This study attempted to capture stakeholders' views on the school history curriculum in Zambia. Stakeholders' views are an important aspect of curriculum development. Social media such as Facebook and WhatsApp have become platforms a section of Zambians uses to challenge the traditional education system. The study used a qualitative approach design by monitoring the e-comments of focus groups (teachers' forums) and individuals on Facebook on what some Zambians thought about the history curriculum. Social media was used because it provides an environment that removes traditional inhibitions of authority figures and meets people in their comfort zone, making them free to discuss otherwise sensitive topics. This research revealed that various stakeholders found the curriculum content irrelevant to the future they envisioned for themselves. The study additionally found that people in Zambia had been side-lined in discussions concerning curriculum development for history. People felt that they had been placed into the straitlaced role of consumers, and their feedback has never been sought. The study recommends revisiting the school history curriculum content to reflect stakeholders' needs and apply it to society. Curriculum developers should also pay attention to the voices of stakeholders in society.

This paper investigates the demobilization of Northern Rhodesian (Zambian) servicemen after the First World War. Tied to this, is the compensation and commemoration of the askari (soldiers) and mtenga-tenga (porters) who died in the war. The compensation of ex-servicemen was a drawn-out process which took several years, eventually coming to a halt in 1928 with many Africans forfeiting their dues. The British South Africa Company (BSAC) and the British Colonial Government did not erect individual tombstones to commemorate ex-servicemen. The partiality exhibited in commemoration and compensation processes, based on racial lines, did not reflect the enormous contributions which these Africans made to the Allied war effort. The main sources for this article are official government records stored in the National Archives of Zambia, and records of the Catholic White Father missionaries.