
Tanzania’s President Samia S. Hassan and Music artist Harmonize. Collage by Dami Mojid / THE REPUBLIC. Ref: GCIF / FLICKR.
THE MINISTRY OF ARTS / MUSIC DEPT.
The Political Dilemmas of Tanzania’s Music Artists

Tanzania’s President Samia S. Hassan and Music artist Harmonize. Collage by Dami Mojid / THE REPUBLIC. Ref: GCIF / FLICKR.
THE MINISTRY OF ARTS / MUSIC DEPT.
The Political Dilemmas of Tanzania’s Music Artists
‘Naipenda Tanzania, hasa hasa ya Samia,’ (I love Tanzania, especially Samia’s) Tanzanian music artist, Rajab Abdul Kahali popularly known as Harmonize, sings in the opening track of his fifth studio album, Muziki Wa Samia. The rest of the nine tracks follow suit as he presents us with a 34-minute-long piece of sonic praise for President Samia Suluhu Hassan of Tanzania and her leadership.
Muziki wa Samia is a simple album. Its foundation is familiarity of sound and repetitive, catchy lyrics. The songs are easily digestible, albeit very on the nose with lyrics like, ‘taifa lishasema ni Samia tena,’ (the nation has declared that it’s Samia again) alluding to the re-election of the current president in the upcoming 2025 elections. The opening track, ‘Tanzania’, is a percussion-backed track that samples the national anthem it’s named after. The sixth track, ‘Mama Teacher’, is a reworking of his own hit track ‘Teacher’ released in 2022 that fans will easily remember. ‘Tuna Tamba Nae’, ‘Anatekeleza’, and ‘Kazi Iendelee’, are heavily infused with Congolese sounds, a staple of the local music scene. In fact, in ‘Kazi Iendelee’, he features Congolese music icon, Awilo Longomba, and samples the hit track ‘Coupé Bibamba’. The last track, ‘Wanajisumbua’, which the Tanzanian artist first dropped in 2020, taps into Singeli, a high-tempo genre amalgam of taarab, mchiriku and vanga that is native to coastal Tanzanian communities and has recently become a beloved Tanzanian export. The album casts a wide net, featuring many of the country’s leading music genres, and subsequently catering to their listeners too.
Harmonize’s music typically covers themes like love, romance, enjoyment and amassing wealth. He entered the scene in 2011 with a love song titled ‘Aiyola’ and is currently still enjoying the success from his 2023 breakup song ‘Single Again’, which to date has amassed more than 11 million plays on Spotify. One would not describe the majority of his discography as ‘political’ although in 2019 he released a praise song for the late Tanzanian president, John Pombe Magufuli titled, ‘Magufuli’, and performed it for him during a rally much to President Magufuli’s liking. He then released another track, ‘Ahsante Magufuli’, following the president’s passing. In a 2024 article published by Tanzanian newspaper, Mwanaspoti, the artist not only confirms that he made Muziki Wa Samia as a show of support and encouragement to the state he also teased that this will be his final album as he had exhausted all of this talent on the project.
While Muziki Wa Samia (and the two Magufuli-centred tracks) might not align with the bulk of the singer’s discography, the album is an accurate looking glass into the current state of Tanzania’s music industry and its positioning (or lack thereof) in the political arena, beyond praising the government.
FACT OR FICTION?
In Muziki Wa Samia, Harmonize tries to persuade listeners that the current Tanzanian political leadership has been a perfect tenure. The album’s lyrical content covers themes like infrastructure, labour, free education, accessible healthcare and gender, all packaged to applaud the positive contributions of Tanzanian leadership towards the country’s development. Word choices that create imagery around work and building are used repeatedly and physical elements like roads, planes and new builds are referenced. In ‘Mama Anajenga’, the Tanzanian artist illustrates what he considers an unquestionable development, and this undeniability is punctuated with lyrics like: ‘Wenye macho wanashuhudia, hatua tunazofikia’ (those with eyes can witness, the steps we have reached). In the track ‘Kazi Iendelee’, whose title is pulled from President Hassan’s official slogan, he sings, ‘Maendeleo tukiyahitaji, kuchapa kazi ndo iwe mtaji.’ (If we need development, labour is the capital). He goes on to sing, ‘Tuchape Kazi, Tusonge Mbele’ (Let’s do the work, let’s move forward).
While Tanzania undoubtedly enjoys tangible infrastructural developments including the new builds and bridges referenced in ‘Mama Anajenga’ as a measure of economic growth, there has not been a significant improvement in the quality of life for the majority of Tanzania’s population. In fact, the bottom 50 per cent of the country’s 67-million-population continue to take home far less of the national income share (in 2000 it was 14.6 per cent and in 2022 it was 13 per cent) while the top 10 per cent of the country’s population enjoy a greater slice (in 2000 it was 45.4 per cent and in 2022 it was 51.4 per cent).
Tanzania is a young country; over 70 per cent of the current population is under 30 years old, most of whom are experiencing the impact of an unrelenting unemployment crisis. Youth participation rate in the labour force has been on a steady decline for the last decade; out of 1 million youth entering the labour market, only about 60,000 are able to secure employment. It is unclear whether Harmonize’s suggestion that work ethic is the missing ingredient speaks solely to the population’s work ethic (as opposed to the government’s). What is clear, however, is that he does not mention how structural factors like the education system, an over-reliance on the formal sector and a lack of credit initiatives are thwarting employment opportunities for young people. When confronted with these structural challenges, the head of state has opined that it is not the government’s duty to create jobs for youth, rather their duty is to foster an enabling environment for self-employment. In a speech given in January 2023 to celebrate the 59th Anniversary of Zanzibar’s Revolution, President Hassan said: ‘What we are doing is to create a conducive environment for you to create jobs. Create jobs by using the existing environment.’
Another standout theme in the project is the president being described as a mother figure. President Hassan, affectionately dubbed ‘Mama Samia’ early in her term, has cozied into this persona. The track ‘Samia Tena’ features an audio clip from a speech from the president herself affirming this position of motherhood as she says: ‘hakuna kundi, wote ni watoto wangu, wote nalea’ (there is no favouritism, they are all my children, I raise them all).
The Tanzanian artist is spot on in the use of the mother archetype to describe President Hassan. At first, her ascension in March 2021 indeed came with hope. The maternal archetype that Harmonize refers to in his album was used to foster this sense of healing and renewal in a country that had just experienced the polarizing leadership of the late President Magufuli. In an article published in The Conversation right after she was sworn in, President Hassan is purported to have a reconciliatory quality to her leadership both domestically with alienated opposition leaders, as well as internationally by repairing diplomatic relations between Tanzania and other countries. But it did not take long for opinions to shift. Some, like Tanzanian lawyer and human rights advocate Fatma Karume, even argued that the nurturing archetype quickly morphed into that of a wicked stepmother as quickly as a year in. Three years into her tenure, opinions are still mixed. Her leadership has won some people over; reversing the regressive ban on opposition political rallies and attendance for pregnant schoolgirls, and welcoming foreign investment were some of the choices that have garnered praise. But there is still palpable scepticism. An increase in cases of police brutality has recently put her leadership under fire with reports of police stations being used as torture chambers and abuse of power. Also, the arrests of leaders of the opposition party, Chama Cha Demokrasia na Maendeleo (CHADEMA), including lawyer and party member, Tendu Lissu, and party secretary general, John Mnyika, during a banned youth rally in August 2024. There were also reports of police misconduct again during a failed protest in September, that was sparked by the kidnappings and murders including the case of CHADEMA member Ali Kibao that led to the arrest of CHADEMA national chairman, Freeman Mbowe. Further, it’s interesting that Harmonize positions the president’s leadership as one that swiftly executes because the stalemate of the constitution review is perhaps the biggest and most enduring point of critique for her.
In Samia Tena, Harmonize sings of the president’s unforeseen ascension; ‘…uraisi hakuomba wala hakufikiria,’ (…she did not ask for the presidency nor did it cross her mind). He also sings, ‘Aliopewa na Mungu, Hawezi Nyanga’nywa kwa rungu’ (That which is given by God, cannot be snatched by force). These lyrics situate the president’s ascension as somehow both serendipitous and divinely ordained. While the context of the passing of the late President Magufuli was unforeseen, it is curious to view Hassan’s rise to the presidency as heroic, instead of an obligation that she herself welcomed readily. To imply otherwise seems not only condescending to the ambitions that got her in the political arena in the first place but also excuses her from being held accountable for the choices she makes in her term. Harmonize’s framing of her rise to the presidency should invite us to think about how much of the president’s perceived power is blunted by the framing of her leadership through gendered notions like the maternal archetype that she frequently leans on. Our view of her as a ‘mother’ and the projections that come with it might be clouding the fact that she is indeed a public servant with utmost power.
A glance in the comment section under the Instagram post announcing the album reveals that the most recurring fan reaction to Muziki Wa Samia was confusion. Some were not sure how a political album fit in with the rest of the artist’s discography, playfully chiming that a Grammy award would remain a pipe dream. Others were confused over his absolute praise of the government with one comment even insinuating that it might have been a commissioned project, which would not be unheard of. An ensemble named ‘Samia Queens’ consisting of women music artists including Zuchu, Nandy, Aby Chams, and Maua Sama and more, formed through the ruling party, Chama Cha Mapinduzi (CCM)’s United Women’s Association of Tanzania. In March 2024, they released a song titled ‘Wanawake Moto’, praising the efforts of women and President Hassan on her administration so far.
In another Instagram post where Harmonize looks to be in a convoy with the president, the comment section is full of fans who are decidedly disappointed. While there are no official reports of the artist being paid to release this album, a user citing his proximity to the president suggested that he might be a ‘chawa’, a colloquial term for an individual who makes a living out of fervently praising celebrities or leaders.
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BONGO FLAVA’S SHRINKING SPACE
Although the majority of Harmonize’s discography does not make him a ‘political’ artist, the genre his music resides under, Bongo Flava, has strong political roots. Dubbed as mziki wa kizazi kipya (new-age music) when it emerged in the 1980s, Bongo Flava is the genre-blend of HipHop, R&B, Reggae, Zouk, and others, localized by the Kiswahili language and Tanzanian urban youth culture. It has since morphed into various iterations and birthed many sub-genres that don’t neatly fit into a specific categorization. It has leaned into R&B to embrace singers, incorporated musical elements from various Tanzanian tribes, and most recently it has merged with South Africa’s amapiano to create Bongopiano.
By the early 2000s, Bongo Flava was no longer just a music genre, it was also a central form of cultural expression for disenfranchised youth, particularly those living in urban centres. They used the genre as a means for expression of their experiences, tastes, fears, and frustrations alike, and as a potential source of financial security. Tanzanian youth of this era lived against a backdrop of rising unemployment rates, poverty, poor infrastructure and public health concerns like the HIV/AIDS epidemic. As a result, their lyrics frequently featured commentary on how these socio-economic and public health issues affected them. Bongo Flava artists of the early 2000s in particular took seriously the responsibility of representing fellow youth and relaying their true lived experience. In his 2003 track, ‘Darubini Kali’, Bongo Flava pioneer, Afande Sele, raps, ‘Mimi ni msanii, kioo cha jamii,’ (I am an artist, a mirror for society).
Pro-government music also grew in popularity in the early 2000s. It became commonplace for artists to encourage civic engagement and drum up youths to vote through music, like with singles, with lyrical content on electoral processes like ‘Kura Yangu’ by artists Dr Levy and Sugu. Some artists would also make campaign jingles for parties as well as go on campaign tours with politicians running for office. In the lead-up to the 2005 elections, Bongo Flava group TMK, led by Juma Nature accompanied CCM party candidate and eventual president, Jakaya Mrisho Kikwete (December 2005 to November 2015), on his campaign tour. Artist Ngwair also released a song titled ‘Mtoto wa Jah-Kaya’ to show his support for the presidential candidate.
In contrast, other artists used the genre as a means of sonic protest against political shortcomings in the country. Professor Jay, for instance, released the popular ‘Ndiyo Mzee’ and subsequent ‘Kikao Cha Dharura’ to address politicians’ failure to keep promises they made to citizens during their election campaigns. Rapper-singer Nakaaya Sumari also released ‘Mr Politician’ with similar sentiments. There was also Wagosi Wa Kaya, a Bongo Flava duet who social science researcher, Nicodemus Minde, describes as having ‘epitomized socially conscious music through their radical criticism of the government.’
Of course, there were artists who were ambivalent about political engagement and preferred to use the craft only to entertain, but Bongo Flava in the 2000s was characterized by its diverse tapestry of political leanings and expressions. Now, Harmonize’s album enters a much different landscape. One where the spectrum for what is considered appropriate political engagement for artists has significantly narrowed.
A notable reason for this is that the tension between societal norms and creative freedom has gotten increasingly fraught with the National Arts Council banning songs or fining artists under the guise that they do not align with national morals. In 2018, the National Arts Council passed more than 60 new regulations that dictated which art was appropriate and provided forms that artists would have to fill in order to make or perform their art domestically and abroad, as well as guidelines for private companies who wish to work with artists including increased fees. Bongo Flava star Diamond Platnumz, Nikki Mbishi, Jux and Barnaba were some of the artists whose music was banned. Some artists also experienced performing restrictions as punishment for not adhering to the regulations, a particularly harsh deal when you consider how significant live shows are as a source of income for artists, especially in Tanzania. This is because of a lack of strong music-sharing platforms that could expose artists to bigger audiences and provide substantial payouts. While big distribution platforms such as Spotify and Apple Music have been criticized for their royalty payout model, local platforms like Mkito and Boomplay have neither been able to produce great pay-outs either, nor figured out how to rival piracy. As a result, performance bans become a hindrance to their livelihood.
A few years later, in 2023, the council released more guidelines for the observance of ethics in art—a manual of some sort for artists that doubled down on the council’s stance and preserved their ability to enforce consequences for violations. In that same year, the ‘Ameyatimba’ music video by Whozu and Bilnass, aroused mostly backlash for perpetuating rape culture, with the majority agreeing with the council’s decision to take down the video as it went against ‘national morals’. But opinions were far more nuanced when Bongo Flava artist, Nay Wa Mitego’s ‘Amkeni’, a song critical of the country’s leadership, landed the rapper in a court case, charged with provoking dissent. While some thought that he went too far, many others agreed the charges were a sign of stifling freedom of speech. Instances like these call to question the disparities in understanding what constitutes societal morals and ethics. When music that praises the government is lauded, whilst artists who critique the state face legal repercussions, one has to wonder if ‘ethics’ is code for compliance, and if putting the responsibility of enforcing them on the shoulders of a government entity is the way to go.
Other genres have also undergone suppression in a similar way. Gospel singer, Sifa Bajune’s music video for a song titled ‘Tanzania Inaelekea Wapi?’ (Where is Tanzania Headed?) was pulled from all platforms in September 2023. These regulations by the National Arts Council happened alongside the Media Services Act and amendments to the Statistics Act, so the culture of repressing opposing opinions permeated other industries. Maxence Melo, journalist and founder of Tanzanian social networking site, JamiiForums, which regularly hosts discussions on governance, has been arrested over refusing to identify subscribers’ identities. In ‘Index on Censorship’, writer Neema Komba speaks to visual artist Amani Abeid who shares that ‘the impact their work can have is at the mercy of the National Arts Council.’ In July 2024, visual artist and Mbeya region resident, Shadrack Chaula, was found guilty of cybercrimes and sentenced to a two-year imprisonment or a $2000 fine after a video of him burning a photo of the president and insulting her went viral. Regional Police Commander Benjamin Kuzaga stated that Chaula’s actions were, ‘contrary to the laws and the cultural norms of our country,’ although he did not specify which laws were broken. In a 2024 article in The Citizen on the incident, independent lawyer Philip Mwakilima argued that he did not believe that burning a picture constituted a legal offence.
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HOW HAVE ARTISTS RESPONDED?
Towards the late 2000s, attention became a crucial currency in Bongo Flava. Artists supplemented their music releases with the attention they garnered by showcasing lavish lifestyles on social media accounts, manufacturing or publicly living out scandals, as well as fraternizing with other renowned people seeking to do the same. For a blog post in Tanzania Digest, writer Gilbert Anthony uses singer-songwriter, Diamond Platnumz, as a case study for an artist who understood that if he could stay in the headlines then he could always make money. Anthony writes:
He saw the money in it and understood the power of controversy… So he bombarded us with as much controversy as 50 million can carry, whether implicating or not; only the buzz mattered. He’d make sure we knew who he was dating, why the one he’d broken up with would crawl back to him crying, why the one after this would be lucky to have him… a phenomenal talent with a cloud of gossip around them.
Many other new-age artists like Marioo, Rayvanny and Harmonize have followed a similar blueprint, commodifying their image for commercial gain. For some individual artists, this route has circumvented some of the impacts of political and ethical censorship by affording them an income to pay fines or remain financially stable in the case of performance cancellations.
But for many others, it is simply not a sustainable way of making music. Rapper Nikki Wa Pili has spoken out against the hike in fees in the new regulations added in 2018. The secretary general of the Tanzanian Urban Music Association, Samwel Mbwana, also remarked that ‘some of the fees are still challenging and will have negative effects on the industry.’ International bodies like the Culture and Development East Africa have addressed this suppression in the 2024 Mapping Report on Artistic Freedom in Tanzania. But these efforts have generally been few and far between. Most Bongo Flava artists are currently firmly situated within that status quo, with no sign of budging.
There does, however, seem to be a palpable shift in perception among fans’ responses to artists. While performing on a stage in a southwest Tanzania city, Mbeya in September, popular singer-songwriter Zuchu declared ‘mitano tena,’ (five more years) alluding to President Hassan’s retention of her position in the next general elections. In response, the crowd heckled and threw bottles at her until she was escorted off by security. In an Instagram post announcing her next performance in western Tanzania, Sumbawanga, comments zealously warned her not to repeat that chant with them. On the other hand, artist Nay Wa Mitego who is no stranger to being indicted by the National Arts Council and is currently facing four charges for his track ‘Nitasema’ has received a lot of virtual and financial support from fans. International outlets like Courrier International and Pan African Visions have also covered ‘Nitasema’, with the latter citing rapper Afande Sele reiterating that the National Arts Council is suppressing the song and artist’s activist potential.
It is difficult to tell whether Bongo Flava artists still feel a sense of responsibility for being disruptors. Do they consider themselves chroniclers of culture only as far as it does not put them in opposition with leadership? One cannot say for sure whether artists like Harmonize or even Zuchu who have released pro-government music are doing so for prosperity and safety in the industry or if it is in genuine alignment of their own politics. It is not clear where political and ethical censorship ends, and self-censorship starts. What is clear, however, is how the current environment including regularly stifling freedom of speech, and a lack of meaningful infrastructure, can lead to an album like Muziki Wa Samia or a group like Samia Queens, while actively disallowing anything contrary. The disruptive potential of what was once a genre with ample space for political discourse has been snuffed out. Releases like Muziki Wa Samia affirm that there is no other place for Bongo Flava artists in the current political landscape unless it is pro-government⎈
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