Tanzania Culture and Lifestyle

The paper explores the issues on cultural heritage tourism approaches and practices, with special emphasis on the effects of globalization on culture and its effects in Tanzania. The present process of globalization ignites a significant discourse surrounding the rise of a global culture, marked by increasing prevalence of American and Western norms around the globe setting the Prescott behavioral standards in society. Consequently, the rich and diverse cultural heritage of Tanzania is at the risk of erosion. The present paper critically evaluates the globalization effect on Tanzanian culture, intrinsically recognizing the subject as multidimensional and thereby focusing on those areas which are most vulnerable to influence, such as language, music and dance, food habits, and dress code. These influences emanate from interactions within the global arena, yielding both positive and negative consequences. Integration into the world system is, therefore, fundamental to Tanzania's modern identity. Conclusively, this paper has pointed out some of the key steps the country should follow if it is to conserve Tanzanian culture for generations to come, fully aware of the many interacting effects of globalization on its cultural terrain.

There is an emerging trend where the unprecedented expansion of market economies and communication technologies, led by Western multinational corporations, is posing fresh threats to indigenous cultures and values in countries such as Africa, Tanzania, and other non-Western societies. Materialistic and individualistic reorientations and values viewed as being typically Western, are acquired and emulated by Africans. This trend is anchored in the structural changes taking place in the global economy, accelerated by globalization, and the influx of a variety of goods unprecedented in African markets. All these are being aggressively marketed with very compelling advertisement models, quite hollow, yet very successful to plant desires in the minds of people in traditional societies.

Fears are elicited about the situation of diverse cultures and heritage of Africa as the world has to transform into a global village based on free trade demands. Traditionally, Tanzania has its cultural nature degraded; it no longer depicts its real nature. Globalization is changing Tanzania away from roots as culture gets lost in the wave of globalization that worsens the erosion of vital traditional values and integrity. Otherwise, globalization seems to be against national identity in general.

The paper discusses globalization with regard to culture, using the case of Tanzania. Precisely, it shows how globalization influences various aspects of Tanzanian culture, such as language, food, music, dancing, and dressing.

Whereas globalization has been embedded in innumerable debates, most of the topics seem to revolve around politics and the economy. Thus, this paper presents the movement in relation to the effects on Tanzanian culture, which is a topic that has not been well represented in available literature.

The term "globalization" has finally arrived, and it is fast becoming a very ubiquitous term in the present-day discourse, interpreted often amazingly differently from one standpoint to another. For some, globalization connotes a network that enables global communication to bring nations closer together and make inhabitants of every country interdependent, much like residents of a global village. Others, however, refer to globalization as the increasing integration of national economies with those of the industrialized world, but having an aspiration for an integrated capitalist system with no boundaries.

According to Orunmoluyi, 2002, globalization is the creation of a global market that forces all countries to be involved in it on a higher scale. Globalization is a process, which "integrates sovereign states through trade and capital flows" and "standardized economic rules that would oversee the various relations among these countries." It "creates institutions that foster dependency and interdependence," thereby creating a global market.

According to Friendman, 1999, globalization is a prerequisite integration of markets, countries, and technologies on a scale never witnessed before. This has enabled people, companies, and even countries reach across the globe more swiftly and more cheaply. As such, globalization promotes cultural homogenization—a process where, according to, contact diminishes differences and worldwide norms, ideas, and practices replace local traditions. This is evident through various cultural flows, as seen in the case of news spreading information that virtually involves maximum Western outlook and control, and cultural imperialism of the United States as revealed through American symbols and popular culture that are imposed globally. Schiller, 1969; Hemelink, 1994 argues that It was only with the advent of globalization that people began to see how the world was unnecessarily different from one another when located at diverse geographical locations. Tamp, 2002 further refers to globalization as a huge capitalistic system that aims to guarantee significant portions for the capitalists in the global economy. Although globalization sounds exciting, its results are sour, almost like neo-colonialism, similar to the impact of formal colonial rule concerning political, economic, and cultural aspects. Though globalization presents attractive new technologies and seems to be a route to development, it can also inspire cultural resistance, especially if Tanzania takes an active approach. By designing political policies that allow Tanzania to take its rightful position as an equal member of the globalized community, the potential for cultural counter-penetration is created.

It is worth noting that the process of culture acquisition is a lifelong procedure. It starts at birth and ends with death, although what is learned at any given particular moment is different in different societies and at different stages of life. For example, in Tanzania, a Maasai boy must undergo a moran stage before he is considered a mature adult. However, all learning is aimed at attaining the objectives of society. Turning to this realization, the question that readily comes to mind is:

"Does globalization benefit the cultures of individual societies?" Globalization has adverse effects on developing countries, especially those in Africa, like Tanzania, in which nearly every aspect of life in these countries has been affected in one way or the other (Biersteker, 1998). Before describing the impact of globalization on the Tanzanian culture, there is a need to define what culture means.

Culture

Culture is a multifaceted and intricate phenomenon, understood and defined in various ways by different scholars. Literature records more than 160 distinct definitions, showcasing the diversity of perspectives (Kroeber and Kluckhohm, 1985). While numerous definitions exist, this paper will focus on a select few that significantly contribute to understanding culture's impact on social interactions.

Culture is often conceptualized as an information and communication system (Kluckhohn and Kelly, 1945). Hall (1959) suggests a strong connection between culture and language, asserting that language serves as a symbolic guide to culture (Kluckhohn, 1944). According to Reisinger and Turner (2003), language plays a crucial role in transmitting values, beliefs, and norms, and shaping individuals' perception of the world. These cultural variances manifest in verbal communication through differences in language, resulting in diverse methods of expressing beliefs, values, and perceptions.

Conversely, culture has been likened to the rules governing social interactions concerning behavior, perceptions, thoughts, language, and non-verbal communication. These elements directly and indirectly influence social interactions on an international scale.

In the past, in cultures like the Bahaya in the Kagera region, it was customary for a young Haya to kneel when greeting elders, a sign of deep respect. Conversely, in German or British culture, a young girl might extend her hand to shake hands with elders. However, in today's era of cultural globalization, it's increasingly uncommon to witness a Haya girl kneeling to greet elders. Their mindset has shifted, influenced by what they observe and learn from Western or American children on television. This illustrates that culture is not genetically inherited; rather, it is acquired through the process of absorption from the social environment or deliberate instruction, whether at home, in schools, or through media. Therefore, culture is learned through socialization, personal experiences, and indoctrination or education.

Remember, culture learning is a lifelong journey, spanning from birth to death. What individuals learn varies from one society to another and from one life stage to the next. All acquired knowledge is directed towards achieving the goals of society. However, in the current era of globalization, what is learned does not necessarily contribute to society's goal of fostering unity or providing individuals with a sense of identity within a particular community. Instead, it often leads to the disintegration of societies as it strives to create a world where everything is uniform, akin to a small village.

Every nation or country possesses its unique way of conducting affairs, which distinguishes it from others. This distinction is largely influenced by language. Language encapsulates the culture of a people; thus, culture and language are inherently interconnected. Without language, culture cannot thrive. When a language is eroded or distorted, the nation gradually loses its identity. This is because language serves as the medium through which culture is learned and transmitted among groups and individuals within societies.

Language, whether spoken or written, serves as the primary form of human communication. It enables individuals to engage in conversation and express their thoughts and ideas through writing. The term "language" is often broadly applied to refer to any system of communication. Its etymology traces back to the Latin word "lingua," meaning tongue, reflecting its fundamental purpose. Even today, language is colloquially referred to as a "tongue" (Phillpson, 1996).

This carries significant implications for Tanzanian society as a whole. Proficiency or deficiency in English within educational institutions can greatly impact one's educational and career prospects in Tanzania. English serves a stratifying function within Tanzanian society. Textbooks utilized across all university and secondary school programs are exclusively written in English, making proficiency in English a prerequisite for secondary and higher education qualifications. Furthermore, English is the predominant language employed in conferences, academic journals, and the national assembly. Some parliamentary proceedings are conducted in English, and members of parliament have the option to use both English and Kiswahili, as both are official languages. However, the majority of Tanzanians may not comprehend the proceedings in the national assembly due to a lack of understanding of English. Consequently, many individuals, particularly the youth, perceive English proficiency as an essential professional skill.

In Tanzania, English continues to hold prominence in secondary and higher education, despite Kiswahili being widely used for social work and official purposes (Rubagumya, 1990). Protesters have collectively recognized linguistic imperialism and dominance as sources of alienation and mental subjugation. For instance, in Tanzania, there is a prevailing belief that English is the language of prosperity and development, which is reflected in the emphasis placed on English within educational institutions. As an illustration, consider a secondary school in Dar es Salaam, Tanzania, where announcements posted on classroom doors instruct students to speak English: "SPEAK ENGLISH. NO ENGLISH NO SERVICE." Meanwhile, Kiswahili, a language with the potential to lead the nation towards development, is not given similar emphasis. These examples serve to illustrate some of the sources and forms of protest against linguistic dominance.

Based on the aforementioned reality, it is presumed that Tanzanian culture will continue to undergo distortion due to the country's technological dependence on external centers. Linguistic imperialism is often perpetuated through cultural mediums such as films, videos, and television. For example, English frequently dominates in various forms of media, including advancements, songs, films, and even speeches by leaders. English is perceived to introduce "modern" ideas and serves an ideological function as a gateway to a higher standard of living and improved comprehension (Makerere Report, 1961).

Speaking English is not inherently negative, considering it is the second language in our country. However, the concern here lies in the inappropriate use of English, particularly when addressing the majority of Kiswahili speakers of our nation in English. Such actions are labeled as manifestations of modern culture. This confusion is linked to the idea of development within the context of the global village. According to Bell (1979), modernity has the potential to disrupt the "unity" and "coherence" of culture.

Tanzanian people should be mindful of the importance of preserving their Kiswahili language in its authentic form. While incorporating words from other languages is acceptable, such as the Portuguese-origin words "kasha" (caixa), "meza" (mesa), and "mvinyo" (vinho) as noted by Johnson (1996), it is essential to ensure that they are localized to blend seamlessly with Kiswahili without compromising its essence. Change is inevitable because culture is not static; it evolves over time. However, the current state of the English language poses a significant risk of cultural imperialism.

Today, Tanzanian songs and dances have undergone Westernization and Americanization. The phenomenon of cultural globalization, often associated with neo-colonialism, presents itself with appealing promises of modernization. This influence has permeated songs and dances, as what we often hear on television are melodies with American or Western origins. Modern styles, particularly those of the younger generation, reflect this Americanization and Westernization. Consequently, Tanzanian culture is being diluted, or perhaps even facing the threat of extinction, as the youth are not actively preserving their cultural heritage for future generations. Instead, they are embracing foreign cultures.

The contemporary music and dance scene among Tanzanian youth includes genres like hip-hop, Bongo flavor, and Zouk. Tanzanian performers often imitate American and Western artists, both in their music and dance styles, even on Tanzanian soil. Upon examination, these musical styles lack any trace of originality from our own culture. Both young and old individuals seem content with this cultural distortion, referring to it as "muziki wa kizazi kipya" or "music of the younger generation." Whether knowingly or unknowingly, people are forsaking their own culture in favor of American and Western influences. This extends beyond music to include fashion choices and hairstyles during performances, reflecting a complete adoption of foreign styles, which is perceived as "modernity." This trend illustrates a flow of influence from the center to the periphery, rather than the other way around.

Tanzania has become a destination for an influx of products that bear little relevance to the local struggle for existence, including literature, movies, music, and songs. This influx has contributed to the erosion of Tanzanian culture, paving the way for Eurocentric and American perspectives to dominate Tanzanian realities. Consequently, Tanzanians may excel in singing and dancing in American styles but struggle to appreciate their own indigenous songs and dances.

This phenomenon is deliberately orchestrated by proponents of globalization, as the primary goal of globalization is the expansion of global capital. They achieve this by assimilating cultures, creating a class that aspires to American and Western cultures, thus ensuring a ready market for their products. With people's inclination towards foreign cultures, it becomes easier to introduce and sell foreign products, perpetuating the exploitation of Tanzanian markets by foreign capital. Consequently, traditional Tanzanian music, dances, and songs are gradually losing market share to American and Western products. To remain competitive and attract an audience, Tanzanian producers have resorted to producing love songs in foreign melodies. Consequently, songs and dances are no longer serving as vehicles for promoting moral ethics.

In certain cultures, such as the Wasukuma and Wahaya, women traditionally dance with their breasts, waist, and hips covered, often wearing attire that extends down to their knees. Tight dresses, miniskirts, and men's shorts were not part of their traditional attire. However, in modern times, young women often engage in dances that leave them partially exposed. These provocative dances may make some individuals uncomfortable, as they deviate from traditional norms of modesty. However, due to globalization, there are elders in our society who view these dances as "modern" and appreciate them. These changes in dancing styles are facilitated by the rapid advancements in information technology, leading to the universal homogenization of culture, including lifestyles (Ohierhenuan, 1998).

As Tanzania integrates into the global community, it has opened its markets to foreign goods. However, within this globalized village, there exists inequality, with some members experiencing poverty while others wield power. Developing countries like Tanzania find themselves unable to avoid this trend. Supermarkets stocked with foreign foods and drinks have become prominent symbols of development in the country. Shopping at these supermarkets is considered prestigious, as they feature foreign trademarks. While items like potatoes, bananas, tomatoes, vegetables, and fruits such as pawpaw, mangoes, oranges, and watermelon are readily available in local markets, some individuals perceive local markets as inferior and prefer to shop at supermarkets.

Traditional Tanzanian clothing was characterized by designs that emphasized respect and dignity, with both men and women covering their bodies modestly. Women, in particular, ensured that all parts of their bodies were covered, reflecting a culture of respect. However, contemporary Tanzanian clothing represents a blend of old and new styles. Present-day Tanzanians are heavily influenced by American and Western fashion trends, resulting in a fusion of traditional and modern elements in their attire. Consequently, clothing choices in Tanzania are often dictated by fashion trends set by designers located thousands of kilometers away in Western countries. These Western-influenced fashions are widely accepted and embraced as the modern way of dressing.

Conclusion

Every country or nation has its different ways of doing things, making it unique from the rest, hence upholding an identity of its own. Culture binds people in a nation through provision of coherent structure. Culture distortion leads to a nation losing its identity little by little and imitating things elsewhere. A nation without an identity is just as useful as a body without life because culture is a sign of life, and it is forged out over time. Culture helps the individual to integrate with society by defining norms and values, hence fabrication of the social setting or environment. It also provides stability in both the human being and the society, and the social acts of individuals sustain this social system.

Hence, there is apprehension associated with the integration of global culture into Tanzanian society. We are today experiencing the pangs of undergoing a huge socio-economic and technological transformation, often referred to as modernity, having serious repercussions for the culture of Tanzania. In fact, we have noted earlier that globalization of culture has shattered the unity and cohesion of the prevailing cultural fabric. In Tanzania, young people represent the most evident consumers of global culture. Entertainment is mostly dominated by the music and influences from Western Europe and American culture. The impact of this goes beyond music to influence fashion, behaviors, and even style in walking among the youth, who feel themselves adopting Western and American ways of life.

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Please note: This document was crafted by the Hadithi writers. Hadithi aims to provide a nonpartisan perspective. The report should not be used for anything other than public comprehension of information that has been thoroughly researched and expressed based on the writer's opinion and publicly available data.