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Christian • Islam • African indigenous religion
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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. They traditionally live on the southern and eastern slopes of Mount Kilimanjaro and Mount Meru and near Moshi. Their relative wealth comes from the favorable climate of the area and successful agricultural methods, which include extensive irrigation systems, terracing, and continuous organic fertilization methods 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, a migration that began around the start of the eleventh century. 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,[where?] 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. The Chagga follow a patrilineal system of descent and inheritance. The Chagga way of life is based primarily on 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.
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.
Interactions with other ethnic groups
The Chagga have unique traditions compared with other tribes found in Tanzania.
Influences from Cushitic, Kaskazi, Upland Bantu, and Nilotic peoples
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.
Interactions with the Ongamo
The beginnings of Chagga interactions with the Nilotic Ongamo date well before 1600, and at some point the Ongamo had been the dominant people through much of the Mount Kilimanjaro area.
The Ongamo had a large effect on Chagga culture. The Chagga borrowed several practices from them, including female circumcision, the drinking of cattle blood, and age sets. By the second half of the nineteenth century, the Ongamo were increasingly acculturated into the Chagga. The Chagga god "Ruwa" resulted from the combination of the Chagga's concept of a creator god with the Ongamo's concept of the life giving sun.
Interactions with the Pare and foreigners
The Pare, Tateva, and Teita peoples had been the chief suppliers of iron to the Chagga. The demand for iron increased from the beginning of the nineteenth century because of military rivalries among the Chagga rulers. 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's contacts with the coast may have dated to about the end of the eighteenth century. Raids and counter raids characterised the Chagga rivalry, as observed and understood by European colonisers.
Before the arrival of Christianity and Islam, the Chagga practiced a diverse range of faith with a thoroughgoing syncretism. The importance of ancestors is strongly maintained by the Chagga to this day. The name of the chief Chagga deity is Ruwa who resides on the top of Mount Kilimanjaro, which is sacred to the Chagga. Parts of the high forest contain old shrines with masale plantings, the sacred Chagga plant.
Chieftainship in Chagga appears to have been 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.
Politics and Mangi rule
The Mangi were great chiefs that governed largely clan-based states. The Mangis controlled Chagga affairs even during colonial times.
Mangi Sina and Mangi Rindi
The Mangi Sina and the Mangi Rindi had by the end of the nineteenth century developed large armies. When the Germans arrived in the 1880s and imposed colonial rule, they sided with Rindi to defeat Sina. Rindi had already negotiated and signed a treaty with the Germans in 1885, resulting in Moshi becoming their colonial capital.
In 1952, the Chagga held an election to elect Mangi Mkuu, the "Paramount Chief", to look after their affairs and speak with colonial administrators on behalf of the Chagga. Thomas Marealle of Marangu won the election, defeating divisional chiefs M. H. Abdiel Shangali of Hai and John Ndaskoi Maruma of Rombo. Another divisional chief, Petro Itosi Marealle of Vunjo, withdrew from consideration before the election.
Marealle consolidated power from the other three Chagga divisional chieftains, thus making the Chagga more powerful and in control of their own affairs. His capital was in Marangu. But Marealle's downfall occurred during Tanganyika's struggle for independence, for two main reasons:
- First, He lost support among western educated people. When Chagga students at Makerere University criticized him in their college magazine, he publicly humbled them when they came home, in an "old" tribal way.[clarification needed] 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.
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 the Chaga Democratic Party.
Towards the end of 1959, the opposition of the Chagga Democratic party forced a deadlock in the Chagga Council. A vote was taken in the council as to whether a referendum should be held on Kilimanjaro to decide whether the Chagga 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 and culture
Because fish are absent from most of the streams of the Kilimanjaro foothills, fish were not traditionally consumed and were seen as having the same nature as serpents, which were considered unfriendly in Chagga culture. The Chagga people bred fowls in large number, to sell to the passing caravans of traders from the east coast. The Chagga people, like many east African communities, value oxen, goats, and sheep. Dogs are used to help guard compounds from intruders at night. The prized cattle is the humped Zebu breed prevalent throughout east Africa since the days of Ancient Egyptians. 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 cultural festivities and rites of passage.
Traditional Chagga instruments include wooden flutes, bells, and drums. Dancing and singing are part of almost every celebration. Classical Chaggan music is still heard in festivities; however, Chaggan youth have also embraced Kiswahili songs produced by various Tanzanian bands and west and central African music and dance forms. Reggae, pop, and rap are popular with the youth. Many musicians of Chagga origin are known around Africa.
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.
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.
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.
A pregnant woman's diet includes milk, sweet potatoes, yams, and butter, which are considered female foods. Bananas and beer are considered masculine and are not eaten by pregnant women.
Chagga cuisine includes:
The current Chagga population is estimated at about 2 million.
They once lived 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 hold onto some of their traditions, like the "kihamba", which is a family plot of land usually passed down from one generation to another.
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.
- Reginald Mengi ~ Entrepreneur (IPP)
- Nathaniel Mtui - First Chaggan Historian
- Michael Shirima ~ founder and owner of Precision Air
Academics and writers
- Prof. Leonard Shayo ~ Mathematician and former presidential candidate
- Kilimanjaro Region
- Chaga languages
- Kirombo Language
- Kivunjo language
- Thomas Marealle
- Mount Kilimanjaro
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