Underneath signs of economic progress in Tanzania, religious tensions persist, which threaten social cohesion and the political stability of the nation.
It was a case of petty arson turned media spectacle. Amidst the violence of the 2005 Zanzibar elections, the Janjaweed militia— loyalists to the ruling Chama Cha Mapinduzi party—were charged with vandalizing and setting fire to a Kinuni residence by Civic United Front sympathizers. As cyberspace is a preferred platform for political protest throughout East Africa, one need look no further than the message boards of CUF activists to gauge the tone of this ideological duel. Speaking about the fire, one impassioned commentator writes, “Even the Holy Quran was not spared” beneath the image of a few charred pages.
Through a broader lens, coverage of the event serves the CUF in an effort to redress voting irregularities they claim have kept them from power since the introduction of multiparty democracy in the early 1990’s. Religious references add another layer of meaning. With Muslims accounting for 98% of Zanzibar’s population, this is not a typical case of Muslims vs. Non-Muslims. This is a case of secular Muslims against their radical brethren. Despite a shared creed, religion remains the symbolic fault line of Zanzibar’s political fallout expressed through CUF suspicions around of CCM pieties.
The religious dimension of politics in Zanzibar and throughout Tanzania cannot be overstated. A general survey of Tanzanian politics airs a religious subtext that, in the light of recent provocations, inches into the foreground, posing a significant challenge to the long-term stability of the nation. More specifically, the grievances not only of the CUF but of groups throughout the country are reaching a crescendo as many assert their rights as Muslims.
These tensions are not a recent apparition, but have grown steadily over decades. British colonial rule, in its support of Christian mission schools, impaired Muslim access to educational opportunities. Muslim apologists cite this as resulting not only in the under-representation of Muslims among Tanzanian’s educated elite, but also within the civil service and parastatal institutions. This process was cemented with the undoing political ties between Muslim organizations and the government under Nyerere. More recently, the participation of Tanzania in the US-led war on terror is interpreted as a means to suppress the political opposition by linking would-be competitors with terrorist activities.
While this substantiates perceived discrimination, there is much concrete evidence to support these suspicions. In 1992, the Tanzanian government acknowledged after many years the educational disparities between Christians and Muslims. Years later, only 20% of secondary school students in Dar es Salaam—a city where 80% of inhabitants claim Islam as their religion-- are Muslim.
The perceived marginalization of Muslims in Tanzanian can be juxtaposed with the enabling of other special interest groups. The multiplication in number and grandeur of churches in Dar Es Salaam occurs within the bounds of religious freedoms granted by the constitution. However, when read against the 2004 closure of the renowned al-Furquan Islamic Primary School and the suspension of the Islamic press, a confounding portrait of the “secular” state comes into focus. It is difficult to refute that a special brand of discrimination preoccupied with the habits of Muslims forms the crux of religious tension in Tanzania.
In the grand scheme, with macroeconomic indicators suggesting upward turn in the country’s fortunes, Tanzania appears to be doing well. While we can all look with pride on its successes, enthusiasm over recent advances in Tanzania must be read cautiously against religious tensions percolating beneath. The consolidation of economic gains in the long term will require serious efforts to redress persisting disparities.
Aaliyah Bilal
* Aaliyah Bilal is a masters student at the School of Oriental and African Studies in London.
It was a case of petty arson turned media spectacle. Amidst the violence of the 2005 Zanzibar elections, the Janjaweed militia— loyalists to the ruling Chama Cha Mapinduzi party—were charged with vandalizing and setting fire to a Kinuni residence by Civic United Front sympathizers. As cyberspace is a preferred platform for political protest throughout East Africa, one need look no further than the message boards of CUF activists to gauge the tone of this ideological duel. Speaking about the fire, one impassioned commentator writes, “Even the Holy Quran was not spared” beneath the image of a few charred pages.
Through a broader lens, coverage of the event serves the CUF in an effort to redress voting irregularities they claim have kept them from power since the introduction of multiparty democracy in the early 1990’s. Religious references add another layer of meaning. With Muslims accounting for 98% of Zanzibar’s population, this is not a typical case of Muslims vs. Non-Muslims. This is a case of secular Muslims against their radical brethren. Despite a shared creed, religion remains the symbolic fault line of Zanzibar’s political fallout expressed through CUF suspicions around of CCM pieties.
The religious dimension of politics in Zanzibar and throughout Tanzania cannot be overstated. A general survey of Tanzanian politics airs a religious subtext that, in the light of recent provocations, inches into the foreground, posing a significant challenge to the long-term stability of the nation. More specifically, the grievances not only of the CUF but of groups throughout the country are reaching a crescendo as many assert their rights as Muslims.
These tensions are not a recent apparition, but have grown steadily over decades. British colonial rule, in its support of Christian mission schools, impaired Muslim access to educational opportunities. Muslim apologists cite this as resulting not only in the under-representation of Muslims among Tanzanian’s educated elite, but also within the civil service and parastatal institutions. This process was cemented with the undoing political ties between Muslim organizations and the government under Nyerere. More recently, the participation of Tanzania in the US-led war on terror is interpreted as a means to suppress the political opposition by linking would-be competitors with terrorist activities.
While this substantiates perceived discrimination, there is much concrete evidence to support these suspicions. In 1992, the Tanzanian government acknowledged after many years the educational disparities between Christians and Muslims. Years later, only 20% of secondary school students in Dar es Salaam—a city where 80% of inhabitants claim Islam as their religion-- are Muslim.
The perceived marginalization of Muslims in Tanzanian can be juxtaposed with the enabling of other special interest groups. The multiplication in number and grandeur of churches in Dar Es Salaam occurs within the bounds of religious freedoms granted by the constitution. However, when read against the 2004 closure of the renowned al-Furquan Islamic Primary School and the suspension of the Islamic press, a confounding portrait of the “secular” state comes into focus. It is difficult to refute that a special brand of discrimination preoccupied with the habits of Muslims forms the crux of religious tension in Tanzania.
In the grand scheme, with macroeconomic indicators suggesting upward turn in the country’s fortunes, Tanzania appears to be doing well. While we can all look with pride on its successes, enthusiasm over recent advances in Tanzania must be read cautiously against religious tensions percolating beneath. The consolidation of economic gains in the long term will require serious efforts to redress persisting disparities.
Aaliyah Bilal
* Aaliyah Bilal is a masters student at the School of Oriental and African Studies in London.
No comments:
Post a Comment