Refugees are produced by persecution and conflict. These factors have particularly characterized the Great Lakes Region and other places where most urban refugees in Zambia come from. For some reason, nation building in some countries that have produced refugees has ignored that important aspect of bringing ethnic groups together so that they view each other as one. Countries that produce refugees have faltered in the issue of inclusive social policies and national identity. This article analyzes relationships among the government, refugees, and the Church in Zambia.
INDEPENDENCE AND RECEPTION OF REFUGEES
Since independence in 1964, Zambia has enjoyed comparatively relative peace. For this reason, Zambia has been a safe haven for its warring neighbours and other African countries. Zambia started receiving refugees as early as 1966 from Angola. Zambia has also hosted refugees from liberation struggles in South Africa, Namibia, Mozambique and Zimbabwe. Not only has Zambia hosted refugees from the above mentioned countries, but its commitment to peace in the Southern African region has seen it assist some of the liberation struggles. Currently, however, except for security that the Zambian government provides for refugees, material and social needs for refugees are taken care of by the office of the United Nations High Commissioner for Refugees, implementing partners
Today Zambia hosts refugees from Rwanda, Burundi, Angola, DRC, Somalia, Liberia, Zimbabwe, Ethiopia and Sudan.
and other interested non-governmental organizations such as the Jesuit Refugee Service (JRS). Today Zambia hosts refugees from Rwanda, Burundi, Angola, DRC, Somalia, Liberia, Zimbabwe, Ethiopia and Sudan. Suffice to state that Zambia has kept its borders open for those seeking asylum.
Zambia’s hospitality towards refugees can be traced back to first president Dr. Kenneth Kaunda’s “One Zambia-One Nation” idea that enabled the 72 Zambian tribes to view each other as one. Dr. Kaunda realized this idea partly by shifting the working class from one province to another without regard for tribe or native province. Likewise, when it came to receiving refugees, Zambians transcended themselves to incorporate into the one family those who were afflicted by war. Recognized refugees settled among the local population harmoniously.
In 1991, first president Kenneth Kaunda’s United National Independence Party (UNIP), and government was ousted by Fredrick Chiluba’s Movement for Multi-Party Democracy (MMD) in peaceful elections. During Chiluba’s leadership top government officials drew from national coffers for personal use, showing less respect or value for humanity. In due course corruption spread to lower government levels, crime was on the increase, and drastic levels of poverty in the country were inevitable. Government sought a scapegoat for its irresponsible behaviour and activities, that is, innocent refugees.
So in 2000, the government introduced tough refugee laws meant to discriminate against refugees. Their proper place, according to the government of Chiluba, was refugee camps and settlements. They were to be wiped out of Lusaka and other
When it came to receiving refugees, Zambians transcended themselves to incorporate into the one family those who were afflicted by war.
towns. Since then, refugees have met with tough administrative restrictions in Lusaka and other urban areas. They require study permits in order to study, and they require employment permits in order to work; all at a fee. They need to produce US$ 25, 000 (twenty five thousand United States dollars) in cash or assets in order to be granted a self-employment permit. Now, although refugees fulfil these requirements they are subjected to arbitrary arrests by government authorities. Then they are jailed along with criminals, and they sleep in a sitting position in
Although refugees fulfil these requirements they are subjected to arbitrary arrests by government authorities.
overcrowded cells. Similarly, asylum seekers who present themselves to government authorities in urban areas or Lusaka in particular may also be sent to prison in order to await their refugee status determination. Legalized refugees in urban areas live in perpetual fear.
In 2001, Fredrick Chiluba gave way to Mr. Levy Mwanawasa as president of Zambia. This was after Mr. Fredrick Chiluba’s third term bid was vigorously opposed by citizens. The three main Church bodies were very instrumental in this successful opposition. They have not blinded themselves to the plight of refugees in Zambia either. They are lobbying the current government of Mr. Mwanawasa in a joint effort to waive the dehumanizing restrictions on refugees. This is partly what these Church bodies had to say in a joint statement that marked World Refugee Day:
”Refugees--Ordinary People in Extra-ordinary Circumstances is the theme selected for this year’s World Refugee Day. In this message we have chosen to highlight how our present laws and practices fail to treat refugees as “ordinary people”, that is, as people with basic human rights to move, work, live and have a nationality. We urge the Zambian government to continue to address these concerns and put in place rules and practices consistent not only with the refugees’ rights as “ordinary people” but also as children of God”. (THE POST 20/06/2005)
The urban refugee community is in full agreement with the sentiments of the three main Church mother bodies in Zambia. In a statement released on World Refugee Day, Etienne, the urban refugee representative is quoted in THE POST of June 21st 2005 as having said that:
“Refugees need to live in the love and support of a family, to have…basic needs met for, health care and education, to use talents in remunerative employment and to fill secure in the community. He requested that the Zambian government and UNHCR meet with refugee representatives over the harsh laws and regulations regarding refugees in urban areas. He stated that as refugees desired to earn a living through small businesses, refugees would never be substantial investors, having US$25,000 (approximately K120 million) capital, as was presently a condition for refugees to obtain
Legalized refugees in urban areas live in perpetual fear.
a self-employment permit. We are also troubled that our wives are legally unable to help our family businesses unless they too fulfil the requirements of substantial investors. In this same vain, it is an imposition on refugees in general to pay US$100 (approximately K500, 000) for a study permit. We continue to urge that a clear distinction be made between refugees and foreign students and foreign investors in general”.
The growing consciousness of the churches and refugees themselves on their plight, and the ongoing dialogue between them and the government, is at once a redemptive and progressive aspect of the refugee situation in Zambia.
DEEPER CAUSES OF CAUSES
Refugees in Zambia are very hard-working. In some instances, their hard work has earned them a comparatively better social standing in compounds. Zambians have then felt that they are being left behind without trying out similar ventures; and they have thought that all social and economic opportunities in the country are being taken up by refugees. This turn to selfishness
The exemplary hard work by refugees has not been welcome amongst the people and government of Zambia.
by the Zambian people is situated in Chiluba’s regime, and has greatly undermined Kaunda’s inclusive policy embedded in the “One Zambia-One Nation” idea. In the final analysis, the exemplary hard work by refugees has not been welcome amongst the people and government of Zambia. It has generated selfishness leading to xenophobia. Such xenophobia has driven the public to irresponsibly label refugees as economic explorers, criminals, etc. This state of affairs has in turn created fertile ground for government to falsely accuse refugees of poverty and crime in the country. Thus stringent rules are imposed on the well-being of refugees.
Arguably, the corrupt government has had a role to play in the refugee problem in Zambia. In order to disguise its malpractices that have led to an increase in poverty and crime in the country, government propaganda has put the blame on refugees, and tough laws have been enforced against them. As a consequence, innocent refugees suffer, the public is appeased, and the government covers up for its political, economic, and social mismanagement.
Denying refugees the rights to movement, work, self-employment, and citizenship has proved to be an effective government machine to keep
Drastic consequence of refugee laws in Zambia is that as long as they remain in Zambia, refugees, their children, and their children’s children shall always be refugees under the current law.
refugees in camps and settlements for the purpose of donor aid. For as long as refugees are grouped together in camps and settlements, the international community is drawn to support their survival through aid. Suffice to say that Zambia as a state is also tremendously benefiting from this aid. As such, enabling refugees to support their own lives in an urban setting would mean that there will be little or no donor funds flowing into an impoverished country that also wants to profit from the same funds.
One drastic consequence of refugee laws in Zambia is that as long as they remain in Zambia, refugees, their children, and their children’s children shall always be refugees under the current law. This has been the case with Angolan refugees for example. The first generation of Angolan refugees came to Zambia in 1966. They bore children in Zambia, and their children bore children. None of these generations are eligible for permanent residence in Zambia. Indeed, some Angolans have been refugees in Zambia for forty years now, and their lives have been tied down to restrictive government policies.
The three main Church bodies in Zambia have rightly decided to jointly engage in political matters concerning the governance of refugees. Currently there is dialogue going on between the representatives of the respective bodies and the government in a bid to amend the refugee bill. This would imply that refugees who have stayed in the country for a given period of time may be eligible to permanent resident status. Then they would not need to be subject to restrictions that make them permanent refugees. For once, refugees may rebuild their lives in Zambia in the event that war and persecution do not end in their country.
Unless the situation in the Great Lakes region where most refugees in Zambia come from improves drastically and stabilizes, Zambia shall continue to receive refugees. What is more, the flow of Zimbabwean refugees into Zambia may also increase if no durable solution is found to the Zimbabwean problem.
It would appear that the greatest obstacle to progress in the reflected Zambian refugee situation is the government. The same government has capitalized on the public’s xenophobic tendencies towards refugees by imposing restrictions on the basic
The three main Church bodies in Zambia have rightly decided to jointly engage in political matters concerning the governance of refugees.
rights of refugees in order to profit from the situation, and in order to cover up for its malpractices. Yet in this seemingly declining situation the three main Church bodies, motivated by JRS, are redeeming the situation. They have been engaging the government over the possibility of amending the refugee bill so that a durable solution to the refugee problem may be established. In the event that we become refugees, how would we want others to treat us?
Kabamba Nshimbi, S.J.
Hekima College
Nairobi
[This article makes references to THE POST, a Zambian daily newspaper of June 20 and 21 2005 and other articles on the repatriation of refugees from print Medias].
