Zaramo, zalamo

According to oral traditions and scholars, the Zaramo lived farther inland until the eighteenth century and have occupied the Dar es Salaam region for about two centuries.

In the late nineteenth century, with the growth of trade on the Indian Ocean coast, they became prominent traders in goods such as ivory, salt and fish, and they also took part in the trafficking of enslaved people. More recently, Islam became firmly established among them, over roughly the last hundred years, and came to coexist with traditional beliefs. Today the city of Dar es Salaam, which grew up over their territory, holds a central place in the life of the people.

Most Zaramo make their living from farming. They grow rice and fruit trees such as mango, orange, coconut and cashew, and raise goats, sheep and chickens. In the countryside, houses are usually built of poles and mud, with thatched roofs. Those who live in urban Dar es Salaam combine work on the land with trade and other city occupations.

Traditionally, descent follows the maternal line, and the birth of a girl is celebrated in a special way, because it ensures the continuity of the family name. Polygamy is common and divorces are frequent. Rites of passage for young women, with teaching for adult life, still bring the community together.

The great majority of the Zaramo are Sunni Muslims of the Shafi’i tradition. Islam became firmly established among them only over roughly the last hundred years, and so it lives alongside older beliefs rather than replacing them completely. Being Zaramo today usually means being Muslim, and faith is lived as part of the identity of the family and the community.

Traces remain of the traditional religion tied to the world of spirits. Traditionally there were pilgrimages to a cave to honor the spirit Kolelo, with the sacrifice of black goats, and purification ceremonies at harvest time. Many Zaramo still fear poison and witchcraft and seek protection against them.

Zaramo is a written language and already has the New Testament, but the complete Bible has not yet been translated. There is also a film on the life of Jesus in the language, along with recordings of Bible teaching and of the New Testament in audio, and the text can be read on digital platforms. Since Swahili is the everyday language of many, these resources exist alongside the Word in Swahili, but it is in the language of the heart that the message touches most deeply.

For many Zaramo, leaving Islam would mean being cut off from family and community, since faith and identity go together. At the same time, the fear of spirits, witchcraft and poison creates an environment in which people seek protection in traditional practices rather than in a God who reveals himself in Christ. The Christian presence among them is small, and there are few believers of Zaramo background to share the gospel with their relatives and neighbors.

The Zaramo need, above all, freedom from fear: from the spirits that promise protection and charge a high price, and from the constant suspicion of witchcraft and poison. The message of Jesus, who overcomes every power of darkness, answers this distress directly.

They also need people willing to live among them, learn their language and culture, and walk alongside them with patience. Where the first followers of Christ emerge, it will be essential that they find community, teaching in their own language, and courage to carry the good news to their families.

There are concrete reasons for hope. The New Testament already exists in Zaramo, published in 1975 and revised since then, and it is available in text and audio, including on digital platforms such as bible.is and YouVersion. The film about Jesus can be watched in the people’s language, and there are audio recordings of Bible teaching. These resources allow the message to reach homes without depending on the presence of a missionary.