Quarterly Bulletin

LETTER FROM THE EDITOR

Dear Readers,

In this editorial, we reflect on the plight of women, especially of those deprived of the basic necessities of life and those unable to exercise their potentials and capabilities to live fully. Discussion of the many challenges that women continue to face is absolutely necessary to advance the human rights of all people. At the helm and heart of the myriad of problems facing women are structural inequalities and social hierarchies that are informed by stereotypes and cultural prejudice. Despite challenges faced, in many countries, Zambia inclusive, women have broken through the corridors of power to, for example, occupy ministerial positions and seats in Parliament. The presence of women in the top ranks of various professions, e.g., running businesses, heading financial institutions, etc., has significantly increased. These achievements, while worth celebrating, are too minor compared to the many challenges that women still encounter. Particularly acute is the devastating HIV and AIDS pandemic, which afflicts women in far excess of men, both directly and indirectly.

Worldwide, there is a growing movement that aims to mainstream gender concerns into everyday works of life and government procedures and processes. Enabling factors have put gender mainstreaming on policy agendas, in promoting of women’s rights and gender equality, as evident through a proliferation of women’s networks, trans-national linkages and a growing number of gender sensitive women and men in national and global leadership positions. Such movements must be promoted if women are to fully enjoy their rights. Holy Scripture reminds us to categorically acknowledge that every human person, male or female, is “made in the image and likeness of God” (Genesis 2:27). And therefore, essentially every person has a dignity that no government, institution or document can ever give or take away. But do most families, societies, communities and governments today recognise, respect, protect and promote women’s rights? Do all the families, societies, communities and even nations appreciate the role of women in development? If not, why?

While these questions might be answered affirmatively in those countries making strides in improving the plight of women, in other societies women are still not yet liberated. In some societies, women are not yet allowed to vote, run for public office, be selected or appointed as ministers of the Church, etc. Such exclusions are either done in the name of tradition, religion or philosophical ideologies! At the same time, countries like Zambia are states parties to a number of United Nations instruments and regional treaties that strive to improve women’s welfare. Some examples include: the international Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), Beijing Platform of Action, Southern African Development Community (SADC) Declaration on Gender and Development and Africa’s protocol on women’s rights. There is no doubt that these conventions, plans of action and declarations provide standards for particular governments to domesticate women’s rights into national law. Undoubtedly, these sets of norms openly acknowledge that women’s rights have been marginalised in the past, both institutionally and conceptually, and that there is international consensus on the rights of women.

Although some governments have made progress in promoting gender equality by removing overtly discriminatory laws, discrimination, exclusion and/or exploitation of women continues to this day.  This is despite the fact that international instruments have been promulgated, declarations accepted and additional protocols signed. And yet, the role of women in national development continues to take a secondary role. What should countries, including Zambia, do to ensure that women enjoy their full human rights as equal citizens? In our view, ensuring women’s realisation of their rights and legal frameworks entail at least the following: First, motivation: explicit recognition or mention of women’s rights in national Constitutions. Second, enforcement: utilisation of existing laws and policies, if any, to protect women from all forms of harmful and exploitative practices (e.g., trafficking and sexual harassment). Third, accelerated action: moving from commitment of conventions, declarations and protocols to wider and deeper implementation. It is critical for countries to move beyond commitment, from rhetoric to implementation of interventions aimed at meeting women-centred-goals.

These recommendations would entail making concrete efforts to redress the structures of inequality that make, for example, the rape and sexual exploitation of women possible. There is need to break the constraints that women face in society, through education campaigns and establishment of institutions where, for example, women dispossessed of their inheritance could go. The way forward really lies in taking proactive action to address unequal power relations at all levels. In keeping with our vision and mission, the JCTR will promote this positive gender action. Blessings!

Simson Mwale
Editor

How many times do we hear that: corruption is a sin and has drastic evil effects on the people especially the poor, or those involved in corruption are robbing our nation of scarce national resources, or read in the Bible the command “You shall not steal” (Exodus 20:15), and yet those entrusted with public authority abuse it and use public funds to their advantage? The “evil” effects of corruption on all dimensions in society, though difficult to measure precisely such as erosion of citizens’ confidence and trust in public institutions, are well-known.

Corruption is a serious global problem. Notably, then, the fight against it is inevitably universal as it is intertwined with the promotion and enhancement of good governance anchored on accountability, transparency and integrity. In Zambia, this fight has attracted the participation of diverse groups of people as society wakes up to the fact that the anti-corruption struggle is not for the government alone but all citizens.

Indeed, fighting corruption is more than a political issue, thus attracting political solutions to the problem. It is more a community problem and requiring community-oriented solutions. The fight against corruption cannot be successful if it is left to politicians to settle alone. There must be a realisation that since the source of corruption is within the community the solution to eliminating this scourge lays in community.

No one individual citizen or political party should claim to be the sole champion in the fight (as if it were their creation and problem), but all citizens and including political parties must be seen to fight it beginning with its membership. The success of eliminating corruption lays in a moral change. It requires people’s change of attitude, belief in bribes as norm in accessing public services on one hand and change of public officials’ attitude and perception of demanding or expecting something from those their provide with public service on the other hand.

But should the fight against corruption be viewed in line with those who are answering criminal charges in courts of law? Or should we be fighting to eliminate it among us in our society? Such an endeavour would demand that efforts intended to fight corruption are not only concentrated in establishing institutions and/or strengthening institutional capacities, but also investing in efforts meant to eliminate corruption including civic education.

Certainly, citizens needs to know the procedures, recommended fees and required documents for acquiring public services. Ignorance of these procedures makes most people vulnerable for some public officials and middle-men or middle-women to take advantage of them when accessing public services and goods. Of course, there should be acknowledgement also that some of the procedures for acquiring public services and goods are confusing, time consuming and costly making many people susceptible to corrupt practices hence the urgency to deal with institutional and administrative arrangements. This however must not be the only avenue in fighting corruption.

We hope that the articles published in this issue will stimulate greater interest in the issue of corruption among civic activists and citizens as a whole in, for example, addressing the three “misses”, misapplication, misuse and misappropriation of public funds and resources. No doubt, corruption in Zambian is a serious problem that requires strong political will not only to reduce it to manageable levels but to eliminate it in society. It is important that collective efforts in fighting corruption are encouraged because this is the only way an effective and integrated struggle against corruption can be waged.

Christians, everywhere, have a responsibility to promote a society where there is transparency, accountability and honesty. That is, to avoid corruption at all costs and condemn it whenever they see it. As Christian leaders in Zambia have often urged in Christian Commitment of Liberation, Justice and Development (1987), “The follower of Christ must therefore take the necessary steps to disassociate themselves from the many unfair, unjust and corrupt practices, which are rampant in our society today” (#72).

Every one of us is personally  called upon to continually examine our attitudes and actions to corruption, and to demonstrate that determination to live rightly on personal, family and community levels. Recall that those who pay bribes facilitate and perpetuate an already dysfunctional system! Are we ready to live up to our responsibilities as good citizens and authentic Christians?  

Simson Mwale
Editor