In our presentation of last week, we discussed the matter of the cultural festival that was held at Bujora on 8th September, 2021; at which President Samia Suluhu Hassan was installed as ‘HANGAYA’ , or “chief of all the Chiefs”; and the festival’s intention and purpose, of preserving the cultures , that is to say, the rich tribal customs and traditions, of Tanzania’s different ethnic groups. We will continue that discussion in today’s presentation, by focusing on the original customs and traditions of the people of Ukerewe District; as a follow up on that interesting topic. Ukerewe is my place of birth; where, according to reliable records, I was born on 9th June, 1935; and where I returned to live cozily after my retirement from the Public Service.
Ukerewe District profile.
Ukerewe District is a collection of some 38 Islands, both (relatively) large, and other very tiny ones., many of which are still uninhabited. The ‘larger’ islands are:-Ukerewe (494 km sq); Ukara (80 km sq); Irugwa (13 km sq); Bwiro 10 km sq); Kamasi (5 km sq); and Sizu (4 km sq).The District has a total landmass area of only 640 km sq. And the last (2012) population census shows that the total number of people of Ukerewe (as of that date) was 345, 147. ; which means that for a rural District, it has an unusually heavy population density; which consists of a balanced mixture of different small ethnic groups; including the Wakerebe themselves (better known as Wasilanga); who migrated into Ukerewe Island from the Bukoba side of Lake Victoria; and became the rulers (abakama) of Ukerewe.
Ukerewe District is a collection of some 38 Islands, both (relatively) large, and other very tiny ones., many of which are still uninhabited. The ‘larger’ islands are:-Ukerewe (494 km sq); Ukara (80 km sq); Irugwa (13 km sq); Bwiro 10 km sq); Kamasi (5 km sq); and Sizu (4 km sq).The District has a total landmass area of only 640 km sq. And the last (2012) population census shows that the total number of people of Ukerewe (as of that date) was 345, 147. ; which means that for a rural District, it has an unusually heavy population density; which consists of a balanced mixture of different small ethnic groups; including the Wakerebe themselves (better known as Wasilanga); who migrated into Ukerewe Island from the Bukoba side of Lake Victoria; and became the rulers (abakama) of Ukerewe.
The other ‘major’ ethnic groups who first migrated into Ukerewe, were from the Musoma side of Lake Victoria. These were the Wajita, and the Waruri. Some of the tiny Islands of Ukerewe have a very strange cultural history. There is one Island called Kalita; which was reportedly used as a ‘dumping ground’ for babies who were born with skin disabilities; and also twins; who were hurriedly taken to Kalita,and left there to die of hunger.
There is another such Island called Chehumbe, which was used by the Chiefs of Ukerewe as their “hair cutting saloon”; where they invariably went to have their regular haircuts. But there were others which had similarly strange cultural prohibitions. There was the Island of Izinga; where mourning, as well as burials of dead persons, were strictly prohibited. And there was the Island of Kalazu, where dogs were strictly prohibited. The kikerebe language.
Although the different immigrants into Ukerewe Island spoke their own dialects; for example, the Wajita spoke echijita, or echikwaya; the Waruri spoke echiruri; etc; the Kikerebe language is what was spoken by the ruling Abasilanga clans mentioned above; and therefore became the dominant language, especially after the early foreign Catholic missionaries who came to spread “the word of God” had adopted it as the language of that church for the purpose of preaching the Gospel, as well as the language of instruction, for all those seeking to be baptized.
There is another such Island called Chehumbe, which was used by the Chiefs of Ukerewe as their “hair cutting saloon”; where they invariably went to have their regular haircuts. But there were others which had similarly strange cultural prohibitions. There was the Island of Izinga; where mourning, as well as burials of dead persons, were strictly prohibited. And there was the Island of Kalazu, where dogs were strictly prohibited. The kikerebe language.
Although the different immigrants into Ukerewe Island spoke their own dialects; for example, the Wajita spoke echijita, or echikwaya; the Waruri spoke echiruri; etc; the Kikerebe language is what was spoken by the ruling Abasilanga clans mentioned above; and therefore became the dominant language, especially after the early foreign Catholic missionaries who came to spread “the word of God” had adopted it as the language of that church for the purpose of preaching the Gospel, as well as the language of instruction, for all those seeking to be baptized.
Thus, the Prayer books, as well as Hymn books, were all translated into Kikerebe. However, the kikerebe; which thus became the working language of all those who became Catholics, irrespective of their ethnic group. However, It is worth mentioning that the Kikerebe language is pretty difficult in some aspects, especially in the area of exchanging greetings. This difficulty arises because, the choice of words which one uses in greeting people, strictly depends on a number of factors; including:-
(i) the time of day when the greeting takes place, since morning greetings are distinctly different from the afternoon greetings;
(ii) the gender of the person being greeted;
(iii) the age of that person; and
(iv) your personal relationship with that person.
This last requirement is particularly difficult; for it assumes that you know the faces of all your relatives in the extended family! This was further complicated by relationships that are created through marriages; which bring in a host of ‘new’ relatives, whom you must also remember, in order to greet them correctly.
An added complication was that even among relatives, the form of greeting differs significantly between different categories. Thus, for example, despite the difference of gender; brothers-in-law, and sisters-in-law, are greeted using exactly the same form of words.
But because Kikerebe was both the language of the ruling class, as well as of the Catholic church in this District; plus, it was also the language used in the Native courts, which were presided over by magistrates appointed by the Chief himself (who normally selected his own blood relatives for such jobs); It easily became the dominant language, standing prominently above all the other ethnic dialects.
The cultural wonders of Ukara Island.
In the matter of culture, the people of Ukara present a totally different picture. They are called “Abakara” in the kikerebe language; which means “ancient people”. This name implies that their date of arrival there, and even their places of origin, were not known.
In the matter of culture, the people of Ukara present a totally different picture. They are called “Abakara” in the kikerebe language; which means “ancient people”. This name implies that their date of arrival there, and even their places of origin, were not known.
Even with regard to the language culture, there is a distinct difference between these two Islands. The people of Ukara have their own language, called echilegi, which is significantly different from the ekikerebe, which spoken on the larger Island, Ukerewe.
And, as we shall see a little later, the people of Ukara Island had their own unique tribal cultures, call them ‘wonders’, because they really are wonders; such ass the magic powers possessed (by some families), that can only belong to the supernatural world!
It is a fact, for example, that there is one clan (ukoo) in Nyamanga Village, Ukara; which possesses the magic formula for commanding the famous “dancing stone” (locally known as Nyabulegeka); to perform its twists and dances for visitors. The various folklore stories associated with this strange stone appear to confirm the view that the places of origin of the immigrants into Ukara is unknown; for there are different accounts regarding the formation of this strange stone (estimated to weigh about 5 tons), and stands on another solid, flat , natural rock.
And, as we shall see a little later, the people of Ukara Island had their own unique tribal cultures, call them ‘wonders’, because they really are wonders; such ass the magic powers possessed (by some families), that can only belong to the supernatural world!
It is a fact, for example, that there is one clan (ukoo) in Nyamanga Village, Ukara; which possesses the magic formula for commanding the famous “dancing stone” (locally known as Nyabulegeka); to perform its twists and dances for visitors. The various folklore stories associated with this strange stone appear to confirm the view that the places of origin of the immigrants into Ukara is unknown; for there are different accounts regarding the formation of this strange stone (estimated to weigh about 5 tons), and stands on another solid, flat , natural rock.
My information regarding this matter, is based on one of these folklore versions; which claims that “there were two brothers, who migrated to Ukara from Southern Sudan, and settled at the present Nyamanga village. And that on one day, one of these brothers suddenly disappeared; and could not be seen again, alive or dead. Eventually, their descendants went to consult a witch doctor who, through complex witchcraft processes, discovered that the lost member of their clan had been turned into that stone. Thus, as proof of his finding, he gave that clan the form of words, which any clan member can use in order to communicate with their lost clan member.; which is still being used to command this “human” rock, “to dance for visitors”
But there are two other versions; one of which relates to the same story of two brothers, but says that they came from Majita, on the Musoma side of Lake Victoria. And that there had occurred a serious fight between them, and that one of them had ran by canoe and landed at that particular spot in Nyamanga village, Ukara.
But his enemy was following behind him in hot pursuit; and he soon also arrived and continued the fight, in which the victim was killed; and his dead body is what miraculously turned into that stone. The other version is that this stone was the creation of a witch doctor, who had cured the said clan from a strange, unknown disease that had defied all normal treatment. The clan consulted a witch doctor, who offered them his special treatment, which required the clan to prepare food in the manner instructed by the witch doctor, and for it to eat that food gathered together at the designated spot.
According to this version, when the eating ceremony had been completed, this stone (which was previously not there), suddenly emerged, and started dancing. That is when their doctor told them that they had been cleansed and cured of that strange disease; and he generously gave them that formula of words which enables a member of that clan to command the stone to perform the dances.
Other wonders include that of another clan, in Chifule village; which possesses the “magical knife”, (locally known as “ Imbanda ya Nyamalulu)”. This unusual knife had the magic power to settle community disputes, instantly.
Other wonders include that of another clan, in Chifule village; which possesses the “magical knife”, (locally known as “ Imbanda ya Nyamalulu)”. This unusual knife had the magic power to settle community disputes, instantly.
It is said that disputes which arose in the community, were amicably settled instantly by this extraordinary knife. When such cases were brought before it, each of the suspects was asked to ‘jump’ over that knife; and the “guilty” person would have his legs temporarily paralyzed, so that he would fail to lift them in his attempt to jump over that magical knife.
There is also another clan, also in Nyamanga village, which is reputed to have the power to domesticate Lake Victoria crocodiles; and to order any of them to go and arrest an accused person, wherever he may be, and bring him alive before his ‘court of justice’.
And of yet another clan, a resident of Kome village. This clan reportedly “owns” a piece of Lake Victoria, and has the miraculous power of preventing water drawn from his ‘personal area’ of the lake (locally known as Kalema katayo), from boiling. “No matter for how long you will try to boil it, or whatever amount of charcoal or gas you may use, the water drawn from that area will just not boil” ! These are the cultural wonders of this ‘little’ Ukara Island.
Of tribal chiefs, and the varied cultures of the Ukerewe District people.
This narrative is based on what came to my knowledge later, as a result of my own personal investigations, and research after settling in Ukerewe; following my retirement from the Public Service.
Regarding the Ukerewe/Ukara tribal chiefs (Abakama).
During the period covered by this narrative, Ukerewe District had two Chiefs: the Chief of Ukerewe (Omukama Ruhumbika), who ruled over a ‘vast’ empire extending far beyond the boundaries of Ukerewe Island, right up to Bulamba village in what is now Bunda District of Mara Region; and Omukama Mataba of Ukara; who ruled that tiny Island kingdom, of a mere 80 sq km. Thus, understandably, he was keenly aware of the vulnerability of his tiny kingdom, and the possibility of being ‘swallowed’ by the ambitious Ruhumbika, who was indeed harbouring such plans; for he had successfully done so in respect of other Chiefs within Ukerewe Island itself; which accounts for his name “Ruhumbika”, a Kikerebe word that means “a person who assembles” (property or other goods). It is for that reason, that Omukama Mataba invented the saying that “omutao gutaitaya mugundi”; which means “a gourd cannot draw water from another gourd”. This was apparently intended to draw Ruhumbika’s attention to the ‘equality of status’ between them.
However, the colonial Administration established a single ‘Native Council’ for the two kingdoms, under the name ‘UKEREWE/UKARA’ District Council. Its meetings were presided over by Chief Lukumbuzya of Ukerewe. This led to their being boycotted by Chief Mataba, presumably in implementation of his philosophy of “Omutao gutiataya mugundi” .
piomsekwa@gmail.com / 0754767576.
This narrative is based on what came to my knowledge later, as a result of my own personal investigations, and research after settling in Ukerewe; following my retirement from the Public Service.
Regarding the Ukerewe/Ukara tribal chiefs (Abakama).
During the period covered by this narrative, Ukerewe District had two Chiefs: the Chief of Ukerewe (Omukama Ruhumbika), who ruled over a ‘vast’ empire extending far beyond the boundaries of Ukerewe Island, right up to Bulamba village in what is now Bunda District of Mara Region; and Omukama Mataba of Ukara; who ruled that tiny Island kingdom, of a mere 80 sq km. Thus, understandably, he was keenly aware of the vulnerability of his tiny kingdom, and the possibility of being ‘swallowed’ by the ambitious Ruhumbika, who was indeed harbouring such plans; for he had successfully done so in respect of other Chiefs within Ukerewe Island itself; which accounts for his name “Ruhumbika”, a Kikerebe word that means “a person who assembles” (property or other goods). It is for that reason, that Omukama Mataba invented the saying that “omutao gutaitaya mugundi”; which means “a gourd cannot draw water from another gourd”. This was apparently intended to draw Ruhumbika’s attention to the ‘equality of status’ between them.
However, the colonial Administration established a single ‘Native Council’ for the two kingdoms, under the name ‘UKEREWE/UKARA’ District Council. Its meetings were presided over by Chief Lukumbuzya of Ukerewe. This led to their being boycotted by Chief Mataba, presumably in implementation of his philosophy of “Omutao gutiataya mugundi” .
piomsekwa@gmail.com / 0754767576.