President Elect
JF-Expert Member
- Aug 9, 2011
- 693
- 212
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.