Social: Kujenga

This page is a section of Kujenga.

Though many problems and issues still exist, Amari on the whole is seen as better off in many ways than its regional neighbors. Amari has a large population living in poverty, food scarcity in rural areas of the eastern lowlands, former child soldiers, refugees and IDPs, large informal settlements / slum cities, a huge youth bulge and deep rooted tribalism. These issues plus a government with large pockets of corruption is a recipe for social upheaval. At present, however, Amari remains relatively peaceful; one of the more stable countries in Africa. The majority of citizens that live in urban areas have access to government services and clean water and electricity. The education system is government-sponsored from primary to secondary school, with a large population attending school and becoming literate.

he culture and heritage of Amari is diverse and strong in tradition. Three eras that have helped shape the country: pre-colonialism, colonialism, and post-independence. During the colonial period, portions of Amari were under the control of various European powers. The country was controlled by the Arab nations until 1860, they then lost control to a powerful Western European country. The country was controlled by the Europeans from 1860 until they won their independence. During the colonial period, Amari’s tribal structure as remained largely unchanged: there are around 50 tribes each with their own language, cultures and traditions.

A few extremist and militant groups operate in Amari. The Amarian People’s Union (APU) is the militant wing of the [Amarian People’s Party] (APP). The APP is a nationalist/nativist political party seeking greater representation in the Amari parliament. The Pemba Island Native Army (PINA) was formed by the native people of Pemba Island, which dominates the southern portion of the island and are pushing for recognition as a semi-autonomous territory. Amari utilizes the island for natural resources and commercial purposes. Relations between Amari and the native peoples of Pemba Island have, at times, been strained as a result of the commercial use of the island. In the southern region, some violence has spilled over from the Free Tanga Youth Movement (FTYM).

The upper northwestern area of Amari, nicknamed “Mtangazajiland” – land of the wanderers, became a de facto homeland for former child soldiers. Many of the remaining villages were developed by Amari government programs, while some developed organically as populations swelled.

Regional Social Statistics

	Amari	Kujenga	Nyumba	Ziwa
Age Distribution (%)
< 15 yr	42
15-59 yr	53
> 60 yr	5
Median Age
Pop. Growth Rate (% - rank)
Birth Rate (per 1,000 - rank)
Death Rate (per 1,000 - rank)
Infant Mortality (per 1,000 - rank)
Life Expectancy
Total (years - rank)
Male (years - rank)
Female (years - rank)
Fertility Rate (child/woman - rank)
Net Migration Rate (per 1,000/rank)
Literacy Rate (%)
Urban Population
Proportion of Total Pop. (%)
Urbanization Rate (%)

Regional Languages

	Amari	Kujenga	Nyumba	Ziwa

Regional Religious Affiliation

	Amari	Kujenga	Nyumba	Ziwa

Regional Ethnic Groups

	Amari	Kujenga	Nyumba	Ziwa

Major Diseases in the Region

	Amari	Kujenga	Nyumba	Ziwa

Population Distribution

In the latter half 20^th century, Amari experienced dramatic population growth as a result of its high birth rate and its declining mortality rate. Currently, Amari is a rural country with a growing urban population. In 1970, only 7% of the population lived in cities; this has grown to 25% as of last year: an annual rate of about 4%. Analysts project urbanization growth rates to continue. Reasons given for the movement to urban areas include access to government services, higher paying jobs and a better quality of life.

All major cities in Amari are growing as people seek a better quality of life. Each has informal settlements/slums in addition to formal planned areas. The majority of Amari urban inhabitants live in these informal areas and work in the city. The people that live here face poor sanitation, poverty, and crime. The government has taken a mixed approach in dealing with these slums: some receive government services, but many of the more dire areas are neither policed nor managed. The population in these communities are highly susceptible to communicable diseases and lack quality medical care.

Demographic Mix

The total population of Amari is 76,520,462 people, with the median age for both males and females being 19.5 years old. The average growth rate is 1.81% or about 1.3 million people a year, with a life expectancy of 64 years. Approximately 38.2 million Amarian citizens are of military age (15-54), 19.2 million males and 19 million females, or about 53% of the population. The maximum Amarian military capacity is estimated at 75,000 soldiers, due to budget restrictions and the policy of a volunteer-only force. There is a large youth population in Amari, with 58% of the population below the age of 25.

Population Movement (Migration/IDPs/Refugees)

Amari’s population movement can be broadly categorized as:

• Traditional internal and cross-border migration linked to nomadism and pastoralism, including those induced by climate change and periodic droughts.
• Forced migration flows due to man-made and natural disasters, resulting in internal (IDPs) and cross-border displacement (refugees)
• Irregular migration flows due to poverty and lack of livelihood option, including human trafficking and smuggling
• Mixed migration flows along key migration routes used by various groups of migrants including economic migrants, victims of trafficking and smuggling, asylum seekers and others.

Amari handles international refugees and Internally Displaced Person (IDP) very differently. Amari was one of the first African countries to join the International Organization for Migration (IOM); the regional IOM office is located in Kisumu. However, Amari has yet to sign and ratify the African Union Convention for the Protection and Assistance of Internally Displaced Persons in Africa. This reflects the government’s view of refugees, and limited assistance for IDPs. To help control their borders, the Amari Government passed their Amari Citizenship and Immigration Act, providing police agencies broad immigration enforcement powers.

Amari has a limited centralized IDP collection system. The most accurate data comes from the Amari Red Cross Society which is often the first responder for displacement caused by crises such as war, natural disasters, food insecurity. Historically, the Red Cross and government could handle a maximum of 10,000 IDPs at any one time. Due to violence along the border, Amari regularly manages small numbers of IDPs (approximately 2,000 annually).

Amari’s relative stability in the region attracts thousands of refugees escaping conflicts from neighboring countries. Amari created the Refugee and Resettlement Program under its Land, Housing and Urban Development Office. This program processed nearly 100,000 refugees at its peak, and currently manages about 50,000 refugees across several camps. This program is separate from the Mtangazajiland settlements for the former child soldiers that is under the Ministry of the Interior.

Amarian emigration is typically driven by two main factors: education and economic opportunity. Amarian emigrants often pursue higher education in Western Europe because of colonial ties; other countries sought out for educational opportunities include the United States, Canada and Donovia . While studying abroad, many Amarians are introduced to a better standards of living possible with professional level educations, and decide to stay abroad. Amari’s stagnant economy and political instability during the past decade led to large numbers of Amari students and professionals seeking permanent opportunities in the Europe, North America, and southern Africa. This created a short-term crisis within Amari’s professional population. Amari has since rebounded from this crisis and is working to maintain a steady professional population.

Social Volatility

Amari is relatively stable country for the region. However, there are several causes of social unrest, along with some political reform movements, that create a level of social volatility. A few factors that drive this unrest include the youth bulge, former child soldiers, colonial redrawing of country boundaries, and food scarcity. These factors, combined with an often tribal mindset of government officials, occasionally sparks unrest.

Amari is dealing with a large youth bulge, with 42 percent of the population aged 15 and below. Though this group is mobile, flexible and easy to teach new skills to, if Amari does not harness its potential, the country could face a future of stunted economic growth and a high dependency ratio. The employment market for unskilled labor is almost saturated, meaning the growing youth must look toward skilled employment. If this large group of young people cannot find employment with satisfactory income, the youth bulge will become a demographic bomb: a large mass of frustrated youth, likely to become a source of social and political instability.

Former child soldiers from assorted regional conflicts are concentrated in villages northwestern area of Amari, nicknamed “Mtangazajiland.” The number of villages varies based on the Government of Amari and NGO support; some developed organically as the populations grew, others were planned communities. These former child soldiers are trying to recover from their nightmarish past: they were taken from families and taught to kill using brutal tactics and small arms. These villages include both male and female child soldiers. They are receiving an education and job training. However, many face a difficult time adjusting and struggle to adapt, creating a potentially exploitable population that has military training. Many of the villagers still possess small arms to protect themselves and their fellow villages from violence.

The city of Tanga lies on Amari’s southeast border with Kujenga . This city and the mountainous region to the west historically and tribally belonged to the Samaki (Amari’s third largest tribe). However, when colonial powers redrew the borders in Africa, they left Tanga to Kujenga and the island of Pemba to Amari. This inadvertently created a rift between the tribes. The result is periodic cross-border violence from militants in both Tangaland and on Pemba Island.

Food scarcity in Amari is high, especially in rural areas. Figures collected from the last World food summit shows about 20% of the Amari population to be undernourished. Amari is attempting to grow its agriculture sector through use of Public-Private Partnerships, technology transfers through commercialization, agro-processing and warehousing brokered by Western European countries.

Education Level

The foundation for modern Amari education was laid by missionaries who introduced the local populace to the public education. Today the government operates a free public primary and secondary education program. Most Amarians attend primary school, but both quality and access remain a problem: some one million Amari children were out of school last year. Overall, Amari’s education is regarded as good quality for the region, with 87% of the population literate, 85% of females attending at least primary school, and 84% of males.

Amari’s education system is built on the 8-4-4 principle: 8 years of primary school, followed by 4 years of secondary school, then 4 years at a university. Additionally, after a student completes primary school, they have the option of attending a trade school instead of secondary education, which lasts 2-3 years based on the trade being studied. Amari students also has access to master’s and PhD level education at major universities. Last year, about 13,000 Amari students were studying abroad in Western countries.

The curriculum is uniform across the country. It includes English, Swahili, mathematics, science, social studies, religious education, creative arts, physical education, and life skills. Exams are held on five subjects: English, Swahili, mathematics, science and agriculture/social studies. Examinations during primary school are used primarily to direct students to secondary or technical schools based on achievement and talent. Students who perform well gain admission into national schools, while those with average scores attend provincial schools. Examinations at the secondary level have the same objective: to direct high achieving students to universities, and others to trade schools.

The education system is different in the urban slums. The government doesn’t legally recognize many of these areas, so public education services are not provided. Education is instead provided from various private institutions, focused on providing those growing up in the slums with the skills to work and thus raise their standard of living.

Ethnic Diversity

Amari is very ethnically diverse. There are at least 40 indigenous ethnicities, each with their own language and customs. Ethnicity aligns largely by tribe. The five largest tribes in Amari account for 70% of the population: the Kiboko are most represented in public life, government, business and the professions; the Nyati and Kondoo are mainly fisherman and farmers; the Samaki are mainly traders and artisans, and the Haki are well represented in defense and law enforcement. While recognized as an asset, Amari’s ethnic diversity also leads to disputes. Interethnic rivalries and resentment over the Kiboko tribe’s dominance in politics and commerce have hindered national unity.

The Mahindi and Kilima are well known as fierce nomadic warriors. Together they comprise about 4% of the total population. They herd cattle and goats, with cattle having the highest social standing as well as economic value. They mainly carry traditional weapons but have recently been seen carrying firearms, especially during disputes between tribes. The Mahindi mainly populate southern Amari into northern Kujenga, while the Kilima are located mainly in northern Amari and southern Nyumba. Cattle rustling is common; it is considered a serious offense that can lead to violence.

Religious Diversity

Amari’s religious history during the colonial period was dominated by Christian missionaries, resulting in Amari’s population today being approximately 80% Christians (42% Protestant, 38% Catholic) . Islam and traditional/folk religions both comprise 9% of the population. The remaining 2% is largely of Asian extraction, and includes Hindus, Sikhs, Parsees, and Bahais. Overall, religions in Amari are very tolerant of one other: it is not uncommon to see churches and mosques next to one another, with other people practicing a traditional belief nearby.

Over half of Amari’s Muslim minority are from Nyumba. The remainder is largely made up from Kujenga and the Swahili speaking community on the coast, which has maintained uninterrupted contact with Muslims from the Arabian Peninsula since the fourteenth century. Traditional/folk religions form another minority. Almost all belie in an eternal, omnipotent creator; many recognize spiritual forces at work in the world that are closer to the living and more involved in their daily affairs.

Common Languages

African countries in general are very linguistically diverse, with Amari falling into the Nilo-Saharian, group representing approximately 140 languages. Amari is a multi-lingual country with two official and national languages: English and Swahili. English is the language of choice in business, academics, medicine, courts of law and by most newspapers. Use of English also shows social status. Swahili is a unifying African language spoken by nearly all of Amari’s population: even illiterate Amarians know at least basic Swahili. Along the southern coast of Amari and the Pemba island area, Arabic is widely spoken. US personnel can speak English during government functions. However, they will need to use Swahili in order to communicate with the entire population and establish the best rapport with locals.

Criminal Activity

There are numerous criminal organizations throughout Amari. They range from small groups that are localized to villages and neighborhoods, to major transnational organizations with connections to Asia, the Americas and Europe. Many criminal elements originally were aligned along tribal affiliation, but this has decreased in importance as these organizations evolve. The growing youth bulge in the region provides a population that is underemployed, influential and looking for a sense of belonging and family, a prime recruiting population for gangs.

Corruption in government and law enforcement personnel compounds the problem of criminal activity in Amari. Prosecutors are ill-prepared to deal with established gangs as witness tampering is commonplace. The police cannot adequately protect victims and witnesses, so crimes often go unreported. If a crime is reported, victims or witnesses will later refuse to testify out of fear of reprisal. Additionally, law enforcement infrastructure is established primarily to protect the main cities critical areas, tourism routes and areas. For those Amarians that live in the informal settlements/shantytowns, access to law enforcement ranges from challenging to non-existent. In those areas that lack formal law enforcement, informal methods are used to fill the void. This includes tribal laws, honor system, and gangs. Rural villages typically have only a small law enforcement presence with little oversight. It is common to pay fines and tickets on the spot to police officers, something between a legal fine and a bribe.

The drug trade through Amari has been a major problem for the past 25 years; it is now entrenched in the culture. Heroin is the most widespread illegal drug product. The lack of a well-trained coast guard and several unregulated ports make it simple to move drugs in and out of the country on small vessels. Additionally, less than one percent of containers and ships are searched at the major ports, simplifying smuggling on larger ships.

The Hodari Cartel is the largest and most powerful heroin trafficking organization in the region. Its primary operating base is in and around the Port of Mombasa, although it operates processing and distribution nodes throughout Amari. They operate as a cartel, with a formal hierarchy and strict membership requirements. In addition to the drug trade they are involved in extortion and racketeering. Victims that resist can be subject to kidnappings, firebombing and beheadings. Members are also involved in other criminal activities such as prostitution and smuggling, provided it does not interfere with the heroin trade or risk unacceptable scrutiny. Hodari leadership is hard to target: they are largely university educated and very secretive. The organization is very well connected politically, and has significant influence over the population. Based on low level arrests, it is estimated that women comprise 20-25 percent of the organization. Limited, tense cooperation among other regional drug trafficking organizations may exist to minimize public or political backlash. The Hodari smuggling business is estimated at $100 - $160 million a year. Many believe this number is extremely conservative based on the fact it is based off seizures; the actual amount may be much higher.

Another main type of criminal element in Amari is “for-hire” political gangs. These criminal groups sell their services to political parties, in exchange the political group receives protection and voter intimidation. Villages and neighborhoods vote typically for one party: these groups ensure that the party that has bought their support gains or retains power. This practice is illegal in Amari: there are stiff penalties for funding, organizing, or participating in this activity to include mandatory fines and/or prison sentences.

The Amari government has seen some limited success in its efforts to rehabilitate the former child soldiers, attempting to prevent this vulnerable population from being exploited by criminal networks and gangs. In the upper northwestern Gulu area, Amari maintains several villages called “Mtangazajiland,” which has become a de facto homeland for the former child soldiers. Many of these villages were developed by government programs: Amari Interior Ministry supports them in an attempt to help rehabilitate the former soldiers and prevent potential conflict from migrating elsewhere.

The Amari government reserves capital punishment for the most serious crimes, but it is no longer mandatory sentence. The last two executions in Amari were some twenty years ago, the result of an attempted coup. The current administration has commuted all capital sentences into life sentences. A death sentence may still be issued when courts feel it is warranted. The local population views the justice system as legitimate. Various outside organizations have prepared reports and audits of the justice system, along with recommendations for changes. However, the government is slow to act and implement these recommendations.

The US State Department issued a travel warning for US Citizens not to travel to the Border region of Gulu region in the north, and to only visit Mombassa and Pemba Island during the day. Last year, terrorist attacks involving shootings, grenades, or other explosive devices resulted in 122 fatalities. Potential terrorist threats remain in Amari, including the Nairobi area, along the coast and northwestern and northeastern border.

Human Rights

Amari civilian authorities have made incremental progress in institutionalizing the rule of law within the legal and societal construct. However, Amari’s human rights record remains precarious, with authorities failing to adequately investigate a range of abuses across the country, undermining basic rights to free expression and association. The most serious human rights problems are security force abuses, including unlawful killings, forced disappearances. The government often does not maintain effective control of security forces, due primarily to corruption and tribalism. Amari security forces are implicated in at least 32 cases of enforced disappearances and 11 unexplained deaths of people last seen in state custody. For those individuals allegedly linked to the Amarian People’s Union (APU), those numbers are close to ten times as high with 100 unexplained deaths once they enter state custody . Additionally, Amari’s Border Guard Corps have been accused of 25 cases of enforced disappearances, as well as the use of harsh tactics against those allegedly linked to the Free Tanga Youth Movement (FTYM). Impunity at all levels of government continues to be a serious problem. Political corruption is also common throughout all levels of the government, adversely affecting the overall ability to fight against human rights abuses. The government is taking steps in a positive direction, with Office of the Director of Public Prosecution (ODPP) now handling referred cases of police misconduct. Amari also took steps to point out the violations of its neighbors by supporting the UN condemnation of the Kujengan treatment of ethnic Tangans. Overall, the assessment is that the human rights situation is stable, but many government improvements are needed, which will take years to implement.

Other human rights problems extracted 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
• Early and forced marriage
• Forced and bonded labor, including of children.

Women and children occupy a more vulnerable population in the Amari society. Current laws criminalize rape but enforcement remains limited: several civil society groups indicated victims did not report as much as 92 percent of sexual offenses to police. In rural areas, citizens frequently use traditional dispute mechanisms to address sexual offenses, with village elders assessing financial compensation to victims or their families.

Laws mandate nondiscrimination based on gender in hiring, but gender based discrimination after a person is hired is common. The average monthly income of women is two-thirds that of men. Women also have difficulty in nontraditional fields, have slower promotions, and are more likely to be dismissed than are their male counterparts. Current laws also prohibits gender discrimination in relation to land and property ownership and gives women equal rights to inheritance and access to land . Additionally, laws affirm that parties to a marriage are entitled to equal rights at the time of marriage, during the marriage, and at its dissolution.

Centers of Social Power

The family (immediate and extended) is a basic foundation of Amari’s social structure. The family structure provides support and shapes a person’s identify and tribal affiliation. Tribal affiliation helps identify language, and potential career fields. A tribe looks to promote the well-being of its tribe members through business endeavors and personal relationships.

When determining social rank, an individual’s age, tribe, education level, and wealth all contribute. Elderly people are much respected in the society, as are the tribal elders from different tribes.

Technology is changing the social environment. Amarians’ use of mobile phones continues to grow at an exponential rate. Smart phones are used throughout all aspects of social life, and are becoming the easiest way to conduct banking transactions, as well as pay for goods and services in rural areas.

Tribal Identity

There are 50 tribes in Amari. Tribal affiliation is one of the most important factors in Amari’s social fabric. Tribal identity determines job prospects, level of education available, and marriage prospects, among many other things. One result of Amari’s strong tribal connection is that national consciousness is quite weak. One of the key tribal identifiers is language: the vast majority of the tribes have their own language and makes identification easy in urban settings. Just like large tribes, smaller tribes spread out across the country are culturally unique.

Tribal hierarchies exist but vary widely. Typically, there is a village or tribal elder, or council of elders. Hierarchies are dynamic: upward mobility and social standing can change rank within a tribe. For example, by representing their tribes, politicians can become de facto tribal leaders if they work to ensure their tribe benefits politically during their time in office.

The Amaris living in cities have started to adopt western lifestyles while shedding some of the tribal culture. Intermarriage between tribes is common; in this case it is a matter of tradition whether a person’s tribe is determined by their fathers or mothers line.

General tribal organization is as follows:

• The Family (includes uncles, aunts)
• The Clan
• Sub-tribe (this depends on the size of the tribe)
• Tribe

Honor and Shame

In Amari, people fiercely protect their family’s honor and seek to avoid shame. They value ancestry and have strong community orientation. When one receives an honor, the entire community is honored. Patron-client relationship is the currency with which transactions are done to gain favors as well as give honor in exchange of favors. Men are looked at as the protectors of the family and must uphold the family’s honor. Any grievances against the family’s honor will be dealt with dependent on the offense. Most tribal elders have established traditions for how to address the grievances. This informal system has greater hold in areas with less government presence mainly rural areas and informal settlements/slums. The means of redress are usually nonviolent, with few exceptions. Urban areas tend towards western-style rule of law with court systems and governmental enforcement of the laws.

In Amari they have a few common sayings related to honor and shame

• “Better hunger than disgrace”
• “Old people’s speech is not to be dishonored – after all, they saw the sun first”
• “The key that unlocks is also the key that locks. Honor a child, and he will honor you”

Basic Cultural Norms and Values

Amari’s people have developed their cultural norms and values based on three spheres of influence; their tribes, European Colonialization and Post-independence. It is a multifaceted culture expressed in different forms, ranging from its people and language, food, music, dance, art and artifacts. Combined with other traditions, these forms of expression and lifestyle form an identity that is uniquely Amarian.

Meeting & Greeting	-The most common greeting in Amari is the handshake - When greeting an elder or someone of higher status, grasp the right wrist with the left hand while shaking hands to demonstrate respect. - The most common greeting is “Jambo” (How are you?) which is generally said prior to the handshake.
Gifts	- If invited to dinner in Amari bring pastries, flowers or sweets. In rural areas gifts of sugar or tea are quite common. - Gifts should be given using the right hand only or both hands. Never use the left hand.
Customs and Practices Cultural Dos & Don’ts	- Titles are important, use the honorific title plus any academic or professional title and the surname. - Honor and dignity are paramount, Amarians may offer what they believe is the expected response rather than say something that might embarrass the other person. - Amarians use metaphors, analogies and stories to help make a point, they are uncomfortable with blunt statements. - Amarians view humanitarian aid and charity positively as long as it is there to help out the village or tribe - Amarians see it as a duty to lend aid and protection to those in need, if they are able
Taboos	- Losing one’s temper and shouting is considered highly rude. - Man kissing another man is forbidden - Stealing is often punished with mob justice, especially in rural areas. - Amarians tend to dress conservative conservatively, but see dress as a matter of pride. Looking sloppy or wearing damaged clothes may cause a loss of respect.
Marriage Rituals	- Amari marriage complicated; it has many different wedding traditions that vary between tribes. A traditional wedding is often followed by a religious one. - It is common to have a feast before the event, during the wedding and after the weeding. - Having a groom presents gifts or dowry for the bride’s parents is common.
Work Week/ Work Hours	- The typical work week is Monday to Saturday, totaling 45 hours per week, with 8 hour workdays Monday to Friday and 5 hours on Saturday. Sunday is usually taken off. - Tea is taken fairly promptly at 10am and 4pm.
Birth Rituals	- The birth rituals vary in Amari depending on tribe, location and religion. Amari children born in cities may have a very western style birth. - In the rural areas there are customs for the father to follow depending if the child is a boy or girl. These may include slaughtering an animal for the wife, or feeding her sugar cane juice right after she gives birth. - During childbirth the use of midwifes are very common even in urban hospitals. - In rural areas older women of the tribe may assist during childbirth and helping the midwife. The father is often not allowed to be nearby until after the birth
Death Rituals	- Amari death rituals vary from tribe to tribe, how traditional the family is, and what religion they were. - Banana leaves are often used to cover the body, which may be left outside for a period of 12-24 hours to allow the sprit to travel. - In some tribes, traditional ceremonial clubs maybe placed next to the body, protecting the family and journey during this time. - It is common across tribes that some ceremonial feast will occur with the family and guests, either right before or right after death.

Summary

Need to develop a Summary for Amari social, or it is captured in the regional overview.