President Elect
JF-Expert Member
- Aug 9, 2011
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TANU and the Chagga People:
In the local field of Chagga 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 to 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 Part
_________________________________________________
Chagga Democratic Party (CDP
________________________________________________
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.
Daily life of Chagga people and culture
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.
Cultural heritage of Chagga People in Tanzania
Traditional Chagga instruments include wooden flutes, bells, and drums. Dancing and singing are part of almost every celebration.
With exposure to other ethnic groups and Western culture, the Chagga have shown a liking for various types of music.
These include Swahili songs produced by various Tanzanian bands, and West and Central African music and dance forms.
Reggae, pop, and rap are popular with the youth.The Chagga have rich oral traditions and have managed to record most of their history.They have many legends and songs.
Proverbs are used to guide youth and convey wisdom.
Folklore of Chagga People and their Culture
Chagga legends center on Ruwa and his power and assistance. Ruwa is the Chagga name for their god, as well as the Chagga word for "sun." Ruwa 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. Some Chagga myths concerning Ruwa resemble biblical stories of the Old Testament.
In the past, chiefdoms had chiefs who rose to power through war and trading. Some famous past chiefs include Orombo from Kishigonyi, Sina of Kibosho, and Marealle of Marangu.
In the local field of Chagga 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 to 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 Part
_________________________________________________
Chagga Democratic Party (CDP
________________________________________________
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.
Daily life of Chagga people and culture
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.
Cultural heritage of Chagga People in Tanzania
Traditional Chagga instruments include wooden flutes, bells, and drums. Dancing and singing are part of almost every celebration.
With exposure to other ethnic groups and Western culture, the Chagga have shown a liking for various types of music.
These include Swahili songs produced by various Tanzanian bands, and West and Central African music and dance forms.
Reggae, pop, and rap are popular with the youth.The Chagga have rich oral traditions and have managed to record most of their history.They have many legends and songs.
Proverbs are used to guide youth and convey wisdom.
Folklore of Chagga People and their Culture
Chagga legends center on Ruwa and his power and assistance. Ruwa is the Chagga name for their god, as well as the Chagga word for "sun." Ruwa 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. Some Chagga myths concerning Ruwa resemble biblical stories of the Old Testament.
In the past, chiefdoms had chiefs who rose to power through war and trading. Some famous past chiefs include Orombo from Kishigonyi, Sina of Kibosho, and Marealle of Marangu.
UONGOZI KWENYE CHAGGALAND
Katika miaka ya 1950's, Chaggaland ilikuwa na utawala ambao tayari ulikuwa unaelekea kwenye nchi inayoweza kujitawala.
Kihistoria, Chaggaland ilikuwa ina tawala mbalimbali za kijadi zilizokuwa zikiongozwa na watawala wao wa kimaeneo, mfano, Machame (Mashami), Kibosho, Uru, (Old) Moshi, Kirua, Kilema, Marangu, Keni, Mkuu, Mashati, n.k. Kwa mfano, mwaka 1887, msafiri mmoja wa Kijerumani, Ludwig von Höhnel, aliyetembelea uchagani, aliandika kwamba uchagani kuna tawala za kichifu 28.
Wenyeji (Wachaga) waliziita tawala hizi kama nchi. Machame tokea siku za nyuma, waliita mtawala wao kuwa ni Mangi. Hicho cheo cha Mangi kilitumiwa pia na Wameru kwa watawala wao wa jadi, kwani Wamashami na Wameru walikuwa na asili moja. Upande wa Mashariki mwa Uchagani, yaani Vunjo na Rombo, walitumia cheo cha Mkumbe, ingawa baadaye jina la Mangi lilikuja kuzoeleka uchagani na kuchukua nafasi ya Mkumbe.
Ilipofikia mwaka 1946, utawala wa Kiingereza Tanganyika uliigawa chaggaland kwenye majimbo matatu ya kiutawala, ambayo ni Hai, Vunjo, na Rombo. Haya majimbo yaliwekwa chini ya Wamangi walioitwa Waitori. Kwenye baadhi ya majimbo hayo, Waitori walisaidiwa kiuongozi na Wamangi ambao walikuwa watawala wa jadi wa maeneo ya kiutawala tokea zamani. Wamangi hao walikuwa wakisaidiawa na wakuu wa vitongoji waliokuwa wakiitwa Wachili (Washili) ambao walihusika zaidi na ugawaji wa ardhi kwa niaba ya Mangi.
Jimbo la Hai mipaka yake lilikuwa inaanzia Kibong'oto mpaka Old Moshi. Hili liliongozwa na mtawala wa Machame Mwitori M.H Abdieli Shangali. Jimbo la Vunjo mipaka yake ilikuwa kuanzia Kirua hadi Mamba. Hili liliongozwa na Mwitori Petro Itosi Marealle wa Marangu. Jimbo la Rombo mipaka yake ilianzia Mbengeni hadi Tarakea. Hili lilikuwa likiongozwa na Mwitori Selengia Kinabo wa Mkuu-Rombo. Mabadiliko yalitokea kwa Rombo ambapo mwaka 1949 baada ya Mwitori Selengia Kinabo kufariki, Jonh Ndaskoi Maruma wa Mashati, Rombo alitawazwa kuwa Mwitori wa Jimbo la Rombo.
Harakati za kisiasa zilizojengeka kwenye hisia za wakoloni kunyang'anya wazawa ardhi ili kuleta wazungu wenzao kulima mashamba makubwa, zilishika kasi miaka ya mwisho ya 1940's, zikiongozwa na chama cha KCCU.
Mlengwa mkubwa wa harakati hizo alikuwa ni Mwitori M.H. Abdieli Shangali wa Hai ambaye alishutumiwa vikali kutumiwa na wazungu kuchukua ardhi ya wazawa. Chama cha KCCU, kikisaidiwa na vigogo wa kisiasa uchagani akina Petro Njau, Hassan A. Nkya, na Joseph Merinyo, walichochea wachagga kuchagua Mangi Mkuu juu ya waitori ambao walitupiwa lawama kwamba wamekuwa vibaraka wa wakoloni.
Harakati hizo zilikuwa kubwa na kusababisha serikali ya kiingereza kukubali uchaguzi ufanyike ili wachagga wapate mtawala mmoja atakayekuwa juu ya wengine.
Hata hivyo, KCCU ilicharuka baada ya serikali ya kiingereza kutoa tamko kwamba imekubali madai ya wananchi kupata Mangi Mkuu na kupendekeza Wamangi Waitori ndiyo wawe wagombeaji wa nafasi hiyo. KCCU walisema wana mtu wao mahiri na makini anayetambulika na kupendwa na watu, ambaye ni Thomas Lenana Marealle, mpwa wake na Mwitori wa Vunjo, Petro Itosi.
Kwa vile Thomas Marealle alikuwa ametokea kwenye ukoo wa kimangi pia, wakoloni waliridhia, hasa ikitiliwa maanani kwamba alikuwa ndiyo kijana zaidi na Msomi kupita Waitori wote waliokuwepo. Uchaguzi ulifanyika mwaka 1951 na Thomas Lenana Marealle akachaguliwa kwa kishindo kuwa Mangi Mkuu wa Wachagga.
Kieneo, Hai ndiyo ilikuwa jimbo kubwa kuliko majimbo mengine ya Chaggaland. Mwitori Abdieli Shangali ambaye alishaipa Siha utawala wa kujitegemea mwaka ule wa 1947, aliamua pia kuifanya Masama kuwa utawala wa kujitegemea na pia Machame ikawa utawala wa kujitegemea. Kwa mara ya kwanza katika historia ya uchagani, Masama na Machame zikawa ni tawala (nchi) mbili tofauti.
Mtawala wa Siha alikuwa ni Gideon Nasua Mushi, aliyeweka makazi yake Kashashi-Lawate alipohamia kutokea Machame, mwaka 1927 aliyetawazwa kuwa mtawala wa Masama ni Charles Shangali, mdogo wake na Mwitori Abdieli. Mwaka wa 1952, Abdieli Shangali akamtawaza mtoto wake, Gilead, kuwa Mangi wa Machame, huku yeye akibaki kuwa Mwitori wa Hai.
Yote haya majimbo yalikuwa na Washauri wa Mangi, jeshi likiongozwa na majemedari wa vita na Wachili waliokuwa wakiongoza vitongoji. Makao madogo ya Hai yalikuwa Maili Sita. Makubwa yalikuwa Machame, Isareni.
Miaka michache tu ya uwepo wa Serikali moja kuu maendeleo makubwa yalipatikana Moshi na kuifanya kuwa sehemu ya kutiliwa mfano Afrika ya Mashariki
Na hata baadhi ya watafiti wa kingereza walidai kuwa endapo ChaggaLand ingejitawala kwa miaka 20 pekee ingelikua nchi iliyoendelea kama zilivyo nchi za magharibi au kasi ya singapore ya leo
Wamangi wa serikali mpya walijituma sana kuwaletea wananchi maendeleo makubwa ya kijamii na kiuchumi kwa kuwekeza kwenye elimu,afya,maji,uchumi,na hata mambo ya kijamii na kitamaduni
My take:Wakuu hii issue inasisimua mno aisee
Pichani ni mheshimiwa Rais wa Chaggaland na mkewe pichani walipohudhuria sherehe za uhuru wa GhanaView attachment 1367609
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