DOES THE WAWATA KITENGE PROMOTE UNITY IN DRESS OR UNITY IN ACTION?

Adeladius Makwega – MBAGALA

“One woman wanted to have a WAWATA uniform, but her income was limited. What could she do, given that women often like to wear uniforms that identify them with their groups? She decided to find a solution by joining forces with three other women, who agreed to contribute money so that they could buy the fabric and share it.”

The issue of WAWATA (Catholic Women of Tanzania) once deeply troubled Mwanakwetu, particularly concerning the price of the WAWATA kitenge fabric, after encountering a situation that raised serious questions.

They agreed that each woman would contribute TSh 9,500. They pooled their money and bought the fabric.

This incident occurred in one of the Catholic dioceses in the Lake Zone, where a piece of kitenge fabric was to be purchased for TSh 35,000, leaving the remaining money to cover motorcycle transport to and from the parish.

Mwanakwetu began quietly following up on the matter.

When the women purchased the fabric, they found only two pieces instead of the three they had expected. How could four women share two pieces? They could not start an argument with the seller, so they decided to find another way to resolve the problem. Each woman received a portion of the fabric, and they purchased white material to supplement it. They then had their dresses sewn, instructing the tailor to decorate the white dresses with pieces of the WAWATA kitenge.

In other words, the kitenge was used on the sleeves, around the neck, at the waist and on the headscarves, while most of each dress was made of white fabric.

Mwanakwetu began to wonder: What was happening?

I conducted an inquiry and came across the following information.

In some designated shops, WAWATA kitenge is reportedly sold in sets containing three pieces, while in other shops, the same fabric is sold in sets containing only two pieces. I also received accounts from some people alleging that the fabric is sometimes withheld from the market to drive up its price and then sold in two-piece sets at a higher price. These allegations, however, require further investigation before they can be established as facts.

For example, in the Catholic diocese of Zanzibar, one woman who purchased the fabric reported that her set contained three pieces. In the Archdiocese of Mwanza, five women bought the fabric: three reported receiving two pieces, while two received sets containing three pieces. In the Archdiocese of Dodoma, three women shared their experiences: two had sets containing two pieces, while one had a set containing three pieces. In the Archdiocese of Dar es Salaam, eight women provided their accounts; six reported receiving two pieces, while two received sets containing three pieces.

I did not stop there. While preparing this article, I happened to be in a place where six women were present: three Catholics, two Lutherans and one Pentecostal Christian.

When the Catholic women began discussing the matter, they first laughed and remarked:

“WAWATA is facing a serious controversy!”

One woman said that the WAWATA uniform was so common in her parish that if someone brought a set of the fabric to sell, it might remain in the shop because many women had already bought theirs. She added that she herself had purchased a set containing three pieces.

The second woman said that her mother, who lives in the Archdiocese of Dar es Salaam, had recently bought WAWATA fabric but found that her set contained only two pieces.

The third woman also said that she had purchased WAWATA fabric containing two pieces. Even more concerning, she discovered that the fabric had already been cut. According to her, she expected the fabric to be handed over uncut so that the buyer could decide how to divide it.

Based on the accounts I collected, Mwanakwetu became concerned that there might be inconsistencies in the number of pieces supplied in different sets of the fabric.

Regarding the price, I was informed that a set of kitenge fabric containing three pieces can sell for between TSh 20,000 and TSh 25,000, depending on the seller and the product.

One stakeholder shared the following example:

“A seller may offer six-yard kitenge fabric at TSh 228,000 for a bundle of 12 sets, while the wholesale price may fall to TSh 182,400 per bundle for agents. This works out to approximately TSh 15,200 per set when purchased in bulk.”

If Catholic women constitute a large market and demand for WAWATA fabric is high, could the leadership not investigate the possibility of purchasing it at a lower price through bulk buying? For example, if production and distribution costs made it feasible, a three-piece set could potentially be sold at a wholesale price of TSh 14,000, allowing the retail price to remain affordable. 

A woman from the Archdiocese of Dar es Salaam went further, telling me that, on one occasion, a set containing two pieces was sold for TSh 70,000, although she herself had bought hers for TSh 50,000. She asked: Is this truly what Christianity is supposed to look like?

The woman also expressed dissatisfaction with some of the financial contribution requirements associated with WAWATA celebrations. In her view, such requirements can sometimes burden women with limited incomes. She cited allegations that anyone wishing to share a meal with the Bishop must make a substantial financial contribution. She asked: Why should having a meal with a Bishop be so expensive?

 

It is important to ensure that contributions for community activities are clearly explained and that the arrangements do not make members with limited financial means feel excluded.

The woman also expressed concern about how commercial practices might affect the public image of WAWATA. In her words:

“This tendency for WAWATA to operate like a commercial marketplace is one of the major reasons challenges arise, even regarding the misuse of its emblem. If these matters were handled with transparency and integrity, who would be motivated to misuse the emblem?”

Through this article, Mwanakwetu advises the spiritual adviser and leadership of WAWATA to reflect carefully on these concerns. There should be transparency regarding the fabric’s measurements, the number of pieces in each set, the price and the distribution process. If shortcomings are identified, they should be addressed fairly and in the interests of all members.

My intention is not to create division within the Church, but to encourage accountability, integrity and Christian love. A uniform should be a symbol of unity, not a financial burden on a member with limited means.

 

Proverbs 22:2 reminds us that both the rich and the poor are created by God. Financial status should therefore never become the basis for valuing or excluding a member. Furthermore, Canon 212 §3 of the Code of Canon Law recognises the right of the faithful, and in appropriate circumstances their duty, to express their views on matters concerning the good of the Church, while respecting the dignity of others and the common good.

Therefore, complaints concerning the kitenge should be heard in a spirit of fraternity and investigated on the basis of evidence. WAWATA should allow the truth to be established through open discussion, including any concerns relating to the alleged misuse of its emblem.

Similarly, James 2:1–4 warns Christians against discrimination based on wealth or social status. This teaching challenges us to ensure that every woman has an opportunity to participate in the community without being humiliated because of her financial circumstances. Canon 222 §1 of the Code of Canon Law also emphasises the faithful’s obligation to assist with the needs of the Church and to remember the poor.

Let us learn from these challenges so that similar problems can be prevented in other Church associations, including VIWAWA and UWAKA.

Mwanakwetu, are you there? Remember.

Remember:

“The WAWATA Kitenge: Does It Promote Unity Through Dress or Through Action?”

I wish you a pleasant day.

makwadeladius@gmail.com 0717649257