Topic: Historia ya Wachagga: Koo, Kabila na Falme-Mangi

Baada ya kuona swali la JMushi ambalo ni kilio cha kusikia kuwa Babu yake Mangi Sina alikuwa msaliti, kauli ambayo JMushi anasema ilitolewa na John Mnyika, nimeonelea nifungue hii thread ili wenye kumbukumbu za kihisoria kuhusu ujenzi wa Kabila la Wachaga, koo na himaya za Mangi kutokana na mgawanyiko wa Wachaga, iwe ni Machame kwa Shangali, Kibosho kwa Sina, Marangu kwa Mareale, iwe ni Mangi Rindi, Meli, Pfumba, Molelia na wengine.

Aidha kutokana na kuongezeka kwa tuhuma za ukabila na hasa kusemekeana Chadema ni cha Wachaga na kuna ubaguzi kati ya Wamachame ambako Mwenyekiti wa Chadema Mbowe anatoka, dhidi ya Wachaga wengine, Kibosho, Uru, Vunjo, Kilema, Rombo nk. ni muhimu tupitie historia ya wachaga kwa manufaa yetu sote, tuijue hii jamii, na ni jinsi gani ilivyoweza kuwa kubwa na kuwa na umahiri katika masuala ya biashara na elimu.

Natumaini JMushi atatumia fursa hii kujifunza kuhusu Kabila lake na historia yake pamoja na mahusiano kati ya makundi ya wachaga na hivyo kutoa majibu ya maswali aliyonayo hasa kuhusu uadui kati ya Mangi Meli na Mangi Sina.

Naomba kufunga ukumbi kwa majadiliano na kuelimishana.

By mpaka kieleweke

Wachagga kutoka Rombo asili yao ni Kenya, wachagga wa Marangu asili yao ni Kenya kabila la kikuyu, Wachagga wa Machame asili yao ni wamasai,wachagga wa Rombo useri asili yao ni wakamba kutoka kenya, n.k...

Kama mimi nina asili ya Sina...Na asili yetu ni kutoka MASAI...Then hapo inakuwa vipi?
Halafu hapo juu sijaona ulipotaja kuhusu Kibosho...Naona hutaki kuelewa kuwa Afrika ni moja....Sasa kabla hatujaanza kuelezana kuwa wachagga wametokea Afrika NZIMA...Na waliamia maeneo hayo miaka ya nyuma.
Ila kabla hatujarudi kote huko...Tuanzie tu na era ya colonialism...Wakati tulipovamiwa na mwarabu na mzungu....Wakati wa resistance...Ndugu zangu..Ile spirit ya kulinda mali za Taifa dhidi ya MKOLONI NA MAMLUKI WAKE ILIKUWA NI YA SINA.
Kusema ni msaliti kumetoka wapi?

Tom von Prince (awarded the title 'von' in recognition of his many acts of bravery), had spent his military life fighting all over Tanganyika; against Isike in 1887, Machemba of the Yao in 1890, Sina of Kibosho in 1891, and he waged a gallant war against the Hehe, who, in spite of having nick- named him 'Bwana Sakarani' - the Wild Man - on account of his fierce temper - held him in such esteem that the German Colonial Office exiled him to the Usambaras.
Enrolled in General Lettow von Vorbeck's Army during World War I, he was killed in action in November 1914, leading an assault against British troops in Tanga where he lies buried.

Historical Moshi
Moshi was the capital of an area ruled by Rindi, the great 19th century Chagga chief who became one of the most important chiefs in the area due to his diplomatic skills. Allying with the Maasai, he exhorted large taxes from passing caravans. When the first German colonial troops arrived at Kilimanjaro in 1891, Rindi assured them he ruled the whole area and convinced them to unite with him against his rival, Sina of Kibosho, signing away his territories rather than succumb to an undignified defeat. Both the powerful Rindi and Sina were hanged a few years later. Moshi became an important colonial centre of administration for the Germans, and later the English. The original Moshi - Old Moshi - is higher up the mountain and until the railway line reached the present day Moshi in 1911 and a station built, the headquarters of the German administrative district of Moshi was in Old Moshi.

Kilimanjaro Region
The region has a remarkable landscape, beginning with Mount Kilimanjaro, moving down the slopes to the flat plains south of the mountain then eastwards where you encounter the Pare Mountains. The Mkomozi Game Reserve lies behind the Pare Mountains. West from the Pare Mountains, you look over what seems to be everlasting flat plains, the Maasai Steepe, one of the places where the Maasai live. Discover for yourself the diversity in landscape, people and culture of the Kilimanjaro region.
People of Kilimanjaro
Although the town of Moshi itself is home to a range of different people, the Kilimanjaro region is predominantly made up of the Chagga, who reside on the slopes of Kilimanjaro and the Pare whose home is the Pare Mountains.
The fertile volcanic soil and reliable rainfall on the slopes of Kilimanjaro has probably always been a draw for human settlement. The Chagga are Bantu-speaking agriculturalists whose ancestors probably arrived in the area in the 15th century. The Chagga had no tradition of central leadership. Up to 100 small chiefdoms existed in the mid 19th century. Their efficient and industrious farming skills meant that they have always produced a food surplus and subsequently have a history of trading with the Maasai and other local groups, and later with Arab caravans.
Chaggas remain self sufficient for basic foodstuffs and today the mountain is scattered with family smallholdings that produce a variety of subsistence crops. The major cash crop is coffee, which was introduced during the colonial era and has been grown by small scale farmers who sell through a co-operative. The main agricultural activity is still coffee and some of the finest Arabica in Tanzania comes from the slopes of Kilimanjaro. Coffee growing is the livelihood of thousands of people. The Chaggas have a reputation for industriousness, and today many of Tanzania’s political and business leaders come from Kilimanjaro.

mimi ni mtanznia halisi, uchaga au uhaya au upare kwangu hauna maana, ningekuwa na uwezo ningechoma vitabu vyote vya historia ya makabila, nisafishe bongo zote za watu wanaofikiri kikabila, wafikiri tu kuhusu taifa langu la tanzania,

tazama, hapa jf watu walianza kuzungumza kijimbo, baadaye kikabila, na sasa jmushi anazungumza ndani ya ukabila yaani ukibosho au umachame.

ile dhambi ya ubaguzi ndo hiyo sasa imetugawa na imeanza kututafuna.

mimi simo

By Mbega Mzuri

Lakini si mnaelewa kwamba nchi yetu haina ukabila? sasa mjadala huu usije ukageuka kwa namna yoyote ile, maana mkishajua matabaka ya wachaga mnaweza kugeukia kwa wahaya, wasukuma, wapare na ... mwisho watanganyika!

...lakini juzi spika sitta kamtambulisha mfalme[chief] wa wanyamwezi katambulishwa bungeni .......akiwa na mawaziri wake ...akiwemo waziri mkuu na malkia....

By mwikimbi

mimi ni mtanznia halisi, uchaga au uhaya au upare kwangu hauna maana, ningekuwa na uwezo ningechoma vitabu vyote vya historia ya makabila, nisafishe bongo zote za watu wanaofikiri kikabila, wafikiri tu kuhusu taifa langu la tanzania,

tazama, hapa jf watu walianza kuzungumza kijimbo, baadaye kikabila, na sasa jmushi anazungumza ndani ya ukabila yaani ukibosho au umachame.

ile dhambi ya ubaguzi ndo hiyo sasa imetugawa na imeanza kututafuna.

mimi simo

Mwikimbi nakubaliana na wewe..Kwenye UKABILA hata mimi SIMO...Na ndio maana niliwaaasa chadema walishughulikie hilo swala wakagoma ama kupuuzia!
Hapa ni kauli ya Kiongozi wao siku ya MASHUJAA DUNIANI ALIPOMWITA SINA MSALITI...HAPO NDIPO KWENYE HOJA.

Kwa kuwarahisishia wale waliomsapoti Mnyika...Mangi Meli alikuwa mtoto wa Mangi Rindi....Connect the dot na MUSEME NANI MSALITI!

Nilisema waombe radhi kwa kuchochea UKABILA WAMEKATAA!
Kwasababu waligoma wazi wazi kulimaliza swala la Wangwe...Then huo UZITO WAO WA KUTO KUOGOPA UKABILA PLUS KAULI ZA KIKABILA ZA CHUKI ZILIZOTOLEWA NA HUYO MNYIKA VINAZIDI KUWAPUKUTISHA HAO NDUGU ZETU.

Kwanini huyo Mnyika hataki kuweka wazi?
Na yeye ni KABILA GANI?

By Nzokanhyilu

Mimi napenda kujua, kwanini masista wengi ni wachagga? Yesu na Maria.........

Hilo nitakulete jinsi Dini ilivyoingia na jinsi ilivyopokelewa na ni kwa namna gani ime affect maeneo na mahusiano ya wachagga hao waliotengwa na MKOLONI Kipindi cha nyuma kwa dini nk...
Kabla ya hayo....Pata kwanza hii preview ya originality ya UAFRIKA..Kwani AFRIKA NI MOJA...

Wikipedia: chaga


For the mushroom, see Chaga mushroom.
ChaggaTotal population2,000,000
Regions with significant populationsTanzaniaLanguage(s)ChaggaReligion(s)Ch ristian, Islam, indigenous beliefsRelated ethnic groupsOngamoThe Chagga (or Wachaga, Chaga, Jagga, Dschagga, Waschagga, Wachagga) are Bantu speaking indigenous African tribe and the third largest ethnic group in Tanzania. They live on the southern and eastern slopes of Mount Kilimanjaro and Mount Meru, as well as in the Moshi area. Their relative wealth comes from not only the favorable climate of the area, but also from successful agricultural methods which include great extensive irrigation systems and continuous fertilization practised for thousands of years. They were one of the first tribes in the area to convert to Christianity. This might have given them an economic "advantage" over other ethnic groups, as they had better access to education and health care as Christians.
The Chagga have descended from various Bantu groups who migrated from the rest of Africa into the wonderous foothills of the mighty Kilimanjaro. While the Chagga are Bantu-speakers, they do not speak an undifferentiated language but rather a unique mixture of related Chagga dialects. These dialects are related to Kamba, which is spoken in the northeast Kenya along with other languages spoken in the east such as Dabida and Pokomo.The Chagga land is traditionally divided into a number of politically independent chiefdoms with a superior egalitarian social system. The Chagga are culturally related to the Pare, Taveta and Teita peoples. They follow a patrilineal system of descent and inheritance. The Chagga subsist primarily by agriculture, using great methods of irrigation on terraced fields and oxen manure to develop the fields. Although bananas are their staple food, they also cultivate various crops including yams, beans, and maize. In agricultural exports, the Chagga are best known for their Arabica coffee, which is exported to American and European markets, resulting in coffee being a primary cash crop.

Demography

Current population is estimated at about 1,500,000 ( 2003 estimate), mostly concetrated in Kilimanjaro region in Tanzania, and the cities of Arusha and Dar-Es-Salaam.

Early history

Early migration patterns of the Niger-Congo Bantu's led the Chagga to settle in the North Pare Mountains. This is the Home of the ancestral chagga. The population growth by about eleventh or twelve century led a number of people to begin looking for a new land on which to live. They found it on the nearby and, in those days, still heavily forested southern and eastern slopes of Mount Kilimanjaro. The movement of the early chagga banana farmers to Kilimanjaro set off a period of rapid and extensive cultural amalgamation, in which large numbers of the Ongamo people and the Rift Southern Cushites were assimilated into the newly expanding chaga communities. Though apparently growing in numbers and territory, the chaga remained organised in the seventeenth and eighteenth centuries into a great many very small and very local social and political units, whose histories are still largely unstudied by Western scholars. But if the Maasai settled in the open plains around much of the chaga country, they presently cannot be credited with great influence on chaga affairs during this period, another people, the Ongamo or Ngasa who were closely related in language to the Maasai, did have much influence in chaga history.

Traditional Chaga Hut



Interactions


Interactions with the Ongamo

A striking blending of features of ancient Afsan and Niger-Congo civilizations, with some features of Sudanic civilization contributed by the Ongamo, emerged out of this period of cross-cultural encounter. The dominance of the new highland planting agriculture ensured that the new communities came to speak the Chagga Language of the makers of that agriculture. Initially these communities took the form of villages built along highland ridges. This custom apparently preserved an old practice coming from the Kaskazi and Upland Bantu side of their ancestry. The chaga also circumcised boys and initiated them into age-sets of the typical old Bantu type, but at the same time they adopted from the Southern Cushitic side of their ancestry the practice of female clitoridectomy which they stopped after Christianity/Islam came. In a variety of other aspects, Cushitic or Nilotic ideas prevailed in Chaga culture, notable case being music, in which drumming anciently typical of Niger-Congo civilization was entirely lost. The drawing of blood from cattle was a specifically Southern Cushitic addition to the sources of food. And like the Ongamo and Southern Cushites, the emerging chaga society was entirely patrilineal. The beginnings of chaga interactions with the ongamo date well before 1600, and at some point in time the Ongamo had even been the dominant people through much of the Kilimanjaro area. By seventeenth and eighteenth centuries, the ongamo were probably becoming increasingly restricted, by chaga expansion, to eastern kilimanjaro. Yet within that region they must have remained an important and still independent society, even as late as the second half of the nineteenth century and in the face of massive acculturation to the chaga about them, ongamo society retained sufficient cohesion to keep its age-set system functioning to some extent.

Interactions with the Pare and the Outside world

The Pare had been the chief suppliers of iron to the inhabitants of the mountain regions of north-eastern Tanzania. The demand for Pare iron, increased from the beginning of the nineteenth century. The cause of the increase was the military rivalry among the rulers of the chaga. 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 that the chaga made contacts with the coast may have dated to about the end of the eighteenth century. The rivalry among chagga rulers was probably the result of competition among them for the control of the trade with people from the coast. Raids and counter raids characterised the chagga rivalry, as observed and understood by European colonisers. Subsequently there was an increase in demand for pare Iron to forge military weapons to equip the armies of the chaga rulers.

Early Religion

In religion a thoroughgoing syncretism took place. The importance of ancestors, a Niger-Congo feature, was strongly maintained by the chagga to this day, they had an idea of Divinity, identified with the majestic sun as life giving, a faith also seen in the Rift Southern Cushitic version of the Sudanic religion, with the creator god concept of the Niger-Congo belief. Later on they became victims of forced Christianity and Islam that destroyed their religious system.

Life & Food

Since fish are absent from most of the streams of their areas,like the Taita, fish were seen as unfit to eat, and of them were seen having same nature as serpents, who are considered bad in Chagga culture. The Chagga people bred fowls in large number, to sell to the passing caravans of traders from the East coast, for they themselves abjured poultry as food, it was as seen as unwholesome and unmanly for obvious reasons, like the tenderness of its flesh. Their most prized domestic animals are the oxen, the goat and the sheep the dog however, is used to help guard compounds from intruders at night. The oxen are still highly valued. They belong to the humped Zebu breed prevalent throughout East Africa since the days of Ancient Egyptians. The goats are small and handsome with small horns. Milk is an essential part of Chagga diet. The chagga diet is predominantly meat, but the main diet is vegetables. Among the plants grown for food are maize, sweet potatoes, yams, arums, beans, peas, red millet and bananas. The chagga brew a delicious drink called Mbege, which is made of millet and bananas and left to ferment for 10 days prior to festivities.

Chaga Chieftains

Chiefship in chaga appears to be very specific with no influence from early ancestors according to western observations done in the 19th century. In the neary south Pare Mountains, the old clan chiefship of the Mashariki Bantu world, continued to be the ritual center of life among the early Asu and remained so, in fact, down through the nineteenth century. But among the ancentral chaga of North Pare and among their descendants who settled around Mount Kilimanajro, a new kind of chiefship, Mangi, probably originally meaning "the arranger, planner" came into being not much before 1000 AD.

Chaga Politics The Mangi Rule

The Mangi are great chiefs that govern largely clan-based states. The great Mangis controlled chaga affairs even during the oppressive and depressing colonial times, even though some ethnic groups did not have such control. It was also during this time that the amazing Chagga held an election in 1952 to elect Mangi Mkuu, (Chief of all Chieftains)' to look after their affairs and speak on behalf of the chagga people. Thomas Marealle of Marangu, Jackson Kitali of Moshi, Abdi Shangali of Hai, Petro Marealle of Vunjo, John Maruma of Rombo, and another divisional chief from Kibosho contested in the election, which saw Chief Thomas Marealle being elected to the post. Mangi Mkuu Consolidated power from the other 3 Chagga Chieftains thus making the Chagga more powerful and in control of their affairs during harsh Colonial times. His capital was in the great town of Marangu. The Practice of Mangi Mkuu led to their sad downfall during the struggle for independence. One might have expected that the most progressive local governments in the country at that time, would have continued to support the national movement now that its aims were becoming realities, and that Mangi Mkuu would have played a leading part. The opposite was the case. Local rivalries determined the issue, thanks largely to colonial mentality. And it was the chaga critics of Mangi Mkuu who ranged themselves behind the Tanganyika African National Union TANU. Significantly enough, Kilimanjaro was the last place in Tanganyika to be won by TANU, and the price of victory unfortunately was the downfall of the great Mangi Mkuu.

Mangi Sina of Kibosho

in the same area, [Kilimanjaro region] and in permanent competition with Mangi Rindi, Mangi Sina had by 1870 developed a great large army and was active in agriculture and cattle raids. He was still in control of his empire at the unfortunate arrival of the Germans in 1891, which broke down most of Chagga lifestyle through "colonisation".

Rindi of the Chagga

Mangi Rindi of the a subgroup of the Chagga was another major chief ruling in the Kilimanjaro region in 1860, making the now, city of Moshi an important base for ivory and game trading with Zanzibar. He manipulated and signed a Treaty with the Germans in 1885 and the cityMoshi became their headquarters and most important economic and political centre.

Reasons for Mangi Mkuu's downfall

Mangi Mkuu's downfall was due to two main reasons:

• First, He lost support among western educated people. When chaga students at Makerere University criticized him in their college magazine, he publicly humbled them when they came home, in an "old" tribal ways. He placed his faith in Petro Njau, the elderly astute party organizer who had put him in. From 1958 Njau set himself the task of enlisting the support of the old conservatives and the clan elders. This was a spurious return to the great tribal past. But Mangi mkuu believed and trusted implicitly in him, and in the exaggerated accounts of popularity which Njau reported.

• Second, Mangi Mkuu crossed swords with T.A.N.U on his home ground of Kilimanjaro. He still supported the national aims of T.A.N.U for Tanganyika. He continued to support Julius Nyerere personally, as the national leader long after he had begun to deal summarily with local T.A.N.U critics at home, perhaps because these critics did not need to be taken seriously, since they were insignificantly unrepresentative of the people. In 1957-58 the British Administartion were belatedly trying to organize a council of Chiefs in Tanganyika as a delaying action against T.A.N.U, Mangi Mkuu wrote the governor asking that Nyerere himself should be invited to address the Chiefs. The request was refused. It was not until 1959, when he was fighting for his political life, that Mangi Mkuu cut across Nyerere personally and cut across the national movement as such. In January 1959, by which time he was sharply on the defensive at home, Mangi Mkuu criticized Nyerere's visit to Moshi to hold an open-air TANU meeting in the town. A few months later he circularized the chiefs on the mountain, threatening to sack them if they supported TANU.

TANU and the Chagga

In the local field of Chaga politics, however the break came earlier. It did not come from TANU branches as such which, though they had started in 1955 on the mountain, had made little headway among the people. It came from Machame, from the chiefly rival whom Mangi Mkuu had supplanted in 1951. Chief Abdieli Shangali threw the weight of his authority behind his son-in-law, Solomon Eliufoo, and this was the decisive factor. Eliufoo, a commoner from one of the oldest clans in Machame, and a Lutheran-trained teacher, was abroad in the United States and Great Britain from 1953-1956. In 1957 he returned as a teacher and joined the TANU branch in Machame. In 1958 he entered politics; he became a nominated member of the Chagga Council, being nominated by Hai divisional council of which his father-in-law, Chief Abdieli Shangali was chairman. The same year he was elected member of the legislative council in Dar-Es-Salaam on the TANU ticket. From 1958 onwards he was engaged in central politics becoming Minister of Health from 1959 to 1960, and in 1962 Minister of Education, a post which he held up to 1967. At the local level, he organised and led opposition to the Mangi Mkuu and by 1959 he called for the resignation or abdication of the Mangi Mkuu and the democratization for the local governments, forming a new party called Chaga Democratic Party

The Chagga Democratic Party

Towards the end of 1959 the opposition of the Chaga Democratic party forced a deadlock in the Chaga Council. A vote was taken in the council as to whether a referendum should be held on Kilimanjaro to decide whether the Chaga wanted a Paramount Chief for life or a periodically elected president. The Vote was carried by a narrow majority, and the Mangi mkuu was abolished. After independence, through Nyerere's socialism and integration policies, the rule of Chiefs, was diminished.

Modern history

The current Chagga population is estimated at about 2 million. They once used to live under the rule of the Mangi Mkuu, even though they are not as organised as they used to be, and the Mangi is not involved in the day to day activities and life of the modern chagga. The Mangi's are still respected by the chagga. The Paramount chief (chief of all chiefs) is Mangi Marealle. The chagga are now modern wage earners in large modernised cities or abroad and entrepreneurs in the tourism industry around Kilimanjaro and Arusha areas. The Chagga still try to hold on to some of their traditions like the allocation a kihamba, a plot of land for each family. A kihamba is a Chagga family plot of land, usually passed down from generation to generation. Coffee is the primary cash crop for many Chagga people after its introduction to the area in the late nineteenth century, although bananas and maize are also staples. The Chagga are also famous for a traditional brew known as mbege. It is made from a special variety of bananas and millet.

See also

• Chaga languages
• Kirombo Language
• Kivunjo language
• Kimachame Language
• Petro Itosi Marealle
• Thomas Marealle
• Marealle
• Mount Kilimanjaro
• Tanzania
• Moshi

References

• Ehret, Christopher (2002). The Civilizations of Africa. University of Virginia Press. ISBN 0-8139-2085-X.

• Gray, R (1975). The Cambridge History of Africa. Cambridge University Press. ISBN 0-521-20413-5.

• Fasi, M El (1992). Africa from the Seventh to the Eleventh Century. University of California Press. ISBN 0-520-06698-7.

• Johnson, H.H (1886). "Copyright: Tubner & Co". Journal of the Royal Anthropological Institute of Great Britain and Ireland XV: 12-14.

• Yakan, Mohamad A (1999). Almanac of African Peoples & Nations. Transaction Publishers. ISBN 1-56000-433-9.

External sources

• Ethnologue Report on the Chaga
• Traditional Irrigations Systems of the Chaga
• About Kilimanjaro
• Nilo-Saharan, Eastern Sudanic, Nilotic, Eastern, Lotuxo-Teso, Lotuxo-Maa, Ongamo-Maa

This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
Donate to Wikimedia

Yani kweli imenisikitisha sana kwa makabila hayo mengine ya wachagga kutokuzingatia mchango wa SINA NA KWA MAKUSUDI KU DISTORT HISTORIA...Hata hapo juu ni just kuhusu madaraka tu...Sasa hapo Sina HISTORIA YAKE INAPOTEZWA?
Na si kupotezwa..Bali kubatilishwa kwa makusudi...SASA TUNATAKA KUBADILI HISTORIA KWA MAKUSUDI AMBAYO MATOKEO YAKE NI UKABILA?

Africa Photo Gallery
National Geographic's collection of pictures from all over Africa.
NationalGeographic.com

Columbia Encyclopedia: Bantu

(băn'tū') , ethnic and linguistic group of Africa, numbering about 120 million. The Bantu inhabit most of the continent S of the Congo River except the extreme southwest. The classification is primarily linguistic, and there are almost a hundred Bantu languages, including Luganda, Zulu, and Swahili. Few cultural generalizations concerning the Bantu can be made. Before the European conquest of Africa the Bantu tribes were either pastoral and warlike or agricultural and usually pacific. There were some highly developed Bantu states, including Buganda in present-day Uganda. Possibly under the fear of European encroachment, several additional Bantu states developed in the 19th cent., notably among the Zulu and the Sotho. Other well-known Bantu tribes include the Ndebele (Matabele) and the Shona. In South Africa, the term Bantu is commonly used to refer to the native African population, which was subject to the policies of apartheid. Bibliography
See W. M. MacMillan, Bantu, Boer, and Briton (rev. ed. 1963); W. C. Willoughby, The Soul of the Bantu (1928, repr. 1970); E. J. Murphy, The Bantu Civilization of Southern Africa (1974).



Sponsored Links
10 Rules of Flat Stomach
Cut Down 9 lbs of Stomach Fat every 2 Weeks by Obeying these 10 Rules.
FatLoss4Idiots.com
Stunning Images of Sudan
Book of vivid photos by Michael Freeman bring Sudan to life.
www.marquandbooks.com/sudan


WordNet: Bantu

Note: click on a word meaning below to see its connections and related words. The noun has 2 meanings:
Meaning #1: a member of any of a large number of linguistically related peoples of Central and South Africa

Meaning #2: a family of languages widely spoken in the southern half of the African continent
Synonym: Bantoid language

The adjective Bantu has one meaning:
Meaning #1: of or relating to the African people who speak one of the Bantoid languages or to their culture
Pertains to noun: Bantu (meaning #1)



Sponsored Links
A Burning Hunger
One Family's Struggle against Apartheid by Lynda Schuster
www.ohioswallow.com
Callcenter - Kenya
Data entry serivces- Africa Medical billings
massdiligent.com


Wikipedia: Bantu



Map showing the approximate distribution of Bantu (light brown) vs. other Niger-Congo languages (medium brown).


Bantu is a label used in a general sense for over 400 ethnic groups in Sub-Saharan Africa, from Cameroon, Southern Africa, Central Africa, to Eastern Africa, united by a common language family (the Bantu languages) and in many cases common customs.

Definition

"Bantu", and similar sounding cognates, means "people" in many Bantu languages. Dr. Wilhelm Bleek first used the term "Bantu" in its current sense in his 1862 book A Comparative Grammar of South African Languages, in which he hypothesized that a vast number of languages located across central, southern, eastern, and western Africa shared so many characteristics that they must be part of a single language group. This basic thesis (of linguistic affinity) has been confirmed by numerous researchers using the comparative method. On the other hand, the theory of a single ethnic group has been widely challenged since it was proposed - not least because a language may be spread by a relatively small number of human carriers.

Origins


1. = 3000 - 1500 BC origin
2 = ca.1500 BC first migrations
2.a = Eastern Bantu, 2.b = Western Bantu
3. = 1000 - 500 BC Urewe nuclus of Eastern Bantu
4. - 7. southward advance
9. = 500 BC - 0 Congo nucleus
10. = 0 - 1000 AD last phase [1] [2] [3]



Early iron age findings in eastern and southern Africa


Before the expansion of the Bantu languages and their speakers, the southern half of Africa is believed to have been populated by Pygmies and Khoisan speaking people, today occupying the arid regions around the Kalahari and the rainforest of Congo Basin; whereas Cushites, Nilotes and other people speaking Afro-Asiatic languages inhabited north-eastern and northern Africa. Northwestern Africa, the Sahara, and the Sudan were inhabited by people speaking Mande and Atlantic languages (such as the Fulani and Wolof) and other people speaking Nilo-Saharan languages.
There are two basic theories of the spread of the Bantu languages and societies. The first was advanced by Joseph Greenberg in 1963. He had analyzed and compared several hundred African languages and found that a group of languages spoken in Southeastern Nigeria were the most closely related to languages from the Bantu group. He theorized that Proto-Bantu (the hypothetical ancestor of the Bantu languages) was originally one of these languages that spread south and east over hundreds of years.
This was quickly challenged by Malcolm Guthrie who analyzed each Bantu language and found that the most stereotypical were those spoken in Zambia and in the southern Democratic Republic of Congo (DRC). This provided the alternative theory that Bantu speakers had spread from this location in all directions.

Bantu expansion

Main article: Bantu expansion
The Bantu expansion was both a physical migration and a diffusion of language and knowledge into neighboring populations, and societal groups (usually through inter-marriage or by small groups moving to new areas). Bantu speakers developed novel methods of agriculture and metalworking which allowed people to colonize new areas in greater densities. Both linguistics and genetics support the idea that the Bantu expansion was one of the most significant human migrations and expansions within the past few thousand years.
By about 1000 AD it had reached modern day Zimbabwe and South Africa. In Zimbabwe a major southern hemisphere empire was established, with its capital at Great Zimbabwe. It controlled trading routes from South Africa to north of the Zambezi, trading gold, copper, precious stones, animal hides, ivory and metal goods with the Arab traders of the Swahili coast. By the 14th or 15th centuries the Empire had collapsed, with the city of Great Zimbabwe being abandoned. The expansion primarily ended with the clashes between the Xhosa and Boers at Graaff Reinet inn 1779.
Another theory, rather unsupported by the existing evidence, held is that the Bantu society originated from the Congo and due to factors like agriculture and trade in ivory they spread out to the north, east and the south. With slave trade the further scattered out across Africa some running from the slave traders.

The use of the term "Bantu" in South Africa

Main article: Bantu speaking peoples of South Africa
Black South Africans were at times officially called "Bantus" by the apartheid regime. The term is derived from the Zulu term for people "abantu" the plural of "umuntu." Examples of its usage are as follows:

1. One of South Africa's politicians of recent times General Bantubonke Harrington Holomisa " all the people" who is know as Bantu Holomisa .
2. The South African apartheid regime, used the term "Bantustan", to refer to the "homelands" (Transkei, Bophuthatswana, Venda and the Ciskei).
3. The abstract noun Ubuntu is derived regularly from the Nguni noun Umuntu.

Bibliography

• J. Desmond Clark, The Prehistory of Africa, Thames and Hudson, 1970
• April A. Gordon and Donald L. Gordon, Understanding Contemporary Africa, Lynne Riener, London, 1996
• Kevin Shillington, History of Africa, St. Martin's Press, New York, 1995 (1989)

See also

• Centre International des Civilisations Bantu
• Jan Vansina
• Candomblé Bantu
• Somali Bantu
• Historical migration

References

1. <LI id=wp-_note-0>^ The Chronological Evidence for the Introduction of Domestic Stock in Southern Africa <LI id=wp-_note-1>^ A Brief History of Botswana
2. ^ On Bantu and Khoisan in (Southeastern) Zambia, (in German)

This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
Donate to Wikimedia



Sponsored Links
Bantu Matrimonial
Bantu Matrimonial Register Free! Search/Chat & Marry
BharatMatrimony.com/Bantu
African American Grants
$30,000 in African American Grants Never Repay - Get Your Free Kit.
AfricanAmerican.GrantKit.org


Translations: Translations for: Bantu

Dansk (Danish)
n. - bantufolket, bantustammen
adj. - bantu-
Nederlands (Dutch)
Bantoe (taal), Bantoe-
Français (French)
n. - (Ling) Bantou, Bantous
adj. - bantou
Deutsch (German)
n. - Bantu, (Negroide Gruppe in Mittel und Südafrika)
adj. - Bantu-
Ελληνική (Greek)
n. - γλώσσα ή διάλεκτος μπαντού
adj. - της γλωσσικής ομάδας μπαντού
Italiano (Italian)
bantu
Português (Portuguese)
n. - língua (f) dos Bantos
adj. - banto
Русский (Russian)
банту
Español (Spanish)
n. - bantú
adj. - bantú, perteneciente a tribu africana
Svenska (Swedish)
n. - bantuspråk, medlem av ett bantufolk
adj. - bantu-

中文（简体） (Chinese (Simplified))
班图人, 班图语, 班图系的
中文（繁體） (Chinese (Traditional))
n. - 班圖人, 班圖語
adj. - 班圖系的
한국어 (Korean)
n. - 반투족[어]
adj. - 반투족[어]의
日本語 (Japanese)
n. - バントゥー族, バントゥー語
adj. - バントゥー族の
العربيه (Arabic)
‏(الاسم) شعوب البنتو او لغاتهم ( منهم الكفير والزولو) (صفه) ما يخص البنتو‏
עברית (Hebrew)
n. - *באנטו (כושי), קבוצת שפות בחציה הדרומי של אפריקה‬
adj. - *באנטו (כושי)‬

If you are unable to view some languages clearly, click here.

To select your translation preferences click here.

By Nzokanhyilu

Mimi napenda kujua, kwanini masista wengi ni wachagga? Yesu na Maria.........

Nzokanhyilu,

Nahisi swali lako linazaa mada mpya.I have answers to it lakini nashauri kuwa tumalize ishu ya jmushi then ishu ya masista itazungumzika.
AU WAONAJE?

Toka enzi za kuuzana utumwani hili suala la usaliti miongoni mwa Waafrika, kama lilivyo suala la uzalendo, halipingiki - ni suala la kihistoria na mpaka leo linaendelea hasa kwenye nyanja ya 'vijisenti'. Historia ya Waafrika kutoka Cairo mpaka Cape na kutoka Dar-es-Salaam hadi Dakar imegubikwa na ujasiri wa wazalendo na woga wa wasaliti. Ifuatayo ni dondoo kutoka kwenye kitabu cha ' A Modern History of Tanganyika' kuhusu sakata la Mangi Sina na Mangi Meli pamoja Mangi wengine wa Uchagga - kwa maelezo zaidi inabidi tujisomee ukurasa 100 -102 wa Kitabu hicho kilichotungwa na Profesa John Illife:

"When Wissmann's column [A German General's Army Expedition] reached Kilimanjaro it entered an even more complicated web of intrigue. Rindi of Moshi had welcome his first German visitors and even sent emissaries to Berlin in 1889 to present a huge elephant tusk to the Kaiser. Appropriate presents [i.e. arms] were returned...Rindi needed the cannon. Sina of Kibosho had defeated him a few months earlier. Both were fighting to install their candidates in the Machame chiefdom. The first German embassy reached Sina in August 1890: 'I hear that Sin is troubling Ngameni [In Machame] and sending his warriors against him...What business have Kibosho's warriors in Machame?' 'Ngameni has attacked me. I am defending myself.' 'But Ngameni is now my friend.' 'If Ngameni is your friend', Sina replied, 'Shangali is mine''...A month later Sina attacked Ngameni again. Inflamed by Rindi, German relations with Sina deteriorated until his destruction was the main object of Wissmann's expedition. With some 300 soldiers and 400 auxiliaries provided by Rindi, Wissmann entered Kibosho on 12 February 1891...He shelled and stormed it [i.e. Sina's stone fort], losing control of his troops, who slaughtered every living thing inside. Sina escaped and harried the German withdrawal...Threatened with deposition, Sina submitted. He saved his throne, other Chagga chiefs hurriedly declared loyalty, Rindi gained several thousand cattle, and Sina killed every man in Kibosho who had hesitated to support him. 'In my twelve years' experience in Africa', Wissmann concluded, 'never have I met negroes [sic] so brave as Sina's men...Rindi's death in November 1891 opened the way for a new German ally, Marealle ('the Indefatigable') of Marangu, the most brilliant of all the chiefs who manipulated the Germans, Marealle was Sina's nominee for the Marangu chieftainship and a pawn in the struggle between Kibosho and Moshi until, appreciating European power, he befriended European travellers and joined Wissmann's expedition against Sina...Early in 1892 an askari was killed in a private quarrel in a chiefdom subordinate to Meli of Moshi, Rindi's young son. Probably incited by Marealle, the German commander panicked and marched into Moshi, brushing aside Meli's peace overtures...While Marealle tried to deceive the other chiefs that German troops still held Marangu, Meli demanded their submission. But the chiefs had no love for Rindi's son [i.e. Meli] and welcomed the Germans who re-occupied Marangu three months later. Sina offered to 'lead Meli to [the Germans] by the hand like a child' if supplied with ammunitition... Meli negotiated half-heartedly, fearing German revenge and knowing that his people opposed capitulation. In August 1893 the governor led 366 Askaris into Moshi and captured Meli's fortress. He kept his throne but lost the overlordship of Uru to Sina and of Kirua and Kilema to Marealle...Sina died in 1897, allegedly poisoned on Marealle's orders...Captain Johannes, Marealle's friend, took Chagga warriors to devastate Meru and Arusha; then, on regaining Moshi, he arrested Meli, Molelia of Kibosho, and seventeen other notables and hanged them from a tree outside the military station. Marealle became the most powerful ruler Kilimanjaro had ever known..."

Hii ndio historia yetu, pale ambapo chumvi imeongezwa na wanahistoria tunaweza kuipunguza. Na pale ambapo kuna kauongo hatuna budi kuiandika historia upya kwa uadilifu. Ila hatuwezi kuubadili ukweli wa Kihistoria. Shuleni tulisoma Kitabu cha 'Mashujaa wa Tanzania' ambacho kwa bahati mbaya leo nakala yake iko mbali kidogo na hapa nilipo ila nakumbuka kuwa kilikuwa kinaeleza ukweli bayana kuhusu usaliti wa baadhi ya machifu wetu. Kama anavyosema mwanafalsafa maarufu wa historia, George Santayana, wale wanaosahau yaliyopita - yaani historia yao - wanajihukumu kuirudia historia hiyo. Jukumu letu kama mtu binafsi na kama jamii/Taifa ni kuhakikisha kuwa haturudii kulea usaliti huu ambao ndio ulipelekea tuuze ndugu zetu utumwani na tutawaliwe na wakoloni. Hatuna budi kupambana na usaliti wa aina hii ambao leo hii ndio chanzo kikubwa cha ufisadi nchini!

By Companero

Toka enzi za kuuzana utumwani hili suala la usaliti miongoni mwa Waafrika, kama lilivyo suala la uzalendo, halipingiki - ni suala la kihistoria na mpaka leo linaendelea hasa kwenye nyanja ya 'vijisenti'. Historia ya Waafrika kutoka Cairo mpaka Cape na kutoka Dar-es-Salaam hadi Dakar imegubikwa na ujasiri wa wazalendo na woga wa wasaliti. Ifuatayo ni dondoo kutoka kwenye kitabu cha ' A Modern History of Tanganyika' kuhusu sakata la Mangi Sina na Mangi Meli pamoja Mangi wengine wa Uchagga - kwa maelezo zaidi inabidi tujisomee ukurasa 100 -102 wa Kitabu hicho kilichotungwa na Profesa John Illife:

"When Wissmann's column [A German General's Army Expedition] reached Kilimanjaro it entered an even more complicated web of intrigue. Rindi of Moshi had welcome his first German visitors and even sent emissaries to Berlin in 1889 to present a huge elephant tusk to the Kaiser. Appropriate presents [i.e. arms] were returned...Rindi needed the cannon. Sina of Kibosho had defeated him a few months earlier. Both were fighting to install their candidates in the Machame chiefdom. The first German embassy reached Sina in August 1890: 'I hear that Sin is troubling Ngameni [In Machame] and sending his warriors against him...What business have Kibosho's warriors in Machame?' 'Ngameni has attacked me. I am defending myself.' 'But Ngameni is now my friend.' 'If Ngameni is your friend', Sina replied, 'Shangali is mine''...A month later Sina attacked Ngameni again. Inflamed by Rindi, German relations with Sina deteriorated until his destruction was the main object of Wissmann's expedition. With some 300 soldiers and 400 auxiliaries provided by Rindi, Wissmann entered Kibosho on 12 February 1891...He shelled and stormed it [i.e. Sina's stone fort], losing control of his troops, who slaughtered every living thing inside. Sina escaped and harried the German withdrawal...Threatened with deposition, Sina submitted. He saved his throne, other Chagga chiefs hurriedly declared loyalty, Rindi gained several thousand cattle, and Sina killed every man in Kibosho who had hesitated to support him. 'In my twelve years' experience in Africa', Wissmann concluded, 'never have I met negroes [sic] so brave as Sina's men...Rindi's death in November 1891 opened the way for a new German ally, Marealle ('the Indefatigable') of Marangu, the most brilliant of all the chiefs who manipulated the Germans, Marealle was Sina's nominee for the Marangu chieftainship and a pawn in the struggle between Kibosho and Moshi until, appreciating European power, he befriended European travellers and joined Wissmann's expedition against Sina...Early in 1892 an askari was killed in a private quarrel in a chiefdom subordinate to Meli of Moshi, Rindi's young son. Probably incited by Marealle, the German commander panicked and marched into Moshi, brushing aside Meli's peace overtures...While Marealle tried to deceive the other chiefs that German troops still held Marangu, Meli demanded their submission. But the chiefs had no love for Rindi's son [i.e. Meli] and welcomed the Germans who re-occupied Marangu three months later. Sina offered to 'lead Meli to [the Germans] by the hand like a child' if supplied with ammunitition... Meli negotiated half-heartedly, fearing German revenge and knowing that his people opposed capitulation. In August 1893 the governor led 366 Askaris into Moshi and captured Meli's fortress. He kept his throne but lost the overlordship of Uru to Sina and of Kirua and Kilema to Marealle...Sina died in 1897, allegedly poisoned on Marealle's orders...Captain Johannes, Marealle's friend, took Chagga warriors to devastate Meru and Arusha; then, on regaining Moshi, he arrested Meli, Molelia of Kibosho, and seventeen other notables and hanged them from a tree outside the military station. Marealle became the most powerful ruler Kilimanjaro had ever known..."

Hii ndio historia yetu, pale ambapo chumvi imeongezwa na wanahistoria tunaweza kuipunguza. Na pale ambapo kuna kauongo hatuna budi kuiandika historia upya kwa uadilifu. Ila hatuwezi kuubadili ukweli wa Kihistoria. Shuleni tulisoma Kitabu cha 'Mashujaa wa Tanzania' ambacho kwa bahati mbaya leo nakala yake iko mbali kidogo na hapa nilipo ila nakumbuka kuwa kilikuwa kinaeleza ukweli bayana kuhusu usaliti wa baadhi ya machifu wetu. Kama anavyosema mwanafalsafa maarufu wa historia, George Santayana, wale wanaosahau yaliyopita - yaani historia yao - wanajihukumu kuirudia historia hiyo. Jukumu letu kama mtu binafsi na kama jamii/Taifa ni kuhakikisha kuwa haturudii kulea usaliti huu ambao ndio ulipelekea tuuze ndugu zetu utumwani na tutawaliwe na wakoloni. Hatuna budi kupambana na usaliti wa aina hii ambao leo hii ndio chanzo kikubwa cha ufisadi nchini!

Unaweza kuona tamaa ya madaraka ilivyokuwa mbaya...Lakini ama kweli ni miujiza ya ajabu hii...SIKUJUWA KAMA SHANGALI NA SINA NI DAMU DAMU...Hata hivyo MUJUKUU YAKE NI MUTU SAFI SANI..NA YES...NI MTU WANGU...Na kwasababu kizazi hiki ni KIPYA...BASI TUTAHAKIKISHA HISTORIA YA MAPIGANO YA WENYWE KWA WENYEWE HIJIRUDII TENA...Shangali kama unaona hii...THEN KATAA UKABILA KAMA BABU ZETU WALIVYOKATAA KUGAWANYWA NA MKOLONI!

By mzee wa gumzo

[/b]

Nzokanhyilu,

Nahisi swali lako linazaa mada mpya.I have answers to it lakini nashauri kuwa tumalize ishu ya jmushi then ishu ya masista itazungumzika.
AU WAONAJE?

Mzee wa Gumzo naona sasa unaweza kuanza na jinsi dini hizo zilivyoingia...Na mimi pia naahidi kutowa msaada zaidi kwenye hilo....Kwamba ilikuwa vipi Lutheran na Catholism as well as Islam got spread throuhout the region...Ila kwa kumalizia...Nataka nimpe John Mnyika ujumbe huu.....Kwamba mkutano RASMI WA KULIGAWA BARA LA AFRIKA ULIFANYIKA MWAKA 1885-1888 KAMA SIKOSEI...Miaka mwili badaye...Wajerumani hao walipingwa vikali na Babu yangu Sina...Na wakaenda kwa baba yake Meli ambaye ni RINDI...Tena kwanza baba yake Meli mwenyewe ndiye aliwaendea wajerumani na kusaini kabisa mikataba ya kuuza ARDHI YETU kwasababu tu ya MADARAKA!

Shukrani kwa babu yake Lui Shangali ambaye alimsapoti Babu yangu ili kulinda UAFRIKA NA MALI ZA MWAFRIKA....Na FYI kama vile huu ni mpango wa Mungu...Mjukuu wa Shangali mwenyewe tuko naye huko facebook tukipiga kelele kuhusu UFISADI HUU ambao hata Marealle mwenyewe umemgusa......

Mimi nasema hiki ni kizazi kipya na ni wakati wa kuja PAMOJA NA SI KUENDELEZA UKABILA...Hivyo kwa quote hii hapo chini pamoja na maelezo haya...Mnyika AOMBE RADHI....Ama atowe maelezo ya kutosha!

Mangi Sina of Kibosho

in the same area, [Kilimanjaro region] and in permanent competition with Mangi Rindi, Mangi Sina had by 1870 developed a great large army and was active in agriculture and cattle raids. He was still in control of his empire at the unfortunate arrival of the Germans in 1891, which broke down most of Chagga lifestyle through "colonisation".

Hiyo arrival ya wajerumani mwaka wa 1891 ikiwa ni miaka miwili mara baada ya mkutano wa kuigawa Afrika....Walifanikiwa kuwa break down waafrika this time wachagga kwa kupokelewa na Baba yake Meli na kuvurugia mbali life style yetu na kufanikisha UKOLONI!
Sasa ni mwarabu na KABURU...!

nafahamu kuwa tunaposema kabila inamaanisha ni jamii moja ambayo ndani yake mila, desturi,imani, (koo,)tamaduni na lugha zinafanana! kifupi ni kuwa wanapozungumza wanaelewana, wanatambika pamoja(kama bado yapo), n.k. Kwa mtizamo huo naomba kufahamu kuhusu kabila hili la WACHAGGA, ndani yake kuna warombo,wamarangu,wamachame,wa kibosho,wauru,waoldmoshi,wasih a,
wanarumu,wakirua n.k, wote hawa lugha zao, mila na desturi zinatofautiana! kingine hata kwenye baadhi yao mfano warombo wenyewe kwa wenyewe wana lugha tofauti! Jamii zote nilizozitaja juu hapo zinatambulika kwa pamoja kama WACHAGGA!

• Je kabila la wachaga lipo?
• Ni kwa nini lisiwe la WAKILIMANJARO badala ya wachaga?! he! kuna wapare tena huko ambao nao nao ni hivi hivi!

Noamba msaada wa mawazo yenu, najua ndani humu tupo kina mangi kibao pamoja na great thinkers ambao wana ufahamu kuhusu hili kuliko hata wakilimanjaro wenyewe!

By Rev. Kishoka

...kumbukumbu za kihisoria kuhusu ujenzi wa Kabila la Wachaga, koo na himaya za Mangi...

...Natumaini JMushi atatumia fursa hii kujifunza kuhusu Kabila lake na historia yake pamoja na mahusiano kati ya makundi ya wachaga na hivyo kutoa majibu ya maswali aliyonayo hasa kuhusu uadui kati ya Mangi Meli na Mangi Sina.

Naomba kufunga ukumbi kwa majadiliano na kuelimishana.

Mchungaji amani iwe nawe...!

Kiuna kitabu niliwahi kkukisoma zamani, kinaitwa "Maisha Ya Mchaga Duniani Na Ahera"

Sina kumbukumbu vizuri na jina la mwandishi (Nadhani ni Malealle) ila ni kitabu kizuri kukisoma.
Humo unaweza kupata mambo mengi kuhusu Kabila la Wachaga, Mila na tamaduni zao, uchawi na uganga wa Kichaga na mambo mengine mengi.

Pia kuan kingine kinaitwa People of Kilimanjaro, hiki sijawahi kukisoma ila nasikia nacho ni kizuri kuwa nacho, mwandishi wa kitabu iki ni Muingereza kama sikosei.

By X-PASTER

Mchungaji amani iwe nawe...!

Kiuna kitabu niliwahi kkukisoma zamani, kinaitwa "Maisha Ya Mchaga Duniani Na Ahera"

Sina kumbukumbu vizuri na jina la mwandishi ila ni kitabu kizuri kukisoma. Humo unaweza kupata mambo mengi kuhusu Kabila la Wachaga, Mila na tamaduni zao, uchawi na uganga wa KIchaga na mambo mengi sana.

Nimekiona hapa Dar kwenye duka hili: http://www.soma.or.tz/soma/english/i...=97&Itemid=141

Mila na Desturi zimesahaulika, pia wazee waliokuwa wana imani za zamani pia hawako tena na urithi ulibakia bado kwao kabla ya kuwaeleza watoto au wajukuu wao.

Vijana wegi wamekimbilia mijini na sijui hata kukata kahawa ile inayoitw Robusta/ Arabika kama watafahamu.

Ukweli wa kupata majibu haya tembelea vijijini kama ulivyotaja vyema Rombo, Mbokomu, Marangu ufanye utafiti wa kina kujua majibu ya maswali yako muhimu.

Hoja nachangia!

Mila na Desturi zimesahaulika, pia wazee waliokuwa wana imani za zamani pia hawako tena na urithi ulibakia bado kwao kabla ya kuwaeleza watoto au wajukuu wao.

Vijana wegi wamekimbilia mijini na sijui hata kukata kahawa ile inayoitw Robusta/ Arabika kama watafahamu.

Ukweli wa kupata majibu haya tembelea vijijini kama ulivyotaja vyema Rombo, Mbokomu, Marangu ufanye utafiti wa kina kujua majibu ya maswali yako muhimu.

Hoja nachangia!

By Companero

Nimekiona hapa Dar kwenye duka hili: http://www.soma.or.tz/soma/english/i...=97&Itemid=141

Compaero, nimefungua hiyo website, sijaona nakala ya icho kitabu.
Kuna uwezekano mwingine wa kukisoma kama kipo online!?

By jmushi1

Unaweza kuona tamaa ya madaraka ilivyokuwa mbaya...Lakini ama kweli ni miujiza ya ajabu hii...SIKUJUWA KAMA SHANGALI NA SINA NI DAMU DAMU...Hata hivyo MUJUKUU YAKE NI MUTU SAFI SANI..NA YES...NI MTU WANGU...Na kwasababu kizazi hiki ni KIPYA...BASI TUTAHAKIKISHA HISTORIA YA MAPIGANO YA WENYWE KWA WENYEWE HIJIRUDII TENA...Shangali kama unaona hii...THEN KATAA UKABILA KAMA BABU ZETU WALIVYOKATAA KUGAWANYWA NA MKOLONI!

JMushi!

Mchango wako sio mbaya ila unachanganya mambo. Wakati Wajerumani wanaingia Kilimanjaro Mangi aliyekuwa strong na stumbling block alikuwa Mangi Meli ambaye alikuwa Mangi wa "Mochi" the area now popularly currently known as Old Moshi. There was a fierce battle with the Germans na walikuja na punda ambao walishindwa kupanda pale panapoitwa 'kilema punda' ni kule Old Moshi. Wajerumani walimshinda Meli na alinyongwa for several hours until he died alikuwa amemeza "mbingu'( kwa lugha ya kileo alikuwa amemeza hirizi ya kinga). Ushahidi ni kwamba Wajerumani waliweka(Boma) makao yao makuu pale Old Moshi na walipojenga reli ndipo ikaanzishwa new Moshi. Mambo ya Mangi Mwitori yalikuja baada ya first world war na Ukanzishwa utaratibu wa kuunganisha wamangi wa Kichaga. Marreale ambaye unamzungumzia hapa alikuwa Mangi Mkuu wa Wachaga wa mwisho and this was under the British.He was prominent na hata UNO alikwenda kudai Uhuru wa Wachaga for now nimechangia in a nut shell muda ukiwepo nitawamwagia later!