Historia ya Wanyakyusa

[masopakyindi]

HISTORIA YA WANYAKYUSA Historia inasema kwamba asili ya Wanyakyusa ni mkoani Morogoro. Kabila hilo likitokana na kabila la Waluguru. Hili hasa ndilo chimbuko la Wanyakyusa. Inasemekana kwamba mwindaji mmoja wa Kiluguru alitembea peke yake porini bila ya kuongozana na mtu mwingine. Alitembea hadi akafika maeneo ya Kabale huko Suma, Tukuyu wilayani Rungwe. Akiwa huko, akaendelea na kazi yake ya uwindaji. Baadaye akatokea Mzulu mmoja kutoka Afrika Kusini aliyekuwa na binti yake. Akafika maeneo alikokuwa akiishi yule mwindaji Mluguru, naye akapiga kambi hapo Kabale, wakaungana katika maisha ya uwindaji.


Ikawa kila yule Mluguru akitoka asubuhi kwenda kuwinda, alikuwa akifanikiwa kurejea nyumbani na wanyama wakati rafiki yake wa Kizulu alikuwa akirudi mikono mitupu. Kutokana na hali hiyo, Mluguru akageuka kuwa mfadhili wa Mzulu, kwa kutoa misaada mara kwa mara, na kwa kulipa fadhila hizo, akamwoza bintiye kwa Mluguru. Akamwoa na maisha yakaendelea huku nyumbani kwa mwindaji wa Kiluguru na mkewe binti wa Kizulu, kukiwa hakukosekani nyama kama kitoweo. Kwa sababu ili kuihifadhi nyama ilibidi kwanza ibanikwe, basi kitendo hicho kilisababisha harufu nzuri ya kitoweo kile kusambaa eneo kubwa na kufika hadi ukweni kwake nyumbani kwa Mzulu.


Moja ya nyumba za asili za wanyakyusa Ndipo Mzulu yule akawa anasema mara kwa mara: “Pale panatoa kyusi kila siku” akimaanisha moshi kwa lafudhi ya lugha ya kwao. Mazoea ya kutamka ‘kyusi’ kila siku, yakaligeuza neno ‘kyusi’ na sasa likawa linatamkwa ‘kyusa’, baadaye ‘kyusa’ ilipozidi kutamkwa kwa mara nyingi, nayo pia ikabadilika bila kukusudia ndipo watu walipokuwa wakimwita Mluguru ‘Mnyakyusa’, kwa kuwa moshi ukiambatana na harufu ulikuwa ukitokea ndani ya nyumba yake na kusambaa. Kwa hiyo, tangu hapo na kutokana na jina hilo alilopewa kwa ajili ya mazoea ya kukosea kutamka kitu, hata watoto wake pia waliozaliwa na Mluguru na mkewe Mzulu, wakawa wakiitwa ‘Wanyakyusa’.


Hiyo ndiyo asili na chimbuko la kabila la Wanyakyusa, na kwa kuwa Mnyakyusa alikuwa tayari ana asili ya pande mbili - wakati baba akiwa na asili ya Kiluguru na mama Mzulu wa ‘kwa Madiba’. Na hata uchifu ukaanzia mahali pale palipokuwa panaitwa Kabale, na yule Mluguru aliupata uchifu kwa kuwa yeye ndiye aliyekuwa mwanzilishi na mkazi wa kwanza wa eneo lile na ndiye aliyekuwa anafahamika zaidi. Mavazi yao Kwa upande wa mavazi, Wanyakyusa walikuwa wakivaa mavazi yaliyokuwa yakijulikana kama ‘Lyabi’, Ni mavazi ya kwanza kwa kabila yakivaliwa enzi za utumwa. Mavazi haya ni yale yanayofunika maeneo ya siri pekee, na kwa wale ‘waheshimiwa’, kidogo basi wao walivaa vazi lililokuwa likiitwa ‘kikwembe’ au ‘kilundo’.


Mavazi haya yaliyovaliwa kwa mtindo kama lubega, ndiyo yaliyomtambulisha na kumtofautisha mhusika mbele ya jamii. Ngoma yao Ngoma iliyokuwa ikichezwa na Wanyakyusa enzi hizo, ilikuwa ni ya kuchezea mikuki na mara nyingi ngoma hiyo ilikuwa ikichezwa wakati wa msiba. Lakini ngoma za kawaida zilizokuwa zikichezwa pasipo kutumia mikuki na wakati wa sherehe na shughuli nyingine, ni ‘Ipenenga’. Hii mara nyingi ilikuwa ikichezwa na watu ‘wastahiki’ tena kwa madaha na maringo ya hali ya juu. Hata machifu walikuwa wakiicheza sana ngoma hii. Chakula chao Chakula chao kikuu na ambacho Mnyakyusa angeonekana kuwa amemkarimu mgeni, si kingine bali ni dizi zinazomenywa na kupikwa maarufu kama ‘mbalaga’.


Mnyakyusa halisi kama atakula chakula lakini akakosa ‘mbalaga’ hujiona kama bado hajakamilisha mlo, ingawaje siku hizi kuna mabadiliko fulani ambayo wengi hupendelea ugali na wali; lakini bado asili ya chakula chao hawawezi kuibadilisha kamwe. Na ni lazima chakula kama ‘kande’ kipikwe kwenye tukio la msiba uwao wote, kama shughuli za msiba zitakwisha pasipo kupikwa chakula hicho chenye mchanganyiko wa mahindi na maharage; msiba huwa haujakamilika hata kama wafiwa ni watu wenye kujiweza kifedha zaidi lakini ni lazima kande zitapikwa japo kiasi. Utamaduni wao Kwa kawaida Wanyakyusa hawana mambo ya unyago kama ilivyo kwa baadhi ya makabila hapa nchini.


Wao hawapendelei kabisa mila na desturi za kuwaweka mabinti ndani au kuwafanyia mambo yoyote ya tohara. Hii ni pamoja na upande wa vijana wa kiume ambao nao hawafanyiwi ya tohara kama makabila mengine isipokuwa tu kwa upande wa vijana wa kiume mara tu wanapotimiza umri wa miaka 13 na kuendelea.

Acha hadithi za Abunuasi wewe!!
Siye sio Waluguru pengine wewe na babu zako!

Halafu mtu atembee porini akaishie Kabale?
Kwani humo njiani hakuwakuta wenyeji, wabena,wahehe,wangoni,wasafwa,wakinga na wengine wengi sana.
Kajipange upya!!!!

 

[GuDume]

bujibuji amepotosha sana historia hii sijajua kwa kutokujua au makusudi ila pengine ni kwa kutokujua naye alipotoshwa akaamua aje kupotosha pasipo kufanya hata kauchunguzi kidogo. hakuna uhusiano wowote wa wanyak na watu wa morogoro hata kidogo. tungeweza kuona hata muingiliano wa lugha angalau kwa asilimia 30 kiasi cha chini. inamaana huyo mpogoro alipotoka morogoro akaenda tukuyu kukutana na mzulu walianzisha lugha mpya? huyu mpogoro aliacha kabisa lugha yake? hakuna kitu kama hicho haiwezekan lazima kungekuwa na muingiliano wa maneno ya kipogoro na kizulu katika lugha ya kinyakyusa.
so ni wazi kuwa uliposimuliwa hili nawe ukalibeba hivyo hivyo kuja kulibandika hapa.wikipedia inasema kitu tofauti ikihusisha wanyakyusa na asili ya wanubi. napo nitauliza je kuna mwingiliano wa maneno ya kinyakyusa na kinubi? otherwise watu mnyamaze tu maana msidhani mnapost wasome watoto wa darasa la nne la miaka hii acha la mkoloni.
kunapokuwa na muingiliano wa makabila mawili lugha huzaliwa na lugha hii huwa na maneno toka makabila yote mawili inapokomaa ndiyo huwa lugha ya kabila husika. angalia kiswahili kina maneno ya kibantu na kiarabu nimekaa na waarabu toka yemen and egypt kuna maneno mengi ya kiswahili pia yap kwenye lugha yao.
sasa hiki kinyakyusa kina uhusiano na kipogoro au kirugulu? Uongo.

 

[MWANDENDEULE]

Madem wa kinyakyusa poa sana but njemba za kinyakyusa jinga sana zapenda sifa kama jirani zake na PK

 

[Nyumbu-]

Bujibuji,
Asili ya Wanyakyusa ni mto Nile, kwa Queen Seba ( Mwaseba?)....na wanarelate zaidi na Wanyasa na wakinga kuliko hao Waruguru. Ila inawezekana walikaa Morogoro wakaendelea baadaye kusaka ardhi huko Rungwe na mwisho wakaishia Malawi. Sababu ya kukubali kwamba huenda waliishi Morogoro na kuitema , inatokana na kwamba vijiji vingi vya Morogoro ndiyo hivyo hivyo vya Rungwe na Kyeala. Vijiji kama Katumba, Mwaya, n.k vipo Moro na Rungwe na Kyeala pia.

soma hapa chini:

[h=2][/h][h=3]Origins[/h]The Nyakyusa people trace their origins to Nyanseba, a Nubian Queen who was abducted by a ruthless warrior and his herdsmen. These herdsmen turned the rulership of Empresses to Emperors, but the power and influence of women among the Nyakyusa can still be seen through the naming of children. Boys take their mother's clan name while girls take their father's. This is to enforce the fact that her name would remain with equal prestige among the nations.
[h=3]Colonial history[edit][/h]The Scots had founded Karonga in 1875. In 1889, the treaties of Harry Johnston reduced the state of regular war between the Konde Chiefs and the Arabs. In 1895 the British hanged Mlozi, a slave trader. Finally the area was incorporated as 'British Central Africa', with Karonga itself fortified with palisades on the lake and defended on the other three sides with trenches, which could be swept from brick bastions. Gates protected the trenches of the fort with two cannons, one Norden field machine-gun, and 300 to 400 armed inhabitants, who were ready even during peacetime. Administrators and warehouses were to be found inside-the houses of the inhabitants were outside-within their own palisades, protected by the guns of the fort. It is said that slave raids were conducted almost within sight of Karonga, leaving the Nyakyusa and others uncertain as to whether or not to support Mlozi or a European power. Three hundred to five hundred warriors finally supported England. Karonga was important as England's main support base for the 'Stephenson Road', from Lake Nyasa to Lake Tanganyika, which by 1892 was already falling apart due to a lack of funds.
In contrast to the Ngonde in the south, the Nyakyusa were unsophisticated and isolated from contact with the outside world, had unfortified villages, little to do with the ivory trade, slavery, or Arabs, or anything east of the effectively protective Livingston Mountains, and kept their over one hundred small chiefdoms independent, at least until the arrival of the Europeans. Being warriors, they were able to repeatedly repulse the attacks of the Sangu of Merere and the Ngoni.
[h=3]European accounts[edit][/h]European travelers, being strongly impressed with cleanliness and neatness, seem to have found it north of Lake Nyasa. Joseph Thomson, in To the Central African Lakes and Back (1881), comes close to describing the Nyakyusa, "It seemed a perfect Arcadia.... Imagine a perfectly level plain, from which all weeds, garbage, and things unsightly are carefully cleared away. Dotted here and there are a number of immense shady sycamores with branches almost as large as a separate tree. Every few spaces are charmingly neat circucular huts, with conical roofs, and walls hanging out all round with the clay worked prettily into rounded bricks, and daubed symmetrically with spots. (These have always been considered normal and typical, but due to the German 'hut tax' the rectangular huts began to dominate) The grass thatching is also very neat. The 'tout ensemble' renders these huts a place in any nobleman's garden."
Merensky, in Deutsch Arbeit am Nya?a, quotes a missionary: "We wandered through magnificent banana groves and elegant, cleanly built huts of our Nyakyusa. When one contemplates the people it appears as though they celebrated a festival every day. They look as clean as though they knew no work. One sees women and children picking fallen fruit from the ground while men and young people walk mostly hand in hand.... The entire image gives a charming picture, really more lovely than words can express." Missionary Richard is quoted in much the same way. "One could imagine being in a garden on Lake Geneva." Quoting Major von Wissmann, "They are as happy as Africans can be...modest, hospitable, and have until now been able to keep dangerous enemies off of their necks and keep their independence."
The film Mother Night is set among the Chaga and Nyakyusa people of Africa, and claims to be based on the funereal rituals of these tribes. At his father's death, the protagonist, Danny, is required by custom to have sex with all seven of his widowed stepmothers in one night.

https://en.wikipedia.org/wiki/Nyakyusa_people

 

[Mgirik]

Bujibuji mwongo jaman haa!

 

[MBATATA]

HISTORIA YA WANYAKYUSA Historia inasema kwamba asili ya Wanyakyusa ni mkoani Morogoro. Kabila hilo likitokana na kabila la Waluguru. Hili hasa ndilo chimbuko la Wanyakyusa. Inasemekana kwamba mwindaji mmoja wa Kiluguru alitembea peke yake porini bila ya kuongozana na mtu mwingine. Alitembea hadi akafika maeneo ya Kabale huko Suma, Tukuyu wilayani Rungwe. Akiwa huko, akaendelea na kazi yake ya uwindaji. Baadaye akatokea Mzulu mmoja kutoka Afrika Kusini aliyekuwa na binti yake. Akafika maeneo alikokuwa akiishi yule mwindaji Mluguru, naye akapiga kambi hapo Kabale, wakaungana katika maisha ya uwindaji.


Ikawa kila yule Mluguru akitoka asubuhi kwenda kuwinda, alikuwa akifanikiwa kurejea nyumbani na wanyama wakati rafiki yake wa Kizulu alikuwa akirudi mikono mitupu. Kutokana na hali hiyo, Mluguru akageuka kuwa mfadhili wa Mzulu, kwa kutoa misaada mara kwa mara, na kwa kulipa fadhila hizo, akamwoza bintiye kwa Mluguru. Akamwoa na maisha yakaendelea huku nyumbani kwa mwindaji wa Kiluguru na mkewe binti wa Kizulu, kukiwa hakukosekani nyama kama kitoweo. Kwa sababu ili kuihifadhi nyama ilibidi kwanza ibanikwe, basi kitendo hicho kilisababisha harufu nzuri ya kitoweo kile kusambaa eneo kubwa na kufika hadi ukweni kwake nyumbani kwa Mzulu.


Moja ya nyumba za asili za wanyakyusa Ndipo Mzulu yule akawa anasema mara kwa mara: “Pale panatoa kyusi kila siku” akimaanisha moshi kwa lafudhi ya lugha ya kwao. Mazoea ya kutamka ‘kyusi’ kila siku, yakaligeuza neno ‘kyusi’ na sasa likawa linatamkwa ‘kyusa’, baadaye ‘kyusa’ ilipozidi kutamkwa kwa mara nyingi, nayo pia ikabadilika bila kukusudia ndipo watu walipokuwa wakimwita Mluguru ‘Mnyakyusa’, kwa kuwa moshi ukiambatana na harufu ulikuwa ukitokea ndani ya nyumba yake na kusambaa. Kwa hiyo, tangu hapo na kutokana na jina hilo alilopewa kwa ajili ya mazoea ya kukosea kutamka kitu, hata watoto wake pia waliozaliwa na Mluguru na mkewe Mzulu, wakawa wakiitwa ‘Wanyakyusa’.


Hiyo ndiyo asili na chimbuko la kabila la Wanyakyusa, na kwa kuwa Mnyakyusa alikuwa tayari ana asili ya pande mbili - wakati baba akiwa na asili ya Kiluguru na mama Mzulu wa ‘kwa Madiba’. ....

Hakuna uhusiano wowote kati ya Mnyakyusa na Mluguru, wala Mnyakyusa na Mpogoro.
Simple socio historical facto moja....inakuwaje lugha za makabila zisiwe hata na harufu ya kufanana? Salaam ya Mpogoro ni "Wakashina"....ya Mluguru: Amsindile.... jambo amalo halipotei katika jamii ni kufanan kwa baadhi ya maneno ya asili, na ndio maana Mughonile ya Kinyakyusa na Monili ya Kingoni zinafanan kwa sababu ya asili yao moja ya Zululand.

Pili huyo Mzulu unayesema alimpa binti yake huyo Mluguru yeye na uzao wake walipotelea wapi? Bora ungesema huyo Mzulu ndiye aliyeanzisha asili ya Wanyakyusa ungeeleweka zaidi.

Ni maoni tu.

 

[MBATATA]

Bujibuji,
Asili ya Wanyakyusa ni mto Nile, kwa Queen Seba ( Mwaseba?)....na wanarelate zaidi na Wanyasa na wakinga kuliko hao Waruguru. Ila inawezekana walikaa Morogoro wakaendelea baadaye kusaka ardhi huko Rungwe na mwisho wakaishia Malawi. Sababu ya kukubali kwamba huenda waliishi Morogoro na kuitema , inatokana na kwamba vijiji vingi vya Morogoro ndiyo hivyo hivyo vya Rungwe na Kyeala. Vijiji kama Katumba, Mwaya, n.k vipo Moro na Rungwe na Kyeala pia.


https://en.wikipedia.org/wiki/Nyakyusa_peopl

Mkuu kwa reference hizo umemaliza kazi wengi hatukuwa aware nazo. Big up man.