Published on and written by Cyril Jarnias
Settling in Tanzania means entering a country where religion structures daily life, social relations, the holiday calendar, but also a part of political life and development. For an expatriate, understanding this religious landscape – and the codes that accompany it – is not a cultural luxury, but a condition for good integration and sometimes for safety.
Although Tanzania is officially a secular state guaranteeing freedom of religion, faith permeates daily life (greetings, posters, shop names, prayers). Tanzanian identity generally combines religious and community belonging, in a country with about 150 ethnic groups.
This article offers a practical breakdown, designed for expatriates, of the major religions present in Tanzania, their practices, their social codes, and pitfalls to avoid in daily life, with a particular focus on the differences between the mainland and Zanzibar.
1. The Tanzanian Religious Landscape: Figures and Nuances
The first thing to understand: there are no perfectly reliable religious statistics in Tanzania. Since 1967, official censuses no longer ask questions about religion. Estimates therefore come from research organizations, often with slightly different results.
However, we can identify a consistent order of magnitude.
A Majority Christian Country, with a Strong Muslim Presence
Several major international studies give the following proportions:
| Source / Year | Christians (%) | Muslims (%) | Traditional Religions (%) | Other / Unaffiliated (%) |
|---|---|---|---|---|
| Pew Research 2010 | 61.4 | 35.2 | 1.8 | 1.4 |
| Pew Research 2020 (projection) | 63 | 34 | 1 | 2 |
| ARDA 2020 | 55.3 | 31.5 | 11.3 | 1.9 |
| Other Estimate 2020 | 63.1 | 34.1 | 1.1 | 1 |
These figures show a constant: Christianity is the majority religion, Islam is the second religion, and African traditional religions remain significant, often intertwined with Christianity or Islam.
The distribution of religions in Tanzania varies considerably by geography. On the mainland, the interior regions are predominantly Christian, while the coastal regions are more Muslim. In contrast, in the Zanzibar archipelago, almost the entire population is Muslim.
| Geographical Zone | Dominant Religious Profile |
|---|---|
| Tanzania Mainland | Christian majority, significant Muslim minority, presence of traditional religions |
| Coast (Dar es Salaam, Tanga, etc.) | Strong Muslim presence, many mosques |
| Zanzibar (Unguja, Pemba…) | More than 97–99% Muslim, Islamic center of the country |
| Major Inland Cities (Arusha, Dodoma) | Christian majority, Muslim and Hindu minorities |
For an expatriate, this means that the same behavior – for example, eating in the street during the day during Ramadan – will be perceived very differently in Arusha or an inland village compared to Stone Town in Zanzibar.
A Mosaic of Religions, but also of Syncretisms
Beyond the Christian / Muslim distinction, the Tanzanian reality is more subtle. Many people identify as Christian or Muslim while maintaining beliefs and practices from traditional religions: consulting healers (waganga), belief in spirits, divination, importance of ancestors.
Percentage of Tanzanians estimated to believe that making offerings to ancestors or spirits can bring protection, according to a Pew Research Center study.
For an expatriate, it is essential not to underestimate this invisible dimension, which influences family decisions, perceptions of illness, local conflicts, or certain rumors (witches, “organ thieves,” targeting of people with albinism, etc.). Religious rationality is not limited to the priest or imam; it includes the healer, the grandmother, the ancestor, the sacred mountain, or the venerated tree.
2. Christianity in Tanzania: Social Weight and Diversity
Christianity is today the country’s primary religion. It developed through successive waves, from the first Portuguese missions to the great missionary movements of the 19th century, through the German then British colonial eras.
The Major Christian Families and Their Presence
Several major Christian branches are well-established:
| Christian Family | Presence and Specificities |
|---|---|
| Catholics | Very numerous, powerful dioceses, major role in education and health |
| Lutherans | Legacy of German colonization, particularly present in the north and center |
| Anglicans | Strong presence since the British period |
| Pentecostals / Evangelicals | Rapidly growing, especially in cities |
| African Independent Churches | Sometimes highly contextualized, mix of Christian faith and local practices |
| Orthodox and Others | Smaller communities but visible in some cities |
The historical churches (Catholic, Lutheran, Anglican) manage a vast network of schools, hospitals, and health centers. An estimated more than 500,000 Tanzanians have attended Christian schools. These institutions remain central to social life, especially in rural areas where the state is less present.
For expatriates, enrolling children in a faith-based school or seeking treatment in a hospital run by a congregation means operating in an environment of Christian references. Although explicit religious pressure is generally not applied, one must accept the presence of practices like prayers, hymns, or celebrations.
Religious Practices and Daily Life
Christian life is organized around: prayer, Bible reading, participation in the community, and the practice of sacraments.
– Sunday services, often very lively, with singing, dancing, long sermons;
– major holidays like Christmas and Easter, which are national holidays and major family times;
– small base communities, particularly among Catholics (jumuiya), which meet in neighborhoods to pray, discuss, and support each other.
Services are primarily conducted in Swahili, sometimes in local languages in rural areas. In major cities, you can also find services in English, especially in churches frequented by expatriates.
A few major churches illustrate this highly visible Christian presence: St. Joseph’s Cathedral or Azania Front Lutheran Church in Dar es Salaam, St. Therese Cathedral in Arusha, many Protestant and Pentecostal temples throughout the economic capital.
For an expatriate, attending a Sunday service can be a very effective way to understand the host society. This experience allows for direct observation of social hierarchies in place, the position of women, attitudes toward money, and how sensitive issues like corruption, morality, sexuality, or politics are addressed.
What This Means for Social and Professional Life
On a practical level, the strong Christian presence translates to:
– a Sunday largely reserved for worship and family: many businesses open later or close;
– frequent prayers at the opening or closing of meetings, especially in NGOs or institutions influenced by Christian networks;
– particular sensitivity to certain topics (sexuality, homosexuality, abortion, women’s roles) often addressed from a Christian moral perspective.
For a non-Christian or non-believing expatriate, conspicuously refusing to pray in a collective setting may be perceived more as coldness than as a principle of secularism. A discreet and respectful attitude – remaining silent, standing with others – is generally the best option, without obligation to participate in gestures or words.
3. Islam in Tanzania: Between Swahili Heritage and Zanzibar’s Specificity
Islam is the second major religion of the country, but it is dominant on the coast and almost exclusive in Zanzibar. Its history is intimately linked to Indian Ocean trade and the formation of Swahili culture.
Currents and Internal Diversity
Tanzanian Islam is not monolithic. It includes:
| Muslim Current / Group | Particularities |
|---|---|
| Sunnis (Majority) | Primarily Shafi‘i and Maliki schools, especially on the coast and in Zanzibar |
| Shiites | Significant minority, often of South Asian origin (Ithna’ashari, Ismailis, Bohras) |
| Ahmadis | Minority also partly from South Asia |
| Ibadis and Non-denominational | Smaller groups |
| Sufi Orders (Qadiriyya, Shadhiliyya…) | Historically very well established, important in saint veneration and maulid |
In Zanzibar, approximately 90% of Muslims follow the Sunni tradition, mainly according to the Shafi‘i and Maliki schools. Salafist movements, like Ansâr Sunna, criticize certain local Sufi practices such as visiting sheikhs’ tombs (ziara), invoking saints in prayers (tawasud), or maulid celebrations.
For the expatriate, this internal diversity remains subtle in daily life but explains different sensitivities, for example regarding religious music, gender mixing, or saint veneration practices.
Visible Practices: Ramadan, Eid, Maulid
Three major events structure the Islamic year in Tanzania and are important to know.
Ramadan is very visible in Muslim areas like Zanzibar, the coast, or certain neighborhoods of Dar es Salaam. During this month, the day is structured by prayer, fasting, and preparations for iftar (breaking the fast). In Zanzibar, many restaurants remain closed until sunset, government offices sometimes operate at a slower pace, and the atmosphere is more solemn.
Then Eid al-Fitr, which marks the end of Ramadan and is a national holiday. It is a time for collective morning prayer, followed by visits, new clothes, shared meals. Finally, Eid al-Adha, the Feast of Sacrifice, also a holiday, with animal sacrifice and sharing of meat, especially with the poor.
The maulid, celebration of the Prophet’s birth, is particularly important for Sufi Muslims. In Tanzania, this festival also has the status of a public holiday. In some areas, processions, recitations of religious poetry, and communal feasts are organized.
Codes for the Expatriate to Respect
In predominantly Muslim regions, especially in Zanzibar, certain behaviors are expected:
For a respectful stay in Tanzania, especially in Zanzibar, it is advisable to dress modestly in public (shoulders and knees covered, non-revealing or see-through clothing). During Ramadan, avoid eating, drinking, or smoking conspicuously in the street during fasting hours. Consuming alcohol in public spaces is prohibited in Zanzibar. Respect the frequent prohibition against photographing mosques or worshippers in prayer. Always remove your shoes before entering a mosque or prayer space and follow local indications regarding access for non-Muslims.
The opposite is also true: in a very mixed city like Dar es Salaam, or in Christian areas of the interior, norms are less strict, although modesty is still appreciated.
Zanzibar: Islamic Center, Laboratory of Coexistence… and Tensions
Zanzibar holds a special place. Within the Tanzanian Union, it is a semi-autonomous region, with its own government, a president, a distinct judicial system, including Islamic courts (kadhi courts) with jurisdiction over matters of marriage, divorce, and inheritance for Muslims. Over 99% of the archipelago’s population identifies as Muslim.
Historically, the Sultan of Zanzibar allowed followers of different religions to practice their faiths freely, and the island retains the memory of a long-standing coexistence between Muslims, Christians, Hindus, and other communities.
Sultan of Zanzibar
At the same time, the archipelago has experienced tensions: the rise of more radical currents, controversy over the place of tourism and alcohol, pressure on some Christians, and youth sometimes targeted by extremist groups linked to transnational networks.
For the expatriate, this translates mainly into: challenges of cultural adaptation, managing distance from family and friends, and the need for good professional and social integration.
– a more conservative social environment than in Dar es Salaam or Arusha;
– stricter rules on dress code and religious expression in public spaces;
– particular attention to places (old Stone Town neighborhoods, fishing villages, tourist beaches) which do not all have the same tolerance.
Respecting these codes is also a form of personal safety: behavior perceived as provocative can be enough to crystallize tensions.
4. Traditional Religions and “Invisible” Beliefs
Beyond statistics, a large part of Tanzanian religious life eludes classic categories. African traditional religions, very diverse by ethnicity, are less organized around formal places of worship and more around practices: ancestor veneration, land-related rituals, sacrifices, possession dances, divination.
Common Principles of Traditional Religions
They often include:
– belief in a distant supreme deity;
– a world of nearby spirits (nature spirits, jinn, Arab or Swahili spirits, etc.);
– the centrality of ancestors, who can protect or punish;
– the importance of sacred natural places: mountains, caves, trees, rivers.
These traditions are generally transmitted orally, through stories, songs, initiation rites. They structure the relationship to death, illness, fertility, and family conflicts.
Ngoma are healing and protection ceremonies where dance, drumming, and sometimes trance are central to the ritual. Described as “cults of affliction,” they aim to treat suffering by identifying and appeasing the spirit considered to be the cause.
For the expatriate, it is likely to encounter: other expatriates, locals sharing their culture, international companies and various professionals from different sectors.
– discussions about “witches” accused of causing death or illness;
– rumors related to magical practices, sometimes dramatic (attacks on people accused of witchcraft, lynchings);
– consultations with diviners or healers alongside modern medicine.
The temptation to judge or ridicule these beliefs is strong for an outside perspective but is extremely poorly received. A cautious approach – listening, asking, without validating or condemning – is generally more appropriate.
Local Examples: Chaga, Sukuma, Maasai, Hadza…
Each group has its specificities. Among the Chaga, around Kilimanjaro, ancestor veneration and worship of a sun god named Ruwa coexist with a strong Christian presence. Among the Sukuma, ancestors are honored with offerings of millet beer and cow dung. The Maasai believe in a single god, Engai (or Ngai), linked to rain, thunder, lightning, and maintain an elaborate ritual system around life stages (circumcision, marriage, old age).
The Hadza, a group of hunter-gatherers, are distinguished by the fact that the majority of them practice neither organized worship nor witchcraft. They have, however, their own cosmology.
For an expatriate working on development or environmental projects, these beliefs are central:
– certain sites (mountains, waterfalls, caves) are considered sacred, influencing how they are developed;
– community decisions involve rituals, consultations with diviners, or assemblies of elders where the religious element is implicit.
5. A Secular but Very Religious State: Legal Framework and Realities
Tanzania defines itself as a secular, democratic, and anti-discrimination state according to its constitution. Freedom of religion is guaranteed, including the right to change religion. The two governments – the Union government and the Zanzibar government – affirm they protect this freedom.
In practice, religion and politics remain closely intertwined.
Religious Institutions and the State
The authorities maintain structured relations with major religious organizations:
– on the mainland, the National Muslim Council (BAKWATA) officially represents Islam to the state;
– in Zanzibar, the president appoints the mufti and the chief of the Islamic courts (chief qadi);
– on the Christian side, the Bishops’ Conference (TEC) and the Christian Council of Tanzania (CCT) are key interlocutors.
Religious organizations are major players in the social, educational, and health fields, carrying out crucial actions for communities.
Management of a considerable number of hospitals and clinics, with a crucial role in the fight against HIV/AIDS.
Management of many schools and active promotion of education for all.
Care and support for refugees and displaced people.
Active fight against gender-based violence and for the protection of the most vulnerable.
Yet, reports show there is no truly stable institutional mechanism to coordinate state and religious actors’ actions. Partnerships are made case by case, particularly on sensitive topics like reproductive health, where positions vary greatly from one religious group to another.
Religious Freedom and Tensions
International assessments give Tanzania a relatively good score on religious freedom (3/4). Globally, people practice their faith without hindrance and many families mix religions within the same household.
But this image of a “model of tolerance” should not hide episodes of tension:
The context is marked by sporadic conflicts between communities (e.g., animal slaughter, noise from sermons), attacks on leaders and places of worship, issues related to witchcraft, and a feeling of discrimination, notably among Muslims who feel marginalized.
For an expatriate, the main consequence is to be very careful not to fuel, even involuntarily, existing fault lines. A comment on politics mixed with religion, a joke about a ritual practice, taking a position on a local conflict can be interpreted through religious lenses.
Registration and Control of Religious Organizations
Religious groups must register with the administration, both on the mainland and in Zanzibar. Those operating without registration or accused of false doctrines or disturbing public order can be suspended or even prosecuted. Recent cases involve pastors as well as imams.
In practice, for an expatriate involved in a religious project (faith-based school, mission, NGO linked to a church), it is crucial to verify the legal status of the structure and compliance with the regulatory framework (including a recent obligation for periodic re-registration of organizations).
6. Living and Working in This Religious Context: Codes, Faux Pas, and Best Practices
Beyond the broad outlines, what interests an expatriate are concrete situations: how to behave in the street, at work, in a village, in a mosque or church, during major holidays?
Dress Code and Places of Worship
The general rule is simple: modesty is always well-regarded, everywhere in the country. Concretely:
– shoulders and knees covered for men and women in the most traditional public spaces, markets, government offices, villages;
– preferably non-revealing, non-see-through clothing;
– in Zanzibar and strongly Muslim areas, be extra cautious: women should avoid tank tops and shorts, men should avoid sleeveless shirts and very short shorts outside tourist areas.
In mosques:
– remove shoes at the entrance;
– for women, cover your head if allowed to enter;
– avoid any photos without explicit permission, many mosques prohibit it outright, especially in Zanzibar.
In churches:
To respect customs in a place of worship, it is advisable to wear clean and appropriate attire: a shirt or polo for men, a dress or decent skirt for women. It is also important to avoid moving around during moments of prayer, scripture reading, or preaching so as not to disturb the congregation.
Beach hotels and resorts are a separate space, but even there, discretion outside swimming areas is appreciated, especially in Zanzibar where authorities have regulated tourist attire, with fines potentially also targeting guides or agencies.
Ramadan, Sundays, and the Holiday Calendar
To manage professional or social schedules, one must consider the religious calendar. The major holidays are national public holidays: Christmas, Easter, Eid al-Fitr, Eid al-Adha, Maulid. The dates of Muslim holidays vary according to the moon, and official announcements can come late.
During Ramadan, in Muslim areas:
During Ramadan, it is advisable to adapt meeting schedules by avoiding late afternoons and favoring mornings or early evenings after iftar. Expect that some services, like restaurants and shops, may operate at a slower pace. It is also important to be mindful not to give the impression of flaunting the fast by avoiding eating or drinking conspicuously.
Sunday, especially in Christian regions, is a day when churches are full, transportation is busy with worshippers dressed in their best clothes, and professional meetings are unwelcome.
For an expatriate, planning a workshop, training, or public event without considering major religious times is a classic mistake that results in absenteeism, misunderstandings, or even tensions with local leaders.
Greetings, Language, and Religious References
Greetings are central to Tanzanian sociability. Many include an implicit or explicit dimension of blessing:
– “Mungu akubariki” – God bless you;
– “Asante, Mungu akulipe” – thank you, may God repay you.
Refusing these formulas curtly can be felt as a rejection. Conversely, using them humbly, even if one is not a believer, is generally seen as a sign of respect for local codes, not as a profession of faith.
In Tanzania, to respectfully greet Muslim communities, it is appreciated to use the Arabic phrase “Assalamu alaykum” (to which one replies “Wa alaykum assalam”). With Christians, a common approach is to say “Shikamoo” to an older person or use a Swahili phrase like “Habari za asubuhi?” (“how is the morning?”), accompanied by a smile.
Handling Sensitive Topics
It is recommended to approach certain topics with caution:
– relations between Christians and Muslims;
– role of sharia, especially in Zanzibar;
– place of religion in politics or institutions;
– ethical issues (homosexuality, abortion, polygamy, witchcraft).
Many Tanzanians believe one does not “play” with religion. Debates exist of course in society and among religious elites, but an expatriate who arrives with strong judgments or moral lessons is rarely well received.
A good practice is to ask questions (“How does this work here?”, “How do you see this issue?”) rather than give opinions. The answers, often nuanced, allow for a better grasp of local logics.
7. Interfaith and Development: What the Expatriate Must Know
Many people who come to work in Tanzania do so in the context of development, humanitarian, educational, or health projects. In these fields, religious actors are unavoidable.
Faith-Based Institutions and Social Services
Faith-inspired organizations (churches, mosques, religious foundations) run:
– primary and secondary schools, boarding schools, vocational training centers;
– hospitals, clinics, dispensaries, including in remote rural areas;
– HIV/AIDS programs, maternal health promotion, support for refugees.
To work effectively in Tanzania, it is essential to engage in dialogue with religious representatives, such as priests, pastors, imams, nuns, and leaders of Muslim or Christian associations, as they constitute trusted intermediaries for the local population.
For an expatriate, this implies:
– accepting that some activities begin with a prayer, Christian or Muslim;
– respecting worship days and major holidays in planning;
– anticipating internal debates on topics like contraception, abortion, women’s rights.
Interfaith Dialogue and Tension Prevention
Several interfaith structures play a key role in peace promotion and preventing radicalization. International conferences, like the one organized in Zanzibar on the theme of religious extremism, have brought together Muslim, Christian, and other tradition leaders to reflect together on common responses.
These networks support initiatives like:
– training youth in values of peaceful coexistence;
– radio or social media programs to counter extremist discourses;
– joint actions on social issues (gender-based violence, poverty).
For an expatriate involved in peacebuilding, governance, or civil society, these platforms are privileged interlocutors. They can also serve as mediators when a project encounters religious resistance.
8. How to Attend Places of Worship as an Expatriate
Many expatriates wish to discover local religious practices or are simply seeking a spiritual community in their own tradition.
Attending a Christian Service
In major cities like Dar es Salaam, Arusha, or Dodoma, you can find churches that welcome expatriates, sometimes with specific services in English. Most Catholic parishes and Protestant churches are open to visitors, provided you respect the basic codes:
– arrive on time (or accept that the service may start a little late);
– turn off your phone or put it on silent;
– refrain from taking photos without permission, especially during the service.
For expatriate families, regular participation in a parish can be a very effective gateway to integration. Catholic jumuiya or Protestant youth groups often offer a valuable social network.
Visiting a Mosque
In Tanzania, access for non-Muslims to mosques varies by place. Some forbid entry to those not of the faith, others accept visits outside prayer times, especially if they have historical interest (like some old mosques in Stone Town or the coast).
In all cases:
Before visiting a mosque, it is essential to ask for permission, preferably from the imam or a person in charge. You must also respect the dress and behavior codes in effect. It is recommended to avoid planning your visit during important prayer times, like the Friday prayer (Jumu‘a) or the daily prayers.
Taking a local guide to visit Stone Town, Kilwa, or other historical sites also allows you to place these mosques in the context of Swahili Islamic history, Indian Ocean trade, and urban formation.
Hindu Temples, Buddhist, and Other Minorities
Tanzania is also home to Hindu, Sikh, Buddhist, Bahá’í, or Jewish communities, essentially in major cities, a legacy of Indian and Middle Eastern migrations. In Dar es Salaam, several century-old Hindu temples are open for visits, with the same general rules: modesty, respect, photos only with permission.
These communities, although minorities, participate in the country’s religious diversity and organize celebrations like Diwali, Holi, or Buddhist ceremonies, especially in major urban centers.
9. A Few Concrete Scenarios for Guidance
To conclude, a few typical situations experienced by expatriates and what to learn from them.
You work for an NGO in Zanzibar and schedule a week-long workshop that falls right in the middle of Ramadan, with sessions all day. Many participants who are fasting are exhausted, the atmosphere becomes tense, some leave the room early. The mistake here is not having considered the religious calendar: it’s better to shorten the days, schedule breaks, or even move the workshop outside this period.
In Dar es Salaam, in a mixed neighborhood, conflicts can arise between neighbors due to noise pollution from religious practices, like Pentecostal singing in the evening or the dawn call to prayer. As an expatriate, it is preferable to avoid getting directly involved in the conflict. Instead, favor facilitating local dialogue through mediators like the neighborhood leader or community representatives, rather than sending a formal complaint letter that could fuel tensions.
You are invited to a Chagga family home at the foot of Kilimanjaro, a practicing Christian family. Before the meal, an elderly family member pours a few drops of traditional beer on the ground, murmuring something. This gesture can be both a tribute to the ancestors and a Christian prayer of thanks. Calmly asking what the gesture means, without judgment, is a good way to learn and show your interest.
During a visit to a Maasai village, avoid taking photos of children in exchange for money or candy, a practice considered problematic and indecent. Prefer group photos with the adults’ consent and support the community by buying crafts or donating to a local organization.
Conclusion: A Compass Rather Than a Rulebook
Understanding local religious practices in Tanzania is not about memorizing a list of “do nots”. It’s mainly about grasping three simple ideas.
First: religion is everywhere, but rarely ostentatious in a conflictual way. It runs through greetings, meals, workdays, public holidays. Respecting it means respecting people.
Second: the official framework is secularism, but religious institutions massively structure education, health, and social aid. For an expatriate working in these sectors, ignoring these actors is to condemn oneself to ineffectiveness.
Behind the Christian or Muslim labels, there is a complex intertwining of traditions, beliefs in spirits, and attachments to land and ancestors. Taking this reality seriously, without exoticism or contempt, often helps defuse deep misunderstandings.
Ultimately, the best posture in Tanzania remains that of the attentive visitor: observe, ask questions, adapt your behavior, accept to learn. In a country where religious leaders enjoy great trust, where Eid and Christmas celebrations sometimes bring together neighbors of all faiths, an expatriate who makes the effort to understand this spiritual fabric will generally be welcomed with warmth and respect.
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Cyril Jarnias is an independent expert in international wealth management with over 20 years of experience. As an expatriate himself, he is dedicated to helping individuals and business leaders build, protect, and pass on their wealth with complete peace of mind.
On his website, cyriljarnias.com, he shares his expertise on international real estate, offshore company formation, and expatriation.
Thanks to his expertise, he offers sound advice to optimize his clients' wealth management. Cyril Jarnias is also recognized for his appearances in many prestigious media outlets such as BFM Business, les Français de l’étranger, Le Figaro, Les Echos, and Mieux vivre votre argent, where he shares his knowledge and know-how in wealth management.
