Yotam Siachoba Muleya, the Legacy of a Zambian athlete.

Yotam Muleya Road which streches along David Kaunda Technical School, joining Independence Avenue to Burma Road is named after Yotam Siachoba Muleya, a Zambian athlete. In Lusaka's Emmasdale area, there is also a primary school named after him.
Who was Yotam Muleya?

Yotam Muleya was born and grew up in Mudukula village in Choma where for many years he had been racing with his hunting dogs as a small boy.

He made history at the age of 18 when he defeated British 4 minute miler champion Gordon Pirie by a 100 yards in Salisbury in Southern Rhodesia (present day Harare, Zimbabwe) in a three miles race.
Yotam Muleya died on November 23 1959 in a car accident in Michigan, United States.
Muleya's funeral service was held at Sikalongo Mission in Southern Zambia where his remains are buried.

Mukuka Nkoloso, an African indigenous scientist worth remembering

Mukuka Nkoloso was a Zambian patriot and one of the country's freedom fighters for Zambia's independence in the 1960s. However, Mutale Nkoloso had even greater ambitions. His dream was to take 12 Afronauts short for African Astronauts, a space girl and two cats to Mars.

He founded his own Space Academy 7 miles from Lusaka. Nkoloso hoped to beat the United States and Russia space programs at the height of the space race.

Nkoloso sought funding from Russia and partnership with Americans but he never succeeded. He also sought funding from UNESCO but he never got any response. He nonetheless continued to train his students.

Henry Nkole Tayali, a life of a Zambian sculptor, artist, painter and lecturer

Henry Nkole Tayali was born on 22 November 1943. He was a multi-lingual Zambian fine artist, sculptor, printmaker, raconteur and lecturer. Tayali was born in a town near the site of the Nsalu Caves between Serenje and Mpika and a home of the ancient rock and cave paintings. He grew up in a culturally rich environment and was exposed to native literature and folklore.

One of the known works by Tayali is the famous sculpture or statue of the faceless graduate erected on the space between the library and the graduation square at the University of Zambia.

He was one of the foremost artists from Zambia to have achieved major recognition in the international art scene. He has been described as Zambia's most famous painter,and most revered and pre-eminent artist.

He died in 1987.

Shosholoza; go forward and make way for the next person!

The tale of African labour migrants in Johannesburg mines can be traced back from the 1890s and 1900s.
During that time, there was a train that brought miners to Johannesburg mines from Namibia, Malawi, Zambia, Zimbabwe, Angola Mozambique, Lesotho, Botswana, Swaziland and from all the hinterland of Southern and Central Africa.

This train carried young and old, African men who were conscripted to go and work on contract in the golden mineral mines of Johannesburg, South Africa and its surrounding metropolis.
As they travelled on the steam trains, they sung "Shosholoza."
Shosholoza was originally a Ndebele folk song that originated from Southern Rhodesia (now Zimbabwe) but has now been popularised in South Africa.

It was sung by Ndebele male migrant workers that were going to work in the South African mines.
The song was usually sung to express the hardship of working in the mines. It expresses heartache over the hard work performed in the mines.

The word Shosholoza or "chocholoza!" means go forward or make way for the next man.
It is used as a term of encouragement and hope for the workers as a sign of solidarity. The sound "sho sho" is reminiscent of the sound made by the steam train.

Southern Africa liberation movement leader Herman Andimba Toivo ya Toivo dies at 93

Ya toivo was a Namibian anti-apartheid activist, politician and political prisoner who was active in the pre-independence movement and one of the co-founders of the South West African People's Organisation (SWAPO) in 1960, and its predecessor the Ovamboland People's Organization (OPO) in 1959.

Ya Toivo served 16 years in Robben Island prison in the same section as Nelson Mandela.

He was released from prison in 1984 and rejoined SWAPO in exile in Lusaka, Zambia. He returned to Namibia in 1989 in the wake of the country's independence and served as a Member of Parliament and as a Cabinet Minister in Sam Nujoma's government.

Ya Toivo retired from active politics in 2006.

SIR KETUMIRE MASIRE (1925-2017) FROM AFRICAN LIBERATION LEADER TO A DEMOCRAT

Sir Ketumile Masire was a humble giant whose exemplary life as a liberation movement leader and democrat has made many Africans proud.

He died on June 22, 2017 aged 92.

Sir Ketumile belonged among the eminent cohort of African leaders who served the peoples of Botswana and the rest of Africa with great honesty, integrity and humility, always informed by an unwavering commitment to discharge their responsibilities without any expectation of personal gain.

Today Botswana is one of the shining beacons of African's democratic success because of the many contributions by leaders such as Sir Ketumire.

Hamba khale!

THE ZAMBIA I KNOW : Lozis are not a tribe

The Barotseland of western part of Zambia has had 38 tribes as follows: Mambowe, Masubia, Mafwe, Makwangwali,Manyengo, Maikwamakoma, Makwandi, Maimilangu, Maliuwa, Makwangwa, Mambukushu, Mankoya, Mambunda, Makwamashi, Makwamwenyi, Mashasha, Masimaa, Mandundulu, Mayauma, Mambumi, Malukolwe, Makwengo, Mashanjo, Mananzwa, Makololo, Maluvale, Machokwe, Maseba, Makwandu, Mayeyi, Maluunda, Malucazi, Mandebu, Makwamulonga,Matoka-leya, Matotela, Mahumbe, Malushange and Aluyi.

Prior to the year 1830, the Aluyi were the rulers of the country called Barotseland. The Barotse
valley was called Uluyi and spoke the Siluyi tongue. In 1830 King Mulambwa (the 10th Litunga) with the longest and famous reign died.

Thereafter, civil war broke out following a succession dispute between his two sons, Mubukwanu and Silumelume. At this critical moment, the Kingdom was invaded by warriors from the south, the Makololo. The Makololo reached Barotseland on their conquest journey from the south and subdued the divided Aluyi and their subject tribes. They became rulers of the land for 25 years.

As well-known, it was usual for a victorious tribe to marry the women and use the indigenous language, the Sikololo became the medium of intercourse between the Makololo and their subjects. After 25 years, the Aluyi and other subdued tribes rebelled and slaughtered the Makolo men and restored the Barotse sovereignty. The Sikololo Lozi language remained the common language in Barotseland.

To say Lozi is a tribe is like saying Nyanja is a tribe, simply put, no one can claim to be Lozi just like no one can claim and prove to be Nyanja.

The rise of students' lumpenism and the fall of students' intelligentsia: the historical role of UNZA students in the liberation struggle of southern Africa

In the 1970s and 80s it was fashionable for students at UNZA to read Karl Marx and Fredrick Engels' theory of class struggle and the revolution.

During those days, the term lumpen proletariat figured prominently in the students' vocabulary. It was used to describe the illiterate, backwards workers and peasants who were more interested in drinking and other pursuits and were unconscious of their role in the class struggle.

Over the years, the role which UNZA students played in fighting political oppression and bureaucratic intransigence has been narrated in some historical quarters. Students learning at higher institutions like UNZA provided a voice for a voiceless citizenry that could not speak on a number of issues effecting society.

In the early 1970s for instance, the University of Zambia Students’ Union (UNZASU) organised a march to the French Embassy in Lusaka, to protest against the French government’s decision to supply sophisticated military weapons, including Mirage fighter jets, to the apartheid regime of South Africa

Alick Nkhata, broadcaster, musician and social commentator

Alick Nkhata was born in 1922 in the Kasama District of Nothern Rhodesia now Zambia. He was a popular Zambian musician and broadcaster in the 1950s through to the mid-1970s. Much of the traditional Zambian music was preserved through his efforts through producing and recording.

During World War 2, he was stationed in Burma. It is here that he began his musical career shortly after returning to Northern Rhodesia as a field recording engineer for ethnomusicologist Hugh Tracey in 1946.
Nkhata went on to work with the Central African Broadcasting System (CABS), where he oversaw the recording of traditional music and rose to the position of deputy director of broadcasting and director of Zambian cultural services.

He made his presence felt as a musician with the late-'1940s music quartet, which evolved into the larger Lusaka Radio Band which performed regularly on Zambian radio during the 1950s. He continued to balance his radio and music careers until 1974 when he retired to his farm in Mkushi to devote his attention to singing and writing new tunes.
Four years later, he fell victim to raids by South Rhodesian forces during a cross-border raid against Zimbabwean liberation fighters.

One of his best known songs for Alick Nkhata include "Shalapo" and Other Love Songs.

The rise of the Lumpa Church of Alice Lenshina

The Lumpa Church was one of the most famous religious movements in Central Africa which was founded by Alice Lenshina Mulenga who lived in the Chinsali district of Zambia.

The Lumpa Church was built at Kasoma Village called Sion-Zion in 1958 which gradually became an independent church.

The new Lumpa Church rapidly gained more members than the Roman Catholic Church and the Church of Scotland. It had a membership of 150 000 members in the northern and eastern provinces of Northern Rhodesia.

However, during the struggle for political independence in the 1960s, Lenshina and the Lumpa Church openly challenged UNIP in the involvement of its members in the political struggle and mobilization.

This resulted in the decline of UNIP membership. UNIP therefore saw the Lumpa Church as a rival and threat to their political survival. Violent conflicts between the two groups started.

The UNIP members burnt houses of Lenshina’s followers.

In return, Lenshina followers fought back and there were many deaths as the Lumpa Church burnt UNIP cadres’ houses and fought the UNIP activists.

Alice Lenshina was arrested and the Lumpa Church banned. She died in 1978.

Stephen Andrea Mpashi; the influence of oral narrative traditions on today's Zambian literary society

Stephen Andrea Mpashi was born on 3rd December 1920 in Kasama in Northern Rhodesia now Zambia. He grew up on the copperbelt where his career as a writer and social commentator emerged.

Many of Mpashi's writings has left an impact in today's Zambian literary society. Some of Mpashi's most widely held works include;

Betty Kaunda; wife of the President of the Republic of Zambia

Cekesoni aingila ubusoja 9 editions published between 1950 and 1975 in Bemba

Mnzako akapsa ndebvu

Abapatili bafika ku baBemba 8 editions published between 1956 and 1968.

Pano calo published between 1956 and 1967

Umucinshi  published between 1945 and 1968.

Pio na Vera 3 editions published between 1968 and 1996 

Uwakwensho bushiku  4 editions published between 1951 and 1955

Icibemba na mano yaciko 4 editions published between 1963 and 1966

Akatabo kabaice first published in 1960

Uwauma nafyala first published in 1974

Tusobolele icibemba first published in 1978

The first translation of the Bible from English to vernacular, remembering Paul Bwembya Mushindo

Rev Paul Bwembya Mushindo was born in 1896. Both his mother and father were members of the Bemba royal family.

Rev Mushindo was a teacher, politician, author, and minister of the Church of Scotland. He had seemingly endless energy combining all his demanding duties with the mammoth task of translating the Bible from English to Ichibemba, which took 53 years.

The translation of the Bible which was led by Reverend Robert McMinn started in 1913 at Mpandala and was only completed in 1966 at Lubwa.

Like many Zambians who went to school in his time, Rev Mushindo graduated as a teacher and taught at the Church of Scotland school at Lubwa Mission near Chinsali Boma and at Shiwa Ng’andu where he met Sir Stewart Gore-Browne, a colonial settler who genuinely and steadfastly supported African advancement and independence.

It is incredible that Rev Mushindo had time to write books despite his heavy workloads. He wrote three Bemba titles, Imilumbe Nenshimi (Riddles and Folktales), Amapinda Mulyashi (Proverbs in Conversations), and Ulubuto Mumfifi (Light in Darkness) and two English titles, A Short History of the Bemba and the Life of A Zambian Evangelist: the Reminiscences of Reverend Paul Bwembya Mushindo.

(Pic: Rev Mushindo in a jacket with his family)

To regulate or not to regulate social media in Zambia

ON Wednesday April 4, 2017 the Zambia Daily Mail had a headline ‘Lungu challenges ZICTA on social media’. The paper reported that President Edgar Lungu said the Zambia Information and Communications Technology Authority (ZICTA) must regulate the tele-communication space so that it can monitor social media which is being abused by some Zambians.
“Some people are using social media, especially Facebook, to write letters insinuating that it is government officials issuing certain instructions which Government is not aware of,” the President said.
This is not the first time such concerns are being raised on the alleged cases of malicious use of social media in Zambia.


Thus the concerns by President Lungu are just part of the many other concerns also expressed by many ordinary citizens in Zambia.It is a fact that social media networks such as Facebook, Twitter, YouTube, Instagram, Google+ etc have in recent years attracted millions of users.
A s s u c h , d i f f e r e n t organisations and individuals are now using such platforms for target-oriented advertising, marketing including political campaigns and mobilisation.
Social media networks have attracted worldwide attention because of their potential to reach millions of users.However, the potential of social media networks, such as Facebook, is often misused by malicious users who extract sensitive private information of users who are unaware of such acts.
One of the most common malicious uses of Facebook is the use of fake names/ profiles, where malicious users present themselves in profiles impersonating fictitious or real persons.


According to Facebook, 5 percent to 6 percent of registered Facebook accounts are fake accounts.
Facebook clearly states in their legal terms that users are not allowed to provide fake information and that they must keep their information up to date (Legal Terms 2012).
In recent years, there has been an increase in mobile phone subscription in many parts of the world.
Particularly in Zambia, ZICTA indicates that 12,017,034 people have mobile phone subscription representing a penetration rate of 74.93 percent.Thus, today an ordinary citizen in Zambia has access to a mobile phone and internet.This, therefore, means that access to social media platforms has even been made easier than ever before.


According to ZICTA, Zambia has a mobile Internet users’ subscription of 5,156,365 representing 32.15 percent penetration rate.Further the Internet World Stats (2017) estimates that 1,400,000 people in Zambia are Facebook subscribers as at June, 2016, representing 8.1 percent penetration rate. It is, thus, evident that a good proportion of the population in Zambia has access to Facebook.
However, the bigges t challenge with social media is that it lacks moderation on who should filter the content before it is posted for viewing to the general public.


Thus the lack of guidelines on how one uses social media platforms such as Facebook do not exist.
This is why such platforms have been prone to abuse by many unscrupulous users with fake identities.
ZICTA is an ICT Regulatory body responsible for regulating the ICT sector in Zambia.
It falls under the Ministry of Transport and Communications and derives its mandate from the three Acts; the Postal Services Act No. 22 of 2009, Electronic Communications and Transactions Act No. 21 and the Information and Communications Technologies (ICT) Act No. 15 of 2009 to regulate ICTs, postal and courier services in Zambia.


Therefore, as a regulatory body, ZICTA regulates; internet service providers (ISPs), postal and courier service providers; mobile network operators and electronic and communications equipment dealers in Zambia.Section 6 (2) (f) of the ICT Act empowers the Authority to regulate and promote the respective rights, interests and obligations of consumers, and purchasers of ICT/ telecommunications services.
This means that ZICTA is mandated to regulate any users of social media sites such as Facebook as they are part of ICT consumers in Zambia.
For instance, part of ZICTA’s policy on consumer protection states that “a consumer shall not post, transmit or submit through the service provider, any material which violates or infringes upon the rights of others.Any material which is unlawful, threatening, abusive, defamatory, invasive of public or private rights, vulgar, obscene or otherwise objectionable, which encourages conduct that would constitute a criminal offence, give rise to civil liability or violate the law or constitute spamming on the internet is also prohibited.”

Therefore, although ZICTA provides for such measures to curb the abuse and misuse of ICT products, including social media platforms, there is need to further review and strengthen laws or legislation in the country which deal with cyber crimes and offences.
Further, as the world continues to move towards the use of digital technology in this competitive global knowledge economy, the country should too, move towards investing in research in the sustainable and productive usage of digital technology and social media platforms such as Facebook.
Further, ZICTA, as a regulatory body of the ICT sector in Zambia, should create a lot of capacity in public sensitisation on the provision of guidance on codes of acceptable behaviour in the use of ICTs and social media tools, especially among young people, such as the training of pupils in schools and students on the responsible uses of social media.

African universities and the African renaissance

On 27 February, 2017 former South African President Thabo Mbeki during his maiden address as Chancellor of the University of South Africa UNISA said the African universities have a special responsibility to strive to occupy the front trenches in terms of producing the ideas and knowledge, cadres, and activists who will drive Africa’s effort to realize the “African Renaissance,”

Former President Mbeki said the African Renaissance means “eradicating the legacy of centuries, and perhaps a millennium, of a demeaning European perception of Africa and Africans, as well as the stubborn material and subjective consequences of slavery, imperialism, colonialism and neo-colonialism.” He added that “as Africans we must define ourselves according to the image of ourselves, exercising our inalienable right to self-determination.”

Although the idea of the African Renaissance is not new to the African continent, it is the most prominent initiative by African leaders such as former President of Nigeria Olusegun Obasanjo, former President of Algeria Abdelaziz Bouteflika, former President of Senegal Abdoulaye Wade including the former President of Egypt Hosni Mubarak to come out of Africa in recent times. Besides being a proposal to harness Africa’s potential, the concept of the African Renaissance is also an effort to remove the sources of conflict in the continent, restore its self-esteem and turn it into a zone of economic prosperity, peace and stability.

Thus the approval in July 2001 by the Organisation of African Unity (OAU) of the New Partnership for Africa's Development NEPAD and a commitment soon afterwards by the world’s richest countries (G8) to launch a detailed development plan for Africa can justly be regarded as a major boost for Former South African President Thabo Mbeki’s vision and other African leaders of an “African Renaissance”. In essence, the concept of the African Renaissance is a challenge for Africans to engage in debate of redefining and understanding themselves: who we are, where we are coming from, and where we are going, our way of life, education, state of mind in this increasingly globalised world and understanding of the world consistent and compatible with a clear African identity.

However, in the face of the African Renaissance is the reality of the African dilemma. For instance, more than fifty years after the process of decolonization, the majority of Africans still remain chained in chuckles of poverty, ignorance and disease. The majority of the African population remains ill educated and living in squalor. Barrell (2000) observes that the continent’s economic and political marginalization in the world economy also appear to be “more extreme than at any stage since the 1960s”.  In fact, Former President Mbeki himself acknowledged this African dilemma at the United Nations Millennium Summit in New York in September 2000, when he noted that Africa’s current poor image is justified due to bad things happening on the continent such as coups d’état etc.

For the African Renaissance to be successful however, there should be essential elements in place. According to Former President Mbeki, these elements include the “economic recovery of the African continent as a whole, the establishment of political democracy on the continent, the need to break neo-colonial relations between Africa and the world’s economic powers, the mobilization of the people of Africa to take their destiny in their own hands and thus preventing the continent being seen as a place for the attainment of the geo-political and strategic interests of the world’s most powerful countries, and the need for fast development and people-driven and people-centered economic growth and economic development aimed at meeting the basic needs of the people” (Mbeki, 1999: 212).

The role of African Universities in attaining the African Renaissance

Thus in his inaugural address as Chancellor of UNISA, former President Mbeki emphasized on the need for the investment in higher education and universities as centers of knowledge and ideas to transform society. But in order to do this, African universities need to represent the African experience, ideas and find its resources from within the African culture. African universities need to liberate African people as well as the international community from inhuman dehumanizing ideas and practices. African universities should aim to provide Africans with ideas, methods and habits of mind which they need to investigate their societies. The African university needs to be relevant and responsive to the needs of the African people from which it draws its identity. The African university needs to respect and acknowledge the culture of the people it is serving.

Thus given its function as universities, African universities must imbue their learners and communities with an African conscious of innovation, knowledge, science, ideas and technology that maximize the positive expression of fundamental humanity and ability to contribute to the growth and development of African community of which the university is a member. To achieve this challenge, the African university must redefine the concept of African-ness, recollect its roots of knowledge production and ideas and localize its curricula to African needs and aspirations. Therefore, in order to attain the African Renaissance, African universities have a critical role to produce graduates who are both critical and creative, encourage students to be thinkers and doers rather than mere accumulators of facts and receivers of knowledge. This is undoubtedly the special role African Universities should play in order to achieve the African Renaissance that former President Mbeki talked about during his inaugural address as Chancellor of UNISA. 

The need for a defined policy in promoting local languages in Zambia

Zambia commemorated the International Mother Language Day (IMLD) on February 21, 2017 under the theme “Towards Sustainable Futures through Multilingual Education”.  According to UNESCO, this year’s focus was on fostering sustainable development by ensuring learners have access to education in their mother tongue and in other languages.

In 1996, the Zambian government drafted the education policy in a document entitled Educating Our Future. The policy includes a dual strategy for addressing literacy among children and adults. The education language policy in this document suggests that in formal education, initial literacy and numeracy would be developed through a language that is familiar to children. The use of Zambian languages as languages of instruction for basic literacy is thus viewed as a necessary strategy to promote both literacy and learning in students’ first languages and English.

Further, in 2014 the Ministry of Education launched The “Let’s Read, Zambia” mobilization campaign which was designed to assist the Ministry in introducing a new national public school curriculum. At the core of this campaign was the use of familiar-tongue instruction in early learning. 

It is thus clear that government recognizes the role that mastery of the first or mother language plays in acquiring the basic skills of reading, writing and numeracy in the education system.

However, UNSECO notes that in many countries, ministries of education and culture show little political will in working together to establish cultural and linguistic policies that (i) define goals relating to the development of a literate environment in national languages; (ii) give due attention to books published in the local languages and (iii) promote readership in the local language.

Kenyan novelist and writer Ngũgĩ wa Thiong'o has also strongly argued that local languages and indigenous languages transmit cultures, values and traditional knowledge from one generation to another. As such, Ngũgĩ contends that language forms the basis and process of evolving culture. This made Ngũgĩ to advocate for the use of local language in writing by African writers. The period before and after Zambia’s independence in 1964, suggest that there was a good number of Zambians writing in the local languages. Different writers were writing stories, folklores and other works of indigenous literature that reflected the social, political and economical aspect of society of their time. For instance Stephen A. Mpashi was one such writer who wrote short stories for mostly his fellow Africans even before Zambia’s independence in 1964. Mpashi’s works include books such as; Cekesoni aingila ubusoja (1949), Uwakwensho bushiku (1955) Uwauma Nafyala (1968) Tusoobolole icibemba (1978) Abapatili bafika ku babemba (1968) Icibemba na mano yaciko (1963) Ubusuma bubili (1950) are some of Mpashi’s dozen works.

Simon Mwansa Kapwepwe was another notable writer in the local language whose concern for the present and future generations has been reflected in a number of his writings which include Utunyonga ndimi (1962), Icuupo nobuyantanshi (1994) Afrika kuti twabelela uluse lelo tekuti tulabe (1970) Ubuntungwa mu Jambojambo (1967) Shalapo canicandala (1967) among his others works. Paul Bwembya Mushindo was another local writer whose many works include books such Imilumbe nenshimi (1957) among his other titles.

Yuyi Mupatu also wrote Belekela kamuso (1955) among some of his known collection. Other titles such as Shikalume kalyonse (1953) by Edward Sefuke are among the many other titles written by different Zambian authors.

Today, however, very few of these titles can be found in our local bookshops and public libraries as most of these titles are out of print. There are few Zambians writing and publishing books for the local readership in the local language to promote the use of local languages. However, the development of both an environment where people are well-read in the local languages must include a flourishing local publishing industry. The major problems with regard to publishing in local languages in many countries such as Zambia however, include the low level of revenues (from local publishing and printing), the scarcity of qualified personnel in the publishing industry, the lack of clear and defined strategies to promote local authorship and books in local languages, the absence of a clear language policy, the low level of both literacy and purchasing power in the reading public and the poor reading culture (among the literate public) are among the major challenges. Therefore, the remedy to this situation is to create the right conditions for the emergence of a robust publishing sector that can provide effective support for bilingual education and literacy training in the country.

However, for the country to have an effective use of local language for learners in education there is need for clearly defined policies and strategies at national level that can create the right conditions for the emergence of a vibrant national book and publishing industry that encourages the involvement of all players in the book and publishing industries. The strategic basis for this approach should ensure the active and effective participation of various players in the publishing sector such as authors, editors, publishers, printers, bookstore keepers and librarians including close collaboration with civil society organizations and other partners.

Government institutions such as the Zambia Library Service and other NGOs involved in promoting literacy in Zambia should be encouraged to provide complementary reading materials such as children’s story books and fictional books by local authors in the local languages in public libraries, schools and reading corners for learners. The ministry of education should further ensure that the institutional measures are put in place to ensure the official recognition of the role and position of national languages as tools in fostering sustainable development are adopted for learners to have access to education in their mother tongue language.

A letter to my country; a youthful reflection

A letter to my country; a youthful reflection

"Unity and Innovation for a Smart Zambia" is the 2017 Youth Day Theme.

Today Zambia still relies on the 1996 Science and Technology Policy yet we aspire to be a knowledge based society.

Today Zambia's aspiration is to be "a middle income and prosperous nation by the year 2030"..again this also shows our lack of ambition as a country and as a people.

Zambia was once a middle income country at independence in 1964 and a few years after. So what went wrong?

We need to answer this question and again ask ourselves what is it we are doing different to become what we once were, "a middle income country."

What should be done?

We need to train the youths in essential skills for us to build a competitive, mordern, knowledge based economy and cyberspace that 'll drive an efficient state or an e government and information society. Our univesities and institutions of learning should be centers of excellence to generate knowledge to transform society.

To do this, we need to invest in technology and research for our country to survive this globalised digital economy and increasingly complex geopolitics which our country is no exception.

Any country's best asset are its human resource. Thus it is only by investing in a knowledge economy that our country can create jobs for our youthful population and eradicate poverty.

We need to be pragmatic as a country and stop these mere pronouncements.

Social media, Web 2.0 and the Media in Zambia.

The Zambia Daily Mail in its edition for Tuesday February 14, 2017 reported that Information and Broadcasting Services Kampamba Mulenga expressed concern that the media has continued to focus on trivial, divisive and unproductive issues in their daily reportorial work. Speaking during the commemoration of World Radio Day in Livingstone on Monday February 13, 2017, the minister further said “the dissemination of factual, objective and well-researched information and news to the public is a huge national responsibility which the media cannot afford to mishandle through careless, petty and personal considerations.”

This is not the first time such concerns have been raised on the need for the ethical and professional conduct of the media in our country. Over the years, there have been repeated calls by stakeholders such as the government, the church, NGOs and the media itself in Zambia to avoid inflammatory, biased, unprofessional and unethical reporting as these have the potential to disrupt the peace that the country has enjoyed for many years now.

Following the country’s transition from one party state to multi party democracy in 1991, there were many expectations that the political trajectory marked the beginning of an era in which the media would be an autonomous and responsible contributor to the social, political, and economic life in Zambia. The reintroduction of multi party democracy in the country thus, saw a proliferation of many private media institutions other than the mainstream government media such as The Times of Zambia, The Zambia Daily Mail, and the Zambia National Broadcasting Corporation (ZNBC).

However, years after the transition, the subject on the conduct of both the public and private media has continued to draw a contested debate among many citizens and stakeholders. Hence the question; has the media lived up to its post multi party expectations in Zambia?

Although a number of factors can be attributed to the polarization of media industry currently being witnessed in Zambia today, issues of media law reforms, media self regulation and media ownership and the training of media practitioners are among the main factors that have shaped the media industry in the country. Following the liberalization of the media industry in the post 1991 period, it has become much easier for anyone to set up a media organization in the country to gather and disseminate information to the public. Equally so, there are many people that are being employed to work in many media organizations who lack professional training to practice in the industry. As a result, such ill qualified media personnel do not adhere to media ethics but instead owe their loyalty to individuals who control and own such media organizations. Therefore, in such an environment, it is difficult for the media to operate professionally and account to the public to whom it owes a huge national responsibility to disseminate timely, objective, accurate, well-researched and balanced information. There is therefore, an urgent need to develop appropriate training in order to build capacity, intellectual and analytical skills required for the media personnel to respond to the calls for a more responsive and accountable media in our country.

However, other factors such as technological dynamism and the changing patterns of news and media consumption by the public have also shaped the media landscape in the country. This has had thus a huge bearing on the media’s conduct and reporting. In addition, there is no doubt that the advancement in the era of information and communication technologies (ICTs) and the revolution of the internet have also led to an unprecedented information explosion where the traditional media no longer holds monopoly to news or information. This means that the public no longer entirely depends on the media for “breaking news”.

For instance, the emergence of web 2.0 applications which include social media networks such as Facebook, Myspace, Instagram, LinkedIn, You Tube, Twitter, blogs and wikis have entirely changed the news and media landscape and the practice of journalism worldwide. However, although this information revolution represents both great opportunities for the media, it too poses a huge threat for unethical, untruthful and unprofessional media practice. This is both the opportunity and challenge that web 2.0 technologies such as social media networks have brought to the media industry. This means therefore, that the control, access and ownership of the media has been left to anyone with a PC, iPhone or Smartphone, who can disseminate, publish blog, tweet or post anything on facebook at anytime, anywhere without any restrictions.

Going forward, there is need for the government to come up with a comprehensive media and communication policy for the country that will bring into perspective these changing social and technological dynamism that are taking place globally. Further, both the media and the government should closely work towards actualizing media law reforms previously embarked on. However, the biggest challenge is for the media itself to remain relevant, responsive and accountable to the public by providing objective, accurate, well-researched and balanced information in this fast changing media landscape and competitive global information era.