative approach: government, traditional leaders, NGOs and international partners. Introducing or scaling up initiatives like Village Savings and Loan Associations (VSLAs) or Savings and Internal Lending Communities (SILCs) can provide women with access to small loans and financial literacy. These programs can enable them to start small businesses, eg selling hygiene products or agricultural produce, reducing dependency and enabling investment in sanitation infrastructure like latrines. Economically empowered women can afford essentials (e.g. soap, food, latrine materials) which improves household hygiene and reducing health risks from open defecation. 

Chief Tungati’s mandate to enforce sanitation, which led to his chiefdom becoming ODF by the end of 2023, exemplifies the power of leveraging local authority and resources. By harnessing and leveraging on the Constituency Development Fund (CDF), particularly its 20% allocation for women and youth empowerment, communities can implement sustainable solutions. In their hands, resilience and transformation both at household and villages levels is possible. Any society that is serious about ending poverty must work tirelessly to lift the economic status of women, who are actually the majority in the population. 

Tales From Kanele Bokosi One

You know, the most interesting stories often find you when you least expect them. I remember in July of 2018, I was attending a funeral for a workmate in Lundazi. During the colonial era, the Lundazi district commissioner was called Colonel Errol Button and everyone in the district received letters through the colonel’s post box number which was C/O Colonel Button, P.O. Box 1, Lundazi. Pronouncing colonel and box was too much for the locals, so they ended up saying ‘Kanele’ and ‘Bokosi’. Hence Kanele Bokosi 1 is the other name for Lundazi. This district commissioner used to live opposite the ‘Panadol House’ aptly named because newly deployed nurses would be housed there. And nurses administer Panadol. Yes, we are very creative with names in the Land of the Rising Sun.

Funeral gatherings are sticklers for gender segregation. Women usually spend their time inside the house and men would be outside. Where the men sit, the nights usually turn into theaters for comedy and stories. Occasionally, discussions would turn into classrooms with life lessons, the kind of stuff you will never find in the pages of books and Google would tell you that it has never heard of such (legendary) stuff. On this particular night, the fire was flickering, with hues of yellow, orange, red and blue. There was the usual chatter and the church choir was singing about 20 meters away. Suddenly, this voice, a low, reflective murmur started weaving a tale from a couch on my left. It wasn’t meant for anyone in particular, I don't think, but I couldn’t help but listen. And everyone seconded their ears to the man. It all started like this.

The man had fallen love. A love born by chance.

The lady entered his life like an unexpected breeze, soft and sudden, that hits one's face after opening a window to the hot October Siavonga heat. Like drinking water from a ‘Joe Saka,’ you know a hessian sack sewn around a plastic container. The sack is kept wet, which keeps whatever beverage inside the container nicely cold..

And tasty too.

She asked for little and revealed little about her own life. He gave her his thoughts, his time and his attention. He was a canvas, and she, with her quiet observations and sharp wit, painted new colors onto his world. She introduced him to South African musicians, the likes of Pat Shange, Sipho Mabuse, Chicco and others. She introduced him to the subtle beauty of abstract art, and to the joy of simply sitting in companionable silence, watching the world go by. Their conversations flowed effortlessly, from the profound to the absurd, often punctuated by her sudden, delightful laughter that made his own heart feel lighter.

Perfect poetry.

But deep down, he knew that she wasn't his, even though he held her as if she were divine. Every kiss felt like a borrowed feeling, sweet but slipping through time. She was thoughtful, a conversationalist, intelligent but also very opinionated. He’d often find himself marveling at the strength of her convictions, even when they clashed with his own. There was a fierce independence about her, a spirit that refused to be tethered, and he admired it fiercely, even as it underscored the fleeting nature of their connection. She wasn't his.

Like dew that vanishes with sunrise, the time to separate and go back to their mundane lives inevitably came.

She cried when they said their goodbyes, not loudly, but with a low, mournful sigh that seemed to carry the weight of all unspoken words. He smiled so that she wouldn't see that her leaving unstitched the broken parts of him, a silent unraveling of the threads she had so delicately woven. His hand lingered on hers for a moment too long, a futile attempt to hold onto the warmth that was already receding. She wasn't his, even though she whispered, "You'll be fine," a small, hopeful lie that neither of them truly believed.

The heart loves whoever it wants to love and doesn't avoid simply because it's forbidden, just like Romeo and Juliet, or Cleopatra and Mark Antony. It was like a beautiful song heard only once, one falls in love with it on a public bus, yet eventually forgets everything except the memories of the beautiful melody once heard. The melody of their time together, though brief, resonated deep within him, a poignant echo that would resurface in quiet moments, in the scent of rain, or the particular slant of the afternoon sun. He’d learned to cherish the fragments, the fleeting moments of joy and connection, understanding that some experiences are meant to be felt intensely, even if they aren't meant to last.

She wasn't his; that was the regular and undeniable truth. Some hearts visit, some just roam, and some hearts make you feel at home just before they go. And hers, he realized, was one of those rare, radiant hearts that simply illuminated the space around them for a time, leaving behind a lingering warmth even after the light had moved on. There was a grace in accepting this, a quiet peace in acknowledging that not every beautiful thing is meant to be possessed.

He didn't regret a single moment because if there was something life had taught him, it was to take responsibility and accountability for everything he did. Everything that happens to us, or everyone we meet, either gives or cuts the rope that facilitates our crossing of this chasm called life. So he claimed. She had given him something profound, a deeper understanding of love's many forms and a clearer reflection of himself. She was a signpost on his journey, a gentle push in a new direction.

She wasn't his, but he thanked the stars for aligning their signs, as she showed and showered love, albeit for a short time. Some good things don't stay, but their impact, like the lingering aromas of grilled meats and fishes on one's clothes after visiting Matebeto in Longacres, can transform the air around you long after it’s gone. She wasn't his, but the memory of her, vibrant and bittersweet, would forever be a part of the landscape of his heart.

And that was the tale this unknown man wove that night. It was the kind of story you rarely hear anywhere else, a true "classroom with life lessons" as I described earlier. If there's a moral to be drawn from it, I suppose it's this: the most profound truths about life and love often arrive unexpectedly, teaching us that while we cannot always possess what we cherish, the impact of such connections irrevocably shapes our journey. It’s a testament to the unique wisdom found in the unassuming corners of life, especially amidst the camaraderie of a Zambian funeral night, far removed from the pages of any book.