ASSIGNMENT BRIEF AND FEEDBACK FORM

LECTURER: Mr. Richard Fisonga

MODULE: Fundamentals of Sociology

MODULE CODE: SOC 111

ASSIGNMENT NUMBER: 01

DATE DUE: 31/03/23

DATE HANDED IN: 30/03/23

DAY/ EVE/ DL: DL

ASSIGNMENT QUESTION:

“Politicians mostly use religion as a weapon to control the masses and gain political mileage”.
Evaluate this statement with concrete evidence from Zambia.

INSTRUCTIONS

1. Must be typed using Times New Roman font 12 and 1.5 spacing.

2. Use Harvard Referencing system.

3. Scholarly theoretical arguments with applicable relevant examples will be given credit.

4. Cite references in your text to reinforce any concepts you are describing and list all references
at the end of the assignment.
5.This assignment must be 6 pages excluding the Cover page, Content page and Reference list.
The body of the essay must be neatly written with clear headings and subheadings.

8. Class Presentations: Three members from each group will be expected to do a PowerPoint
presentation in class. Other members of the group will also be required to answer questions
asked by the audience.9. This assignment carries 10 marks divided as follows: -5 marks for the
marked essay and; -5 marks for the presentation
Anthropologists have shown through history that “rituals” serve to negotiate, meditate and enact
power within religions and political relationships. They appear to demonstrate how politicians
utilize religious rituals to foster unity in countries or to convince people that them being
politicians is a God given responsibility. For example, on the day of national prayer at the white
house in 2017, in the United States of America, the president Donald trump said that prayer
changes human hearts and transforms lives and that prayer “inspires action and unites” people all
as one nation under God.

While there are many definitions of the word, Fisonga, R.F (2023) describes religion as the way
in which people express their understanding of the meaning of life. It also is important for us to
bring to limelight the meaning of the word political. The word itself is derived from the word
politic(s). Oxford p. 459 describes politics as the business of governing a country or region.

The discussion of religion in Zambia is not without the influence of the 1991 ‘Declaration of
Zambia as a Christian Nation.’ The concept of a Christian Nation in Zambia has received wide
scholarship and debate conceptualization of a Christian Nation in which he argues that the
declaration needed to have moral underpinnings, informs this inquiry. Cheyeka a political
analyst, notes that this declaration which was made for political reasons had done very little to
contribute to development. Instead, it has become a slogan and a heresy. Cheyeka also based his
accounts and analysis on the top political leadership by examining what he coined as
Chilubaism.

It is said that the declaration of Zambia as a Christian nation has brought identity politics to the
fore and has increased competition and polarization of engagement in Zambian politics as was
witnessed in the 2016 elections cited as an example. The declaration is said to be responsible for
the political debates and Pentecostal political mobilization as well as the struggle to redefine the
relationship that must exist between church and the state. In the first regime the institutional
interest of the roman catholic church and mainline Protestantism had an upper hand in Zambian
political sphere.

There is an argument that the main reason why religion and public life in Africa have remained
inseparable and especially Zambia in particular, is because “it is largely through religious ideas
that Africans think about the world today”. In Zambia in particular, we are looking at the time
the country attained its political independence from the British colonial imperialism up to the
time of defeating Zambia’s longest serving authoritarian president Kenneth Kaunda who ruled
the country for 27 years, to ushering in the process of multiparty democracy and democratization
in 1991. In all these periods, religion has played a vital role and remains visible in postcolonial
neocolonial Zambian public existing side by side with politics.

Other examples of sayings by politicians that meant to control the masses using religion are;

Zambians know the kind of leader that I am and that I am a faithful leader that walks with God.
This was said by the incumbent president Edgar Lungu (Zambia Eye Newspaper, Article, 9 July
2016)

Former presidential advisor of president Chiluba, Mbita Chitala said he had decided to support or
back president Lungu in the fourth coming elections because Lungu proved to be God-fearing
and a with respect to the rule of law (Radio phoenix special program, 20 July 2016)

Wife to the incumbent president, Mrs. Lungu said “I will vote for president Lungu in Thursday’s
elections together with the rest of the family because president Lungu has a big heart, he is a
tested leader and a God faring humble but tough man (Daily mail newspaper article, 9 August
2016).

It is therefore important to note that religion and politics have always had a complex relationship
in many societies around the world, and Zambia is no exception. In times of violence, religious
leaders have also contributed significantly to the promotion of peace and reconciliation.
Determining the good contributions of religious institutions and leaders in society is crucial, even
though it is true that certain politicians in Zambia may exploit religion as a tool for political
benefit.

“Religion is what people believe about God or gods and how they worship.” (Oxford Mini
School Dictionary p. 505). It is common sense to assume that wherever there is business;
influence, power and profits must follow. As such, it is common to see politicians using religion
for personal political gain. This is mostly done indirectly- in rather subtle ways; In ways which
the commonfolk, and, to a certain extent, the highly learned cannot fathom or even begin to
ponder as it is all covered in a mist of hope and sacredness of a religion that the masses follow.
From the theoretical perspectives of religion, Durkheim- a functionalist argues that religion
reinforces social unity and stability as it offers ultimate values and ends to hold in common. In
relation to Zambia, a case study of manifestos from the United party for National Development
(UPND) and the Patriotic Front re-emphasize and support Durkheim’s point.

PF manifesto (2021-2026) A modern, industrialized peaceful and united Zambia where people
live in harmony, and access benefits of inclusive development. The main emphasis is how the
two parties use triggering words as you shall see in a bit in the UPND. “Our vision is to have a
united and prosperous Zambia with equal opportunities across ethnic, religious and gender
considerations, living in harmony in a free democratic society, thus carrying forward Zambia’s
Vision 2030” UPND Manifesto (2021-2026).

The use of religion by politicians is not only limited to the use of triggering words in their
manifestos, but it also cuts across so many other aspects such as in the most basic elements of a
party’s branding strategy. As earlier established and discussed, politics are nothing but a
business, hence it is almost always necessary for a party to use faith and religion as a marketing
tool as it is the easiest way to win favor from the masses.

This observation is further backed up by Karl Marx’s argument in Anthony, G. & Phillip, W.
(2021) which says that ‘religion is the opium of the people.’ Therefore, this allows the people to
be diverted from injustice and inequality to look at other things such as promises of what is to
come. These promises are usually embedded in a party’s slogan, chant or motto. An example of
such a promise is the “more money in your pocket” scheme that was used by the Patriotic front
in their campaigns. When such promises are attached, it becomes very easy for the masses to be
persuaded.

Zambia has been led by businessmen, lawyers, teachers, etc. And all these professions have got
one thing in common. It is common sense that for one to have a degree in any of these
professions, they must study the fundamentals of the social sciences. Which means they have a
shot at understanding and grasping the concept(s) of philosophy, sociology, etc. Now, it is worth
noting that leaders are tactical. With this information at their disposal, it is easy for them to
analyze how societies and people work. As such, it becomes easy for them to deploy certain
tactics.

Zambia faces numerous social and economic problems, including destitution, unemployment,
and corruption. Politicians can take advantage of the fact that religious institutions and leaders
are frequently regarded as a source of moral authority and direction in society. Politicians can
increase the legitimacy and credibility of their political goals by allying with religious
organizations and leaders.

For instance, the 2016 election campaigns placed a strong emphasis on the candidates' religious
beliefs. The PF pledged that the nation would be governed in accordance with biblical principles
and that its members were devout individuals who deserved a chance to hold political office. For
example, in the wake of the violent actions before the elections, Lungu the party presidential
candidate, said: Zambians know the kind of leader that I am and that I am a man of faith that
walks with God (Zambian Eye Newspaper Article, 9 July 2016).

This godliness was endorsed by other PF supporters. For instance, Mbita Chitala, a former
presidential advisor to President Chiluba, said he decided to support President Lungu in the
election because he had shown himself to be a man of God and a man who respected the rule of
law. (Radio Phoenix Special Programme, 20 July 2016).

Honesty, openness, and reliability are further concepts connected to the "God-fearing" image.

The claim that Zambia was a Christian nation was another subject that was frequently promoted
by both the PF and the UPND. The UPND presidential candidate, for instance, said that Zambia's
proclamation as a Christian nation was significant and that, if elected as president of a
Republican party, he would make sure that the Christian status was maintained as the only means
of constructing a just and equitable society based on respect for one another. Several texts from
the Bible were also mentioned, highlighting that the body of Christ was one and called on
Christians to conclude and begin each day with a prayer (Radio Christian Voice’s ‘Chat back
Programme’).

Furthermore, by floating religious promises, both the opposition and the ruling party aimed to
win Christian voters as the designation of Zambia as a Christian Nation seemed to be a ‘brand’
most people loved. Religion can be used as an ideology weapon that capitalists use to justify the
suffering of the poor, posing it as God– given and inevitable. Thus, religion creates a false
consciousness in which this distorted view of reality prevents the poor from acting to change
their situation. For example, the 16th century idea of kings was the belief that the king's position
cannot be challenged because he is God’s representative on earth and therefore deserves total
obedience, reinforcing the division between the social classes.

It is therefore important to note that religion and politics have always had a complex relationship
in many societies around the world, and Zambia is no exception.

Haynes observes that it is difficult to be sure where ‘religion’ ends and ‘politics begin in Africa.
Furthermore, religion has tended to spread into a range of other domains, especially political,
while others contend that religious and public political spaces in Africa are commonly used
concomitantly.

Because political leaders in the campaigns capitalized on the historic and newer Christian
churches in the country who had long shaped Zambian politics and people’s religiosity in
general. Most importantly, the structuring of Zambian Christianity manifested the divisive role of
religion in politics as politicians used religion by identifying with it and to de-campaign others in
the quest of attracting what can be deemed as a ‘Christian vote’. Basically, religion promotes
leadership and encourages positive behavior. Thus, political leadership came a long way before
the introduction of democracy and all other forms of leadership. Religion has been used as one of
the mechanisms through which politicians gain more votes to lead a nation. For example, in
Zambia during campaign’s, political leaders tend to donate different kinds of materials in order
gain peoples favors to be voted for.

Specific Zambian studies on religion and politics have concentrated on the role of the church in
politics in general and the Christian Nation discourse. For example, Hinfelaar (2005) showed
that religion and politics in Zambia had a long history. She observed that scholars of recent
Zambian politics had not resisted the lure of the simplistic binary between Kaunda’s socialism
and Chiluba’s Christianity and, therefore, argued that a history of Zambia’s First and Second
Republics could not be deemed complete without a comprehensive description of religious
beliefs and institutions.
REFERENCES

Cheyeka, A.M. (2014), ‘Zambia,’ in World Mark Encyclopedia of Religious Practices, Vol. 4:
556-566.

Cheyeka, A.M. (2014), The Politics and Christianity of Chilubaism, 1991-2011. Ndola: Mission
Press.

Cole Steven W. Chicago, III: 4th ed. American Theological Library Association; c1987.

Gewald, M. Hingelaar, G macola (eds), one Zambia, many histories: Towards a history of past
colonial Zambia. E.J. Brill, PP. 144-63.

G. & Phillip, W. (2021) Sociology. 9th Ed Paperback. Polity.

Fisonga, R.F (2023). Lecture notes. [Social institutions 14th March 2023].

Lusaka Times Staff. (2016). ‘President Lungu Leads Zambians in Prayer.’ 25 July 2016

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