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I”Traditions are neither good nor bad, they simply are… Rationality is not an arbiter of traditions, it is itself a tradition or an aspect of a tradition.” Paul Feyerabend an Austrian-British philosopher attributed in his book, “Science in a Free Society,”
Feyerabend, known for challenging rigid scientific orthodoxy, offers a profound insight into the cultural dynamics of tradition. He argues that traditions are not inherently good or bad—they simply exist as part of human cultural evolution. This perspective questions the notion that rationality alone can be used to evaluate or reform deeply rooted practices.
I was reminded of Feyerabend’s words while researching the Mkomango ritual, practiced primarily in southern Tanzania. But what exactly is Mkomango?
According to multiple sources, Mkomango is a traditional ritual that aligns with the ‘Unyago’ (coming-of-age ceremony for girls). This sacred ceremony aims to guide young girls as they transition into womanhood and prepare for marriage, celebrating their new roles in the community and passing down cultural values.
While it embraces dance, song, and mentorship, the celebration masks deeper issues concerning the pressures placed on girls aged 7 to 10 to conform to societal expectations that often culminate in early marriage and limited opportunities.
Unlike other Unyago rituals, Mkomango, predominantly observed among the Mwela and Makonde tribes, extends its focus to include teaching explicit sexual knowledge, emphasizing how girls can fulfil their roles within intimate relationships.
Suleiya Jumanne, a resident of Mingowo village in Masasi District, Mtwara, shared about her painful experience with this tradition…
“I find it very bad,” she says, her eyes reflecting the pain she once felt. “To me, it was just torture, not training as I initially thought.” She said, with her voice carrying a mix of regret and distaste as she reflects on what she endured.
She begins to narrate with a sombre tone, “Mkomango is like a punishment. It used to be done after completing the Unyago ritual, and there was that one day of Mkomango, which was like a punishment for those who weren’t polite or respectful.”
Her voice softens as she recalls her childhood, “I was taken to Unyago when I was about seven years old. After completing the ceremony—just a day before the final rites—I was then taken for what they called ‘training,’ but it felt like torture.
Salma Milanzi (32) from Kitaya Village in Mtwara Municipal Council, echoed similar trauma. Reflecting on her experiences, recalls being taught moral values far beyond her years. However, what stands out most in her memory is the punishment she endured.
“At the time, the ones who taught us were elderly women, completely naked,” she said.
“If you made a mistake, a large fire would be lit, and you were told to jump over it. Or, they would tie you to ropes… if you jumped one way, you’d be beaten, and if you moved another, you’d be punished again. I still remember leaving with scars on my body.” She expressed with the mixture of nostalgia and pain.
Zainabu Kibunju, a prominent ‘Kungwi’ (Marriage Instructor) in Mtwara-Mikindani Municipality, highlights the ritual’s more troubling aspects.
Although Mkomango does not take place in the urban areas of Mtwara where she lives, she explains that during the ritual, girls participate in ceremonies that test their physical endurance and their readiness for adult relationships.
“Many activities during Mkomango are embarrassing…. The girls learn how to sway their hips in intimate contexts, competing to outdo each other. Some endure the painful act of squatting over fire while dancing to prove their resilience,” she elaborated.
Kibunju warns that the teachings of Mkomango can lead to moral decay, as many girls feel compelled to practice what they have learned, resulting in higher instances of school dropouts and early marriages.
She According to her, she noted that due to pressure from child rights activists and development stakeholders, this once-public ritual is now conducted in secrecy. adding, Makonde people introduced Mkomango to Mtwara from Mozambique.
It should be noted that the Makonde have some differences among them; for instance, the one lives in the south of the Ruvuma River (known more widely as the Wamakonde of Mozambique), while others reside north of the Ruvuma River and so forth.
“Here in Mtwara Municipality, the dominant cultural practice is Unyago, which for us focuses on preparing young women to be good caretakers rather than emphasizing romantic relationships,” clarified Kibunju.
The implications of Mkomango are significant: it perpetuates cycles of poverty and hampers gender equality. In regions like Mtwara, where early marriage remains prevalent, girls face substantial barriers to education and economic advancement.
Asking why such traditions persist despite their challenges leads us to Ms Lukundo Paulo, a Cultural Officer for the Mtwara-Mikindani Municipal Council.
She emphasizes that these customs have been passed down through generations, with many tribes adhering to them simply because, “We found it here; we are doing it now, and we will pass it on because it is a cultural matter.”
According to her, these rituals typically occur in June and December, during school holidays, in secluded areas to maintain privacy and focus on training.
Ms Fatu Mapua, a Senior Welfare Officer, asserts that the intention behind these customs was initially to instil good morals, however, globalization and intertribal interactions have led some groups to adopt inappropriate behaviours.
Not all views are critical, Asha Issa Nayopa, a 79-year-old elder, offers another perspective, stating that the original aim of such traditions was to teach respect within society.
She said, as girls reach puberty, they learn about hygiene, menstruation management, and the responsibilities of caring for husbands and children. Despite the concerns raised, not all views of these traditions are negative.
“For instance, we were taught that once you have a child, you should sleep separately from your husband. Your sole responsibility is to care for the child until they’re at least six months old, after which you’re allowed to resume intimacy with your husband. To me, I believe these practices are beneficial,” she explained.
Ms Mapua provided details on the initiatives the Mtwara-Mikindani Council has already undertaken to address inappropriate cultural practices.
She emphasized that the Council continues to educate the public regularly, engaging with parents even in places of worship, as part of its ongoing efforts to support the national campaign against violence towards women and children.
“But we don’t work in isolation; we partner with various organizations that share our goal of combating violence,” she said.
“For example, we collaborate with Sports Development Aids (SDA) – Mtwara, an organization dedicated to fighting all forms of violence. We also seize every opportunity to educate the community.”
The writer explores artefacts at the Living Stone House Museum in Mtwara-Mikindani while delving into the region’s rich culture and traditions.
Ms Lukundo, on the other hand, outlined their role in safeguarding the culture of Mtwara, noting that as professionals, they vigilantly monitor every girl’s training camp and any event involving children. When violations of the law or acts of violence are identified, they take swift action against anyone violating government regulations.
“We regularly engage local leaders and make frequent visits to their areas, ensuring they uphold ethical standards in their training. Instead of just focusing on cleanliness and good morals, we encourage them to teach life skills,” she said.
She added that when granting permits for events, they make it a point to thoroughly investigate and ensure the event poses no moral risks before allowing preparations or celebrations to proceed.
Apparently, the Mkomango ritual embodies the tension between cultural preservation and human rights. While its defenders emphasize moral teachings and cultural pride, its critics point to the lasting trauma and systemic barriers it imposes on girls.
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