Elementos del plan de negocio
4.3. El equipo directivo y el organigrama
The expansion of the CCAP in the urban areas of Zambia was the result of urbanisation and labour migration24 (Weller and Linden, 1984:145, 146, 147). This had a very big influence both in the church and the society. Most of these people mainly joined the RCZ and the PCZ because of their being Presbyterian. They were a product of the Livingstonia education at Khondowe in Malawi, which in 1956 had nine departments at Livingstonia; the Primary and Secondary schools, the Teacher Training department, the Theological department, the Medical Aid Training school attached to the David Gordon Memorial Hospital, the Commercial Training Centre on the General office and the three related departments offering five year apprenticeship in electrical motor and water engineering, and in building and carpentry (McIntosh ,1993:122, 129; McPherson, 1998:174).
In a sense, the Overtoun Institution, Livingstonia, though situated in Nyasaland, was Northern Rhodesia’s first advanced teachers training college and her first trade school
24
This is the movement of people from the rural areas to urban areas. The people move to town to seek for employment. However, these cities are not all ready to receive the throng of people to provide them with homes, services and ways and means of making a living. (Kritzinger, Meiring and Saayman 1994:113).
(Snelson, 1974: 63). Livingstonia sent a stream of carpenters, bricklayers, mechanics, clerks and telegraphists to Northern Rhodesia. “The ‘Nyasa boy’ was eagerly sought by employers. Many rose to positions of importance in the country of their adoption” (Snelson, 1974:63). Members from Ndola and Lusaka depended on gospel literature from Malawi. It was from Malawi that they received their hymn books, Nyimbo Zamulugu and Sumu za Ukristu in Chitumbuka and daily guide materials such as Mlozo from CCAP Nkhoma synod and
Nkhongono zako zenecho (your real power), from CCAP Synod of Livingstonia, the order of
service from the CCAP Family, Umoyo na Nchito za Mulala wa Mpingo (Life and works of an elder). Chienda, (Oral interview: 26-08-04) observes that even today most of the gospel literature used in RCZ in Zambia, CCAP in Zambia and UPCSA are from CCAP Synods in Malawi. Chienda adds that wherever these Malawian’s went they established churches for they were teacher-evangelists.
Many people who came to look for employment in the mining areas of Northern Rhodesia came from Nyasaland (McPherson, 1998:21). These were people who had already attained a good education, which enabled them to get jobs in Southern Rhodesia, Northern Rhodesia and Tanganyika (McCracken, 1977:197, 200, 224). Most of the people who came to work in Zambia had a Reformed Presbyterian Christian background (McPherson, 1998:20, 21). These people knew the practice and procedure of their churches. In view of this, they were able to organise prayers, which resulted in the forming of several congregations under their leadership (McPherson, 1998:21). From 1924, the mining industry was developing rapidly on the Copperbelt (Weller and Linden, 1984:158). The African Christians were in a situation where there was no missionary in control (Weller and Linden, 1984:146). They soon showed that they had enough initiative to form flourishing congregations on their own (CoS Report of the Foreign Mission Committee, 1949-1950:29, 99; Weller and Linden, 1984: 158).
The mention of elders by McPherson (1998:146) indicates that Presbyterian elders played a significant role in the formation and organisation of CCAP congregations in urban centres. In the same vein (Weller and Linden 1980:146; McPherson, 1998:21) were quick to observe that the leadership of the vibrant life of the young church that came into being in the compounds and locations was provided by Malawians and Eastern Zambians who spoke Chitumbuka and Chichewa respectively. On the other hand, McPherson observes that apart from Malawians and Eastern Zambians offering pastoral care in the mining areas, some congregations were under the leadership of Africans from different African regions. For instance, David
Mwankopane Rumushu a Sotho from Transvaal also provided pastoral care to many (McPherson, 1998:21).
Until the mid 1920s, missionary work had been carried out by the Livingstonia Mission of the Free Church of Scotland in the rural areas for it was there that the majority of the people lived (Oral interview: Lungu, 11-09-03). With the advent of copper mining near the Democratic Republic of the Congo border, large numbers of people flocked to the new mining centres which had sprang up. Unfortunately, the Livingstonia Presbytery was unprepared for an urban ministry as its resources were already over stretched (Minutes: Livingstonia Mission Council, 1935:10, 15). It was not easy for them to take on new responsibilities. In this case, the pastoral care in the mining areas depended on the initiative of elders who came from CCAP background (Bolink, 1967:178). The CCAP Livingstonia Presbytery had to follow its church members to provide for their spiritual needs. Between 1935 and 1936, the Livingstonia Presbytery sent missionaries to do mission work in the Copperbelt. These were Rev. Yesaya Khonje, Rev. George Fraser and his mother Dr. Agnes Fraser. £50 was raised by the Livingstonia Mission staff and Native Church for co-operative work (CoS Report of the Foreign Mission Committee, 1949 – 1950:96, 99; Minutes: Livingstonia Mission Council, 1935: 10, 15).
As towns and cities developed in other parts of the country, large numbers of people from rural areas migrated in search of work. As (Pons, 1982: 12) observes, the 1950s in Zambia were years of rapid growth in the urban areas, especially in the Copperbelt and Lusaka. He adds that Christians from Nyasaland and North-eastern Rhodesia, members of the CCAP, were amongst those who migrated to these areas. Some joined the United Missions formed in the 1920s in the Copperbelt (UMCB) which in 1945 became part of the Church of Central Africa of Rhodesia (CCAR). Others joined the Africa Reformed Church, but evidently groups at Wusakile - Kitwe and Luanshya did not feel at home and soon broke away (Minutes: CCAR Presbytery, 29th July 1953: 2; Bolink, 1967:266). Efforts by the Livingstonia Presbytery and later the Livingstonia Synod to persuade them to return were to no avail (Minutes: CCAPLiv Presbytery, 2nd September 1950:7; Minutes: CCAR Presbytery, 18th July 1958:7, 8).