Pangani ( Mji wa Pangani , in Swahili ) is a historic town and capital of Pangani District in the Tanga Region of Tanzania . The town lies 45 km (28 mi) south of the city of Tanga , at the mouth of the Pangani River in which the town is named after. Administrately the town Pangani is situated within two wards, Pangani Mashariki and Pangani Magharibi . The town is currently the largest settlement in Pangani District and is a major tourist attraction in Tanga region and is a home to Muhembo , a Tanzanian National Historic Site .
76-673: Jagga may refer to: Chaga people , Bantu-speaking indigenous Africans Jagga (film) , 1964 Indian Punjabi-language film by Jugal Kishore Jagga, a fictional villain in the 1951 Indian film Awaara , played by K. N. Singh Jagga, titular character of the 2017 Indian film Jagga Jasoos ( lit. ' Detective Jagga ' ), played by Ranbir Kapoor Persons [ edit ] Jagga Jatt (c. 1901–1931), Punjabi heroic rebel Jagga Gujjar (1940-July 1968), Lahore bandit Jagga Reddy (born 1966), Indian politician See also [ edit ] Jaga (disambiguation) Jagger ,
152-463: A branch of a clan split off and moved to live elsewhere on the volcano, but that branch itself hardly ever acknowledges where it came from and its history begins with the founding of the branch in its new land; it's possible that by a similar process, clan histories naturally start with the ancestors ' arrival on Kilimanjaro. Ex-Mangi Lemnge of Mamba, for instance, is peculiar in today's society because he claims to be of mixed Chagga and Masai heritage and
228-404: A center for smuggling slaves across the narrow channel to Pemba, in evasion of Royal Navy warships. By the middle of the nineteenth century, large caravans were regularly transporting both slaves and ivory to Pangani Bay. Caravans "herded" (- fuga ) slaves to Pangani Town to work or be sent abroad, according to Mzee Mchande, a local elder. Large-scale production of coconuts , sugar , and sisal
304-549: A growing population). As an alternative, plantation enslavement might have hindered local food production and/or hunting opportunities. The plantations were worked by slave labor, and Pangani also became an important center of the slave trade, shipping captives taken in the wars attendant on the collapse of the Shambaa kingdom in the Usambara mountains to the plantations of Pemba and Zanzibar. Pangani's modern town came to prominence in
380-466: A local serving German officer at the time, claimed that the Wakibosho were Maasai descendants. Those claimed that some of them were of Maasai, Usambara, and Kamba origins, very Few mangis of today would claim that, including those of the oldest clans, who are proud of their long history that predates the arrival of those who would later become the royal clans, claim that their royal clan originated on
456-428: A part of Usseri) continues to speak a language that is distinctly distinct from Kichagga and virtually unintelligible to others in the same kingdom. Similar origin indicators can be found in customs exclusive to particular clans or mitaa. In the mitaa of the ancient Samake, Nguni, and Kyuu, a special kind of cursing stone was employed, and there was fire worship that seemed to be older, different, and more magical than
532-448: A profit. This was never going to be an easy task because many crops did not adapt well to plantation cultivation, labour was still difficult to find and keep, and commodity prices fluctuated greatly. Unlike most, Lautherborn was more successful. He demonstrated the commercial viability of sisal, kept workers on the job during a labour shortage, and received praise from all quarters for his efficient plantation management. On 13 July 1916
608-607: A result of this area's long history of exploitation and more recent diaporas (related to the development of cash crops). During the eighteen years (1888–1906) of Christian Lautherborn's employment as a plantation manager for the German East Africa Company (DOAG), plantation agriculture was largely recognised as the most effective strategy for advancing the new colony. Indeed, one of the main justifications for colonial expansion in German East Africa and other places
684-498: A surname Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Jagga . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Jagga&oldid=1249305208 " Categories : Disambiguation pages Disambiguation pages with given-name-holder lists Hidden categories: Short description
760-608: Is Ruwa who resides on the top of Mount Kilimanjaro , which is sacred to them. Parts of the high forest contain old shrines with masale plantings, the sacred Chaga plant. Chagga legends centre on Ruwa and his power and assistance. 'Ruwa' is the Chagga name for their god in Eastern and Central Kilimanjaro, while in the Western region, especially Machame and Masama, the deity was referred to as 'Iruva.' Both names are also Chaga words for "sun." Ruwa
836-451: Is burning in the middle of the room, supported by three stones, and bananas are drying in a little loft above the fire. A blacksmith may be seen hunched over hot embers with his anvil and goatskin bellows in some homesteads, while a woman shaping and firing earthen pots is more infrequently seen in others. Beehives made of hollowed-out tree trunk lengths with stoppers are hung from the trees outside, and hides are stretched on pegs to dry at
SECTION 10
#1733093107957912-597: Is different from Wikidata All article disambiguation pages All disambiguation pages Chaga people Kilimanjaro Region The Chagga ( Wachagga , in Swahili ) are a Bantu ethnic group from Kilimanjaro Region of Tanzania and Arusha Region of Tanzania. They are the third-largest ethnic group in Tanzania. They historically lived in sovereign Chagga states on the slopes of Mount Kilimanjaro in both Kilimanjaro Region and Arusha Region . Being one of
988-492: Is due in part to natural factors, such as the acquisition of new words, and in part to factors related to political authority, such as how Machame in the west and Marangu in the middle zone each disseminated their respective standard languages among the chiefdoms nearby. However, remnants of ancient, undeveloped settlement in some parts of the upper mitaa still maintain their distinctive dialects of Kichagga, and, most remarkably and productively for linguistic research, Ngasseni (now
1064-600: Is exported to the global market, resulting in coffee being a primary cash crop . By 1899 the Kichagga-speaking people on Mount Kilimanjaro were divided into 37 autonomous kingdoms called "Umangi" in Chaga languages . Early accounts frequently identify the inhabitants of each kingdom as a separate "tribe." Although the Chaga are principally located on Mount Kilimanjaro in northern Tanzania, numerous families have migrated elsewhere over
1140-462: Is married to a wife who is of mixed Chagga and European stock, making their children one of the mountain's most intriguing minglings. Although Orombo's descendants dispute this, some Chagga claim that the legendary chief of the past, Orombo of Keni (now a portion of Keni-Mriti-Mengwe), was of Maasai descent. A fascinating local legend claims that a Masai tribe from the west entered Kibongoto, divided their clan, and sent their sons to various regions of
1216-506: Is not looked upon as the creator of humankind, but rather as a liberator and provider of sustenance. He is known for his mercy and tolerance when sought by his people. Every single family lives in the seclusion of their fenced-in farmhouse, or kihamba in Kichagga, even in the most crowded sections of Chaggaland. Each home is surrounded by the Masale plant, a revered symbol of peace and forgiveness in
1292-461: Is oral evidence to suggest that initiation was introduced and then abandoned as a political act to forestall reprisals in one of the major inter-chiefdom feuds on the mountain. At the Weru Weru basin, the method of building houses begins to change: east of it, the round beehive houses are thatched from top to bottom; west of it, they are increasingly built with roofs starting at a four-foot spring from
1368-438: Is plausible that the forebears who are so frequently claimed to have "come from the mountain" actually originated on this north side before moving to where their descendants currently live on the south side. Language, physiognomy , custom, and house-making conceal more clues. The Kichagga language is evolving so quickly that to the Chagga of today, the language as it was used even 20 years ago sounds practically "classical." This
1444-404: Is rumored that plantings of masale, the sacred Chagga plant , indicate the paths that small people, or pygmies , long ago traveled. The ruins of stone-wall enclosures lie unexplored in the upper mitaa's rocky parts; they may well add to our understanding of the larger, more accessible enclosures on the middle slopes of certain chiefdoms. When the Chagga traveled here in the past, they used caves on
1520-507: The Kamba , Galla, and Nyamwezi are also familiar with the area. Chief Kivoi , a well-known Kamba trader, having personally climbed Kilimanjaro before organizing and leading his enormous caravans of up to 200 Kamba. The term Dschagga appears to have been first used to refer to a location rather than a group of people. Johannes Rebmann refers to "the inhabitants of the Dschagga" while describing
1596-776: The Persian Gulf during the Zanjian period and black-and-yellow ceramics from the Red Sea during the Swahili eras is evidence of the old maritime trade history in Pangani Bay. The pottery in Zanjian and Swahili villages in Pangani Bay shared characteristics with that of sites on the East African coast ( Shanga , Kilwa , and Kaole ), as well as its hinterland ( Mombo ), in addition to the recognised internal cultural continuity. Such evidence suggests that
SECTION 20
#17330931079571672-604: The Taita and Kamba peoples on his first trip to the mountain. It appears that "Dschagga" was the general name given to the entire mountainous region by distant residents who had cause to describe it, and that when the European traveler arrived there, his Swahili guide used " Dischagga " to describe other portions to him in general rather than giving him specific names. For instance, Rebmann on his second and third journeys from Kilema to Machame speaks of "going to Dschagga" from Kilema. The word
1748-420: The Chaga population was estimated at over 800,000 individuals. Much of the Chagga lifestyle was shaped by their earth based and ancestral veneration based religious beliefs. Before the arrival of Christianity and Islam , the Chaga practiced a diverse range of faith with a thoroughgoing syncretism . The importance of ancestors is strongly maintained by them to this day. The name of the chief Chaga deity
1824-415: The Chagga culture (Dracaena fragrans). It contains a banana grove, with its long, overhanging fronds shading tomatoes, onions, and various varieties of yam. In the middle of the grove is a round, beehive-shaped house made of mud and covered in grass or banana leaves. The husband's hoe and other equipment can be stored in the sleeping quarters, which can be either a hide or a bed and is close to the door. A fire
1900-559: The Galla were migrating from the north and pressing people in general before them, it appears more likely that the journey was a natural one. On the borders of Chaggaland, the Masai moved into the western, the Pare into the central zones, and Kikuyu squatters moved into the north side of the mountain until they were evicted as a result of Mau Mau troubles in 1954 . Kamba and Masai move in naturally today into
1976-568: The Indian Ocean took place, but at a minor level. Thus, the "Golden Age" of the Swahili (1250/1350-1550 C.E., but especially the earlier centuries within this range) influenced littoral settlers in northeastern Tanzania, although not nearly to the extent felt at Kilwa on the southern Swahili coast (where the gold trade flourished 1200-1350 C.E.) or at Mombasa and Malindi in Kenya. Late in this era, Tongoni as well as Swahili towns on Tanga Island (in
2052-625: The Kilimanjaro region have a history of ascending from the south, driving others north before them. According to legend, some Kamba left their former home on Kilimanjaro and went up from the south. For instance, the Kamba are supposed to have been forced up from Shikiani to avoid the Wadoe tribes, who were allegedly cannibalistic. Additionally, some Wanika has left their ancestral home in Rombo, Chaggaland, and moved from
2128-584: The Pangani River or atop escarpments with a view of the waterway. The famring peoples of Pangani Bay were the Bondei and Zigua . Early TIW found close to Kumbamtoni resembled coastal pottery from the southern and central parts of the Swahili coast . Such pottery are accompanied with more than 20 disc beads made of sea shells in Kumbamtoni. Along the river bank, there are also a few Maore Ware sherds that come from
2204-537: The Royal Navy monitor HMS Severn bombarded Pangani. On 23 July the Germans surrendered the town to British land and naval forces. The Mauya plantations no longer grow sugar, but produce much coconut and betel-nut. Pangani was once a secondary center of the sisal industry, servicing sisal plantations to the north and south of town. Pangani also has a fishing industry. In recent years beach resorts north and south of
2280-455: The area. Yet the realities of a complicated and frequently contentious scenario quickly caused this initially straightforward ambition to fail. In 1888, Pangani was the center of an armed movement to resist German colonial conquest of the mainland Tanzanian coast. The local leader of the resistance was Abushiri ibn Salim al-Harthi , a Swahili-speaker born in Zanzibar who owned a small estate at
2356-436: The bay near Tanga Town) with monumental Swahili architecture began to grow in importance. Archaeologists have also found the remains of small 15th century Swahili settlements on the bluffs just north of Pangani at Muhembo , According to the research, Pangani Bay's first inhabitant's Zanjian traditions served as the cradle of later Swahili culture . From the Zanjian to the Swahili periods, local people continued to practise
Jagga - Misplaced Pages Continue
2432-536: The breastwork between Kilema and Usseri, it is possible that Bwana Kheri was referring to the three adjacent large stone-wall enclosures, or fortresses, that Mangi Orombo had constructed in Keni, the mountain's first structure of this scale. However, we don't know if Orombo built on top of earlier traces left by others, possibly the Portuguese. Munie Mkoma from Pangani, who may have begun the tradition if Mangi Rongoma of Kilema
2508-465: The chief suppliers of iron to the Chaga. The demand for iron increased from the beginning of the nineteenth century because of military rivalries among the Chaga rulers. It is likely that there was a connection between this rivalry and the development of long-distance trade from the coast to the interior of the Pangani River basin, suggesting the Chagga's contacts with the coast may have dated to about
2584-484: The coast was different after 1550 C.E. In contrast to Mombasa, the majority of coastal cities shrank in population, lost their once-dominant status, or even fell into ruin. By 1600 C.E. and 1850 C.E., respectively, pottery from Post-Swahili and Post-Post-Swahili settlements were widespread. The initial phase of these at Pangani was characterised by diffuse settlement. Compared to sites from earlier, Swahili times, those that included only Post-Swahili materials were found during
2660-669: The coast; the closeness of Ngeruke; the ironworks of Koyo reached via Kilimanjaro by Bwana Kheri ; the male and female idols , still made in Kahe today and still used for magic by the Arusha Chini folk, who bring them upon request, for cursing as far as Arusha Juu (the modern Arusha). According to the King Solomon account recorded in Uru, this tradition is an old one that dates back to the period before people moved from Arusha Chini to Arusha Juu. Regarding
2736-431: The coastal regions behind Mombasa, which he attributes to the rule of Munie Mkoma (Mangi Rongoma) of Kilema. Other clues can be discovered in the routes traveled by those who, according to Chagga oral traditions, crossed Kilimanjaro, including pygmies or "little people," those who are remembered as being distinct from Chagga and having thick necks, and Swahilis. According to legend, the pygmies (Kich. Wakoningo ) crossed
2812-509: The course of the twentieth century. In 1946 the British administration had greatly reduced the number of kingdoms due to large scale reorganization and creation of newly settled land on the lower slopes on the western and eastern slopes of Kilimanjaro. Around the beginning of the twentieth century, the German colonial government estimated that there were about 28,000 households on Kilimanjaro. In 1988,
2888-474: The door. Typically, neighbors come from the same clan . Interior paths connect the homesteads in the region controlled by that clan, and the entire area is separated from the neighboring homes of the next clan by a larger hedge or an earth bank. A mtaa is made up of multiple clans. When Rebmann arrived in Kilema in 1848, he immediately remarked on the order that had taken hold due to the mangi's firm authority. He
2964-462: The drinking of cattle blood, and age sets. By the second half of the nineteenth century, the Ongamo were increasingly acculturated into the Chaga. The Chaga god "Ruwa" resulted from the combination of the Chaga's concept of a creator god with the Ongamo's concept of the life giving sun. The following are very tenuous, unproven signs that the "little" people were Portuguese : the straightforward ascent from
3040-512: The eastern areas, the former to settle and the latter to graze. People used to come from the north, coming from Taita and the Kamba hills; the east, coming from the Usambaras; and the south, maybe coming from Unyamwezi and the Nguu highlands . Another factor supporting the idea that the arrival of people from the northeast may merely be a broad generalization is the fact that other East African tribes in
3116-414: The end of the eighteenth century. The development of numerous Chagga countries, as well as the sum of their histories, is one of Kilimanjaro's internal histories. Because each of the mitaa or parishes of today—there are over 100 of them—represents the amalgamation of two or three former mitaa , long-established independent units of earlier periods, with the exception of new territories recently opened up on
Jagga - Misplaced Pages Continue
3192-557: The farther past. Zones of widespread custom gradually grew out of this. In general, the similarities in customs and spoken Kichagga dialects across the entire central stretch of chiefdoms, from the Weru Weru River on the west to the Mriti hills on the east, served as a unifying force. When one crossed the Weru Weru in the west or the Mriti hills in the east, a significant difference emerged. All
3268-471: The fire ceremonies that the Usambaras introduced into Kibosho; in Kahe, male and female clay idols were made and were used for cursing by the Arusha Chini folk; and the ancient Mtui clan of Marangu maintained its power. The fact that the first ancestors arrived with a variety of tools—sometimes bows and arrows , sometimes spears —and that clan memories preserve whether they were hunters, livestock keepers, or cultivators may be crucial. This type holds clues to
3344-466: The foothills of Mount Kilimanjaro, a migration that began around the start of the eleventh century. While the Chaga are Bantu-speakers, their language has a number of dialects somewhat related to Kamba , which is spoken in southeast Kenya. One word they all have in common is Mangi , meaning 'king' in Kichagga. The British called them chiefs as they were deemed subjects to the British crown, thereby rendered unequal. European travelers to Kilimanjaro in
3420-567: The ground, so that moving west from Kilimanjaro, through Meru and Arusha, the houses more and more resemble the bomas of the Maasai. The dwellings in Moshi Chiefdom are a hotch-potch of architectural styles , some with roofs that are four feet off the ground and others that are higher than anywhere else in the mountain. According to outside evidence, many Chagga originated mostly in the northeastern region. While some did so, possibly particularly when
3496-461: The high track that circles the back of the mountain for shelter, but we are unsure of their exact purpose at this time. The vast belt of wild olives that come out of nowhere in the forest on the bare northern side of the mountain is one tree that has not yet been well examined. It is possible that this land was once cleared and inhabited by Chagga because, per a silviculturalist's theory, the Kilimanjaro forest regenerates itself using olive trees. It
3572-443: The insurrection was ultimately hanged by the Germans. The British established indirect rule following World War I. Residents still living there have memories connected to these unique interactions, exploitations, and acts of violence that shape their legacy. Within months of Lautherbonrn's arrival, a coastal uprising (1888–1890) broke out, driving him and the other Europeans out of Pangani. Lautherborn relocated to Bagamoyo , one of
3648-481: The interior of the continent. At sites in Pangani Bay, there is no indication of foreign ceramics from before 1000 C.E., such as Sasanian Islamic variations. However, the discovery of a purported Roman ceramic (or Indic copy) points to communication with the larger Indian Ocean in the first millennium C.E. During the Swahili era (1250–1550 CE), interactions between indigenous tribes of the Pangani coast and communities in
3724-575: The late 19th and early 20th centuries questioned some Chagga kings about the origins of their respective clans and recorded the kings' responses in detail. For instance, Karl Peters was informed by Mangi Marealle of Marangu in the 1890s that the Wamarangu originated from Ukamba , the Wamoshi from Usambara , but that the Wakibosho had always been on the mountain. Peters also mentions that Capt. Kurt Johannes,
3800-496: The majority of their pottery, trading, and culinary practises. Minor alterations are also discernible, most likely due to ongoing interactions with bordering groups along the shore. From the Zanjian to the Swahili periods, pottery with comparable form and ornamentation was employed. Shellfish evidence reveals patterns of food collecting by the first inhabitants and the kinds of foods that were consumed, suggesting both change and continuity. The discovery of Sasanian Islamic wares from
3876-507: The mid 19th century, when, under nominal Zanzibari rule, it was a major terminus of caravan routes to the deep interior. From the 1860s onward townspeople established large plantations of sugar and coconut in Mauya, along the banks of the river just west of town. After Sultan Barghash bin Said of Zanzibar signed treaties with Great Britain outlawing the ocean-going trade in slaves in 1873, Pangani became
SECTION 50
#17330931079573952-546: The most influential and economically successful peoples in Tanzania, their relative wealth comes from favorable fertile soil of Mount Kilimanjaro, industrious work ethic used in trading and successful agricultural methods, which include historic extensive irrigation systems, terracing, and continuous organic fertilization methods practiced for thousands of years from the time of the Bantu expansion , in their sovereign Chagga states. The location of Kilimanjaro means that, long before it
4028-489: The mountain from a particular other location or admit to having blood other than Chagga. Given that acknowledging one's origins may be perceived as undermining the Chagga's historical claim to the land. Alternatively, it's possible that those early interrogators by the Europeans were oversimplified the responses they received or used leading questions to be more precise. In Chaggaland today, oral traditions are clear as to when
4104-486: The mountain from east to west before continuing to the Congo Basin . Although there is a story found only in Uru about similarly unique visitors who traveled from the opposite direction, from the west, in search of lumber for King Solomon, the little people did move from east to west across the mountain. The Ongamo had a large effect on Chaga culture. They borrowed several practices from them, including female circumcision,
4180-403: The mountain, where they all rose to the position of mangi. The histories of each Chagga state contain clues as to which clans sprang "from the mountain," which were "dropped there," which originated on the plains, or traveled in an easterly or westerly manner. Quite a bit of Chaggaland is still unknown, especially up in the high forest where the remains of ancient shrines are found and where it
4256-498: The need to set themselves apart from people who lived in the interior in order to consolidate their authority and safeguard expanding trade monopolies. Surface investigations revealed 18 Swahili sites, including Mnyongeni, Mtakani, and Kumbamtoni (1250–1550 C.E.). Villagers in Muhembo and Tongoni were constructing coral structures and going to mosques for prayer by 1400 C.E. These were the two biggest towns in their respective regions at
4332-458: The northern shore dominated the economy during this time. on this model, resurrected leadership anchored on Islamic doctrine , iconography, and emulation increased trade monopolies and sparked close ties with other groups in the Indian Ocean through trade. During this time, it is likely that a rigid, emic idea of the African hinterland developed as wealthy coastal Swahili town dwellers ( waungwana ) saw
4408-488: The occupied political hub. Increased foreign engagement is evidenced by the abundance of novel glass bead kinds and numerous pottery from India, China, and Europe found at Gombero. Villagers in Gombero and other locations along Tanzania's northeastern coast (such as Tongoni, Excavation Unit 3 and Mtakani, Site 51a, Excavation Unit 1) frequently ate mud whelks in recent centuries, possibly as a result of diminishing food supplies (and
4484-443: The parents having a Chaga origin or can trace his/her origins from chagas lineage. Ethnic Chaga is a term generally used to describe a person of Chaga parentage and background who does not necessarily practice Chagas traditional activities but still identifies with Chagas culturally. The term ethnic Chaga does not specifically exclude practicing Chagas traditional activities, but they are usually simply referred to as "Chagas" without
4560-405: The past, one enters, there were fewer Chagga people, more land was available, and distances were vast in comparison to the world of Kilimanjaro, which has decreased due to the advent of the modern truck, bus, and motorcar. Over a major portion of Kilimanjaro, however, the pace of the human foot is still used to measure distance. A chaga is a person who has both parents as Chaga or has either one of
4636-765: The people of Pangani Bay are still connected to other communities in East Africa on a regional level. The southern Swahili coast (south of Tanga Town) is thought to have developed a different tradition from the northern coast (from Mombasa to the Lamu Archipelago in Kenya) before 1250 C.E. Due to a shift in Islamic influence (from the Persian Gulf to the Red Sea) that brought people together and encouraged settlement growth and expansion,
SECTION 60
#17330931079574712-426: The production and usage of stone tools. Lithic artefacts from more recent sites show that populations that used iron for agriculture continued to use (or even went back to) stone technologies after making the shift to an agricultural lifestyle, occasionally employing rare raw materials from upriver. By 600–1000 C.E., if not earlier, farming villages using iron began to appear in the region. They created TIW and dwelt near
4788-504: The qualifying adjective "ethnic". The Chaggaland is traditionally divided into a number of small kingdoms known as Umangi . They follow a patrilineal system of descent and inheritance. Their traditional way of life was based primarily on agriculture, using irrigation on terraced fields and oxen manure. Although bananas are their staple food, they also cultivate various crops, including yams , beans , and maize . In agricultural exports, they are best known for their Arabica coffee , which
4864-612: The southwest. According to Chagga ora legends, some Meru arrived from the east from their resting spot en route to Mount Meru. According to legend, the Usambara Kilindi dynasty came up from the Nguu Mountains in the south. The idol that Krapf discovered the coastal Wanika using may have originated in Kahe. The Wanika is reported to have departed Kilema, traveled to Rombo, and then moved to the coast. For further information, see von der Decken's description of this Wanika emigration to
4940-577: The suburb that now bears his name. Abushiri was instrumental in coordinating resistance to German conquest along much of the coast. The Germans hanged him at Pangani in December 1889. In the 1890s, German troops quenched the Bushiri Rebellion, a local uprising, and the residents of Pangani Bay once more fell victim to outside intrusion. They attempted to exert authority over the interior of the continent and "pacify" coastal populations. The popular leader of
5016-403: The survey to be relatively smaller. On the other hand, findings from sites containing mostly Swahili artefacts are scarcely any Post-Swahili remains. The worldwide slave and ivory traffic grew more intense throughout the nineteenth century, and Omani (and European) plantation agriculture gained sway, compounding the pressures of earlier eras. The natives fled to hamlets far from Pangani Town,
5092-630: The time. Other community members (from Muhembo and Tongoni) resided in distant wattle-and-daub homes. Foreign contacts, which may be seen in the archaeological record in the form of Asian ceramics and glass beads, had a significant impact on the formation of identity borders. For example, 62 of 81 (75.3%) of the beads found during excavations at these sites—92 of 108 (85.2%) at Muhembo (Site 37 in Survey Unit 4); and Tongoni—are of foreign (glass) provenance. Among other things, locals created iron tools, textiles, nonglass beads, and ceramics. The situation along
5168-443: The two surviving DOAG strongholds, during the uprising, took up guns, learned new skills as a builder, and created labour and management practises that would influence the rest of his stay in the area. In fact, he brought a large portion of his primarily Nyamwezi staff with him when he returned to Kikogwe, his sisal plantation south of Pangani. He started working on building a successful, modern plantation once more, one that produced
5244-399: The western and eastern wings and on the lower mountain slopes. In the minds of the elderly Chagga, these are still actual living things. The Chagga states, which by 1964 numbered fifteen, are what old men mean when they refer to "the countries of Kilimanjaro"; yet, inside each chiefdom, each old mtaa is referred to as a "country" when they speak of the past. In this pre-colonial world of
5320-516: The while, circumcision was practiced. Initiation, however, was a peculiar blossoming in the center zone and involved teaching tribal lore using symbols carved on a special stick (Kich. mregho ) and secret terms of speaking for use in the face of foes (Kich. ngasi ). East of this zone, a type of mregho is found in Ngasseni, and a very simple variety is found in Mkau. West of this zone, as will be seen, there
5396-503: Was anglicized to "Jagga" by 1860 and to "Chagga" by 1871. Because it used to be thought of by Swahilis as a perilous area to visit, Charles New chose the latter spelling and identified it as a Swahili name that meant "to stray" or "to get lost" in reference to the dense forest around the mountain that confused visitors when they entered. The Chagga are said to have descended from various Bantu groups who migrated from elsewhere in Africa to
5472-510: Was a Swahili, may have been the original. A line of comparable connections in many chiefdoms was started by Mangi Mamkinga of Machame's confidence in his resident Swahili Munie Nesiri four generations later, in 1848. These signs seem to indicate that the Chagga's origins are more complicated than those of the Taita, who, in response to Rebmann 's inquiry, stated that they had traveled thirty days north. The Pare , Taveta , and Taita peoples had been
5548-454: Was enthralled by the prosperity and abilities of the populace, as well as by the pleasant weather and natural beauty of the area. Pangani The first people to live in Pangani Bay were hunter-gatherers during the Palaeolithic era. They fashioned tools out of quartz river pebbles by hammering them with simple, forceful blows. Southwest of Bweni, the escarpment is covered in debris from
5624-628: Was first brought to the lower river basin after the 1880s through plantation initiatives at Mauya. Among others, Arabic -speaking Omani landowners created a "brutally rationalised form of plantation production" in earlier decades that abused slaves. Maroons (also known as watoro , or escaped slaves) established hideouts in remote locations. Slavery, servitude, and plantation labour have left behind structural remains that stand as reminders of violence. The diversified population of Pangani Bay includes residents from other places as well as people who self-identify as Zigua, Bondei, Digo, Iloikop , and Bena as
5700-473: Was significant as a trading hub because of its location, the mountain served as an interim provisioning point in the commercial inland network. The residents of the mountain sold goods with caravans and traders from nearby settlements. It was easily accessible from the Swahili ports of Malindi , Takaungu , Mombasa , Wanga, Tanga , and Tangata as well as from Pangani in the south. Since they would cross Kilimanjaro on their way to conduct business in Pangani,
5776-473: Was the introduction of modern agriculture through European-run plantations. This task was taken seriously by Lautherborn since it served as the cornerstone of his sense of identity and self-worth. His letters to his family, sister, and brother-in-law, as well as to the readers of Vendsyssel Tidende, provide a window into the lives, ideas, and experiences of a pragmatic imperialist who was keen to modernise agricultural productivity and introduce "civilization" to
#956043