MISSIONARY WORK IN NINETEENTH-CENTURY ZAMBIA

With the arrival of European administration into south-central Africa, a new political order
began to be planted. An important figure in the European penetration of the region, and
Zambia in this case, was David Livingstone. Livingstone was a missionary turned explorer,
who travelled widely through south-central Africa in the 19th century and died near Lake
Bangweulu in Zambia. Few other traders, hunters, explorers also came to this region during
this period. Among these include Emil Holub, Frederick Courtney Selous, etc. We shall not
expand here on the role these explorers played in the introduction of colonial rule, however
important that role might have been.

In 1859, the London Missionary Society (LMS) tried to establish a mission in Bulozi
following the advice of David Livingstone. They were not welcomed by Sekeletu and part of
the mission crew died of malaria, forcing the remainder to return southwards. The London
Missionary Society, founded in 1785, was among the first missionary groups to arrive in
Northeastern Central Africa. Its Mission to Africa was led by E.C. Hore from Tasmania. It
established a number of mission stations at Niamkolo (1885), Fwambo (1886), Kawimbe
Mission 1890, Kambole (1894) and later Kashinda Mission at Mporokoso (1899) and
Mbereshi among the Lunda, in 1900. The Mambwe and Lungu welcomed the missions for they
were allies against the slave raiding Bemba people. The missions made little impact due to the
dominance of the Bemba, the unhealthy conditions and a lack of vision of the mission
leadership. The LMS also established a mission at Mbereshi in Kazembe’s kingdom.

In 1878 the Paris Evangelical Missionary Society (PEMS) made an attempt at establishing
a mission in Bulozi. After being chased by the Ndebele, F. Coillard met with King Khama of
the Ngwato, a Tswana group. The king advised Coillard to set up a mission among the Lozi.
Coillard knew the Sotho language from his earlier days in Lesotho. It was the same kind of
language that was being spoken in Bulozi since the Kololo conquest. Coillard first arrived in
Bulozi in 1878 but could not pursue his mission due to the political instability in the
kingdom. He was however assured by Lewanika that a mission would be welcomed at a later
date. Coillard, his Scottish wife and two English assistants returned to Bulozi in 1885 and
were allowed to set up a mission at Sefula the following. Lewanika had previously refused
the Catholic Jesuits who came from Pandamatenga across the Zambezi River near
Nbebeleland. The king wanted missionaries who had closer links with the British in South

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Africa this was something the Jesuits could not provide. Furthermore, the Jesuits engagement
among the Ndebele made them undesirable to Lewanika. The Ndebele were enemies to
Bulozi due to their frequent raids on the Lozi for cattle. With a British-oriented mission in his
land, Lewanika knew himself informed of and at pace with the developments that were
rapidly changing the face of central Africa. In October 1886, Coillard was allowed by
Lewanika, who had returned to power at the end of 1885, to set up Sefula Mission, near
Lealui. The second mission station was opened at Lealui in 1892 and a third, at Mwandi in
Sesheke in 1884. Nalolo mission was set up in 1894. The last stations to be set up in the 19 th
century were Mabumbu and Senanga in 1898.

In 1880, a Scottish missionary of the Plymouth Brethren Frederick Arnot, arrived in Bulozi
and through George Westbeech was welcomed by the Lozi. However, In 1884 Arnot left for
Angola and there found a mission station at Garenganze. In 1881 a party of Jesuits arrived in
the Lozi capital. It returned in 1883 but could not be allowed to stay.

The most successful in northern Zambia were the Catholic White Fathers (also known as the
Missionaries of Africa). They entered Zambia from Tanzania where they had their regional
headquarters at Ujiji. In 1891, a mission was established among the Mambwe. From there the
White Fathers started contacting Bemba chiefs in the area. In 1895 they were able to
negotiate successfully with Chief Makasa for the opening of a mission at Kayambi. The
Bemba paramount Chief Chitimukulu Sampa, who had been opposed to missionary
influence, passed away in 1896. The following year, Father Dupont, the leader of the White
Fathers in Lubemba, visited Chief Mwamba who was expected to succeed to the
Chitimukuluship. The coming of the Europeans was now the main issue for the local chiefs.
However, in October 1898 Chief Mwamba passed away after having given permission to
Father Dupont to establish another mission. The people, fearing succession disputes, fled to
Father Dupont’s camp where the mission was to be established. The missionaries’ reputation
of having strong medicine and powers further strengthened their position in the area. The
mission became known as Chilubula (meaning a place of refuge). Later, other missions were
established towards the Luapula River (Chibote and Lubwa missions; and towards the
Luangwa River (Chilonga and Kambwili missions). Father Dupont was instrumental in the
peaceful establishment of BSACo rule over Lubemba. He had been vital in advising and
influencing the Bemba chiefs and likewise in advising the British on Bemba politics.
Following the death of Chief Mwamba on 23rd October, 1898, Father Joseph Dupont,

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(popularly known as Moto Moto) became regent chief of the Bemba from 23rd October to 29th
May 1899, when a new Bemba chief was appointed.

The Catholic Jesuits’ first attempt to enter Zambia failed. They came into Zambia from
Zimbabwe. They established a mission among the Tonga of Chief Mweemba. This station
was abandoned due to the death of missionaries of disease. As attempt to start a mission in
Bulozi was unsuccessful for they were not allowed to do so by King Lewanika. In 1902, a
mission was successfully set up in Chief Monze’s area at Chikuni by Father Moreau. It was a
renowned centre of education. Later Kasisi mission near Lusaka was opened around 1906.

Results of Missionary Work

1. Missionaries taught the local people how to read and write in different languages.
Education was one of the main fundamentals through which missionaries interacted
with African societies. Various skills were imparted to the local people: bricklaying,
cookery, sewing, house-keeping, etc. Mission stations became population centres as
well as centres of learning and cultural. For example, chief Mwamba would discuss
geography and astronomy with Father Dupont. The School at Kayambi started with
120 pupils but this number rose to 235 in 1897 and by 1900 it has reached 800 pupils.
2. They introduced European values and methods to African societies. Through this
education, a group of Africans came about that could provide new leadership and
guidance to the changing societies.
3. In the agricultural sector, new methods of farming were introduced e.g. at Chikuni,
Father Moreau became very popular due to his advocacy on the use of ploughs among
Tonga peasant farmers. For example, to prevent the Bemba from constantly shifting
their villages on account of Chitemene, the White Fathers begun to teach them crop
rotation and how to restore the soils fertility and were the first to introduce the
practice of irrigating crops.
4. New fruits and vegetables were also introduced. New crops were introduced including
new fruits and vegetables and included such exotic crops as coffee, rubber etc. For
example, the LMS employed many Africans to work on its 600 acre farm at Fwambo.
Missions were established in areas of fertile soils and were intended to be self-
sufficient.

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5. In the field of medicine, missionaries brought new methods of healing and new
medicines. The PMS brought Christianity, education and western medical care to
Bulozi through mission stations, schools and medical centres it built in Bulozi.
6. The reports and experiences of missionaries contributed to the general knowledge of
Africa for European powers. E.g. Coillard, Dupont, etc. Father Dupont became a close
friend and personal adviser to Chief Mwamba Chipoya and later advised Chitmukulu
Sampa to seek British protection rather than fight.
7. Thus, missionaries acted as agents of European colonisation of the country. this
worked in two ways: through education, diplomacy and other works the missionaries
gave a first and biased impression to Africans of the greater economic and political
European forces that were about to come.
8. Many missionaries analysed local languages and put them into writing. In some cases,
missionaries were valuable in the struggle against the slave trade.