When I was signing up for classes at the University of Dar es Salaam, some of the required information came as something of a surprise. After name, age, address, and other similarly predictable personal facts, I was asked to select my religion. My options were Muslim, Christian, and Hindu, and the next blank allowed me to clarify my denomination. This experience, although minor, served as a reminder of the significance of religious ideas and affiliations in Tanzania. Religion constantly influences my surroundings and daily life at the University of Dar es Salaam, and differing beliefs exist as important social and cultural influences throughout Tanzania.
On campus, I have often been awakened around 4 a.m. by the call to prayer at the campus mosque, headscarves are common, and many Tanzanians who live on my floor play gospel music and attend church regularly. I recognize that I have only been at the University of Dar es Salaam for two months and am thus limited in my understanding and grasp of what are undeniably complex issues, but my personal experiences have nonetheless allowed me insight into some social themes. Among Tanzanians that I have met, religion is frequently discussed or referenced, and several exchange students, myself included, have been asked by their Tanzanian roommates or friends how often they attend church. There are few extracurricular clubs on campus compared to the American universities that I am familiar with, and religious ties (and the associated groups and organizations) can help to provide a sense of community and belonging.
Although individual Tanzanian students' levels of dedication to religion undoubtedly vary considerably, religious connections and beliefs seem to be socially significant and an important part of many students lives. The religious diversity visible at the University of Dar es Salaam can be seen as a microcosm of the country as a whole. Due to the substantial number of internal and external influences, a variety of religious beliefs and practices exist within Tanzania today. Missionaries first brought Christianity to what is now mainland Tanzania over 100 years ago. In other areas of Tanzania, and especially on the island archipelago of Zanzibar, Muslim influences are more prevalent. Today in Zanzibar, which has a population that is 99 percent Muslim, women and young girls are often veiled, and boys can be seen walking around and playing soccer in traditional Muslim dress. In addition to Christianity and Islam, indigenous religions are practiced in certain areas of the country and play a crucial role in local cultures and societies. As a result of such varied historical influences, the country boasts a remarkably diverse population: about 35 percent of all Tanzanians are Muslim, 35 percent practice local religions, and 30 percent follow Christianity. As might be imagined, the presence of these differing religions is an important factor in many contemporary Tanzanian issues.
In many cases, religious groups and organizations have made substantial and positive contributions to Tanzanian society. In particular, many religious organizations provide social services and address crucial problems within the country. For example, BAKWATA (National Muslim Council of Tanzania) provides HIV/AIDS education and fights against discrimination (National HIV/AIDS Program Office). Christian Aid works with many organizations to provide information about improved farming techniques and to emphasize gender issues (Christian Aid in Tanzania). In a more political approach, the Christian Council of Tanzania lobbies for policies intended to ameliorate conditions for the poor (Christian Aid in Tanzania). Thus, many religious organizations within Tanzania have helped to create helpful institutions and programs that take steps towards reducing HIV/AIDS and poverty throughout Tanzania.
Unfortunately, the impacts of religion in Tanzania are not always as benign as gospel music, calls to prayer, and social services. Although positive practices associated with both introduced and indigenous religions undoubtedly exist, beliefs contribute in certain instances to negative social customs. For example, in some rural areas, and particularly in the part of western Tanzania occupied by the Sukama, people are still killed because of traditional beliefs in witchcraft. Approximately 1,000 people are murdered because of witchcraft accusations each year (Tanzania Human Rights Report 2005 14-15). Female genital mutilation (FGM) stands out as another illustration of a dangerous tradition that has close ties to religion. FGM has roots in both religious ideas and cultural traditions in Tanzania, and it is currently practiced in some areas by Christians, Muslims, and members of local religions. The responses of religious officials and organizations to the practice have varied considerably, and FGM has sometimes been condoned rather than condemned. Although several Christian churches have spoken out against the practice, one Roman Catholic priest actually endorsed FGM because it encourages faithfulness. A number of Muslims advocate FGM as a way to demonstrate dedication to Islam, while others have criticized it, citing religious texts. Certain members of local religions believe that FGM can help them to maintain good relations with their ancestors and view the practice as an important aspect of their cultures. As witchcraft killings and the continued existence of FGM indicate, religion has sometimes served to encourage harmful social practices in Tanzania, rather than eliminating such cruel traditions.
In addition to the unfortunate social consequences of certain religiously affiliated traditions, religions within Tanzania have also helped to create divisions within society. Tanzania's religious plurality occasionally results in social tension rather than peaceful coexistence, and stress has become particularly visible between the country's large Muslim and Christian populations. Several examples serve to illustrate the issues that have emerged as a by-product of the country's religious diversity. There have been threats by Muslims against hotels that serve alcohol in Zanzibar, and Christian newspapers have carried negative articles about Islamic customs. Muslims have complained about unfair treatment, as prior governments would not formally acknowledge Muslim schools, and Christians have argued that they are less likely to receive scholarships or jobs because of the remaining influence of a former Muslim president. Consequently, it is important that religious leaders endeavor to create mutual understanding and a setting in which it is possible to work towards common goals in order to minimize such problems.
Because of the remarkable variety of spiritual beliefs and traditions, Tanzania provides many unique examples of the ways in which religions and societies can interact. Religions in Tanzania have been used to promote or maintain damaging practices and interreligious hostility has contributed to tensions within Tanzanian society.
At the same time, however, religious groups and associations have made many positive contributions to marginalized social groups and will unquestionably continue to do so. The importance of religion in Tanzania is undeniable, and my studies in Dar es Salaam present a fascinating opportunity to reflect on its effects on Tanzanian society. From the religious influences clearly visible on the campus of the University of Dar es Salaam to the much larger issues of social services and negative religious practices, different religions significantly impact Tanzania socially and culturally on a daily basis.
Although individual Tanzanian students' levels of dedication to religion undoubtedly vary considerably, religious connections and beliefs seem to be socially significant and an important part of many students lives. The religious diversity visible at the University of Dar es Salaam can be seen as a microcosm of the country as a whole. Due to the substantial number of internal and external influences, a variety of religious beliefs and practices exist within Tanzania today. Missionaries first brought Christianity to what is now mainland Tanzania over 100 years ago. In other areas of Tanzania, and especially on the island archipelago of Zanzibar, Muslim influences are more prevalent. Today in Zanzibar, which has a population that is 99 percent Muslim, women and young girls are often veiled, and boys can be seen walking around and playing soccer in traditional Muslim dress. In addition to Christianity and Islam, indigenous religions are practiced in certain areas of the country and play a crucial role in local cultures and societies. As a result of such varied historical influences, the country boasts a remarkably diverse population: about 35 percent of all Tanzanians are Muslim, 35 percent practice local religions, and 30 percent follow Christianity. As might be imagined, the presence of these differing religions is an important factor in many contemporary Tanzanian issues.
In many cases, religious groups and organizations have made substantial and positive contributions to Tanzanian society. In particular, many religious organizations provide social services and address crucial problems within the country. For example, BAKWATA (National Muslim Council of Tanzania) provides HIV/AIDS education and fights against discrimination (National HIV/AIDS Program Office). Christian Aid works with many organizations to provide information about improved farming techniques and to emphasize gender issues (Christian Aid in Tanzania). In a more political approach, the Christian Council of Tanzania lobbies for policies intended to ameliorate conditions for the poor (Christian Aid in Tanzania). Thus, many religious organizations within Tanzania have helped to create helpful institutions and programs that take steps towards reducing HIV/AIDS and poverty throughout Tanzania.
Unfortunately, the impacts of religion in Tanzania are not always as benign as gospel music, calls to prayer, and social services. Although positive practices associated with both introduced and indigenous religions undoubtedly exist, beliefs contribute in certain instances to negative social customs. For example, in some rural areas, and particularly in the part of western Tanzania occupied by the Sukama, people are still killed because of traditional beliefs in witchcraft. Approximately 1,000 people are murdered because of witchcraft accusations each year (Tanzania Human Rights Report 2005 14-15). Female genital mutilation (FGM) stands out as another illustration of a dangerous tradition that has close ties to religion. FGM has roots in both religious ideas and cultural traditions in Tanzania, and it is currently practiced in some areas by Christians, Muslims, and members of local religions. The responses of religious officials and organizations to the practice have varied considerably, and FGM has sometimes been condoned rather than condemned. Although several Christian churches have spoken out against the practice, one Roman Catholic priest actually endorsed FGM because it encourages faithfulness. A number of Muslims advocate FGM as a way to demonstrate dedication to Islam, while others have criticized it, citing religious texts. Certain members of local religions believe that FGM can help them to maintain good relations with their ancestors and view the practice as an important aspect of their cultures. As witchcraft killings and the continued existence of FGM indicate, religion has sometimes served to encourage harmful social practices in Tanzania, rather than eliminating such cruel traditions.
In addition to the unfortunate social consequences of certain religiously affiliated traditions, religions within Tanzania have also helped to create divisions within society. Tanzania's religious plurality occasionally results in social tension rather than peaceful coexistence, and stress has become particularly visible between the country's large Muslim and Christian populations. Several examples serve to illustrate the issues that have emerged as a by-product of the country's religious diversity. There have been threats by Muslims against hotels that serve alcohol in Zanzibar, and Christian newspapers have carried negative articles about Islamic customs. Muslims have complained about unfair treatment, as prior governments would not formally acknowledge Muslim schools, and Christians have argued that they are less likely to receive scholarships or jobs because of the remaining influence of a former Muslim president. Consequently, it is important that religious leaders endeavor to create mutual understanding and a setting in which it is possible to work towards common goals in order to minimize such problems.
Because of the remarkable variety of spiritual beliefs and traditions, Tanzania provides many unique examples of the ways in which religions and societies can interact. Religions in Tanzania have been used to promote or maintain damaging practices and interreligious hostility has contributed to tensions within Tanzanian society.
At the same time, however, religious groups and associations have made many positive contributions to marginalized social groups and will unquestionably continue to do so. The importance of religion in Tanzania is undeniable, and my studies in Dar es Salaam present a fascinating opportunity to reflect on its effects on Tanzanian society. From the religious influences clearly visible on the campus of the University of Dar es Salaam to the much larger issues of social services and negative religious practices, different religions significantly impact Tanzania socially and culturally on a daily basis.
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