Social: Kujenga
SOCIAL OVERVIEW
Kujenga is a relatively stable country, but it faces several social issues: a large rural population facing food scarcity and medical crises, refugee camps, and a large youth bulge. These issues, along with a government suffering from widespread corruption, form a base for potential social upheaval. Due to several factors, however, the country remains stable; one key factor is the number of tribes. With some 80 tribes in and around Kujenga, tribal politics and tensions ensure on faction does not become too powerful.
The culture and heritage of Kujenga is diverse, and tribes play a critical role across the society. Tribal dynamics date to well before the colonial era and remain very active today. Each tribe has its own language, cultures and traditions, making Kujenga very diverse.
There are a few extremist and militant groups operating in Kujenga. The Free Tanga Youth Movement is a separatist insurgency operating almost exclusively in the Tanga region of northeastern Kujenga. This movement is comprised mainly of people from the Samaki tribe. The Samaki tribal area is situated along the coast of Amari and into the Tanga region in Kujenga. Colonial powers drew national borders along the mountains, not along tribal lines. This left the majority of the Samaki tribe in Amari, but with a substantial amount in the Tanga region belonging to Kujenga. The majority of the Samaki tribe approach this issue peacefully: the Samaki residents in the Tanga region have repeatedly petitioned Kujenga’s government to cede their ancestral lands to Amari so that they might be with their tribal kin to the north. Additionally, the Samkai tribe in Amari uses official channels in Amari to pressure Kujenga to cede the land.
The Army of Justice and Purity (AJP) is a rebel group and heterodox Christian cult operating in Southern Kujenga. Originally known as the Truth Revival Movement and the Kujengan True Faith and Allegiance Army, its stated goals include the establishment of a multi-party democracy distinct from Kujenga. The AJP leadership council publicly expressed the goal of ruling according to a strict, non-traditional interpretation of selected portions of the Christian Bible, mixed with a heavy dose of dubious anti-western dogma.
Contents
- 1 Social Statistics for Amari, Kujenga, Ziwa, Nyumba
- 2 Population Distribution
- 3 Demographic Mix
- 4 Population Movement (Migration/IDPs/Refugees)
- 5 Social Volatility
- 6 Education Level
- 7 Ethnic Diversity
- 8 Religious Diversity
- 9 Common Languages
- 10 Criminal Activity
- 11 Human Rights
- 12 Centers of Social Power
- 13 Basic Cultural Norms and Values
- 14 Summary
Social Statistics for Amari, Kujenga, Ziwa, Nyumba
| Amari | Kujenga | Nyumba | Ziwa | |
|---|---|---|---|---|
| Age Distribution (%) | ||||
| < 15 yr. | 42 | 45% | 44% | 45% |
| 15-59 yr. | 53 | 50% | 52% | 49% |
| > 60 yr. | 5 | 5% | 4% | 6% |
| Median Age | 19.5 | 27 | 18 | 20 |
| Pop. Growth Rate (% - rank) | 1.81% | 2.8% | 2% | 3.2% |
| Birth Rate (per 1,000 - rank) | 25.1 | 35 | 39 | 42.9 |
| Death Rate (per 1,000 - rank) | 6.8 | 7.6 | 13.1 | 10.2 |
| Infant Mortality (per 1,000 - rank) | 38.3 | 41.2 | 96.6 | 57.6 |
| Life Expectancy | 64 | 62.2 | 52.4 | 65 |
| Fertility Rate (child/woman - rank) | 3.14 | 4.77 | 5.8 | 5.71 |
| Net Migration Rate (per 1,000/rank) | 0.3% | 0.2% | -0.5% | -6.5% |
| Literacy Rate (%) | 78%
Male 81% Female 74% |
76%
Male 83% Female 71% |
72%
Male 82% Female 68% |
78%
Male 85% Female 72% |
| Urban Population | 25.6% | 33% | 40.5% | 16.8% |
| Urbanization Rate (%) | 4.3% | 5% | 4% | 5.3% |
| Amari | Kujenga | Nyumba | Ziwa |
|---|---|---|---|
| Swahili | Swahili | Nyumbaan Arabic | Swahili |
| English | English | Swahili | English |
| Arabic | Arabic | English | |
| Hundreds of local and regional dialects and languages complicate communication, especially in rural areas. | |||
| Amari | Kujenga | Nyumba | Ziwa | |
|---|---|---|---|---|
| Christianity | 80% | 27% | 3% | 40% |
| Islam |
5% |
60% | 90% | 35% |
| Traditional and Indigenous | 4% | 10% | 7% | 15% |
| Asian traditions such as Hindu, Sikh, Parsee, and Bahaish | 2% | 3% | 0% | %0 |
| In rural areas, tribal and traditional religious beliefs often overlap and sometimes combine with religious traditions such as Christianity, Islam, and other imported religious practices. | ||||
| Amari | Kujenga | Nyumba | Ziwa |
|---|---|---|---|
| Kiboko 22% | Wawindaji 12% | Lisimba 5% | Maji 30% |
| Nyati 15% | Kabila 10% | Machupa 5% | Almasi 25% |
| Samaki 13% | Almasi 9% | Dakari 4% | Kiboko 5% |
| Kondoo 12% | Samaki 9% | Adongo 7% | Mafuta 28% |
| Haki 10% | Milima 8% | Abedi 4% | Other African 7% |
| Nomadic 4% | Kirafiki 6% | Kijana 5% | Non-African 5% |
| Other African 21% | Kiarabu 6% | Wangari 9% | |
| Non-African 3% | Upanga 5% | Mpasa 8% | |
| Kisu 4% | Killima 32% | ||
| Mahindi 4% | Tajammu 21% | ||
| Other African 25% | |||
| Non-African 2% |
| Malaria |
| Yellow Fever |
| Dengue |
| African Trypanosomiasis |
| Leishmaniasis |
| Onchocerciasis |
| Rickettsioses |
| Chikungunya Fever |
| Zika Virus |
| Diarrhea |
| Cholera |
| Typhoid |
| Hepatitis A, B, C, and E |
| Dracunculiasis |
| Echinococcosis |
| Meningococcal Disease |
| HIV Infection |
| Sexually Transmitted Diseases |
| Plague |
| Rabies |
| Tuberculosis |
| Viral Hemorrhagic Fever
Ebola Virus Rift Valley Fever Crimean-Congo Hemorrhagic Fever |
Population Distribution
About a third of Kujengans live in urban areas. The urban growth rate is about 5%. The main benefits to living in urban areas include access to government services, higher paying jobs and a better quality of life. The remaining two thirds of Kujengans live in rural areas; the most densely populated rural regions are the well-watered elevated areas around Kilimanjaro and Meru, the shores of Lake Victoria in the north, the Southern Highlands, and the coast around Dar es Salaam and Tanga.
Demographic Mix
The total population of Kujenga is 41,000,000 people. The median age for both males and females is 20 years old. The average growth rate is 2.8%— or about 820,000 people a year— with a life expectancy of 62.2 years. Approximately 20.5 million (50% of the population) Kujengan citizens are of military age (15-54), 12 million males and 8.5 million females. The maximum Kujengan military capacity, however, is around 57,000, due to policy and budget restrictions. There is a large youth population in Kujenga: 56% of the population is below the age of 25.
Population Movement (Migration/IDPs/Refugees)
Kujenga’s population movements can be broadly categorized as:
- Large inflows of refugees that are then assigned to Refugee Designated Areas.
- Northern nomadic tribes with cross border migration linked to seasons and pastoralism.
- Transient population that cross Kujenga with a final destination being another country.
Most population movement in Kujenga is internal, consisting of rural-to-urban migration. There is some seasonal labor migration from towns to plantations during harvest season. Kujenga was once one of Africa’s largest refugee-hosting countries. Due to repatriation and the naturalization process, however, the refugee population has dramatically decreased. Kujenga is transforming into a transit country for illegal migrants moving from the Horn of Africa to southern Africa in search of economic opportunities.
Ten years ago, Kujenga passed the Refugee Act, making it officially illegal for a refugee to live outside a Refugee Designated Area (RDA) without obtaining a permit. These permits are difficult to obtain and are usually granted only for exceptional cases, such as medical necessity, religious work or higher education. Camp worksites provide the opportunity to earn an income, however they are restricted to the camps and a 4km surrounding zone. Refugees caught working outside the zone without a permit face a fine of (100 USD), imprisonment up to three years, or both. This situation forces refugees to engage only in small income generating activities within the confines of the camps. Kujenga is also openly violating international law by prohibiting refugees from leaving camps.
Large numbers of refugees continue to transit the country every year. This recently prompted Kujenga to launch an emergency appeal to the International Federation of Red Cross and Red Crescent Societies (IFRC) for 2 million Swiss francs to assist 40,000 people. Due to the country’s stability, Kujenga does not have substantial numbers of Internal Displaced Persons (IDPs).
Seeking better job opportunities and quality of life, many of the most educated Kujengans leave the country to live and work in in the west. The two largest countries emigrant destinations for educated Kujengans are the United Kingdom and the United States.
Social Volatility
Kujenga has several key areas that drive unrest: medical emergencies, the youth bulge, redrawing of colonial-era boundaries, food scarcity and refugees.
Medical emergencies are a strain on the people and government of Kujenga. The leading cause of illness and death is malaria, commonly referred to as the “Kujengan Flu”. Transmitted by the Anopheles mosquito, it is especially dangerous to children, the elderly, and people with compromised immune systems. The southern part of the country is plagued by an annual spike of Ebola. In the past, several countries sent aid to the region to help prevent the spread of this disease. It is normally contained in the southern border area does not spread north. The number of Human Immunodeficiency Virus (HIV) cases remains steady, at approximately 800,000. Leprosy is pervasive as well, with 250,000 cases total.
Kujengan is experiencing a youth bulge, with 56 percent of the population aged 25 and below. On the positive side, this group is seen as the mobile, flexible and easy to teach new skills to. Their use of developing technologies in the ever-expanding digital and computer world created opportunities for this group, highlighted by digital banking from smart phones. If this large group of young people, however, cannot find employment and earn satisfactory income, the youth bulge may become a source of social and political instability.
The city of Tanga is another potential source of volatility. The city and mountainous region to the west historically and tribally belonged to the Samaki tribe, who reside predominantly in Amari. When the colonial powers redrew boundaries on the African map, however, they allotted Tanga to Kujenga and the island of Pemba to Amari, inadvertently creating a rift between Amari and Kujenga that grew over time. As a result, periodic violence in both Tangaland and Pemba spills across national boundaries.
Food scarcity in Kujenga is high. Large portions of the population do not get sufficient calories, especially in the rural areas. The latest UN reports indicate that about 22% of Kujenga’s population is undernourished. Kujenga is actively expanding the agricultural sector of its economy through Public-Private Partnerships and international investment.
Education Level
Kujenga’s education system uses a 7-4-4 structure. Primary school is 7 years, followed by 4 years of secondary school, and finally, 4 years at a university. After completing each block, students take a certification test that before moving on to the next level. Primary school is compulsory starting at age seven, providing seven years of government-funded public education. Those students who successfully pass their first set of examination tests after primary school continue their education at secondary school for four years.
Kujenga’s education system faces many problems. Enrollment numbers in primary school exceed what the budget can handle. This results in extreme overcrowding, with the average class holding 66 students; in some areas, there as many as 200 students crowd a single classroom. Teacher shortage is another issue: the current student-to-qualified-teacher ratio is 49:1. This ratio is seen in primary as well as secondary schools. Another serious issue is low graduation rates: last year some 68,000 children dropped out of primary school, and 66,000 children left secondary school without graduating. Additionally, there is no system in place to identify, assess, or support children with mental or physical disabilities in government schools.
Kujenga is tracking one of the highest primary school enrollments on the African continent. However, the statistics present a one-sided positive view, when in reality the system supporting education in Kujenga is considered dysfunctional or broken. There is strong and abiding grassroots support for pushing the Kujengan government to adopt more sweeping and thoroughgoing educational reforms.
Those students who successfully pass the primary school test, and secondary school test, and who score well on qualifying exams can move on to a university program. The University of Kujenga is the country’s principal public institution of higher learning. Its main campus is in Dar es Salam, with satellite campuses providing distance education distributed throughout the country. The university is very well regarded and established throughout the country, and counts many of the Kujenga’s professional’s as its alumni.
Ethnic Diversity
Kujenga is very ethnically diverse. Over 80 ethnic groups are represented in culture, social-organization, and language. Ten primary tribes that form the majority of the ethnic tribal and ethnic population. The largest is the Wawindaji, representing about 12% of the total population, followed by the Kabila tribe with 10%. The remaining eight other major tribes comprise 51% of the population, with some 70 smaller tribes accounting for the remaining 25%.
Interethnic conflict has not been a significant political problem in Kujenga, due largely to the lack of a dominant ethnic group. Ethnic identities are also weakening, while cross-tribal marriages are increasing. In the recent years, however, tensions among coastal tribes in the Tenga region have increased.
Religious Diversity
Religious freedom in Kujenga contributed to its relatively peaceful history since independence. Different religious holidays receive equal public recognition, and many religions play a part in the nation’s history.
Islam came to Kujenga’s coastal and island areas during twelfth century. It remains the primary religion in this region. Christianity took hold in inland regions as colonial missionaries arrived during the colonial periods. Prior to these major religions, indigenous belief systems shaped Kujengan society. Indigenous beliefs are still widely practiced, either alone or alongside the major religions. Many Kujengans name their children after a grandparent or great grandparent as well as a Christian or Islamic name. Additionally, many Kujengans seek the help of traditional healers for help in case of sickness or misfortune.
Common Languages
The Kujenga language is of the most important integrating forces in Kujenga. It is spoken and revered by nearly all Kujengans, mandatory in all schools, and is used by the media, government, literature, and business. The use of English is, for the most part, restricted to post-secondary education, and is the language preferred by the educated elite. Arabic is widely spoken along the coastal and island regions. For US personnel to freely communicate with the Kujengan populace, they will need a translator that can speak Kujengian, though English may be used if the person is well educated. Arabic translation may be required in coastal or island areas.
Criminal Activity
Kujenga faces unique challenges with regard to criminal activity, both domestically and regionally. In addition, large urban areas (Dar es Salaam, Arusha, Mwanza, and Stone Town) face significant security challenges from both crime and terrorism, requiring mitigation strategies.
The preponderance of crime in Kujenga is non-violent property and street crime. Crimes of opportunity are rampant in urban areas. Crimes of opportunity typically target people carrying bags, backpacks, computer cases, cameras, or pocketbooks. Victims of these crimes are usually unarmed and are either alone or in small groups. The victim may not even notice the perpetrator, though if they do not comply or resist additional perpetrators may arrive with weapons (knives / machetes – firearms are uncommon). Last year, Kujengan police forces reported 1,000 armed robberies in the capital, with only 200 firearms used or recovered as part of the investigations (about 20% of crimes involved firearms).
Kujenga has several transportation and safety concerns. Enforcement of traffic laws are inconsistent at best; traffic laws are generally not followed by the majority of drivers. Roadways in generally poor condition. Because drivers are commonly targeted at night, drivers often do not stop at a red light, instead only slowing down through an intersection. Emergency response services are largely non-existent. Non-existent or inadequate roadway lighting, gaping potholes, and inefficient traffic laws further contribute to accidents, especially after dark. Buses are often overloaded, poorly maintained, and drivers exhausted.
The drug trade is becoming more prevalent throughout Kujenga. Large shipments of drugs smuggled from Asia, broken into smaller quantities, then moved to Europe or South Africa. Heroin is the primary drug smuggled and processed in this way. Recent increases in the theft of precursor ingredients for methamphetamine suggest that it may be a drug of the future; methamphetamine seizures have consistently increased the last two years. Due to the government’s failure to increase operations to halt the drug trade routes, there has been a steady increase in the use of the routes. The Donya Syndicate is the largest, most stable, and most sophisticated heroin and cocaine trafficking organization in the region. Kujenga’s government has struggled to deal with the Donya, as its operations are deeply intertwined with legitimate businesses.
Kujengan police forces are plagued by a lack of resources: low wages, inadequate numbers of officers, limited vehicles, insufficient gasoline, few radios, and unmet training requirements. Police are often unresponsive to citizen complaints; they may take a report but fail to initiate an investigation. Property theft and non-violent crime are often not even investigated due to lack of resources. According to some national polls, citizens perceive the police as the most corrupt institution in the country; police exemption from criminal investigation contributes to this endemic corruption. Last year, the overall strength of the police force was 50,000 police officers according to acceptable international standards for the ratio of police to population there should be 98,000 police officers. This 48,000 shortfall in police officers creates overburdened officers and departments that are stretched thin enforcing laws. This lack of police presence has resulted in private security companies operating throughout the country and providing security for government buildings, businesses, and private residences. These companies are not regulated and are often owned by police officers which can lead to a conflict of interests. There is not a uniform background screening for the private security guards leading to guards with criminal histories being hired and running scams or even stealing / burglarizing the company they were hired to protect.
Human Rights
Several Kujengan laws infringe on human rights. The most prominent is the Detention Act, which allows the government to detain persons considered threatening to national security indefinitely without a hearing or trial. For years, the government maintained internal travel controls to prevent emigration to cities; though these travel controls were abolished last year, many people are still dealing with the effects, of being prevented from moving to cities for better services. Kujenga’s judicial system is trying to meet international standards for fairness and transparency, but faces difficulty due to corruption and budget constraints.
The Muslim leaders of the Kiarabu tribe were recently upset by the Amari’s Border Guard Corps’ treatment of Muslims claimed to be linked to the Free Tanga Youth Movement (FTYM). Amari continues to upset the Kujengan government by supporting the UN condemnation over the treatment of ethnic Tangans.
Lack of oversight at all levels of government is a serious problem within Kujenga’s security forces. Kujenga’s Border Guard Corps are implicated in some 25 cases of enforced disappearances, as well as employing harsh tactics against individuals allegedly linked to the Free Tanga Youth Movement (FTYM). Political corruption is common throughout all levels of the government, adversely affecting the overall ability to fight human rights abuses. The government, however, is taking steps in a positive direction, establishing Office of the Director of Public Prosecution (ODPP) to address cases of police misconduct. Highlighting the issues on an UN platform, Amari has taken steps to point out the Kujengan violations of ethnic Tangans. Overall, the assessment is that the human rights situation is stable but many government improvements are needed and it will take years to implement.
Other human rights problems articulated from UN reports and US State Department reports include:
- Harsh and life threatening prison conditions
- Arbitrary arrest and detention
- Prolonged pretrial detention
- Restrictions on press freedom and freedom of assembly
- Widespread corruption
- Violence and discrimination against women
- Violence against children
- Forced and bonded labor, including of children.
Kujengan law prohibits gender discrimination in relation to land and property ownership and gives women equal rights to inheritance and access to land. Additionally, the law affirms that parties to a marriage are entitled to equal rights at the time of marriage, during the marriage, and at its dissolution. Domestic violence against women remains widespread, and is rarely investigated by the police. However, domestic violence, if proven, may serve as grounds for divorce.
Kujengan labor law mandates nondiscrimination based on gender in hiring. Gender-based discrimination after a person is hired, however, is common. The average monthly income of women is two-thirds that of men, women have difficulty in nontraditional fields, are promoted more slowly, and are more likely to be dismissed. Though laws provide equal legal status and rights for women and men, they also recognize customary practices often favoring men.
Centers of Social Power
The family (immediate and extended) is the basis of Kujenga’s social structure. The family structure provides social support while establishing a person’s identity and tribal affiliation. Tribal affiliation, in turn, determines language and career fields. A tribe generally attempts to promote the wellbeing of its tribe members through business endeavors and personal relationships.
An individual’s age, tribe, education level, and wealth all contribute to social rank. Elderly people are much respected in the society, as are the tribal elders from different tribes.
Technology is changing the social environment. Mobile phone use is growing at an exponential rate. Smart phones are expanding in being used throughout all aspects of social life, and are growing into the easiest way to conduct banking transactions and payments for good and services in rural areas.
Kujenga’s folklore is rich, diverse, and sophisticated. Each ethnic group has a store of myths, legends, folk tales, riddles and sayings that embody culture and traditions. Oral storytelling is tremendously important, teaching lessons of religion, morals, history, roles, and societal codes. Storytelling builds strong bonds between generations and helps people share experiences and ideas.
Tribal Identity
Because Kujenga has over 80 tribes, a single group does not dominate. Tribes range in size from a few thousand members to over a million. Ten tribes that comprise the majority of the people: the Samaki, Kiarabu, and Mahindi tribes on the coast; the Milima, Kabila and the Wawindaji in the mountains; the Upanga and Kisu tribes in the Southern Highlands; the Maji, Mafuta, and Almasi tribe along Lake Victoria. The nomadic Manhindi tribe travels between southern Amari to northern Kujenga. They herd both cattle and goats and have had past small disputes with other tribes in the past. One of the key tribal identifiers is language: each tribe has its own language, making tribal identification easy.
Tribal hierarchies are unique to each tribe. However, there is usually a village or tribal elder, or council of elders. Upward mobility and success can move a person up in tribal hierarchies. For Kujengans living in urban areas, tribal customs and culture remain important, though they are gradually being westernized. Intermarriage between tribes is common; whether a couple’s offspring belongs to the father’s or mother’s line is a matter of tribal tradition.
Typical tribal organization in Kujenga is as follows:
- The family, including extended family such as uncles and aunts
- The clan (i.e. those tribal members that live close to each other)
- Sub-tribe (depending on the size of the tribe)
- Tribe
Honor and Shame
In Kujenga the people protect family honor and seek to avoid shame. Kujengans value ancestry and tribal standing. Men are looked upon as the protectors of the family and have a duty to uphold the family’s honor. Most tribal elders have established traditions for how to address honor grievances. This informal system has greater hold in areas with less government presence, mainly rural areas and informal settlements and slums. Means of redress are often nonviolent, with few exceptions depending on the tribe and offense. In urban areas, a Western-style court system enforces tribal law where applicable.
Basic Cultural Norms and Values
Kujenga’s cultural norms and values developed based on tribal and religious influences. Tribal influence remains a foundation, while Islam and Christianity are newer but equally important factors.
| Meeting & Greeting | -It is important to greet Kujengans that you come into contact with.
- Kujengans normally do not shake hands; younger generations may do so lightly, but not a firm handshake. - If you are a guest at a Kujengan’s house, the host will escort you out or to the gate when you leave. It is extremely offensive to reject this politeness. |
| Gifts | - Gifts are nice gestures and appreciated, but are not expected.
- Gifts should be given using the right hand only or both hands. - Any wrapped gifts will be put aside and opened later in private. |
| Customs and Practices Cultural Dos & Don’ts | - Public displays of affection are frowned upon.
- Kujengans are flexible with time: do not be surprised if they are one or two hours late for an appointment. - While there is not a formal dress code, Kujengans enjoy looking their best. |
| Taboos | - Openly criticizing someone in public is considered highly offensive.
- Hands are washed before and after meals. The right hand is considered the clean hand. - Kujengans tend to dress conservative manner, with an emphasis on appearing well-dressed as a matter of pride. Looking sloppy or wearing damaged clothes can cause a loss of respect. |
| Marriage Rituals | -Kujengan marriage is complicated. There are three separate hurdles to cross: government, tribe, and religion. The government considers a couple married once they reside together for three months. Tribes have their own wedding traditions, and a traditional wedding is often followed by a religious one.
- It is common to have a feast before, during and after a wedding. - Having a groom present a dowry/bride price to the bride’s parents is required |
| Work Week/ Work Hours | - Most employees work a 6 day, 44-48 hour work week, with either Friday or Sunday off. |
| Birth Rituals | - Kujengan families average 4 children; this high birth rate helps offset a high mortality rate. A feast is traditionally prepared after each birth.
- Family is very important in society, and during times of births celebrations and gift exchanges are common. |
| Death Rituals | - Kujengan death rituals vary from tribe to tribe, if the family lived a traditional life, and what religion they were.
- Death rituals are important, as it is believed if they are done properly the dead will leave the living alone. - A ceremonial feast for family and guests is often presented either right before or right after death |
Summary
Need to develop a Summary for Kujenga social, or it is captured in the regional overview.