1. TANZANIAN LITERATURE
BY CHARLES AMAN. W
Tanzanian literature is, generally speaking, literature written in the Swahili language
particularly by Swahili people of the East African coast and the neighboring islands. It
may also refer to literature written by people who write in Swahili language. It is an
offshoot of the Bantu culture. One of the main characteristics of the Swahili literature is
the relative heterogeneity of the Swahili language. One can find works written in Kiamu,
Kimvita, Kipemba, Kiunguja, Kimrima, and Kimtang'ata, which are considered varieties
of Swahili
As it is known that Tanzanian literature expressed using Swahili language that is the
outshoot of Bantu languages so many cultures in Tanzania that is Bantu speaking groups
can represent the literature of Tanzana, such tribes are like Sukuma tribe, Kurya tribe,
Kara tribe, Haya, Jita and many others that are within 120 ethnic groups in Tanzania.
RELIGIONS AND SUPERSTITION
Tanzania has been a place of people of many culture and religion from many countries.
Tanzania Religion has its roots in earlier times. Almost one-third of the Tanzanian people
are Muslims. Another one third are Christians and the remaining one third follow
religions of different kind. Some rural people in Tanzania are believers of animistic
religion. Religion in Tanzania is multifaceted. The Muslims in Tanzania are descendants
of Aga Khan's spiritual leadership. There are sprouts of Jainism, Hinduism, Roman
Catholicism, too. Though the constitution offers freedom of religion, in reality, there are
some shortcomings observed. Zanzibar in Tanzania has got more hold of Muslims.
Almost 99 percent of the population there are Muslims.
WASUKUMA
According to Immaculate Mirambo(1990)The Basukuma are the largest of Tanzania’s
120 ethnic groups, representing about 20% of the Tanzanian population. The Basukuma
originated from the Balongo tribe who lived on the Western side of Lake Victoria. The
area is now known as Geita District. The Basukuma are the bantu speaking people,
covering four administrative districts, that is Mwanza, Kwimba, Maswa and Shinyanga,
plus the country west of Smith Sound.
Among the Sukuma, oral narratives fall into two main categories, real and imaginary
narratives. Real narratives tell us something that actually happened example, the
narratives dealing with different diseases, drought that culminated in famine, floods, war
and its miseries. Real and fictional narratives
communicateS messages to man, man’s environment and behavior. These narratives are
real for they actually happened. The second category is the imaginative narrative
(fiction). These are creative, and deal with imaginary things.

2. Folktale which is a people’s popular narrative handed down orally from past generations.
They express the mind of the people. Themes in folktales are mainly on cultural issues
and man’s behavior. Most of the folktales are animal stories. For example, The
Basukuma are very superstitious, and most will seek aid from the Bafumu, Balaguzi and
Basomboji that is medicine men, diviners. and sooth sayers. Example, many societies in
Tanzania now days still believe in superstition in any case if a person is faced by a
problem whether economic, social, and even political problems, the first step that a
person will take is to consult diviners or which doctors. The outcome of it is like the
cases that hear of killing of albinos or any other thing that is harmful to the society,
killing of old women/men with red eyes.
The Basukuma have many stories based on their beliefs on death and sufferings. They
believe that fate is determined by shing’wengwe and shishieg’we, that is ogres and
spirits. The ogres are usually shown as being half human, half demon, or as terrible
monsters. Also legends spread from generation to generation. They talk of fame or
superior qualities that certain individuals are endowed with.
Trickster stories based on animals like hare, spider, chameleon and squirrel are common
in Sukumaland. Sukuma myths reflect religion, superstition and traditional beliefs. The
myths retell early history, the creation of the world,
This ogre story tells us that some problems take a long time, even years to be solved. It
also shows the Sukuma belief that death is not the ultimate end to a human being.
Shingwengwe
Long time ago, people met a huge Ogre [lishingwengwe or lyoba].
Whenever the villagers met this huge ogre they would yell in
terror [Ngwana]. This cry would cause the villagers to assemble with their bows
and arrows ready to confront it. One day the ogre appeared and started swallowing all
the people. Fortunately one expectant mother escaped. Later on she delivered a baby
boy. As the boy grew, the mother narrated to him the ogre story, how the village was
devoured, including his father. The boy decided to search for the ogre, first he killed a
bird named jiji, he ran to his mother with pride saying “Mayu, mayu namlagha
shingwengwe” [“Mother, mother I have caught and killed the ogre”], his mother laughed
at him and said “Kenaka” [that is not the ogre]. “The ogre is big, you are still young you
cannot kill the ogre.” Another day the young boy shot something with his bow and
arrow, and told his mother he had killed the ogre. But his mother told him that was not
the ogre, she advised him to wait until he was grown up. A time came when he was
mature enough to face the monster. His mother blessed and allowed him to go and kill
the ogre. He went into a big forest where the ogre resided. There he met it, after a long
battle, he finally overpowered the ogre. As the young man was about to kill the ogre, it
told him to cut open its stomach and all the people it had swallowed would come out. The

3. young man then cut open the stomach with a sharp knife and sure enough all the people
were released. They thanked him and named him Masala Kulangwa [Trained in
Felliance]
There are other stories that have been told long ago concerning religions and beliefs
among sukuma society apart from believing in diviners and medicine men they also know
that there is one GOD Who is above all. Even now the story is still useful as it makes
people believe and have one faith towards GOD. Example of a story is:-
There Is Only One Bull In This World
Long, long ago, there was a famous Sukuma dance leader of magicians’ group known as
the Bagalu. His name was Gumha. He was not only a ningi [dance leader] but also a
nfumu [practitioner of magic]. Gumba had a cock that used to spend the night on the roof
of his house. Whenever wizards tried to cast their spells
anywhere near Gumba’s house at night the cock would crow alerting Gumba. Any
attempt on Gumha’s life always failed until he started boasting that no one could kill
him. A time came when Gumha became seriously sick and died. His followers were
shocked, but appreciated that their leaders life had been taken by the Almighty God.
They said, it is true that only one bull rules the world, that is God. It is he who has taken
our heroes like Ibambangulu, Ng’wana, Malundi and Ngwana Ndele.
KURYA SOCIETY
Not only in Basukuma but also in Kurya society in a certain clan within a society in
Kurya a story is narrated on how that clan become followers of Christianity specifically
Roman catholic it says:-
Long time ago when a certain elder in Banyamongo society had a vision of the
coming religion where by people will worship candles around the sanctuary. That elder
said ‘and who ever join that denomination will not die and will live forever. The vision of
that elder spread after generation to generation till the time of Christianity where by a
certain boy from that clan heard of the denomination similarly to that his great grand
elder saw in vision. He went and joined that church believing that he will not die. From
that time the members of the family decided to join Catholic Church.
But still in kurya society there are groups or clans believing on their own way. Some of
the animals are taken as sacred animal of their clan, Example, there is a certain clan using
the name Magoiga (this is the name of the snake) and they believe that the snake is their
god. Each clan has its own way of giving sacrifice to their gods and this is done secretly.
Tradition elders are mostly known as superstitious because they have their own believe
and ways of giving sacrifice example in the time of circumcision elders have to go to a
certain tree and offer their sacrifice asking their god whether or not they can conduct that
Saro (circumcise), but other elders would go to the river to ask the lord of the river as to
whether they can conduct Saro together with choosing one responsible for the sacrifice

4. this is applicable up the moment because the country offer freedom of worship to its
people.
KEREWE SOCIETY
Gabriel Ruhumbika was born in 1938 in Ukerewe Island he is one of the popular Novel
writers 1997-2001 one of his books were chosen in the curriculum of secondary schools
in Tanzania. His writings reflect the life of many Tanzanians, he wrote many books
concerning superstition and religion that shows the life of people of Tanzania and Africa
in general. Example of the books that he wrote that shows how people believe in tradition
which craft are like Bunge la Wachawi ( Witches’ Parliament), Viumbe walolaaniwa
(Cursed Creatures) Mizimu kushitakiwa Mahakamani ( Spirits to be Accused in the
Court) and many other writings reflecting Tanzanian life.
Apart from these short stories and novels Gabriel Ruhumbika wrote another novel using
English language tittled Village in Uhuru. In 2002 he wrote the interesting Novel rich in
religion, tradition believe or superstition, Life in past and present, education, politics and
economy, leadership and the role of women in Tanzanian society. The title of the book is
Janga Sugu la Wazawa, the setting of this book is Ukerewe where the writer was born,
the book Jagwa Sugu la Wazawa, shows how people in ukerewe believed in superstition
to the extent of using human body parts as source of wealth where as they may sacrifice
anything in case one sees that there is misfortune in front of him. In this novel we see that
superstition not only practized in Ukerewe but also other places within Tanzania the
writer express a character who travelled to Sukuma land and he saw different kind of fore
seers, which doctors and diviners of different kind. In here the writer Gabriel Ruhumbika
is trying to show that many tradition practices in Tanzania relates to one another in one
way or another. This book is applicable up to this time because there are still people who
believe in superstition not all of the society members rely in one side of religion.
Although the book explain how people in Ukerewe hated Christianity and its education to
the people of Ukerewe that they fought not to take their children to school afraid to be
baptized, some of them responded to Christianity but the majority remained with their
own way of life that is Superstition.
CRIME AND PROSTITUTION
Tanzanian literature composed of different literatures from different tribes that are found
in Tanzania. Some of the cultures in those societies within Tanzania are identical.
Example in Wasukuma society oral literature is still useful in sukuma society. People in
traditional Sukuma society and even now taught about their culture and truth of life
through different genres of oral literature according to the occasions. Oral literature helps
them to grow up according to societal expectations.
In case of prostitution Tanzanian literature has many stories, songs and saying that
educate on prostitution. But all these have been derived from different cultures that are
found in Tanzania example, the saying in Tanzania ‘chanda chema huvikwa pete’ the

5. saying have the meaning to girls who are in the age of being betrothed, that by keeping
themselves adultery and acts of that kind she will be awarded and it will bring respect to
her and her family in general. The reverse of that is shameful to the girl and also her
family. Haraka haraka haina Baraka (Hurry hurry has no blessings) this explain the
reason on why girls should not rush to things that their time still not things like waiting to
the time of marriage because when waiting many blessings will flow rather than doing
things lustful, this also is the same to Asiyesikia la mkuu huvunjika guu this proverb
wants children to listen to elders or any one aged than him/her for girls and boys
warnings are made by parents, members of the society and even teachers in schools that
they should never engage to things that may destroy their life such as prostitution, those
who follow the words will be safe but rejecting those words one’s leg will be broken (fill
face trouble in life)
Singers and painters also uses their art to educate children and the society in general the
songs and paintings urge girls and boys not to engage in prostitution which may result to
the infection of disease like HIV /AIDS. These artists use the media of literature that can
educate large number of people than sayings and proverbs which are uses in family level.
Stories have been changed into drama and plays, in contemporary Tanzanian literature all
these have been changed into movies where by there are movies which educate on the
consequences of prostitution and crimes. Example of the movie “Family disasters”
created by RJ Company shows how prostitution may result to failure in academics and
also death.
It is therefore safe to state that oral literature is an instrument of cultural education. This
literature teaches what society likes and what it hates. For example it is a Taboo or a
greater crime to kill a person in Sukuma society, but many crimes of killing people have
been reported by different media and this is due to belief in witchcraft and superstition ,
they have a saying also that (He who dig’s a well/ hole/grave gets into himself). That if
one plans evil, that evil will destroy the one who plans it. If a person is suspected as a
criminal the only judgment is killing him/ her. In Sukuma tradition it is said that the
elderly have the responsibility to protect the young people and not killing and eating them
like animals do but who kills will be killed and let his/ her body be eaten by animals,
justice is being done.
In Kurya society from generation to generation, circumcision practiced to both boys and
girls. But let us look on the side of girls, the question is why they were circumcised in
that time and why is it progressive up to this time?
At that time it was told that they decided to circumcise girls thinking that it is the better
way of fighting prostitution because at that time Men spent a lot of time fighting with
other ethnic groups so by circumcising women they will not work out of their marriage,
that’s why in Kurya society at that time when one marries from another tribe his wife will
be circumcised the time she is giving birth. But up to this time the practice continues with
other reasons that one is now in the maturity age and can make family. It is similarly to
boys who are circumcised as a sign of becoming a real man in the society and can engage

6. in anything that men can do within their society, but to girl it is a shameful state to
remain uncircumcised because it has no honor to the family and society in general, un
circumcised girls are called abhasaghane and it is a shameful name to be called
Mosaghane (uncircumcised). Sometimes girls decide to go by themselves afraid to be
called uncircumcised and some of them are being forced by their family members to keep
the status of the family although some elders still believe that in circumcising girls the
rate of prostitution will decrease but that is not the case because it depend on a person
oneself.
The notion of circumcision to girls relate to all societies practicing it within Tanzania
because it is taken as maturity entry because the notion of reducing sexual feeling is not
genuine one can do whatever she likes even if she has no feelings to it.
ORAL LITERATURE AND CORRUPTION
Many writers in contemporary Tanzanian literature stressed much on the development of
the nation and many of them show how corruption under develop the nation. Zainabu M
Mwanga the playwright established her play Kiu ya Haki which reflect the life of
Tanzania in term of job opportunities and in special places like in the court where by
those with money can do anything to divert the case and those with no money suffer the
consequence.
In the Bog Bora Kujenga Daraja (Better build a bridge) wrote on the consequence that
face Tanzania that brought by corruption in 21 September 2011. He explained on:-
Corruption in literature - some great reads
The great MG Vassanji, author of many of the best East African novels, was in Tanzania
recently, and has shared his thoughts on Tanzania in a fascinating piece published in the
Canadian magazine “Macleans” - "Tanzania: land of constant complaints." The country
seems well, but corruption is rampant. In Tanzania, is it that they complain too much, or
they expect too much? Since the beginnings of economic and political liberalization in
the 1990s, the nation has charged forward; the print media is bold and vociferous in both
of the national languages, English and Swahili—especially the latter. Paved roads
connect every part of the country, reaching towns and villages previously cut off during
the rains; cell phones are in evidence everywhere. The country is connected. It’s as if an
engine turned on one day, and the once laid-back country, known as “the land of not yet,”
woke up. So what are the complaints about? Or, as a slick, modern voice on the radio
says in an angular Swahili, “Wapi ni beef?”
By M.G. Vassanji on Tuesday, September 13, 2011 10:25am. The editor wrote on some
complaints of peoples of Tanzania on how they view their nation in term of social and
economic development

7. On the way, my companion Felix, a local investigative journalist, points out other places
of interest: the modest headquarters of a yogurt maker whose product now reaches all
over the country; the modest house of a local man who owns hotels in the capital; a
downhill bend on the road that was formerly called Uwanja wa Ndege, or “Airport,”
because—before the speed bumps came up—vehicles would fly off from this spot down
into the valley below; a coal mine started by the Chinese. Felix also tells disturbing
stories of abuses of village women by foreign mine workers.
I'm not sure he has it quite right with the headline, since apathy, low expectations and just
getting on with things are more my experience. An SNV study, for example, elicited a
very different thought from a respondent: "What do we expect from our government? It is
like the rain: if it does not rain we try to survive, when it rains we are grateful."
Indeed, the country is rich. Besides coal, there is gold, uranium and natural gas, and
perhaps oil; food is grown abundantly in many parts and there are plenty of cattle. Then
why the incessant complaints from everyone I meet, not only in the nation’s capital, Dar
es Salaam, but far away here in Mbeya and Kyela, where you cannot starve even if you
tried? The problem is governance and corruption. Every morning in Mbeya you see
trucks doing the rounds, piling up with bananas to take, presumably, to the capital. There
is no adequate transportation for the produce. Tazara, the Tanzanian-Zambian railway,
which once connected the south to the capital and port of Dar es Salaam, is now more or
less defunct and remembered fondly. The Central Railway Line, built by the Germans
when they colonized the country in the early 20th century, and which goes from the coast
all the way to lakes Tanganyika and Victoria, is also useless. Air Tanzania, once thriving,
is no more. The government, in a show of optimism, is planning another railway in the
south, to be built perhaps with Chinese help.
Better build a bridge blog continues saying; Otherwise, as Pernille argues, Vassanji has
captured a changing Tanzania very well. And I can't argue with his litany of challenges
facing Tanzania or his simply stated analysis "the problem is governance and corruption."
Many artist in contemporary Tanzanian literature reveals the weaknesses of the country
each artist in his or her different way, writers of stories use ironic expression in revealing
social, political and economical problems by attacking the source ironically, editors
within the country and outside write on Tanzania openly without any fear, the good
example is the Macleans Magazine showed how people complain daily on the bad
situation of the country by blaming leaders on system.
Not only writers but also other artists like singers and painters who uses their artistic
means to attack bad behavior within the society and nation in general. Example Masudi

8. Kipanya in mwananchi News paper, an artist who uses cartoon drawings to portray the
happening in the society around us.
Singer like Mrisho Mpoto uses his talent of singing using satiric expression in attacking
leaders who do not care of their people his song “Nikipata Nauli” contain ironic
expression of a (Nephew) person of very low status complaining about hardness of the
life he have in his society and he doesn’t have even fare to reach his uncle (president)
Comedy also is another genre of literature in contemporary Tanzanian literature that is
loved by most of the people in the country. Groups like Original comedy performed in
TBC television, despite of making people laugh they also educate the society in different
issues like Marriage in the section of “Ndoa ndoano”.
Conclusively though contemporary Tanzania literature plays greater role in shaping the
social behavior as well as entertainment, one should be very careful in understanding the
message communicated especially in genre like comedy when artist attack bad behaviors
by making funny on them, in another genre like novels writers use stories that are useful
in shaping the society but the majority are not good readers of books in that case
MOVIES have captured the greater scope of its audience and has the wide chance in
educating the society. Some of good movies mix the languages and make harder for
many viewers to understand the message although the major communication channel is
Kiswahili.

9. REFERENCE
http://disqus.com/forums/borakujengadaraja/httpblogdarajaorg2011,09corruption_in_liter
ature_some_greathtml/trackback/
Mirambo I. (1990),Oral Literature of the Wasukuma, Bio med Center, The Open Access
Publisher.
M.G. Vassanji’s (2011), Macleans News Paper, Tanzania: land of constant complaints.
Tuesday, September 13, 2011 10:25am
Mbonde J. P ( 2005) Janga Sugu la wazawa Uchambuzi na Uhakiki, Swahili Forum,
Tuki, Dar es salaam.
Ruhumbika G. (2002), Janga Sugu la Wazawa, E & D Publishers Limited Dar es salaam.