Disability, Society and Theology: Voices from Africa

Chapter Twenty One: A Profile of Tanzanians with Disabilities

AProfile of Tanzanians with Disabilities CHAPTER TWENTY ONE AProfile ofTanzanians with Disabilities Kaganzi Rutachwamagyo Overview T anzania has over 120 ethnic communities all with diverse values, beliefs and cultures. This Chapter profiles persons with disabilities (PWDs) in Tanzania from a traditional, cultural and policy dimensions. Factors that cause disability are discussed against the background of international perspectives, norms and standards. Although, there is no agreement on the definition of ‘disability’, many disability scholars and activists concur that the main aspect of concern is social exclusion. This includes deliberate or unintended denial of opportunities to PWDs and violation of their human rights. Traditional Beliefs about PWDs Mbiti (1995) argues that “birth and childhood are significant perpetual social processes which start long before a child is born.A ‘birth’ is significant because children are the buds of society. Each birth marks the arrival of spring when life shoots out and the community thrives. As a bud of both the immediate family and the community at large, a child has a communal obligation to society. Its lifelong mission is it to replace those who die and take over communal roles, duties and functions from those who are aging. The main goal is to ensure continuity of the family lineage. Disability, Society, and Theology However, the birth of a child with impairment is viewed with suspicion. We have already noted that such an occurrence is associated with wrongs committed. The same applies even in cases where one becomes impaired later in life. Kisanji (1995) correctly points out that the blame for ‘wrong doing’ is normally put on one spouse, usually the woman. When disability is associated with superstition, it leads to stigmatisation of those affected together with their families. Mbiti’s contention above means a child is supposed to contribute socially and economically to the well being of the family. Unfortunately, this expectation wanes once impairment is noticed in a child. The birth of such a child is seen as a bad omen. Deriving mainly from ignorance, the community thinks of such a child as a source of stigma and lifelong liability. This perception leads to and has resulted in desperate coping methods as discussed below. In some parts of Tanzania, many people are ambivalent about the question of disability. Some people believe that PWDs are super human, wield extra-natural mystical powers that can either harm or benefit the community.Therefore, the how PWDs are treated depends on the perception of the family. In addition, the language used expresses society’s despondency following the birth of a child with disabilities. It is regarded as neither being an asset nor an equal member of society. So are the beliefs and attitudes of most members of the community. In this respect, PWDs in Tanzania are generally looked upon or portrayed as defective, infirm, invalid, unable, unfit and freakish. The legacy from the past lingers on to date. As argued elsewhere in this book, derogatory terminologies and labelling are common in communities. Unfortunately even Holy Books, preachers as well as medical professionals tend to promote the use of words like vipofu (blind); viwete (crippled); mabubu (the dumb). Many preachers nowadays emphasise the faith healing concept to their followers. Unfortunately, this only reinforces misconceptions, the negative attitude and self-rejection among followers with disabilities. 364 AProfile of Tanzanians with Disabilities Coping Methods among Traditional Communities Infanticide Infanticide is the crime of killing a young child. Even in very recent times, Tanzania has witnessed such incidences of children with disabilities being killed by their parents particularly in the Maasailand. In the case of pastoralists, such resentful incidences are premised on community livelihood which is livestock keeping. Children with disabilities are killed with the excuse that such children cannot endure long treks in search of pastures especially in the dry season. In the coastal region, the story is the same.After attending to a woman in labour, it is the traditional birth attendant who breaks the news. Reporting that Mtoto si riziki, bahati mbaya (child is not a blessing, bad luck) means the born baby has been suffocated outright – on noting signs of severe impairments. Apparently, this practice has been around for some time. Perhaps infanticide is responsible for recent spate of attacks and killings targeting albinos. Statistics show that between November 2007 and May 2008 about twenty five murder cases of people with albinism (old and young) were reported.All of them were murdered in cold...