Kuna siri gani kati ya Wachaga na Mwisho wa Mwaka?

Kuna siri gani kati ya Wachaga na Mwisho wa Mwaka?

mgt software said:
mbona hamuwaongelei wahaya kwa kupenda kwao?. ni zaidi ya wachagga labda umbali tu ndio unasumbua. mchaga anatumia elfu 16 tu kufika kwao. wahaya wanatumia 100000.00 kufika alafu bado wanaenda na majumba yao usipime.
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Nitajie sehemu ya uchaggani unayoenda kwa elfu 16!!
 
[h=1]Chaga people[/h]From Wikipedia, the free encyclopedia
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For the mushroom, see Chaga mushroom.
For the parasite disease, see Chagas disease.
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Chagga[TR]
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[TH="bgcolor: #b0c4de"]Total population[/TH]
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[TD]2,000,000[/TD]
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[TH="bgcolor: #b0c4de"]Regions with significant populations[/TH]
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[TD]Tanzania[/TD]
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[TH="bgcolor: #b0c4de"]Languages[/TH]
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[TD]Kivunjo, Kimarangu, Kirombo, Kimachame, Kisiha and Kikibosho, Kiuru, Kioldimoshi
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[TH="bgcolor: #b0c4de"]Religion[/TH]
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[TD] Christian • Islam • African indigenous religion
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[TH="bgcolor: #b0c4de"]Related ethnic groups[/TH]
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[TD]Ongamo
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[TD] person[/TD]
[TD] Mchagga[/TD]
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[TD] people[/TD]
[TD] Wachagga[/TD]
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[TD] language[/TD]
[TD] Kichagga[/TD]
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The Chaga (also called Wachaga, Chagga, Jagga, Dschagga, Waschagga, or Wachagga) are Bantu-speaking indigenous Africans and the third largest ethnic group in Tanzania.[SUP][1][/SUP] They live near Moshi and on the southern and eastern slopes of Mount Kilimanjaro and Mount Meru. Their relative wealth comes from the favorable climate of the area and successful agricultural methods, which include extensive irrigation systems and continuous fertilization practiced for thousands of years. They were one of the first tribes in the area to convert to Christianity. This may have given them an economic advantage over other ethnic groups, as they had better access to education and health care as Christians.
The Chagga descended from various Bantu groups who migrated from elsewhere in Africa to the foothills of Mount Kilimanjaro. While the Chagga are Bantu-speakers, their language has a number of dialects related to Kamba, which is spoken in northeast Kenya, and to other languages spoken in the east,[SUP][where?][/SUP] such as Dabida and Pokomo.
The Chagga area is traditionally divided into a number of chiefdoms. The Chagga are culturally related to the Pare, Taveta, and Taita peoples. They follow a patrilineal system of descent and inheritance. The Chagga subsist primarily through 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, 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.
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[h=2][edit] Early history[/h][TABLE="class: metadata plainlinks ambox ambox-content ambox-Unreferenced"]
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Early migration patterns of the Niger–Congo Bantus led the Chagga to settle in the north Pare Mountains. This is the home of the ancestral chagga. Their population growth by about the eleventh or twelfth century led a number of people to begin looking for new lands. 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 Chagga communities. Even though the Maasai settled in the open plains around much of the Chagga country, they cannot be credited with great influence on Chagga affairs during this period. Another people, the Ongamo or Ngasa who were closely related in language to the Maasai, did have much influence on Chagga history.
Although growing in numbers and territory, the Chagga in the seventeenth and eighteenth centuries remained organised into many very small and local social and political units, whose histories are still largely unstudied by western scholars.

Ngata for protecting the head when carrying bananas


[h=2][edit] Interactions with other ethnic groups[/h][TABLE="class: metadata plainlinks ambox ambox-content ambox-Unreferenced"]
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The Chagga people have their own unique life style compared with other tribes found in Tanzania. For many years when it reached the ceremonial month of December, the Chagga people will gather themselves from where they have been working and earning, and travel back to their mother land to celebrate. They remember their ancestors by performing sacrifices. They have a local brew called mbege, their traditional foods include kiumbo which they cook using banana and beans, ngande, shiro, and kishumba.
[h=2][edit] Influences from Cushitic, Kaskazi, Upland Bantu, and Nilotic peoples[/h][TABLE="class: metadata plainlinks ambox ambox-content ambox-Unreferenced"]
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The Chagga's success in farming the highlands ensured that new communities spoke the Chagga language. These communities initially 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 Chagga also circumcised boys and initiated them into age-sets of the typical old Bantu type. At the same time, they adopted from the Southern Cushitic side of their ancestry the practice of female clitoridectomy, which they stopped after adopting Christianity or Islam.
In a variety of other aspects, Cushitic or Nilotic ideas prevailed in Chagga culture. 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 Chagga society was entirely patrilineal.
[h=3][edit] Interactions with the Ongamo[/h]The beginnings of Chagga interactions with the Ongamo date well before 1600, and at some point the Ongamo had been the dominant people through much of the Mount Kilimanjaro area. By the seventeenth and eighteenth centuries, Chagga expansion was increasingly restricting the Ongamo to eastern Kilimanjaro. Within that region, they must have remained an important and still independent society, even as late as the second half of the nineteenth century. In the face of massive acculturation to the Chagga about them, Ongamo society retained sufficient cohesion to keep its age-set system functioning to some extent.
[h=3][edit] Interactions with the Pare and the outside world[/h]
A Chaggan cave (modified) to hide during tribal wars


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 Chagga. 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 Chagga 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 Chagga rulers.
[h=2][edit] Early religion[/h][TABLE="class: metadata plainlinks ambox ambox-content ambox-Unreferenced"]
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In religion a thoroughgoing syncretism took place. The importance of ancestors is strongly maintained by the Chagga to this day. The name of the chief Chagga deity is Ruwa.
[h=2][edit] Chieftains[/h]
Chagga suprime council during Colonial Era


Chieftainship in Chagga appears to be very specific with no influence from early ancestors according to Western observations done in the nineteenth century. In the nearby south Pare Mountains, the old clan chiefship of the Mashariki 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 ancestral Chagga 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.
[h=3][edit] Politics and Mangi rule[/h]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 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, and divisional chiefs M.H. Abdiel Shangali of Hai and John Ndaskoi Maruma of Rombo contested in the election, which saw Thomas Marealle being elected to the post. Another divisional chief Petro Itosi Marealle of Vunjo withdrew from the election. Mangi Mkuu Consolidated power from the other three Chagga divisional 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 chagga 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 was the downfall of the great Mangi Mkuu.
[h=3][edit] Mangi Sina of Kibosho[/h]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".
[h=3][edit] Rindi[/h]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 city Moshi became their headquarters and most important economic and political centre.
[h=3][edit] Mangi Mkuu's downfall[/h]
Goat barn / kiriwa kya mburu


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 way.[SUP][clarification needed][/SUP] 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 Administration 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.
[h=2][edit] TANU[/h]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 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 Party
[h=3][edit] Chagga Democratic Party[/h]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.
[h=2][edit] Daily life and culture[/h]
Mbege a traditional chagga brew


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.
[h=3][edit] Cultural heritage[/h]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.[SUP][quantify][/SUP] They have many legends and songs. Proverbs are used to guide youth and convey wisdom.
[h=3][edit] Folklore[/h]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.
[h=3][edit] Employment[/h]Traditionally, Chagga work has been centered on the farm and is divided by gender. Men's work includes feeding goats, building and maintaining canals, preparing fields, slaughtering animals, and building houses. Women's work includes firewood and water collection, fodder cutting, cooking, and cleaning the homestead and stalls. Women are also in charge of trading in the marketplace.
Many Chagga young people work as clerks, teachers, and administrators, and many engage in small-scale business activities. Women in rural areas are also generating income through activities such as crafts and tailoring. The Chagga are known for their sense of enterprise and strong work ethic.
[h=3][edit] Cuisine[/h]The staple food of the Chagga people is bananas. Bananas are also used to make beer, their main beverage. The Chagga plant a variety of food crops, including bananas, millet, maize (corn), beans, and cassava. They also keep cattle, goats, and sheep. Due to limited land holdings and grazing areas, most Chagga people today are forced to purchase meat from butcher shops.
Pregnant women eat a diet of milk, sweet potatoes, fat, yams, and butter; these are considered female foods. Bananas and beer are considered male and are not to be eaten by pregnant women.
Chagga Cuisine has an immense range of dishes, among them are as following:

Various Chagga Dishes



[h=2][edit] Modern history[/h]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.
[h=2][edit] Notable Chaggans[/h][h=3][edit] Business people[/h]
[h=3][edit] Politicians[/h]
[h=3][edit] Academics and writers[/h]
[h=3][edit] Public services[/h]
[h=3][edit] Others[/h]
 
Baada ya post ya Chivumbu bado wadau mna neno la ziada? Leo ni boxing day...karibuni mbuzi wadau!!
 
dah! iyo mbege tu na huyo ndafu lol!
tena uinywee kwenye kata, na nyama ile ya kukatwa mzunguko yaani baba anakata nyama na kuwapa kila mtu mkononi basi hapo ndafu huisha kwa watu sita tu mnabakia kusema ni sisi ama??
 
Mawazo ya mtoa mada ni changamoto tu kwamba je, kuna jambo la kuiga? maana kanuni moja ya maendeleo ni kuiga. watu wanaopinga nadhani watafakari kidogo waone mantiki ya hii hoja. Si suala la kumsema mtu ni idea tu. fluid big up kwa wazo hili
 
gfsonwin said:
dah! iyo mbege tu na huyo ndafu lol!
tena uinywee kwenye kata, na nyama ile ya kukatwa mzunguko yaani baba anakata nyama na kuwapa kila mtu mkononi basi hapo ndafu huisha kwa watu sita tu mnabakia kusema ni sisi ama??
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gfsonwin unaonekana unatokamo uchagani au ukweni? maana mautamaduni na majiografia ya kule unayaeleza vizuri sana. shimboni; habari yafo, wasinda, ndesindiso ma; kafo mae! ngoja nisijekosea nikaumbuliwa.
 
CHOKAMBOVU said:
'taifa lisilo na utamaduni ni taifa mfu" si mimi ni nyerere huyo aliyesema hivyo. Mkuu nadhani kati ya watu walio na fikira mfu ni pamoja na wewe, kwanini ujitoe katika tamaduni zako na kusifia za wengine. Mi kwa sasa niko nyumbani na kuna maendeleo tu kama ya wachaga na kijani kipo. Sijui mantiki yako ni ipi katika hili kaa chini tafakari maana wapo wanaodiriki hata kusema ninapoenda ukweni, kwenu vipi? Tamaduni zenu zikoje? Au ni ushamba tu wa kushabikia wengine huku ukijidharau mwenyewe? Thamini kilicho chako ***** wewe''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''
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Mbona umekuwa mchungu kama kisamvu kibichi?!
 
mzamifu said:
gfsonwin unaonekana unatokamo uchagani au ukweni? maana mautamaduni na majiografia ya kule unayaeleza vizuri sana. shimboni; habari yafo, wasinda, ndesindiso ma; kafo mae! ngoja nisijekosea nikaumbuliwa.
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nesindiso mae! neonikywa nyi nkhoku mbee!
Iruva akuwaonyisye mwaka mwiyaa mbee.
 
gfsonwin said:
nesindiso mae! neonikywa nyi nkhoku mbee!
Iruva akuwaonyisye mwaka mwiyaa mbee.
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asante na hongera. sijui kambege au kapsiuuu kale kenye uchungu mimi vyotevyote lakini kwa kipimo. aika sana ruwa nakutarame
 
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