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Pentecostal and Charismatic Spiritualities and Civic Engagement in Zambia (1964-2012) by Naar M’Fundisi

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Pentecostal and Charismatic Spiritualities and Civic Engagement in Zambia (1964-2012) by Naar M’Fundisi Pentecostal and Charismatic Spiritualities and Civic Engagement in Zambia (1964-2012) By Naar M’fundisi A thesis submitted to The University of Birmingham For the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham December 2014 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. i Abstract The current study contributes to the development of a discourse surrounding the ways in which Pentecostal and Charismatic attitudes have been shaped and reshaped by issues at the core of Zambia’s civic concerns. Tracing the historical development of Pentecostalism in Zambia and exploring the nation's history of civic engagement, the primary areas of examination will include both political activism and various attempts at addressing the HIV/AIDS pandemic. For the purposes of this study, community organization around addressing the HIV/AIDS pandemic is here understood as political activism and not merely as health care advocacy. Attempts at Pentecostal civic engagement are traced in post-colonial Zambia, from independence in 1964 during the Kaunda era, until 2012. It has been discovered that the Pentecostals’ delay in engaging effectively in this area, as compared to mainline churches can be attributed to the following factors (among others): a history that eschewed civic engagement (which they deemed ungodly), their minimal numbers (making it difficult for them to become a powerful influential force), their fragmented voice as a movement, the formation of unhealthy relationships with heads of state in the past (which proved detrimental to their prophetic voice) and an overemphasis on prayer as opposed to praxis in dealing with social issues. What will be evident is the relationship between religion and society and ways in which Pentecostal and Charismatic beliefs and practices have had an impact on civic issues and vice versa. Between June 2009 and September 2013, the author engaged inter alia on both intensive and extensive ethnographic research in Lusaka, conducted over 50 interviews with major church leaders, distributed 300 questionnaires (with a response of 265), attended 20 gatherings of her focus group, and visited 3 HIV/AIDS clinics in Lusaka over a 4 year period. This research focused on leaders and members of mainly Pentecostal and Charismatic churches, and also on workers in integrated health care centres as well as in other institutions set up by some of these churches. The majority of the interviews were conducted in Lusaka, except two which were held in Kitwe and Luanshya. What makes the current study viable and innovative is that to date, no comprehensive research has been conducted in the area of Pentecostal and Charismatic civic engagement in the Republic of Zambia. ii Dedication This thesis is a dedication to my dear mother, Regina Tonga Mfundisi (1942-2002), who I loved dearly and was the epitome of a woman with a beautiful heart. Zororai Murughare Amai (MYSRIEP) iii Acknowledgements This thesis has taken me on an interesting journey in the last five years. There were many lows along the way. However, I also encountered a number of things that gave me a reason to smile. This thesis has roots in Zambia, my home country, where I spent my formative years. Though born and raised in the Salvation Army it gave me great pleasure to write something that would demonstrate the role that Zambia has played in the growth and development of the Pentecostal and Charismatic movement across the globe. First of all I would like to give thanks to the almighty God because with him all things are possible. I am greatly indebted to Professor Allan Anderson my supervisor, who planted this seed in me by encouraging me to write something about Frederick Chiluba, former President of Zambia. It is from there that my thesis developed. I would like to thank Dr. Richard Burgess who was very supportive during the two years we worked on the John Templeton Project. Thank you for working very hard with other staff in the department to secure funding that helped me continue with my studies. I would like to thank both Professor Anderson and Dr. Burgess for their invaluable suggestions through the years that helped improve my thesis. I also want to thank Dr. Nimi Wariboko for his invaluable advice and reading through my drafts at short notices. A special thank you to Dr John Padwick who walked the last mile of this journey with me. I spent a number of months in Zambia in the last four years doing my research. Therefore, I would like to thank all the Bishops, Reverends and Pastors in the Pentecostal and Charismatic movement that gave me audience when I desperately needed it to conduct interviews, as well as giving me other leads that would help me with my research. Special thanks go to Reverend Pius Chisha of Lakeroad Destiny Centre in Lusaka, who grew to become my friend, my encourager and confidant during this season. Thank you to Bishop Joshua Banda Senior Pastor of Northmead Assemblies of God who allowed me to conduct research at the church’s Circle of Hope Family HIV/AIDS Clinic. I would also like to thank Pastor Helmut Reutter, Senior Pastor of Gospel Outreach Fellowship, who allowed me to do the same at his church’s Chreso HIV/AIDS clinic. Thank you to all the staff at both clinics who were very cooperative and helpful during my data collection. Thank you to Bishop Imakando, Bishop George Mbulo, Pastor Eddie Chansa, Bishop N’gambi, Bishop Peter Ndhlovu and Bishop Eddie Malenga, for showing me great kindness by taking time out of their busy schedules and allowing me to interview them. A special Thank you to Pastor Bruce Msidi and Pastor Hannah Ndhlovu of Mount Zion Christian centre for welcoming me into their church and making me feel a part of their church family. Thank you to Pastor Lawrence Temfwe for having so much faith in me. Your Monday Issue writings not only kept me in touch with what was happening back home, but they truly inspired me and spoke exactly what is on my heart. I would like to thank all the numerous friends I have across the globe that had more faith in me than I did in myself. Thank you to Uthman Mumisa for introducing me to the University of Birmingham. I appreciate your invaluable advise on issues pertaining to academia. A heartfelt thank you to my brother in law Mr. Cuthbert Kasonde for all that you did from the time I was in high school to the present. You inspired me in many ways. To Eric Williams, iv thank you for being a dependable friend and teaching me about what you called ‘soul struggle’. Bishop Delroy Hall, you were a great friend and source of support even when I didn’t see much of you. You truly have a shepherd’s heart. To my dearest friend Eunice, thank you for being you. Bonaventure Pongaponga you have proven yourself to be a true friend throughout my time of study, thank you for everything. To my colleague Shafaquat Hussain, thank you for all those laughs that helped me release a lot of tension. To my employer Glynis Jones, thank you for believing in me. I can never thank you enough. Mark Colclough, thank you for making this journey easier on numerous occasions. Thank you to aunty Tendai (the prayer worrior) who encouraged and prayed for me throughout this journey. You are such a blessing. Thank you to my church friends, Andrea and Elder Kevin Hutchinson for your constant support. My ‘Muface,’ Simbarashe Mafemera, thank you for rooting for me to the very end. A big thank you to my dear aunty Charity who has been there for me from the moment I set foot in Birmingham. Thank you for taking me into your home for all those years and feeding me very well. Thanks to my niece Chimuka for sharing a room with me during that time. I would like to thank my friends Fatema and Nuwaid who selflessly drove me to the bindery when I was within hours of submission and the pressure was desperately on. While many of my other friends encouraged me through cooked meals, others spoke positively into my life of which I am totally grateful. Lastly, may I give thanks to my dear baba Grey Luke Mufundisi (1940-2009), who loved his little girl dearly and sadly did not live long enough to see this thesis come to fruition. I am also greatly indebted to my brothers (Glen and Griffine) and sisters (Taurai and Fredah), nieces and nephews and my wider family who walked this journey with me. Thank you for those numerous prayers and words of encouragement. v Table of Contents List of Illustrations x List of Abbreviations xi CHAPTER 1. INTRODUCTION 1.1 Introduction: Zambia’s Religious Landscape………………………………. 1 1.1.1 Identifying the Gap……………………………………………………………... 3 1.1.2 Significance…………………………………………………………………….. 7 1.2 Overview of Pentecostal Charismatic Christianity in Zambia…………….. 8 1.3 Presuppositions………………………………………………………………... 10 1.4 Literature Review……………………………………………………………... 12 1.5 Research Methodologies……………………………………………………… 17 1.5.1 Inductive Analysis……………………………………………………………… 19 1.5.2 Data Collection/Selection……………………………………………………….
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