While polygamy is considered "normal" here and is even sanctioned by Tanzanian law, homosexuality is decidedly not. In Tanzania, sexual acts between men are illegal, carrying a maximum sentence of 14 years in prison. Sexual acts between women are not mentioned in the Penal Code of the Tanzanian mainland. However, in 2004, Zanzibar, which is a semi-autonomous island which is part of Tanzania's territory, enacted a law criminalizing female homosexual acts as well, punishable by the same prison term length that men face for homosexual acts in Zanzibar - a maximum of five years. While these laws are "on the books," these laws are rarely enforced, Amnesty International reports that no arrests have been made due to homosexuality in Tanzania or Zanzibar since 2004.
While that is encouraging news for some, or perhaps just further evidence of Tanzania's notoriously weak law enforcement and judicial systems, this hardly matters in terms of the active discrimination the homosexual community faces here. In Tanzania, gays and lesbians are violently persecuted, mistreated, hated, and ostracized. A World Bank-supported working paper entitled Sexual Minorities, Violence and AIDS in Africa reports that homosexuals in Tanzania run a high risk of experiencing violence and intolerance. In my office, well educated colleagues compared homosexuals to cockroaches, citing fear that homosexuality is "contagious" and that they actively seek to "convert" young boys into becoming homosexuals. In a training exercise in which we were asked to explore our own values as staff members before carrying highly sensitive sexual reproductive health messaging into communities, we were asked to take a stand of agreement or disagreement with the following statement by standing on one side of the room or the other, "Homosexuality can be normal." Two of us gathered on one side of the room, we just so happened to be the only two Westerners in the room, there were 14 people on the other side of the room, all Tanzanians. The conversation that ensued was divisive and loaded with emotion. There was no convincing one side or the other of the merits of each respective stance, but then again that was not necessarily the point of the exercise. In the end, I realize certain sexual practices should be viewed within a culturally relative lens and state of mind, however I often find myself wondering when, if ever, is it ok to label certain modes of thinking as "wrong"? It can be emotionally taxing that I am expected to tacitly accept sexual practices my own value system and culture otherwise deem as "deviant" but at the same time accept extremely offensive claims about another form of sexual preference, dare I say, deviance.
---
References:
Immigration and Refugee Board of Canada, Tanzania: Treatment of homosexuals
by society and government authorities; recourse and protection available to
homosexuals who have been subject to ill treatment (2005 - January 2007)., 2
April 2007. TZA102434.E. Online. UNHCR Refworld, available at:
http://www.unhcr.org/cgi-bin/texis/vtx/refworld/rwmain?docid=469cd69a1a
[accessed 13 November 2007]
Showing posts with label religion. Show all posts
Showing posts with label religion. Show all posts
October 15, 2010
October 12, 2010
Thoughts on Polygamy.
A recent attention-grabbing headline in African news on CNN read, "Kenyan polygamist with 100 wives dies." According to the Kenya Broadcasting Corporation, Ancentus Akuku, known for marrying 100 wives and reportedly had over 160 children, died at the ripe age of 90"something". This notorious Kenyan man was nicknamed "Danger" because of his alleged charm and ability to woo women. His family was so large, he built a church and a school for them in the western town of Kisumu, and Akuku himself admitted that the size of his extended family made it impossible to keep track of them. Akuku married his first wife in 1939 and his last wife in 1992, and had reportedly divorced as many as 30 wives during this time.
Although polygamy was the norm in Kenya during Akuku's time, the article cites that this practice has died out over the years. To whatever extent that claim is true in Kenya, this practice decidedly persists in Tanzania. We have seem many, many examples of polygamous marriages during our time here. Not only does polygamy continue to happen on an informal basis, it is actually sanctioned by Tanzanian law. Upon registration, a marriage license must be filed according to one of three classifications: polygamous, potentially polygamous, or monogamous. Incidentally any declared status can be "converted" to polygamous or monogamous by joint declaration at any time. As it exists, polygamous relationships are permitted only with the consent of the first wife, in fact maintenance of the other wives becomes the first wife's duty in cases where the husband is incapacitated or otherwise unable to earn a living. Given that Islamic law allows for men to take up to four wives, it is presumed that all Muslim marriages are polygamous or potentially polygamous unless proved otherwise, and Christian marriages are the reverse. A man is only allowed to take a second or third or even fourth wife provided that he can "afford" to support them, therefore polygamy is often a defacto status symbol, indicating great wealth.
This past weekend we were hanging out in South Beach with a newfound friend, Shannon, otherwise known as The Kristen Replacement, and were greeted with swarming numbers of Pakistani naval officers on shore leave. They approached Andrei in a steadfast manner and invited him for a friendly chat by the poolside. He got up to join them alone. Shannon and I were more than content to continue drinking our beers by the bar. No no, they beckoned, everybody should come. By the poolside Andrei explained, these are both my wives - Wife #1 and Wife #2. This statement received barely scant notice and jovial conversation continued. Once their rudimentary English skills had run their course, they asked to take a group picture with us and then politely excused themselves for further exploration. As they walked away one man looked back and with a wink and nod of the head he remarked, "You are a very lucky man to have two wives."
And so it seems, sometimes the path of least resistance, in terms of explaining away circumstances, is the most amenable and easily understood mode of communication, especially when working across such varied and value laden cultural norms.
Although polygamy was the norm in Kenya during Akuku's time, the article cites that this practice has died out over the years. To whatever extent that claim is true in Kenya, this practice decidedly persists in Tanzania. We have seem many, many examples of polygamous marriages during our time here. Not only does polygamy continue to happen on an informal basis, it is actually sanctioned by Tanzanian law. Upon registration, a marriage license must be filed according to one of three classifications: polygamous, potentially polygamous, or monogamous. Incidentally any declared status can be "converted" to polygamous or monogamous by joint declaration at any time. As it exists, polygamous relationships are permitted only with the consent of the first wife, in fact maintenance of the other wives becomes the first wife's duty in cases where the husband is incapacitated or otherwise unable to earn a living. Given that Islamic law allows for men to take up to four wives, it is presumed that all Muslim marriages are polygamous or potentially polygamous unless proved otherwise, and Christian marriages are the reverse. A man is only allowed to take a second or third or even fourth wife provided that he can "afford" to support them, therefore polygamy is often a defacto status symbol, indicating great wealth.
This past weekend we were hanging out in South Beach with a newfound friend, Shannon, otherwise known as The Kristen Replacement, and were greeted with swarming numbers of Pakistani naval officers on shore leave. They approached Andrei in a steadfast manner and invited him for a friendly chat by the poolside. He got up to join them alone. Shannon and I were more than content to continue drinking our beers by the bar. No no, they beckoned, everybody should come. By the poolside Andrei explained, these are both my wives - Wife #1 and Wife #2. This statement received barely scant notice and jovial conversation continued. Once their rudimentary English skills had run their course, they asked to take a group picture with us and then politely excused themselves for further exploration. As they walked away one man looked back and with a wink and nod of the head he remarked, "You are a very lucky man to have two wives."
And so it seems, sometimes the path of least resistance, in terms of explaining away circumstances, is the most amenable and easily understood mode of communication, especially when working across such varied and value laden cultural norms.
---
References:
http://edition.cnn.com/2010/WORLD/africa/10/07/kenya.polygamist.100.wives/index.html?hpt=T2
http://www.law.emory.edu/ifl/legal/tanzania.htm
http://www.law.emory.edu/ifl/legal/tanzania.htm
October 8, 2010
Jesus for Sale in Mombasa, Kenya.
May 5, 2010
Measuring Wealth and Success.
According to the CIA World Fact Book, approximately 36% of the Tanzanian population is said to fall below the poverty line -- a statistic that is particularly striking given that per capita income in 2008 stood at $442 (and presumably has remained just as low in the subsequent years). With average annual income so low, it seems difficult to imagine the conditions for those who fall below this so called poverty "line". On the opposite end of the spectrum, wealth in Tanzania confers a great deal of status and respect. "Mzee" is a Kiswahili term of endearment, not only reserved for use when describing elders, but also very respected and dignified men, or those presumed to have great wealth. While there are a number of international organizations focused on measuring poverty, I have recently learned of some very interesting cultural measures of wealth. Below I share a few examples of both historical and present-day measures of wealth from around the world.
Within the Tanzanian Maasai tribes, the extent of a man's wealth is measured in terms of cattle and children. A herd of 50 cattle is respectable, and the more children the better. A man without plenty of either is considered to be "poor." Similarly, within most tribes in Tanzania, there continues to be a tradition of a dowry, or rather, the money, property, or goods a woman brings as a gift to her husband in marriage, where cattle are often used as the "currency" for negotiations between the families of the two promised to be married (the bride and groom do not take part in these negotiations).
When cattle do not apply, there are a variety of creative measures to assess one's wealth applied around the world. In polygamous cultures, the number of brides one can “afford” indicates wealth and status. Islamic law allows for up to four formal wives, provided the man can afford to support that number of wives and the number of children that may imply. In Zanzibar, under the rule of the Omani Arab Sultans, while it was unusual for a man to have more than one formal wife, there were no limits placed on the number of concubines and slaves a man could purchase and keep. Until 1911, it was the practice of the Sultan to maintain a harem of around 100 concubines and sleep with five concubines per night in strict order of rotation. The wealth of the Sultans allowed them to exercise this privilege and father many children. In Thailand, until the practice of polygamy was outlawed by King Rama VI, it was expected of monarchs to maintain a harem of women consisting of numerous “major” and “minor” wives, as well as the fruits of these relationships, aka children. Demonstrating their wealth, previous Kings created some truly prodigious families. Rama I had 42 children by 28 mothers; Rama II had 73 children by 40 mothers; Rama III had 51 children by 37 mothers, eventually accumulating a total of 242 wives and consorts, Rama IV had 82 children by 35 mothers, and Rama V had 77 children by 40 mothers.
In India, there is a great cultural value placed on gold as a measure of wealth. Gold is considered as a status symbol, signifying great wealth. For a bride, it is believed, wearing 24 karat gold on her wedding day, will render luck and happiness throughout the married life. In all Indian weddings the amount of gold the bride brings in shows her family’s status and wealth and forms part of the dowry that is given to the bride (quite distinct from most dowries in Tanzania which are given instead to the groom). Accordingly, gold is the bride’s “insurance,” as it can quickly be turned into cash for use if an emergency arises.
So how then are wealth and success measured in America? Perhaps the measure of one’s wealth and success centers around the staples of the American dream – a house? a car? a college education? 2.5 children? Maybe even, a diamond ring and other jewels? Perhaps at the end of the day, culturally relative perceptions of wealth and success render comparisons of wealth and success between here and there mute.
----
References:
http://www.state.gov/r/pa/ei/bgn/2843.htm
Northern Tanzania with Kilimanjaro and Zanzibar by Phillip Briggs (2006), page 200. ISBN 1 84162 146 3
Footprint: Tanzania Handbook, 2nd edition
Lonely Planet: Bangkok City Guide
http://hubpages.com/hub/Significance-of-Gold-in-Indian-Culture-indians-reasons
Within the Tanzanian Maasai tribes, the extent of a man's wealth is measured in terms of cattle and children. A herd of 50 cattle is respectable, and the more children the better. A man without plenty of either is considered to be "poor." Similarly, within most tribes in Tanzania, there continues to be a tradition of a dowry, or rather, the money, property, or goods a woman brings as a gift to her husband in marriage, where cattle are often used as the "currency" for negotiations between the families of the two promised to be married (the bride and groom do not take part in these negotiations).
When cattle do not apply, there are a variety of creative measures to assess one's wealth applied around the world. In polygamous cultures, the number of brides one can “afford” indicates wealth and status. Islamic law allows for up to four formal wives, provided the man can afford to support that number of wives and the number of children that may imply. In Zanzibar, under the rule of the Omani Arab Sultans, while it was unusual for a man to have more than one formal wife, there were no limits placed on the number of concubines and slaves a man could purchase and keep. Until 1911, it was the practice of the Sultan to maintain a harem of around 100 concubines and sleep with five concubines per night in strict order of rotation. The wealth of the Sultans allowed them to exercise this privilege and father many children. In Thailand, until the practice of polygamy was outlawed by King Rama VI, it was expected of monarchs to maintain a harem of women consisting of numerous “major” and “minor” wives, as well as the fruits of these relationships, aka children. Demonstrating their wealth, previous Kings created some truly prodigious families. Rama I had 42 children by 28 mothers; Rama II had 73 children by 40 mothers; Rama III had 51 children by 37 mothers, eventually accumulating a total of 242 wives and consorts, Rama IV had 82 children by 35 mothers, and Rama V had 77 children by 40 mothers.
In India, there is a great cultural value placed on gold as a measure of wealth. Gold is considered as a status symbol, signifying great wealth. For a bride, it is believed, wearing 24 karat gold on her wedding day, will render luck and happiness throughout the married life. In all Indian weddings the amount of gold the bride brings in shows her family’s status and wealth and forms part of the dowry that is given to the bride (quite distinct from most dowries in Tanzania which are given instead to the groom). Accordingly, gold is the bride’s “insurance,” as it can quickly be turned into cash for use if an emergency arises.
So how then are wealth and success measured in America? Perhaps the measure of one’s wealth and success centers around the staples of the American dream – a house? a car? a college education? 2.5 children? Maybe even, a diamond ring and other jewels? Perhaps at the end of the day, culturally relative perceptions of wealth and success render comparisons of wealth and success between here and there mute.
----
References:
http://www.state.gov/r/pa/ei/bgn/2843.htm
Northern Tanzania with Kilimanjaro and Zanzibar by Phillip Briggs (2006), page 200. ISBN 1 84162 146 3
Footprint: Tanzania Handbook, 2nd edition
Lonely Planet: Bangkok City Guide
http://hubpages.com/hub/Significance-of-Gold-in-Indian-Culture-indians-reasons
April 20, 2010
The World Beyond White.
After spending six months staring at the stark white walls of our under-inspired apartment in Dar es Salaam, one of the things that I found myself most drawn to in Thailand was the wide array of rich and colorful wall papers as seen in Bangkok's many wats, or temples, home to famed Buddha images and statues.
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