Opportunities and Challenges for PeaceBuilding and Sustainable Development: The Case of the Evangeli

1
Opportunities and Challenges for Peace-Building
and Sustainable Development The Case of the
Evangelical Lutheran Church in TanzaniaEED
ALUMNI CONFERENCE 26-29 Jan 2008

• Dr. Declare Mushi
• Tumaini University- KCM College

2
Tanzania Overview

• Population- 35 Million
• More than 120 tribal groups
• 35 Muslims
• 40 Christians
• 25 Others

3
Introduction

• Religious beliefs are essentaial element for
  social cohesion and social capital for peace
  building
• However, in many parts of the world religion has
  been much cited as a central element of numerous
  cases of the conflicts (North Ireland, Balkans,
  Nigeria etc)

4
Tanzania

• Despite escalating poverty, Tanzania has enjoyed
  about 40 years of relative internal peace and
  stability
• No civil wars, no military coups, no
  state-collapse, no warlords
• The country is referred as An Oasis of Peace
  Island of Peace

5
Peace Studies in Tanzania

• Research on Democracy in Tanzania (REDET)
• 80 sees that believers of both religions had
  good relations
• 11.7 were aware of some conflicts
• Only 3.7 of the respondents thought the
  relations were disharmonious

6
Role of Churches

• Important- Spiritual, psychological care
• Provide 40 of major social services (education
  and health services)
• ELCT 15 of health care services.
• Education- ELCT it has
• more than 700 secondary schools
• 6 University colleges
• Several vocational schools

7
Health and Education Sectors

• Fundamental in promoting peace and sustainable
  development
• Education offer opportunity to live and work
  together thus enhance social cohesion necessary
  for peace building
• Health services contributes to the improved
  quality of life and hence, improve productivity

8
The current situation

• In the recent years churches in TZ have started
  to damage their image as models in peace building
  (Over 10 recorded conflicts across denominations)
• Given the escalating poverty it is doubtful
  whether churches will in future serve as a model
  for conflict resolution and peace-making

9
Three types of religious conflict

• Inter-religion conflict ( Under the banner of
  Holy war
• Intra-religion conflict (multiple causes)
• State Vs religion conflict-
• When religious groups become critical to the
  ruling power or
• When the state perceive religious groups are
  threat to peace and stability.

10
Inter-Religious Conflict in Tanzania

• Mainly between Muslims and Christians
• Verbal confrontation
• Destruction of pork butchers in Dar es salaam
• Struggle to have positions in the government
• Disagreement on Kadhi Court and
• Wether Tanzania should join Organization of
  Islamic Countries (OIC) or not

11
Intra- religious Conflict in Tanzania

• Last 18 years Tanzania has witnessed a strong
  wave of religious animosities
• Intra-religious conflict are common- All major
  Christian denominations and Muslims have
  experience different forms of intra-religion
  conflicts
• Omari 2000- religion has become a potential
  source of open conflicts in Tanzania

12
ELCT Overview

• ELCT 3 millions members
• Most dioeceses- follow ethnic boundaries
• Top leadership- from dominant ethnic groups
• The ELCT structure reinforces tribal cohesion and
  sharpening the tribal or regional boundaries
• Minority ethnic groups within ELCT are discontent

13
Two Major Conflicts withing ELCT

• The Meru Diocese Conflict (Mgogoro wa Meru)
• The Pare Diocese (Mgogoro wa dayosisi ya Pare)
• Both -Northern area Kilimanjaro, Arusha

14
The two cases

• Highlights on the causes of intra-religious
  conflicts
• Patterns of conflicts
• Impacts of conflict (-/)
• Lessons learnt
• Challenges and opportunities
• Conclussion and Recommendations

15
Case 1 The Meru Diocese Saga

• The conflict held attention of many Tanzanians
  (1990-1993)
• Meru was one of the 6th district of the ELCT
  Northern diocese (dominated by Chagga)
• Meru area is inhabited by Meru (Rwa) ethnic group
• Struggle was to create a separate diocese to be
  known as Mount Meru Diocese of the ELCT

16
Reasons for the Meru Saga

• Burning order by the church on the use of
  alcoholic beverages in Christian ceremonies
• Went against the Meru Chaga traditional
  practices
• Powerful political figure was removed from
  Church leadership for serving beer at the wedding
  of his son)
• Meru people perceived the move as an insult to
  the whole Meru Community (Baroin 1996, Nyirabu,
  2002).

17
Underline reasons

• Power struggle
• Meru people felt were dominated by Chagga of
  Northern Diocese- Not treated as equal partners.
• Resources Distribution
• Funds and social services favoured the
  Kilimanjaro/Chagga area
• Political Interest
• Political figures from the ruling part that had
  their own political interests thus fueled the
  conflict.
• (Baroin 1996, Tambila 2006, Nyirabu
  2006, Mmuya 2001)

18
The Impact of Mure Conflict

• Property Destruction
• Farms, schools, churches, cars and houses of
  loyal pastors and other members were burnt.
• Properties damaged to properties belong to
  church was more than USD 70,000 (ELCT, 1993)
• Displacement
• More that 60 families had to permanently move
  from their original homes to other areas in
  search for security.
• Death and Injuries
• Many people were injured and 10 people were
  reported to have lost their life (Nyirabu, 2002).

19
Creation of New dioceses

• Illegal Mount Meru ELCT diocese was formed in
  September 1990. Due to political influence of the
  founders, the registration was processed within
  two months.
• Legal new diocese called Meru Diocese was created
  in March 1992
• The election of Bishop of Meru diocese was done
  under the tight security
• Individuals and pastors who were excommunicated
  from the ELCT - decided to form a new church
  known as African Mission Evangelical Church
  (AMEC).

20
Case 2 Conflict in Pare Diocese

• Conflict in Pare Diocese is not yet resolved.
• The conflict is between South and North Pare
• North Pare (Mwanga District)- 2 ethnic groups
• Wagweno and Wasangi (Minority rich)
• South Pare (Same district) 2 ethnic groups
• The Pare (majority poor) and Masai
• The North people are claiming for a new diocese
  which they call it the ELCT Mwanga Diocese (Not
  Pare Diocese)

21
Reasons for the Pare conflict

• Power Struggle
• Long serving pastors from North claim to have no
  high position within the Pare Diocese
• 1st and 2nd Bishop- from the South
• Resources
• The North (Rich) feels that the south part of the
  diocese is being favoured-
• Resources generated by Northern people are
  directed toward the South (Mmuya 2001).

22
Reasons cont

• Political Interest
• Respected retired Prime minister from the North
  area and other long serving politicians from the
  ruling party are behind the conflict
• There are also high ranking political figures
  that are loyal to the ELCT- making the
  negotiation and government intervention difficult
  (Mmuya 2001)

23
Impact of Pare saga

• Excommunication
• trouble makers were excommunicated
• Destruction
• Properties- Crops, schools, churches and houses
  of loyal pastors and other members)
• Scramble for church buildings
• Displacement- some loyal pastors had to
  permanently move from their original homes to
  other areas for security.
• Injuries
• People were injured- no death has been reported

24
The Current Situation

• To date the conflict is not yet resolved
• The ELCT administration has ruled out that the
  creation of new dioceses across the country will
  be considered after 2025
• As a result those who demands for a new diocese
  have decided to worship at home using the illegal
  name of ELCT Mwanga Diocese instead of ELCT Pare
  Diocese (Mmuya 2001).
• Some have joined AMEC

25
Lessons learned from the two cases

• Many observers have suggested that the conflicts
  within ELCT are combination of the following
  factors
• Poverty in the country -Fuller 1995 Appleby
  1996 said that conflicts follow the economic
  decay
• Resource distribution within the church
• Power struggle- marginalized group
• Political interest of individuals
• Leadership weakness - favouratism
• Ethnicity ??

26
Ethnicity

• Ethnicity in Tanzania is not a cause but is often
  used as a vehicle (bond) to unite people in case
  of discontent
• Due to tribal nature of the Diocese it is
  difficult to separate between religions,
  socio-economic and ethnic conflict.

27
Opportunities

• Studies on religious conflict in Tanzania shows
  that the vast majority of religious organizations
  (Muslims Christians) have essential elements to
  the culture of democracy and peace
• 87.5 have constitutions
• 70.5 select leaders through elections by
  followers or representative bodies
• 67 have mechanism to remove leaders
• (Tambila Sivalon 2006).

28
Opportunities

• Fighting Ethnicity There is an ongoing debate
  that Bishops and district pastors should not
  necessary work in their place of origin. The
  system is currently operating at parish level.
  (Nyereres Model- against tribalism)
• Social Infrastructuresused as peace building
  centers-
• propagating and practice the culture of tolerance
• Dialogue, ecumenism, unity
• Eg. Muslims are studying and work in Church
  institutions
• Formation of Muslim-Christian Commission for
  Peace, Development and Conflict Resolution to
  restore national heritage (Peace and Unity)

29
Challenges

• The sources of conflicts processes are complex
• With increasing poverty and inequality inter and
  intra religious conflicts are gaining momentum
• Kadhi court and OIC debate
• Between Muslims and Christians
• Among Christians denominations
• Among politicians
• Disconent with state interventionfelt that the
  Government is not fair in dealing with the matter

30
Recommendations

• Equal opportunity policy within the religious
  constitutions
• Open and participatory processes in decision
  making, management and conflict resolution.
• The state to be consistence and wiser in dealing
  with religious conflicts
• Encourage open interfaith dialogue to address
  underlying causes rather than dealing with
  symptoms
• Capacity building and deliberate action to
  empower religious leaders with skills and
  knowledge of contemporary peace building theory
  and practice.
• Religious leaders should foster economic "growth
  with distribution" in order to improve the
  economic and social situation within and outside
  the groups concerned.

31
Finally

• The EED Alumni conference should challenge us to
  be part of the peace builders. The Bible says
  Blessed are the peace makers, for they shall be
  called children of God Math 5.9.
• How can we become peace makers?

32

• ASANTE SANA