Understand My Culture

Culture:

• Habitation
• Culture and Traditions

Habitation

Tanzanians have an interesting story to tell about their origin. The instability in the earth crust during primeval times did form the great Rift valley that runs from south ofYemen through Eastern African countries including Tanzania down to Lake  Nyansa and branching westward between Tanzania and D.R. Congo northward to Uganda . One of the sites with most favourable conditions in the valley, turned out to be the cradle of humankind. This is an early ape like creature whose footprints and skull were discovered by the Leakeys in 1959 and 1979. These evidences, which are products of archaeological discovery about the earliest ancestor were, obtained from the Olduvai Gorge and Laetoli. These areas were some of the habitats of the homo habilis and homo sapiens the old Tanzanians who could think and make stone tools. Important artifacts and the bones of the origin of the human species which were left behind have been estimated to be 1.75 million years old.
Moreover, similar landmarks have been made through excavation of historical sites at Isimila in the Southern Highlands where old stone age tools, commonly referred to as hand-axes can be seen today. The Kondoa-Irangi cave paintings by such ancestors and the Engaruka traces of both blacksmithery and irrigation works are further evidences of early human presence in Tanzania during the distant past.
It is better to be optimistic and assume that from here, some descendants dispersed worldover and later came back to Tanzania to join their sisters and brothers who had remained on this land. Now these came back as either warriors, farmers, pastoralists, settlers, invaders, refugees, colonisers, traders, explorers missionaries or as slave masters. Most of these people form the present population of Tanzania including over 120 mega-ethnic groupings (99%) excluding minority groups from Europe and Asia (1%)
With constant instability and civil strife in neighbouring lands now as well as has been historically, Tanzania is a safe haven of peace for immigrants. Refugees from both the Niger-Benue confluence in West Africa, Bahr el Ghazal in the Sudan and Shungwaya disperal areas in Kenya found homes in Tanzania between the 3^rd and 13^th centuries. Todate, she is still receiving and caring for thousands of refugees from Rwanda, Burundi, Somalia and Democratic Republic of Congo. This phenomenon has a significant impact on the size of the country's population, resources and environment. The number of these refugees ranges between 500,000 and 1,000,000. The refugees have caused incalculable damage to this country. Due to the need for food; water and fuel, almost all water sources and all natural vegetation within and around the refugee camps have been destroyed. As a result most of these sites have been virtually turned in to bare land of semi desertic conditions.
Killings, thefts and other ills have been committed by some refugees thus causing social disorders and flight of peace from among Tanzania citizens. The government of Tanzania; the Organization of Africa Unit (OAU), the UNHCR and UNICEF are doing their best to acclimatize these refugees so that when ideal time comes, they are repatriated to their countries.
To the global community, the refugee problem is yet another area which calls for more support to Tanzania to enable these refugees line like other human beings as well as bringing peace in their home countries so that they are livable places.

 

Culture and Traditions

Tanzanian's Social fabric charm is the prime attraction for cultural and eco-tourism. The folklore, the traditional "ngomas" and the dancing styles vary from one tribe to another. When dancing, the Makonde vibrate their bottoms in "Sindimba" frenzy and the "Zaramo" bounce the undulating "Mdundiko" procession. The Maasai in their leaping dance going simultaneously with rhythmic chant of their deep voices which can scare even a he lion! The use of live snakes by the "Sukuma" such as embracing huge pythons and struggling with during the "Bugobogobo" dance turn such occasions into unforgettable scenes to a visitor. Each of the 120 tribes has its ngoma and dancing all of which styles are quite fascinating and sometimes sexy.
Various dressing styles are also rare attractions to a visitor. The Masai men put a light toga-like drape inadequately covering their lithe bodies while carrying traditional weapons such as spears, clubs and large knives. The Maasai women, on the other way, heavily load their necks, arms, legs and ears with jewelry ranging from beads to metal ornaments. Usual men smear their bodies with ochre mixed with animal fat and plait their hairs.

Again, the Makonde people indulge in filing their teeth and tattooing their faces and bodies a combination of which appear tantalizing! Makonde are the masters in their carvings which depict human struggles, conflicts, love, passion, good, evil and cooperation all of which are very attractive and mind provoking indeed!
For the coastal and island dwellers, it is the painting of hands, feet lips and nails with henna according to occasion, which look very luring. Of the unique ethic groups, are the almost extinct people of entral Tanzania. These are Sandawe (ethiopian cushitic related) whose neighbours are the Iraqw gorowa and burungi, and the Hadzapi also alternatively refer to as Tindiga Kindiga and Kangeju are Hottentot - Khoisan related people who speak click languages. The Ndorobo are also click speakers but they are more adaptive to external culture. These Tanzanians are nomads, gatherers, hunters, collectors; and fishers who live in the area surrounding lake Eyasi just a few Kilometres from the famous Ngorongoro crater. Today it is claimed that the number of these people is hardly 5,000 when it was over 30,000 in 1965. The challenge here is to help the government of Tanzania to save these people from the verge of extinction. In these respect, the areas around Lake Eyasi are ideal indeed for one to do scientific and anthropo-genealogic related researches for the future record. Implicitly then, one should reckon that an immediate touch is ideal now or never when those people will have become extinct.

“SIWEZI KUACHA KUIMBA”-BI. KIDUDE

binadamu anaweza kufikia kupewa heshima ya kuwa “taasisi”(institution) katika jambo fulani basi Bi.Kidude anaweza kuwa mmojawapo. Ukiiweka mezani historia ya muziki wa taarabu na tamaduni za unyago visiwani Zanzibar ni wazi kwamba katika meza hiyo pembeni yake ni lazima aketi Bi.Kidude. 

Uzoefu na uelewa alionao katika idara hiyo hauna mpinzani. Inaaminika kwamba ndiye mwanamke,mwimbaji mkongwe kupita wote Afrika Mashariki na Kati.

Picha hii ni kwa hisani ya Marcel Mutsaers aliyompiga Bi.Kidude wakati wa Tamasha lijulikanalo kama Festival Mundial kule Tilburg-Uholanzi mwezi June mwaka 2006.
Umri wake halisi haujulikani. Kinachojulikana ni kwamba ana umri zaidi ya miaka 90 na hivi sasa sio ajabu akawa ameshafikisha umri wa miaka 100! Amekuwa muimbaji tangu miaka ya 1920 akiwa ni mfuasi wa Sitti Bin Saad mmojawapo wa waimbaji wa mwanzo kabisa wa taarabu visiwani Zanzibar.
Hivi leo anatambulika na kuheshimika kama malikia wa taarabu na mambo ya unyago asiye na mpinzani. Alizaliwa katika kijiji cha Mfagimaringo katika familia ya watoto saba. Jina alilopewa na wazazi wake alipozaliwa ni Fatuma Binti Baraka kabla jina maarufu la Bi.Kidude halijashika baadaye alipoanza kuwa maarufu katika uimbaji.Wazazi wake walikuwa ni wafanyabiashara ya kuuza nazi enzi hizo za Zanzibar iliyokuwa chini ya utawala wa wakoloni.
Katika mahojiano mbalimbali aliyofanya na vyombo tofauti tofauti vya habari ulimwenguni Bi.Kidude anasema alianza kuimba akiwa na umri mdogo wa miaka 10. Anasema uimbaji alijifunza kutoka kwa Sitti binti Saad tena kwa kujificha nje ya nyumba na kumsikiliza Sitti binti Saad akiwaimbia wageni ambao mara nyingi walikuwa wakipelekwa pale na yeye Bi.Kidude.
Akiwa na umri wa miaka 13 tu hakuwa na jinsi bali kukimbilia Tanzania bara(Tanganyika enzi hizo) ili kuepuka kuozeshwa kwa nguvu. Akiwa Tanzania bara alizunguka kila kona ya nchi akiwa muimbaji katika makundi mbalimbali ya muziki wa taarabu likiwemo lile maarufu la Egyptian Musical Taarab. Baadaye alihamia nchini Misri kwa kifupi kabla hajarejea kisiwani Zanzibar mahali ambapo anaishi mpaka hivi leo.
Mbali na uimbaji Bi.Kidude pia ni mfanyabiashara.Anauza “wanja” na “hina” ambazo anazitengeneza mwenyewe. Pia ni mtaalamu wa dawa za mitishamba lakini zaidi ya yote yeye ni Mwalimu wa “unyago” ambapo anacho chuo chake mwenyewe huku akijivunia rekodi kwamba katika wanafunzi wake wote hakuna ambaye ameshawahi kupewa talaka na mumewe. Pengine hii ndio sababu mwaka 2004 ulipozuka umbea kwamba Bi.Kidude amefariki dunia wakati alipokuwa katika ziara ndefu ya kimuziki Ulaya na Mashariki ya mbali, kila mtu kisiwani Zanzibar alishikwa na butwaa na majonzi! Kwa bahati nzuri habari za “kifo” chake zilikuwa ni uzushi tu.

Picha kwa niaba ya Issa Michuzi.
Mwaka 2005 huko Gateshead, Newcastle nchini Uingereza,Bi.Kidude alipokea tuzo yenye heshima kutoka World Music Expo (WOMEX) kwa mchango wake katika muziki na utamaduni wa Zanzibar. Katika kinyang’anyiro hicho aliwashinda wanamuziki mahiri kama Peter Gabriel, Miriam Makeba na wengineo. Bi.Kidude anasema hawezi kuacha kuimba mpaka siku atakapoiaga dunia kwani akiimba anajihisi kuwa binti wa miaka 14!

Mwaka jana, kampuni ya nchini Uingereza iitwayo ScreenStation kwa kushirikiana na Busara Promotions walitoa documentary iitwayo “As Old As My Tongue-The Myth and Life of Bi.Kidude” inayoelezea historia nzima ya maisha yake. Unaweza kuona dakika kama saba hivi za documentary hiyo hapa chini.Anasema yeye anakunywa na pia anavuta,lakini zaidi ya yote anaweza kuimba bila hata kutumia spika ya mdomo yaani microphone.

Mshenga/wedding matchmaker

 
Waliotusaidia na kumbukumbu ya wikiendi iliyopita walikuwa ni Moro Jazz chini ya uongozi wa Mbaraka Mwaruka Mwinshehe. Wimbo ulikuwa Mshenga Namba 1.Leo tunaendelea na Mshenga Namba 2.

Pata picha umejikusanya wataka kuchukua “jiko”.Unamtafuta jamaa ambaye unamuamini na kumkabidhi jukumu la kuwa mshenga. Unampatia fedha azipeleke ukweni ili ukamilishe mchakato. Baada ya hapo, huku ukiwa na imani kwamba kila kitu kinaendelea vizuri, unaanza kupokea barua kutoka ukweni. Unaulizwa “We bwana vipi?”…”kama umeshindwa,sema ili mtu mwingine achukue jiko”. Kichwa kinaanza kukuuma.Umezikwa. Mshenga kakuingiza mjini…

Mbaraka anauliza imekuwaje? Lakini anawaambia “ukweni” msijali,nivumilieni.Nitakuja mwenyewe kumaliza mambo. Burudika…Ijumaa njema
From http://www.bongocelebrity.com/2012/12/13/mshenga-namba-2-moro-jazzzilipendwa/

Music in Tanzania

Traditional music

Tanzania has a large number of traditional instruments, many of which are specific to particular ethnic groups. The Zaramo people, for instance, perform traditional dance melodies such as "Mitamba Yalagala Kumchuzi" on tuned goblet drums, tuned cylindrical drums, and tin rattles.
The multi-instrumentalist Hukwe Zawose, a member of the Gogo ethnic group, was the 20th century's most prominent exponent of Tanzanian traditional music. He specialized in the ilimba, a large lamellophone similar to the mbira.
A famous song of Tanzania is "Tanzania Tanzania"

History of Tanzanian popular dance music (dansi)

Main article: Muziki wa dansi

The first popular music craze in Tanzania was in the early 1930s, when Cuban Rumba was widespread. Young Tanzanians organized themselves into dance clubs like the Dar Es Salaam Jazz Band, which was founded in 1932. Local bands at the time used brass and percussion instruments, later adding strings. Bands like Morogoro Jazz and Tabora Jazz were formed (despite the name, these bands did not play jazz). Competitions were commonplace, a legacy of native ngoma societies and colonial beni brass bands.

Independence came in 1961, however, and three years later the state patronage system was set up, and most of the previous bands fell apart. Musicians were paid regular fees, plus a percentage of the gate income, and worked for some department of the government. The first such band was the Nuta Jazz Band, which worked for the National Union of Tanzania.
The 1970s saw the popularization a laid-back sound popularized by Orchestre Safari Sound and Orchestre Maquis Original. These groups adopted the motto "Kamanyola bila jasho" (dance Kamanyola without sweating). Maquis hailed from Lubumbashi in southeastern Zaire, moving to Dar Es Salaam in the early 70s. This was a common move at the time, bringing elements of soukous from the Congo basin. Maquis introduced many new dances over the years, including one, zembwela, (from their 1985 hit "Karubandika", which was so popular that the term has become synonymous with dancing.
Popular bands in the 60s, 70s and 80s included Vijana Jazz, who were the first to add electronic instruments to dansi (in 1987) and DDC Mlimani Park Orchestra, led by Michael Enoch. Rivalries between the bands sometimes led to chaos in the scene, as when Hugo Kisima lured musicians from Mlimani Park and disbands the wildly-popular Orchestra Safari Sound in 1985, forming the International Orchestra Safari Sound. International Orchestra Safari Sound was briefly popular, but the Orchestra Safari Sound was revitalized by Nguza Viking (formerly of maquis), who became bandleader in 1991; this new group lasted only a year.
The most recent permutation of Tanzanian dance music is mchiriku. Bands like Gari Kubwa, Tokyo Ngoma and Atomic Advantage are among the pioneers of this style, which uses four drums and a keyboard for a sparse sound. Loudness is very important to the style, which is usually blared from out-dated speakers; the resulting feedback is part of the music. The origin of the style is Zaramo wedding music.

History and Ethnic Relations

History and Ethnic Relations

Tanzania was cradle to some of the earliest hominids on earth, made famous by the discoveries of Louis and Mary Leakey at Olduvai Gorge. Bantu-speaking peoples migrated to eastern Africa at the same time that trade between Arabic-speaking peoples and coastal populations was initiated in the first century B.C.E. By the twelfth century, Arab trading posts were well established along the coast and on some islands.
Although Vasco da Gama landed on the East African coast in 1498, it was not until 1506 that the Portuguese fully controlled trade on the Indian Ocean. The Arabs had been trading along the coastline for centuries when Sa'id ibn Suttan moved his capital from Oman to Zanzibar in 1840 to take advantage of the slave markets. During the early nineteenth century, Arab slave and ivory traders began to penetrate deeper into the interior of what was to become Tanzania.
In 1890, Zanzibar became a British protectorate while the mainland became part of German East Africa. The period of German rule was extremely heavy-handed; when the Africans fought back during the Maji-Maji rebellion of 1905, tens of thousands were killed. After the defeat of Germany in World War I (1914–1918), German East Africa was made a League of Nations Mandated Territory, called Tanganyika, controlled by the British. Following World War II, Tanganyika became a United Nations trusteeship of Great Britain. Adhering to a policy of "indirect rule," the British government used indigenous political systems to implement their control, thereby resulting in much less open hostility than occurred during the time of German rule.
 

Emergence of the Nation.
  The birth of nationhood may be attributed to the earlier independence of other African nations along with a growing sense of unity and a need to become independent from the British colonial government. Independence was achieved without bloodshed. Julius Nyerere was elected president of the Tanganyika African Association, later renamed the Tanganyika African National Union (TANU), in 1953. African officials elected to TANU in 1958 and 1959 constituted the administration for internal self-government in May 1961. On 9 December 1961, Tanganyika was proclaimed an independent nation. In 1963, Zanzibar was granted independence from Great Britain, and in 1964 an Act of Union was signed between Tanganyika and Zanzibar to form the United Republic of Tanzania.
 
National Identity.
  The national identity is influenced by several factors. One of the most important integrating forces is the use of the national lingua franca—Swahili, a language spoken and revered by nearly all Tanzanians. Swahili is a compulsory subject in schools, and some 83 percent of the population are literate. Equally important, of course, is Tanganyika's independence and subsequent unification with Zanzibar to form the United Republic. Perhaps the most important influence on a sense of national identity was the development of Tanzanian socialism. The creation of Nyerere, Tanzanian socialism was codified in the Arusha Declaration of 1967.

Both the symbolic and practical cornerstone of Tanzanian socialism was ujamaa , a Swahili word meaning "family" or "familyhood." The core structure of ujamaa is the traditional extended family and clan structure of most ethnic groups, which provides a framework for mutual assistance and cooperation. It was believed this structure would provide the foundation for socialist production. In practice, the forced resettlement of rural populations into ujamaa villages was met with great local opposition, and Tanzanian socialism has largely proven to be an economic failure. The concept of ujamaa and mutual assistance, however, did infiltrate the national ethos; they are represented, for example, in elaborate ebony carvings of intertwined figures, standing upon or grasping one another in expression of mutual support and social collectivity.
National resources also contribute to a sense of national identity. For example, at 19,340 feet (5,895 meters), Mount Kilimanjaro is the highest point on the African continent. This beautiful, now quiet volcano is located near Arusha, the major tourist city in the nation. Wildlife safaris to the Serengeti Plain and the world's largest caldera, Ngorongoro Crater, are initiated from this city. Few Tanzanians, however, are wealthy enough to afford such luxuries, and many never see the wildlife Westerners associate so closely with Africa. Finally, Lake Victoria, the second largest freshwater lake in the world and source of the Nile, is an important symbolic and natural resource—although it is shared with Uganda and Kenya.
 
Ethnic Relations. 
  Within the borders of Tanzania co-exist approximately 120 ethnic groups speaking languages representing all four major African language groups. These include Khoisan, or "click"speaking hunter-gatherers, Nilotic-speaking pastoralists (such as the Maasai), Cushitic speakers, and Bantu speakers; the latter predominate in terms of population size. The largest ethnic groups include the Sukuma (over three million), and the Chagga, Haya, and Nyamwezi (over one million each). Despite the tremendous cultural and linguistic diversity among Tanzanians, ethnic groups are united by the use of a common language—Swahili—and a sense of national identity. The growing number of refugees (from neighboring Rwanda, Burundi, and Uganda in particular) do not appear to have caused serious ethnic tensions, but they have become a serious strain on the economy and the local environment.

Read more: Culture of Tanzania - history, people, clothing, traditions, women, beliefs, food, customs, family http://www.everyculture.com/Sa-Th/Tanzania.html#ixzz22Pct8oBR

Home Rombo

Kilimanjaro 
History
The region called Kilimanjaro today, borrows its name from the tallest mountain in Africa, Mount Kilimanjaro. Of the six districts mentioned above, four traditionally had the Chaga settlements which are Hai, Moshi urban, Moshi rural,and Rombo, and the other two which have historically been of Pare settlements, namely Mwanga and Same. However, during colonial rule, in the late 19th century and to the mid of 20th century, the region was divided into two main districts: Moshi district, which comprised all the areas settled by the Chagga people on the slopes of the mountain, and Pare district, which was a Pare tribe settlement. The region, from earlier times, had been settled by the people collectively called the Chagga, the Maasai, Wakwavi and Waarush (in the lower parts of Mount Kilimanjaro), and the Pare on the Pare mountains. These have been intermingling, trading and even fighting from time to time for various socio-political reasons. Later, other tribes also migrated to the land.


Rombo 
Is one of the six districts of the Kilimanjaro Region of Tanzania. It is bordered to the north and east by Kenya, to the west by the Hai District and to the south by the Moshi Rural District.

The Rombo Districts contain a large portion of Mount Kilimanjaro.
According to the 2002 Tanzania National Census, the population of the Rombo District was 246,479.

The Rombo District Commissioner is R.R. Mushi and the District Executive Director is Theresia Mbando.

Geographical Location:
Kilimanjaro region as its name reflects, the famous snow covered
Mount Kilimanjaro is within this region. The mountain has two
peaks Mawenzi and Kibo and its highest peak Kibo, towers as high as 5,895 meters above sea level snow capped throughout the year. Kilimanjaro is the highest mountain - Africa second to Mount Everest. Mount Kilimanjaro and the Pare mountains (2,000 - 2,500m.) from the backbone of the region, running through the middle of it in a lengthwise direction.Kilimanjaro region is located in the north eastern part of Tanzania Mainland. It lies south of the Equater between latitudes 20 251
and 40 151 . Longitudinally the region is between 360 251 3011 and 380 101 4511 east of Greenwich. The region has a common border with Kenya in the north, to the southeast it shares border with Tanga region; to the south and west the region borders with Arusha region.

Ethnic Groups:
There are two main ethnic groups in Kilimanjaro region. These are Chagga, who are the majority, and Pare. There are other small ethnic groups who reside in the region, like Wakahe and Wakwavi.
Within these two main ethnic groups there are subethnic groups sometimes identified by their different dialects. For example, Wagweno among the Pare who speak Kipare and Kigweno reside in the northern part of Pare. The different dialects among the Chagga which are identified according to the geographical identity. For example, Kichagga Kimachame may be differentiated From Kichagga Kibosho through their way of speaking and other linguistic characteristics. However, Kiswahili is the main language for communication among the various groups. Socially there is little separation between the two main tribes and inter marriage is a common phenomenon. Invariably both tribes are energetic, industrious, thrifty and enterprising.

Kurya Folklife

The Kuria are an ethnic and linguistic group resident in the Tarime,Musoma,Bunda and Serengeti districts of the Mara region in Northern Tanzania, and the west and east districts of Nyanza Province in southwest Kenya. In 2006 the Kuria population was estimated to number 609,000, with 435,000 living in Tanzania and 174,000 in Kenya.

The Kuria people are mainly agriculturalists and pastoralists, with the Kenyan Kurians leaning towards agriculture and the Tanzanian Kurians more towards pastoralism. The Kurians in the Serengeti district are distinctly pastoralist.
The Kuria are closely related to the Kisii people of Kenya both in language and physique. They are said to have been one people until a vicious attack by the Maasai in the early 19th century scattered both populations in different directions. This apartness has led to the formation of distinct dialects which are clearly understood by both peoples. The Kuria people are divided into about 16 "subtribes" or clans, namely: Nyabasi, Bakira, Bairege, Bagumbe (who reside in both Kenyan and Tanzanian districts), Batimbaru, Banyamongo, Bakenye, Baikoma, Bamerani, as well as several others. All this subtribes or clans are present in the kisii tribe of Kenya.
The Kuria tribe is also related to the Zanaki tribe of the Mara Province in Tanzania. They share some cultural aspects.
One of the most famous Kurias is Shadrack Manga, a former Member of parliament.Sammy Masaana Marwa(Sammy Sundays) is another famous Kurian who is also the first Kurian to win a green card through the normal green card lottery and immigrated to the USA,this man comes from Chinato Division,Tebesi sublocation,Nyabosongo village.
Circumcision.

The Kuria people have various customs. Some of the include circumcision for both sexes. Traditionally circumcision was done at the age around 13 years, just when puberty begaun. To this date, various organisations are working to ensure the tradition of female genital mutilation is abotted. Also due to increased spread of HIV/AIDS during circumcision rituals due to the use of the same tools, many families are opting to take their children to hospitals and the traditional cutters have now opted to use individual razers for each person during circumcision. After the cut, the boys or girls that have undergone the practice are normally led back home by fellow villagers amidst singing and dancing and money is pinned on to their 'shukas'. The shukas are one piece coloured sheets that the circumcised tie around themselves so as to let the blood drip freely to the ground. Once circumcision has taken place, according to tradition, the boy or girl is deemed ready for marriage.
Kuria common girl names include - Robi, Gati, Boke, Nchagwa, Nyangi, Weigesa, Mbosiro. Kuria common boys names include - Wambura, Gati, Chacha, Marwa, Mwita, Matiko, Meremo, Makena, Kiribo.
Kuria are from the Bantu Language group in Kenya. They are traditionally farmers, mainly planting maize, beans and Cassava as food crops. For cash crops, the Kuria community mainly grows tobacco due to the near location of the BAT tobacco company. They are also cattle herders and have gotten into some scrupples with the neighbouring tribes, mainly the maasai, over cattle rustling.