Taarab in contemporary Zanzibar currently experiences great changes since the Nineties with the emerging and growing success of modern taarab. This has shocked the fans of the traditional style (taarab asilia) with musical and instrumental innovations, including powerful amplifiers and more danceable rhythms, but also textual innovations, using in their songs, commonly called mipasho, a sort of language and poetical imagery very open and non-disguised (Khamis 2002: 200). The perception of a split between the two musical and poetical styles is widely shared among the artists and fans of traditional taarab, but it actually tends to simplify the dynamics of continuity and change of this art deeply rooted within the social and political life of Zanzibar islands.

Indian Influence in Swahili architecture. The goal of this article is to establish a synthesis of current knowledge on the contribution of the Indian world in Swahili architecture, from the islamisation to the sultanate of Zanzibar. By Indian world, we designate Pakistan and modern India, more precisely coastal regions of Sind, Gujerat and Deccan. Indians have participated at the creation of Swahili urbanism since the eighth century and have acted on the evolution of this architecture. To apprehend the role of India in the Swahili architecture, we will divide our comment in three areas: religious, civilian and military. With an historical introduction to the relationships between Africa and India.

<p>After the establishment of the British Protectorate in the Busa&lsquo / idi Sultanate in 1890, the British colonial administration embarked on a policy of transforming the administration of Islamic law and its institutions which included the kadhi, liwali and mudir courts. The ultimate objective of the transformation process was to incorporate such institutions into the colonial enterprise and gradually reform them. Within a span of seven decades of their colonial rule in the Busa&lsquo / idi Sultanate, the British colonial authorities managed to transform the administration of Islamic law and its institutions. Key areas of the transformation process included the formalisation of the administration of Islamic law in which procedural laws related to MPL and wakf regulations were codified. Kadhi courts and wakf commissions were institutionalised and incorporated into the colonial apparatus. In the process of transforming the kadhi courts, the British colonial authorities adopted three major policies: institutional transformation, procedural transformation, and exclusion of criminal jurisdiction from kadhi courts. The focus of the transformation process was on the curtailment of kadhis powers. By 1916 criminal jurisdiction was removed from kadhis and their civil jurisdiction was gradually confined to MPL. Other significant areas of the transformation process were the wakf institutions and slavery. Wakf institutions were related to land issues which were crucial to the colonial politics and the abolition of slavery in the Busa&lsquo / idi Sultanate was a primary concern of the British colonial administration. Through policies of compromise and coercion, the British colonial officials managed to gradually abolish slavery without causing&nbsp / political or social upheavals in the Sultanate. Due to the fact that there was no uniform policy on the transformation exercise undertaken by the British colonial officials on the ground, the reform process was marked with transformative contradictions which seemed to be a hallmark of British colonial policy in the Busa&lsquo / idi Sultanate. For instance, British colonial policies on transforming wakf institutions were caught in a contradiction in that, on the one hand, colonial efforts were geared towards transforming the land system in order to achieve economic development, and on the other hand, the British colonial officials were keen to uphold a paternalistic approach of adopting a non-interference policy in respect of religious institutions. Similarly, in abolishing slavery, the British colonial government, on the one hand, was under pressure from philanthropists and missionaries to end slavery, and, on the other hand, the British colonial officials on the ground portrayed their support of the slave owners and advocated a gradual approach to abolish slavery. Findings of this thesis reveal that the British colonial administration managed to achieve complete reform in some cases, such as, the abolition of liwali and mudir courts and confining kadhis&rsquo / civil jurisdiction to MPL, while in other areas, such as, the management of wakf institutions and the abolition of slavery, the British faced resistance from the Sultans and their subjects which resulted in partial reforms. Hence, in the process of transforming the administration of Islamic law and its institutions in the Busa&lsquo / idi Sultanate, the British colonial administration adopted a dual policy of reforming and retreating.</p>

Magister Legum - LLM / After the establishment of the British Protectorate in the Busa‘idi Sultanate in 1890, the British colonial administration embarked on a policy of transforming the administration of Islamic law and its institutions which included the kadhi, liwali and mudir courts. The ultimate objective of the transformation process was to incorporate such institutions into the colonial enterprise and gradually reform them. Within a span of seven decades of their colonial rule in the Busa‘idi Sultanate, the British colonial authorities managed to transform the administration of Islamic law and its institutions. Key areas of the transformation process included the formalisation of the administration of Islamic law in which procedural laws related to MPL and wakf regulations were codified. Kadhi courts and wakf commissions were institutionalised and incorporated into the colonial apparatus. In the process of transforming the kadhi courts, the British colonial authorities adopted three major policies: institutional transformation, procedural transformation, and exclusion of criminal jurisdiction from kadhi courts. The focus of the transformation process was on the curtailment of kadhis powers. By 1916 criminal jurisdiction was removed from kadhis and their civil jurisdiction was gradually confined to MPL. Other significant areas of the transformation process were the wakf institutions and slavery. Wakf institutions were related to land issues which were crucial to the colonial politics and the abolition of slavery in the Busa‘idi Sultanate was a primary concern of the British colonial administration. Through policies of compromise and coercion, the British colonial officials managed to gradually abolish slavery without causing political or social upheavals in the Sultanate. Due to the fact that there was no uniform policy on the transformation exercise undertaken by the British colonial officials on the ground, the reform process was marked with transformative contradictions which seemed to be a hallmark of British colonial policy in the Busa‘idi Sultanate. For instance, British colonial policies on transforming wakf institutions were caught in a contradiction in that, on the one hand, colonial efforts were geared towards transforming the land system in order to achieve economic development, and on the other hand, the British colonial officials were keen to uphold a paternalistic approach of adopting a non-interference policy in respect of religious institutions. Similarly, in abolishing slavery, the British colonial government, on the one hand, was under pressure from philanthropists and missionaries to end slavery, and, on the other hand, the British colonial officials on the ground portrayed their support of the slave owners and advocated a gradual approach to abolish slavery. Findings of this thesis reveal that the British colonial administration managed to achieve complete reform in some cases, such as, the abolition of liwali and mudir courts and confining kadhis’ civil jurisdiction to MPL, while in other areas, such as, the management of wakf institutions and the abolition of slavery, the British faced resistance from the Sultans and their subjects which resulted in partial reforms. Hence, in the process of transforming the administration of Islamic law and its institutions in the Busa‘idi Sultanate, the British colonial administration adopted a dual policy of reforming and retreating. / South Africa

"In 2001 after the 2000 election in Zanzibar, the Civic United Front (CUF) began planning a series of peaceful demonstrations to protest alleged fraud in the October 2000 presidential elections, calling for a rerun of the elections and constitutional reforms. The CUF notified the police of their intended routes, both the government officials and police immediately responded and announced that the demonstrations were banned. Police were ordered to use all force necessary to break up the demonstrations. The Tanzanian prime minister was recorded as stating that force would be used to break up the demonstration. According to him, "government has prepared itself in every way to confront whatever occurs ... any provocation will be met with all due forces of the state". CUF demonstrations, which were widely supported, took place on 27 January 2001 and as the unarmed demonstrators walked peacefully toward the four designated meeting grounds, security forces intercepted and opened fire without warning. They attacked the civilians, [and]ordered them to disperse [under] firing and beating. ... All these events occurred in the face of the fact that the Constitution of the United Republic of Tanzania (CURT) provides for freedom of assembly. The requirement of permits has been removed and section 40 of the Police Force Ordinance and 11(1) of the Political Parties Act were declared void on grounds that the requirement for a permit to hold an assembly infringed the freedom of peaceful assembly and procession enshrined in article 20(2) of the CURT. However the government limits these rights in practice, police have authority to deny permission to hold an assembly on public safety and security grounds. The relevant provision is section 41 of the Police Force Ordinance which permits any police officer to stop the holding of any assembly. The situation has not improved for opposition parties seeking to hold assemblies because of the way the police apply section 41. Rather than invoking this provision only in extraordinary situations as required, the police, once served with a notice of a planned meeting, issued prohibition orders claiming that they had information that the meeting was likely to cause chaos, but without giving evidence. ... These restrictions on the right to freedom of assembly and the excessive use of force by police officials as depicted in the above recounted incident and others of its kind, violate numerous provisions of international legal istruments to which Tanzania is a party. The Universal Declaration of Human Rights (UDHR) guarantees for the right to freedom of peaceful assembly and association, as does the International Covenant on Civil and Political Rights (ICCPR). The African Charter limits the right to assemble subject to necessary restrictions provided by law, in particular those enacted in the interest of national security and the safety, health, ethics and the rights to freedoms of other. But the African Commission has interpreted these claw back clauses to mean that the limitations must be in accordance with international law and thus the standards developed under the ICCPR, especially, would be relevant in determining when the rights to assemble may be limited. The exercise here is to examine the nature of the Tanzanian laws on the right to peaceful assembly and demonstration in the light of police practice having regards to the nature of the right as guaranteed under international human rights instruments." -- Introduction. / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2004. / Prepared under the supervision of Prof. K. Quashigah at the Faculty of Law, University of Ghana / http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html / Centre for Human Rights / LLM

Focused on Pemba Island in Zanzibar, this paper examines how talk about food – in abundance and plenty as well as drought, and hardship – can yield important insights into people’s experiences of the past and present. While food, in a very basic way, is central to human survival, people’s experiences of acquiring, preparing, sharing, and consuming food are central aspects of human social and cultural life. When talking about food, human beings deploy culturally specific knowledge that locates them in history and in society. Food discourse deploys culturally inflected visions of wellness and social harmony, as well as of hardship and fragmentation. This paper explores food discourse in Pemba as oral history that sheds light on how people experienced the 1920s and 1930s, World War II and rationing, the Zanzibar Revolution and the famine of 1972, as well as how changes in food preparation figure in people’s assessments of their own well-being, and experiences of contemporary times. The paper also argues that the Pemban concept of shibe, or ‘satiety’, may provide a culturally viable framework for thinking about as well as implementing social and environmental wellbeing on a larger scale.

This paper is a by-product of a minor field study conducted in Zanzibar, Tanzaniaduring eight consecutive weeks in early 2019. The purpose of the study was to examinehow colorism affects women’s identity and ethnicity construction through the researchquestions; how do women in Zanzibar experience colorism in their daily lives and; howdoes colorism affect their self-perception? The data was collected through seven semi-structured interviews with women in Zanzibar and observations. The concepts of identity and ethnicity saturated the study and the identity process theory (IPT) was used as a theoretical framework to analyze the inquiry. The findings suggest that colorist ideals were dominant in society as light and medium colors were more valued than dark. This was demonstrated by associating light and medium skin color, as well as relaxed and straight hair to “good” and “beautiful”. However, colorism proved to impact women in their daily lives to various degrees. Informants who grew up on the mainland admitted to being more affected and expressed feelings of unworthiness or praise, depending on skin color. Whereas women born and raised on Zanzibar, felt colorism affected their lives minimally, but nevertheless acknowledged the existing problems for many women of e.g. skin bleaching. According to the IPT, a strong sense of distinctiveness from mainlanders, a continuity in past and present identity and a highself-efficacy seemed to guard self-esteem against existing colorist ideals. Furthermore, inclusion to the Zanzibari ethnic identity proved not to be affected by colorism, as colorwas not a prerequisite factor to ethnicity but rather, shared land, religion, and history.

This thesis investigates the challenges and opportunities for waste management and circular innovation in the context of sustainable development in Zanzibar, with a specific focus on the relevance of youth circular entrepreneurship. Addressing the low integration of stakeholders, inadequate technical support for young innovators, and challenges in leveraging funding, this study aims to provide insights and recommendations to enhance circularity and waste management systems on the islands. Through a comprehensive literature review, qualitative interviews, and analysis of relevant policies and initiatives, the research uncovers the complex dynamics within Zanzibar's waste management value chain. The findings underscore the urgent need for improved stakeholder collaboration, emphasizing the active participation of government agencies, businesses, communities, civil society organizations, and youth entrepreneurs to drive sustainable practices. The study highlights the crucial role of youth circular entrepreneurship in fostering innovation and driving the transition to a circular economy. It identifies the limited technical support, resources, and infrastructure available to young innovators as key barriers, underscoring the necessity of capacity-building programs, mentorship initiatives, and tailored support mechanisms to empower and enable youth entrepreneurs to contribute to waste management and circular innovation. Furthermore, the research reveals the challenges associated with funding and investment for circular initiatives. It emphasizes the significance of climate finance, public-private partnerships, and the mobilization of international funding sources to overcome financial constraints and create an enabling environment for youth circular entrepreneurship. Based on the analysis, this thesis proposes a range of strategies to enhance circularity in Zanzibar, with a particular emphasis on engaging and empowering youth. These strategies encompass stakeholder collaboration, policy development, education and awareness campaigns targeted at youth, technological advancements, and the establishment of financial mechanisms to support youth-led circular innovation. By addressing the identified challenges and capitalizing on the opportunities, Zanzibar can foster a circular economy that not only addresses environmental concerns but also unlocks economic opportunities, resource efficiency, and community well-being. This research contributes to the knowledge base on waste management and circular innovation in Zanzibar, providing a foundation for future research and action toward sustainable development, with a specific focus on youth circular entrepreneurship.

<p> A study of two shallow fringing reefs off the coast of Zanzibar Island was conducted. The study site was Grave Island, 1 km off the shore of Zanzibar town. The comparison site was Chumbe Island, 10 km upcurrent of the town, adjacent a less densely inhabitated coast. The major anthropogenic stress on these reefs could be considered nutrient loading from sewage discharge.</p> <p> Studies of the sea urchin Diadema setosum, indicated mean densities at Grave Island of 6.4 urchins/m^2 and 1.2 urchins/m^2 at Chumbe Island. Urchin densities comparable to those at Grave Island have been related to overfishing and reduced coral recruitment. Coral associate densities were also considered with a mean density of 87/m^2 at Grave Island and 31/m^2 at Chumbe Island. High coral associate densities have been linked to structurally and physiologically weakened coral.</p> <p> Transect studies were conducted and suggested there were significantly reduced coral cover and reduced amounts of live coral at Grave Island (cf Chumbe Island). As well, coral species diversity was significantly lower at Grave Island than at Chumbe Island. Lowered species diversity suggests an unstable community structure, and reduced coral cover may indicate a faltering reef.</p> <p> Stable Isotope studies were conducted on tissue samples from both sites. They showed no significant difference.</p> <p> This study reflects the poor health of Grave Island. The high abundance of urchins and filter feeders, combined with reduced coral cover and diversity, suggest high nutrient loading on these reefs. The high abundance of urchins and associates also suggest coral mortality will be high and recruitment low. If these trends continue, it is unlikely the reef at Grave Island will be able to survive.</p> / Thesis / Bachelor of Science (BSc)

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