This document presents the preliminary findings from the quantitative data generation and analysisconducted as part of the project “Financial decision-making, gender and social norms in Zambia”... Show moreThis document presents the preliminary findings from the quantitative data generation and analysisconducted as part of the project “Financial decision-making, gender and social norms in Zambia”.Using a series of specially designed behavioural experiments,we generated an extensive set of insightsinto the normative environment within which spouses in Eastern Province, Zambia, make decisionsabout individual money holding and saving. Here are some of those insights. Spouses in EasternProvince, Zambia, are willing to compromise household-level earnings in order to maintain individualcontrol over money. Wives, but not husbands, are more likely to compromise household-levelearnings in order tomaintain individual control overmoney, when they can keep thatmoney and theiractions hidden from their spouses. Individually-held behavioural prescriptions, i.e., the “shoulds” and“oughts” that individuals have in mind and reference as guides for their own behaviour and asbenchmarks against which to evaluate others’ behaviour, inform decision-making about maintainingindividual control over money at a cost to the household. Further, when individuals know that theirspouses will find out about their descisions regarding maintaining individual control over money (ornot) at a cost to the household, the individuals take their spouses’ opinions about what they shoulddo into account, i.e., they compromise. There is strong but not unequivocal evidence pointing to theexistence of a social norm, i.e., a “should” or “ought” that is collectively held and enforced bymembers of a community, forbidding saving in secret from one’s spouse, with the secrecy not thesaving being the problem. Assuming it exists, this social norm forbidding saving in secret from one’sspouse applies to both husbands and wives, and this is acknowledged by both husbands and wives.However, the extent to which violations of this norm are tolerated depends on who is doing theviolating and who the evaluating. In patrilineal communities (as compared to matrilinealcommunities), both husbands and wives are especially intolerant of secret saving by husbands and inboth patrilineal and matrilineal communities, wives are less tolerant than husbands of secret savingby husbands and more tolerant than husbands of secret saving by wives. This relative tolerance ofsecret saving by wives notwithstanding, just under one in three wives and one in six husbands thinkthat a man is justified in beating his wife if he discovers that she is saving in an e-wallet or has joineda savings group without his knowledge and, as grounds for wife beating, saving in secret is on a parwith neglecting the children, visiting friends or family in secret and refusing to have sex. For furtherinsights, see the main text of the report. Show less
This document presents the preliminary findings from the quantitative data generation and analysis conducted as part of the project “Financial decision-making, gender and social norms in Zambia”.... Show moreThis document presents the preliminary findings from the quantitative data generation and analysis conducted as part of the project “Financial decision-making, gender and social norms in Zambia”. Using a series of specially designed behavioural experiments, we generated an extensive set of insights into the normative environment within which spouses in Eastern Province, Zambia, make decisions about individual money holding and saving. Here are some of those insights. Spouses in Eastern Province, Zambia, are willing to compromise household-level earnings in order to maintain individual control over money. Wives, but not husbands, are more likely to compromise household-level earnings in order to maintain individual control over money, when they can keep that money and their actions hidden from their spouses. Individually-held behavioural prescriptions, i.e., the “shoulds” and “oughts” that individuals have in mind and reference as guides for their own behaviour and as benchmarks against which to evaluate others’ behaviour, inform decision-making about maintaining individual control over money at a cost to the household. Further, when individuals know that their spouses will find out about their descisions regarding maintaining individual control over money (or not) at a cost to the household, the individuals take their spouses’ opinions about what they should do into account, i.e., they compromise. There is strong but not unequivocal evidence pointing to the existence of a social norm, i.e., a “should” or “ought” that is collectively held and enforced by members of a community, forbidding saving in secret from one’s spouse, with the secrecy not the saving being the problem. Assuming it exists, this social norm forbidding saving in secret from one’s spouse applies to both husbands and wives, and this is acknowledged by both husbands and wives. However, the extent to which violations of this norm are tolerated depends on who is doing the violating and who the evaluating. In patrilineal communities (as compared to matrilineal communities), both husbands and wives are especially intolerant of secret saving by husbands and in both patrilineal and matrilineal communities, wives are less tolerant than husbands of secret saving by husbands and more tolerant than husbands of secret saving by wives. This relative tolerance of secret saving by wives notwithstanding, just under one in three wives and one in six husbands think that a man is justified in beating his wife if he discovers that she is saving in an e-wallet or has joined a savings group without his knowledge and, as grounds for wife beating, saving in secret is on a par with neglecting the children, visiting friends or family in secret and refusing to have sex. For further insights, see the main text of the report. Show less
Focusing on the relationship between people and transport, this paper presents an overview of the manner in which transport was organized before and after the introduction of the motor vehicle in... Show moreFocusing on the relationship between people and transport, this paper presents an overview of the manner in which transport was organized before and after the introduction of the motor vehicle in what has become the central African State of Zambia. It describes the forms of human muscle powered transport that existed prior to the introduction of mechanized transport, such as portage and waterborne transport, as well as the use of animal traction outside the tsetse fly belts. It further deals with the use of steam (trains), bicycles, and motorcycles before discussing the implications of the introduction of motor vehicles for central African societies. The paper concludes that Zambian rural impoverishment in the course of the 1920s and 1930s was a consequence of a change in the modes of transport and the collapse of long-distance trading networks based on human labour power. [ASC Leiden abstract] Show less
The rich corpus of material produced by anthropologists of the Rhodes Livingstone Institute (RLI) in Lusaka has come to dominate our understanding of Zambian societies and Zambia's past. The RLI... Show moreThe rich corpus of material produced by anthropologists of the Rhodes Livingstone Institute (RLI) in Lusaka has come to dominate our understanding of Zambian societies and Zambia's past. The RLI was primarily concerned with the sociocultural effects of migrant labour. This paper argues that the anthropologists of the RLI worked from within a paradigm that was dominated by the experience of colonial conquest in South Africa. RLI anthropologists transferred their understanding of colonial conquest in South Africa to the Northern Rhodesian situation, without ever truly analysing the manner in which colonial rule had come to be established in Northern Rhodesia. As such the RLI anthropologists operated within a flawed understanding of the past. The paper argues that a historical paradigm of colonial conquest that was applicable to the South African situation came to be unquestioningly applied to the Northern Rhodesian situation. It concludes that current historiography dealing with the colonization of Zambia between 1890 and 1920 is seriously flawed and needs to be revised. [ASC Leiden abstract] Show less
Paper presented at the 34th annual meeting of the Society for Applied Anthropology, section: Anthropological contributions to the study of migration, Amsterdam, 19-22 March 1975 Abridged abstract:... Show morePaper presented at the 34th annual meeting of the Society for Applied Anthropology, section: Anthropological contributions to the study of migration, Amsterdam, 19-22 March 1975 Abridged abstract: Antagonism between older and younger men constitutes a striking feature of a rural community in post-independent Zambia. In the local political processes surrounding the 1973 Zambia general elections, a small group of young men organised themselves within a framework suggested by national party politics, and attempted (with unexpected support from the elders) to construct a youth-centred social order which could dissolve the intergenerational struggle while presenting a blue-print for rural reconstruction. The present paper attempts to interpret these data, in particular as the outcome of a process of social change shaped mainly by labour migration. It examines the pre-colonial career model, changes in rural leadership under colonial rule, the emergence of an urban career model, the changing status of rural youth, ideological change in the colonial era, and the post-independent situation Show less
