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village and sons in another. Up to the age of ten or eleven the boys herded their father's cattle in groups, then hoed the field of their fathers and continued to eat their mother's food. They no longer slept in the houses of their fathers but joined an age-grade village of boys with a separate leader, laws, and customs and could be considered members of two villages. Men and boys were expected to eat regularly with age-mates and were encouraged to bring home two or three friends to eat; parents being proud when they did so, for if a young man often came home alone to eat, his father could beat him, or even take a spear and wound him. Isolates were not easily tolerated. The following is from M. Wilson, 'This great fool comes alone to my place, again and again, it is good to eat with friends or go around in groups of four or five.' Eating with age-mates was considered right, proper, and moral. It was considered improper, unseemly, and somewhat immoral to eat with juniors or women. Women ate alone with their young children and unmarried daughters.
231:(Langenburg), maybe you wish the cattle etc. etc.... May I point out that the protectorate forces have not yet introduced themselves as the higher judiciary to the black population, there is no present concept of the difference between the protectorate forces and the missionaries. In the eyes of the inhabitants they are one and the same." (this last probably refers to Bauer.) "I (Schumann) have even been accused of judging with a gun in my hand." August 8, 1894 Zugführer Bauer writes that Häuptling Makiemba said, "If one wanted somethingh from him than the Germans should come to him for he was afraid of Nyassa (Lake?). On the other hand if we wanted war he was ready". Governor Scheele writes "...Provisionally no company is to be sent there...".
436:
while the witches acted selfishly against the law and morality. Defenders worked through dreams at night. They were powerful, using their power to punish wrongdoers and acted particularly to protect cattle, for all lived on bananas, beans, and the milk of cattle, and even though witches could avoid defenders they were considered pillars of society. They could see and drive away witches and cause them or their children to fall ill, all through the 'Power of the Python', the 'Breath of Man', the 'curse', or general public opinion. No-one admitted to having python power: it would have been boastful, proud, and ill-mannered.
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be widespread. The
Nyakyusa were accused of having a 'frivolous' attitude towards marriage, for few women of thirty were still married to their first husband and were very often on their fifth or sixth. Women spent thirty hours a week fetching wood, and only when co-wives were sisters, or an aunt or niece, were they expected to work together regularly. Intense competition for the position of favorite among a man's various wives was thought by the missionaries to be at least partly responsible for the low status of women, which was still considered higher than other tribes.
178:, 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
283:, yams, etc., with banana plantations stretching for miles. Clearing and hoeing the land three to four hours a day was the responsibility of the men and his sons, never the women. The crops were used for food, beer, and hospitality, as well as for sale and barter. Neither old age nor high status excused a man from his duty to hoe. They were said to fear leaving their area for concern of being unable to exist without their accustomed food of meat, milk, bananas etc. Each year at the beginning of the rainy season, the Nyakyusa assemble at a place called '
119:. 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
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drag Bauer's loads to the mission Manow. As Bauer listened to their complaints they abruptly dismissed him. On
November 5, 1894 he (Bauer) reports, "Muarukwa was not in agreement with the return of 10 cattle saying the Europeans in Langenburg had nothing to do with it". The issue ended as Bauer burned down this village and taking away the cattle, thereby killing five men and three women.
251:), who being certain of victory did not use their spears, for they wanted to strip Alpons naked and put a copper ring on his head for taunting them for their nakedness, wishing to have the konde working, buying cloth, earning money, and probably paying taxes, the Konde were defeated by superior firepower. Missionary Maaß reported seeing roughly 30 dead Konde in just one area.
55:. In 1993 the Nyakyusa population was estimated to number 1,050,000, with 750,000 living in Tanzania. Nyakyusa are marked as highly educated and eager agriculturists . The Nyakyusa are colonising people where success and survival depended on individual effort. Nyakyusa have managed to collect vast wealth from trade and agriculture than any tribe in Tanzania.
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life and property, although the selection of weapons indicates they also organized for war. Missionary
Nauhaus was told of a boundary dispute in November, 1893, in which six men fell on one side and only one on the other. Such friction was not called war, "I was told it only happens so that there would be something to talk about".
439:
It was not just the lack of hospitality that shocked people and could bring on the 'Breath of Man'. Bad behavior towards parents or in-laws, swearing at or hitting a husband, having children after a daughter-in law has reached puberty, and indications of pride, could all bring on lingering illness.
376:
It was the
Nyakyusa's practice to work together in community groups, each family doing so two or three times each year. From the missionaries' point of view, they found 'fireside company' very important and stressed the obligation of eating and drinking together with urban manners and friendliness.
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Since a bachelor was thought to be a fiercer warrior than a married man, marriages were often delayed, for while urbanity and good temper were praised, readiness to fight was a valuable quality useful in war. 'We did not drive away violent men in the old days; they will fight with us in the future.'
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When the oldest sons of a chief reached thirty-three to thirty-five years of age the father handed over the country's government to them in the 'coming out', a ceremony of great pomp. All fires were now extinguished and new fires, kindled by friction, were lit. Since the sons were now new owners of
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Age-groups dominated their whole lives. Boys guarded the fields and cattle and lived in separate camps starting at about ten years of age and lasting a lifetime. Since the women married much earlier than the men, incest was of great concern to the
Nyakyusa and was resolved by putting fathers in one
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Outside the chiefdom the world could also be dangerous. A journey of twenty-five miles could take three days because of the need to often take cover. Not only were there unfriendly villages, but also because leopards, elephants, buffalos, hippos, crocodiles, etc., were plentiful. Before the arrival
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The
Nyakyusa were a colonizing people where success and survival depended on individual effort. According to M. Wilson slavery was reported as being totally unknown in 1892, although the slave trade certainly existed in the vicinity of the Konde of Karonga. They lived in very small chiefdoms, not in
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If there were doubts regarding accusations of witchcraft, 'Umwafi' was resorted to. If, in drinking Umwafi, a person did not vomit, he or she was thought to be guilty. Doubters claimed that each family chose members who vomited easily. At times entire groups of people were tested with the 'Umwafi
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Some people in a village had the power to see and fight witches in their dreams and were called 'defenders', the most important being the village headmen. The visions and power of the defenders came from the same source as the witches and pythons. The defenders worked within the law and morality,
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The
Nyakyusa stood naked before evil. Notions of reward and punishment in an after-life were lacking. Religion was this-worldly and concerned with fertility and prosperity. They feared punishment on this earth; and according to Monica Wilson 'a woman's barrenness was the result of her failings and
360:
While the
Nyakyusa were expert mat makers, they produced no pots, cloth, iron, or salt, and trade remained very small. The only trade was with the Kinga when the Nyakyusa exchanged their surplus food for weapons and agricultural implements of considerable artistic merit. While the trade in weapons
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The
Nyakyusa were primarily herders and banana cultivators, with cattle and milk being most important. Small cattle, being their greatest pride, were tied up at night and milked only by the men. Women were not allowed to have anything to do with cattle, and played no part in public life. They were
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The women were dominated by the older men. They lived at their husband's residence, married ten years earlier than the men, lacked solidarity, developed little leadership, and had no kinsmen to protect their interests. Missionaries reported adultery, divorce, litigation, and marital instability to
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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,
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Witches are usually described as isolated and unpopular, proud men who treated neighbors with disdain and were silent in public, and women who were glum and failed to greet other women and inquire after their children. Witches seldom acted without reason: they act from greed or hatred, and against
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of the
Livingston Mountains, who had themselves spread westwards as immigrants. 'Nobles', ruling the land, were credited with divine powers, lived in strict religious seclusion, their chiefs (Princes), being strangled by their councillors in old age or illness in order to maintain rain, fertility,
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The entire revolt seems to have been blamed on Lt. Alpons and Missionary Cristoph Bunk of the Lutheran Missionary Gesellschaft for not having notified the military. The missionaries claimed Lt. Alpons had deliberately provoked the Konde. As a result Missionry Bunk was transferred to Ubena and Lt.
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Finally in October 1894 Bauer reports taking cattle away from Chief Masakiwande and burning the village down because of cattle theft and even though many inhabitants brought their grievances to him to be adjudicated he could find none to act as porters and in the confusion ten Askari were forced to
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Beginning with childhood, most Nyakyusa have a lively fear of witchcraft, lasting a lifetime. When a man was convicted of witchcraft he could be forced to move from a village and sometimes from the chiefdom. A woman was generally divorced, but soon remarried. Rarely was a supposed witch killed,
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There was some small trade between the various small Nyakyusa princedoms. However, economic links between princes was flimsy at best and exchanges were most commonly within a chiefdom. There was actually very little trade between the various chiefdoms, for a state of war always existed among the
298:
There were no clans, or descent groups with a common name and by the third generation kinship bonds were often forgotten. Tradition rarely mentions warfare, although boundary disputes were normal and could lead to fights. Hunters, not warriors, were heroes, and they hunted for the protection of
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Medicines were important in winning success, cultivation, herding, hunting, love, war, treatment of the sick, protection and retaliation, or even directly harming an enemy and defending against witches. It could be used against a thief or adulterer or put on houses or fields to bring ills quite
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Arbitration in disputes by a friend or neighbor is considered very important. The headman or prince had no power to enforce decisions and while there was no attempt to quiet a quarrel it is considered most proper to arrive at a settlement through some group opinion of equals, established before
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Belief in existence of witches was pertinent in the world view of the Nyakyusa. It was believed that certain people flew on pythons, harming people and cattle at night. These witches inherited their power and pythons from a parent, and greed was the typical motive for harming men and cattle.
90:
called Nyanseba, She was abducted by a warrior and a herdsmen, it is said the herdsmen turned the rulership of Empresses to Emperors, but the power and influence of women among the Nyakyusa can be seen through in their traditions the Boys take their mother’s clan name while the girls take their
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Cultivation carried prestige and provided for the hospitality on which the Nyakyusa community rested and depended. Great stress was placed on geniality and praise was placed on man for being a good mixer. Considerable pressure compelled both men and women to cultivate diligently, but not too
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Missionary Schumann writing, "Five cattle have been stolen by Muambeneke on the Rungue-Mountain. I have tried to influence Muambeneke, with however, no results." Missionary Schumann continues, "On December 23, 1893 a different chief had also stolen cattle but is said to be in the process of
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When an oversupply of young bachelors and a shortage of unmarried girls was created, it was resolved by forming another settlement. It was only after a young man had his wife permanently with him that he was able to have his own fields and eat its produce. Cultivation of land demanded the
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people failed. The newly created Nyakyusa tribe quickly rose to prominence as a powerful political force, supported by a distinctive culture, a single language, and utter isolation. In order to "preserve the good customs and habits of the tribe," the Nyakyusa Union was established in 1942.
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Swaggering parades provided feasts, dances, the exhibition of beautiful bodies, and the physical strength of both men and women. Parading ornaments, fine clothes, or splendid cattle were all part of it. A father would say 'swagger first', if a son wished to marry young.
368:
may not have devastated their herds until 1892–1896. The protection of cattle from raiders by day and witches by night, long remained the traditional community activity. People continued to use bark, home-woven cloth, or animal skins, at least until German
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expect to show obedience, respect, and use 'yes, my lord' when addressed, and were reported to be totally dominated by the men, but were still thought, by the missionaries, to have a position higher and better than that of other tribes. Cattle for
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Sexual morality depended on the separation of the sexual activities, 'If he sleeps at home he will hear what his parents talk about at night, the night is always full of lewd talk; he may even see them undressing. He will grow up a fool.'
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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.
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Swagger display was felt to be appropriate, particularly in bachelors, but married men also fought with skill, and none developed a military kingdom. They just raided for their neighbor's cattle, leaving the missionaries confused.
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The German authorities were late in learning of the plot from the missionaries who had not pass the information on. Lt. Alpons claimed he went with a troop of forty-five Askari who were then ambushedby more than two thousand Konde
432:
Pythons lusted for the meat and milk available at the funeral of those killed. Sexual dreams were not thought to come from witchcraft, even though the witches always went naked, flew through the air riding their pythons.
287:' where their chief Kyungu calls for rain. All villagers are told not to light fire in their homes in the morning of the ritual rain-calling ceremony. All the villagers wait for the sacred fire from the shrine called
69:, and 'Nyakyusa' above the river in German territory. The two groups were identical in language and culture, so much so that the Germans referred to the Nyakyusa region above the Songwe River and its people as '
182:." 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."
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having two Askari 'murdered' on February 5, with Bauer barely getting away (knapper Not Davon) and by December 1897, following Bauer' departure for Germany (he may have smelled trouble coming)
212:, and almost all of the missionaries in the area, and at least some of the Chiefs. Almost everyone knew Bauer but few knew his rank. (Even Charsley in his book lists him as a lieutenant.)
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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."
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They found merry conversation to be a discussion between equals, finding it to be an outstanding example of the sustainable comfort obtainable in African life within a simple
164:.... 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
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cooperation of a man and a woman, while elaborate cooking demanded a woman. Until the man was married he still worked his father's fields and ate at his father's house.
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available, decided to cede the administration of justice to missionaries in 'trifles and punishment', forcing affairs to really hit the fan on December 2, 1893, with
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she would be oppressed with guilt'. Only the coming of Christianity did the fear of burning in hell appear with rewards and punishments reserved for an after-life.
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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 '
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conspicuously for each must keep in step with his neighbors. Pressure helped keep laggards up to the mark and kept the energetic from getting too far ahead.
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and the health of the village. The chief's advisers were never his kinsmen, but only non-hereditary commoners with considerable power over the chief.
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The British established a council of chiefs in 1933 and referred to it as the tribal system after their attempt to impose supremacy over this largely
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Nyakyusa, whether actual or potential. The weakness of any central authority was indicated by the recurrent civil wars before the Ngoni invasion.
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came in. The chief's power depended upon his right to demand food, high bride price for his daughters, and the anticipation of entertainment.
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357:, however, were considered vital and gave men even more control, even though the missionaries assumed the position of women was not bad.
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and tools with the Kinga was important, marriage partners with Kinga women was not, for Kinga women were considered too dirty to marry.
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a chiefdom, other princedoms were raided for cattle and food; they also raided their own father's land for milk, cattle, and bananas.
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Ordeal' in order to see where the trouble was coming from. According to Monica Wilson the last case seems to have been in 1932.
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European travelers, being strongly impressed with cleanliness and neatness, seem to have found it north of Lake Nyasa.
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returning them. Muambeneke refuses to return his stolen cattle etc. saying he does not even know the 'White' (Elz) in
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the Nyakusa and some of the Kinga chiefs had gotten together to rid the land of all missionaries and other whites.
208:, including the involvement of German Safari Conductor Bauer. Zugführer Bauer was personally acquainted with
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By 1897 the Germans were no longer happy with their status in East Africa and we have what can be called the
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The Nyakyusa were eager agriculturists. They practiced intensive crop rotation with corn, beans, squash,
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groups of relatives, but in groups of age-mates attempting to live in harmony to avoid misfortune.
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of German missionaries, the Nyakyusa just 'cast their dead away' or left them at 'itago' to die.
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on the lake and defended on the other three sides with trenches, which could be swept from brick
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The traditional god of the Nyakyusa people is called Kyala, which is the name for God in the
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123:. Karonga was important as England's main support base for the 'Stephenson Road', from
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legally. Medicine could be good or evil, legal or illegal, and able help or to harm.
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Steuer und Lohnarbeit im Südwesten von Deutsch- Ostafrika,1891 bis 1916
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Ethnic group from Mbeya Region of Tanzania and Northern Region of Malawi
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Still, in general the Konde were thought of as brave and intelligent.
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160:(1881), comes close to describing the Nyakyusa, "It seemed a perfect
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ethnolinguistic group who live in the fertile mountains of southern
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adolescence, resting on friendship, assistance, and cooperation.
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According to their oral history, they traced their roots to an
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for a witch was too useful in war to be lost to the chiefdom.
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father’s clan name. the mushan are one of nyakyusa clan
495:. Cambridge: Cambridge University Press. p. 333.
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Historically, they were called the 'Ngonde' below the
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The situation is completely out of hand by 1897 with
47:and the Northern Region of Malawi. They speak the
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563:Sir Harry Johnston & the Scramble for Africa
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255:Alpons was recalled as district commander.
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185:The film Mother Night is set among the
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111:', with Karonga itself fortified with
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414:, so they also call their god Mungu.
158:To the Central African Lakes and Back
444:those with whom they have a grudge.
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103:in 1875. In 1889, the treaties of
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1784:Indigenous peoples of East Africa
462:List of ethnic groups in Tanzania
570:Peoples of the Lake Nyasa Region
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542:A Modern History of Tanganyika
493:A Modern History of Tanganyika
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536:Ethnologue report: Nyakyusa
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410:, however, they also speak
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549:Deutsche Arbeit am Nyaßa
73:', at least until 1935.
1779:Ethnic groups in Malawi
614:Ethnic groups in Malawi
530:The Princes of Nyakyusa
523:Raising the Flag of War
175:Deutsch Arbeit am Nyaßa
554:Mwakikagile, Godfrey (
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322:Once again > Wilson
109:British Central Africa
99:The Scots had founded
491:Iliffe, John (1979).
53:Bantu language family
201:Konde Revolt of 1897
88:Ancient Nubian Queen
556:Africa and the West
467:History of Tanzania
291:to be distributed.
259:Culture and society
1738:Chinese Tanzanians
575:Wilson, Monica. (
51:, a member of the
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1743:Indian Tanzanians
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561:Oliver, Roland. (
528:Charsley, S.R. (
521:Bauer, Andreus. (
472:History of Malawi
427:Spiritual Beliefs
408:Nyakyusa language
148:European accounts
49:Nyakyusa language
23:(also called the
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514:Arnold, Bernd. (
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154:Joseph Thomson
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105:Harry Johnston
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1769:Bantu peoples
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763:Dar es Salaam
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568:Tew, Mary. (
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393:Belief system
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307:Societal life
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217:
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210:Baron v. Eltz
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172:Merensky, in
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22:
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577:Good Company
576:
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194:Konde Revolt
184:
173:
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157:
151:
138:
98:
85:
63:Songwe River
60:
41:Mbeya Region
32:
28:
24:
20:
18:
1009:Kilimanjaro
355:bridewealth
348:Subsistence
180:Lake Geneva
135:Unification
65:in British
1763:Categories
1725:Immigrants
1394:Ndengereko
478:References
366:rinderpest
249:Hehe style
125:Lake Nyasa
1625:Nyanyembe
1592:Nyamwanga
1505:Shinyanga
1480:Ndendeule
418:Medicines
381:culture.
335:"Swagger"
289:moto ufya
166:sycamores
141:stateless
113:palisades
67:Nyasaland
1693:Zanzibar
1620:Nyamwezi
1523:Nyamwezi
1229:Morogoro
1204:Nyakyusa
1103:Barabaig
1045:Machinga
974:Holoholo
640:Nyakyusa
456:See also
379:Iron Age
285:Chikungu
224:Lutheran
216:Von Eltz
117:bastions
45:Tanzania
35:) are a
21:Nyakyusa
1715:Swahili
1710:Shirazi
1683:Swahili
1630:Swahili
1569:Nyaturu
1551:Singida
1470:Matengo
1447:Tumbuka
1404:Swahili
1295:Swahili
1280:Makonde
1262:Vidunda
1166:Ngurimi
1113:Kw'adza
1085:Manyara
1075:Swahili
1060:Makonde
1050:Matumbi
994:Swahili
984:Manyema
936:Konongo
893:Hangaza
819:Sandawe
799:Burunge
771:Swahili
733:Datooga
660:Tumbuka
630:Chinese
412:Swahili
277:sorghum
229:Rumbira
162:Arcadia
121:England
101:Karonga
82:Origins
77:History
1705:Hadimu
1695:&
1678:Zigula
1673:Sambaa
1668:Segeju
1653:Dhaiso
1648:Bondei
1612:Tabora
1602:Lambya
1587:Malila
1579:Songwe
1564:Isanzu
1559:Iramba
1541:Sukuma
1533:Simiyu
1518:Sukuma
1513:Iramba
1462:Ruvuma
1442:Mambwe
1414:Zigula
1409:Zaramo
1399:Rufiji
1361:Pangwa
1333:Njombe
1323:Sukuma
1318:Kerewe
1305:Mwanza
1290:Maviha
1272:Mtwara
1257:Sagara
1252:Pogolo
1247:Luguru
1237:Kaguru
1181:Zanaki
1123:Mbugwe
1118:Maasai
1070:Ngindo
1065:Ndonde
1017:Chagga
989:Tongwe
956:Kigoma
946:Rungwa
941:Pimbwe
918:Katavi
903:Nyambo
885:Kagera
875:Ndamba
870:Mbunga
857:Iringa
842:Sumbwa
837:Sukuma
809:Gorowa
794:Alagwa
786:Dodoma
776:Zaramo
753:Maasai
728:Arusha
720:Arusha
499:
371:calico
281:millet
220:Askari
33:Nkonde
29:Ngonde
25:Sokile
1748:Arabs
1697:Pemba
1663:Ngulu
1658:Mbugu
1640:Tanga
1597:Ndali
1490:Nindi
1485:Ngoni
1475:Mpoto
1452:Wanda
1437:Lungu
1424:Rukwa
1376:Pwani
1366:Wanji
1356:Manda
1346:Kinga
1285:Makua
1219:Sangu
1214:Safwa
1209:Nyiha
1199:Kimbu
1191:Mbeya
1161:Kuria
1156:Kabwa
1146:Ikoma
1141:Ikizu
1108:Iraqw
1055:Mwera
1037:Lindi
1022:Ngasa
999:Vinza
931:Bende
926:Bembe
908:Shubi
847:Zinza
829:Geita
814:Rangi
748:Sonjo
738:Hadza
655:Tonga
645:Lomwe
635:Ngoni
625:Chewa
265:Kinga
206:Kinga
187:Chaga
156:, in
71:Konde
37:Bantu
1432:Fipa
1389:Kami
1351:Kisi
1341:Bena
1313:Kara
1242:Kutu
1176:Ware
1171:Suba
1151:Jita
1133:Mara
1093:Akie
1027:Pare
979:Jiji
964:Goma
898:Haya
865:Hehe
804:Gogo
743:Meru
650:Sena
497:ISBN
19:The
1495:Yao
1384:Doe
1098:Asa
670:Yao
402:God
127:to
43:of
31:or
1765::
969:Ha
279:,
58:.
27:,
704:e
697:t
690:v
606:e
599:t
592:v
579:)
572:)
565:)
558:)
551:)
544:)
532:)
525:)
518:)
505:.
247:(
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