The experience of girlhood is shifting in Tanzania as family structure is altered by economic migration and the impact of HIV/AIDS. Also significant is the influence of globalization and global imagery, which are shaping the nature of girlhood and the experience of transitioning to young womanhood. A deeper understanding of how globalizing influences are changing girls' growing up experiences, from the perspectives of the girls themselves and the adults who intersect with them in their daily lives is essential. A rural versus urban comparative case study was conducted in the Kilimanjaro region of northern Tanzania, which explored the perspectives of girls and adults through a range of methodologies. Both adults and girls expressed concerns that globalization is negatively influencing the transition to young womanhood, with girls feeling much more appreciative of the new gendered opportunities provided by the influx of external influences.
Influences from Global Imagery and Globalization
Implications for Adolescent Health
Marni Sommer, Samuel Likindikoko, and Sylvia Kaaya
As the global youth population grows exponentially across Africa, there is increasing recognition of the risky health behaviors impeding boys’ healthy transitions through puberty. This study in Tanzania sought to capture boys’ voiced experiences of transitioning through adolescence, and the masculinity norms shaping boys’ engagement in risky behaviors. A critical finding was the gap in parent-son communication around pubertal body changes and avoidance of risk behaviors. Findings also suggest influences from globalization and modernization are changing boys’ pubertal experiences and introducing new challenges for parents attempting to provide guidance. Given evidence from high-income countries indicating parents can serve as protective factors for young people during the transition through adolescence, additional research is needed to understand current parent-son dynamics and potential interventions.
The “business case” for Equinor's support to union work among its employees in Tanzania
support union work among its employees in Tanzania. Up to now, few scholars of CSR have looked at the relationship between CSR and labor rights, or CSR and unions ( Harvey et al. 2017: 43 ). In a comparative study of unions in Europe, the authors found
Managing Belonging, Bodies, and Mobility in (Post)Colonial Kenya and Tanzania
Hanno Brankamp and Patricia Daley
neighboring countries, in particular Kenya and Tanzania. By 2000, Tanzania was hosting around 702,000 refugees and asylum seekers, while Kenya was home to over 219,000 ( UNHCR 2004 ). Since then, Kenya's refugee population has soared to 490,000, while 337
Energy, Gender and Labour on an Electric Frontier
Kristin D. Phillips
Nyaturu-speakers in the central Tanzanian district of rural Singida have long tapped into a range of energy systems to make life happen. Firewood and charcoal from surrounding forests fuel cooking. The eastern Singida winds separate grain from
The Being and Becoming of Burundian Refugees in the Camp and the City
Taking my point of departure in an ethnographic exploration of Burundian refugees in camps in Tanzania as well as living clandestinely in Nairobi, I argue in this article that displacement is not only a disruption into people’s lives but can also be
State Intervention and the Overcoming of Dependency in Africa before the Crisis of the 1970s
the two paradigmatic radical Anglophone countries, Ghana, which achieved independence in 1957 and Tanganyika, following in 1961 but soon after incorporating the island of Zanzibar and renaming itself Tanzania. Thereafter there will be briefer comments
Some Pitfalls in a Development Consultancy
What does it mean to do engaged anthropology? How is it different from that which is disengaged? Does it mean being some kind of activist or advocate? Is it a form of 'action research'? More pertinently for the purposes of this article, are anthropologists who do consultancies also 'engaged'? This article discusses what happened when in 2003 I accepted an invitation from a Scandinavian women's organisation to go to Tanzania the following year and take part in an evaluation of the women's group they had been funding. Here I consider not only some of the perhaps inevitable pitfalls, contradictions and difficulties of carrying out such a consultancy but also the extent to which anthropologists themselves are part of the encounter and thus inevitably part of the material of fieldwork. It is shown that being an engaged anthropologist is a risky business before, during and after such projects. This does not mean that engagement should be avoided, and indeed such a stance may provide exceptional insights which one of greater detachment might miss.
Toward an Ethnography of Education, Religion, and the State
In a major transformation of our times, governmental organizations are increasingly turning to faith-based groups to provide basic public services, including education. Faith-government partnering derives its power symbolically from a higher order than the secular state; the secular world of technical education is metaphorically encircled and uplifted by sacrilized forces. Drawing on fieldwork conducted in Tanzania and in the United States, and on analysis of education policy documents and reports, this article argues that faith-based governmental programs operate by a logic of hierarchical encompassment, a logic by which state education discourses of accountability, efficiency, and standards first supercede and transform the ideal of religious-moral education, defining all citizens as equally protected before the law, and then reinstate religious- moral instruction as a higher order value that, in turn, encompasses technically trained citizens through an ethic that values religion, spirituality, and faith in one God.
Cultures of Governance and the Representation of Power in Tanzania
This article explores some cultural dimensions of governance in Tanzania in the context of transnational efforts to establish a vibrant civil society as part of the democratization agenda. Far from providing alternative modalities of political organization intermediate between the family and the state, the newly established community organizations formed in response to donor initiatives actually replicate social relations and practices associated with government. Governance as a cultural practice in Tanzania enacts the hierarchical relations between lower and higher tiers in models premised on the conceptualization of the village as both object and lowest level of government. Parallels between civil society models of governance and those associated with local governance are explained by identical vertical relations between donors and rural residents, and by shared expectations about the performance of power.