Tanzania
-- Ethnic
Groups
More
than 120
ethnic groups
are represented
in Tanzania.
Each of
these groups
differs,
to varying
degrees,
from other
groups in
culture,
social organization,
and language.
Only the
smallest
groups are
homogeneous,
however.
Most groups
are characterized
by some
internal
variation
in language
and culture.
The largest
ethnic group,
the Sukuma,
represents
nearly 13%
of the total
population;
the remaining
large groups
represent
under 5%
each. Ethnicity
continues
to reflect
geographic
area. During
colonial
rule, administrative
subdivisions
had often
been drawn
along ethnic
lines; this
situation
has continued
after independence
despite
the government's
genuine
efforts
to downplay
ethnic considerations.
Less than
1% of Tanzania's
population
is made
up of non-Africans,
including
Europeans,
Asians,
and Arabs.
Interethnic
conflict
has not
been a significant
political
problem
in Tanzania
as it has
been elsewhere
in Africa.
Perhaps
one reason
for the
relative
absence
of ethnic
conflict
is the fact
that Tanzania
is made
up of a
great many
groups,
none of
which predominates.
Ethnic identities
may also
have weakened
over the
decades.
However,
in recent
years, tensions
have developed
between
Christians
and Muslims,
a problem
that may
threaten
the unity
between
the Mainland
and Zanzibar.
Tensions
between
indigenous
Tanzanians
and the
Asian community,
which are
prominent
in business,
have also
surfaced
in recent
years.
The
two largest
ethnic groups
in Tanzania
are linguistically
and culturally
closely
related.
The traditional
homelands
ofthe Sukuma
and Nyamwezi
are in western
Tanzania,
south of
Lake Victoria.
The Sukuma
number about
3 to 3.5
million
people and
the Nyamwezi
1 to 1.5
million
(1989 estimate).
Sukuma actually
means "north"
and it refers
to "people
of the north";
however,
the Sukuma
refer to
themselves
as Basukuma
(plural)
and Musukuma
(singular).
The Nyamwezi
refer to
themselves
as Banyamwezi
(plural)
and Munyamwezi
(singular).
Both are
Bantu-speaking
peoples
who in the
past were
agriculturists
and cattle
keepers.
Most family
farms are
subsistence,
but also
surplus
crops for
cash. Also,
before German
rule, the
Sukuma and
Nyamwezi
acted as
middle-men
in the trade
with the
Swahili
on the coast.
In pre-colonial
times, there
was a strong
ruler, a
king or
mtemi, called
Mirambo.
He was great
military
leader and
strategistwho
between
1860-1884
was able
to carve
out a large
empire through
conquest
and diplomacy
among the
Sukuma and
Nymawezi.
In post-colonial
Tanzania,
Mirambo
became an
important
political
symbol because
he had been
able to
deal with
Europeans
from a position
of strength.
The
third largest
ethnic group
is the Chagga
who live
on the southern
slopes of
Mount Kilimanjaro.
They are
also know
as Waschagga,
Jagga, and
Dschagga
and number
over 800,000
(1988 estimate).
They are
also a Bantu
people who
are primarily
cultivators
and cattle
keepers.
They grow
Arabica
coffee,
which is
their primary
cash crop,
and bananas,
which is
their staple
food. Chagga
brew beer
from banana
and eleusine.
Today, land
shortages
have altered
their economic
structure.
Many Chagga
are now
wage earners
in large
cities but
still grow
coffee as
a cash crop.
In pre-colonial
times, the
Chagga were
governed
by a system
of chiefs,
and these
chiefs would
often wage
war against
each other.
The German
exploited
this by
helping
friendly
chiefs and
encouraging
them to
attack those
the Germans
deemed unfriendly.
Archeological
evidence
suggests
the Swahili
have inhabited
the East
African
Coast since
the 1st
century
AD. Arabic
and Chinese
medieval
documents
record the
presence
of a people
involved
in the long
distance
trade of
ivory, slaves,
gold, and
grain in
exchange
for textiles,
beads, weapons,
and porcelain.
The Swahili
were, and
are, an
urban people
living in
"stone
towns"
up and down
the coast
and on Zanzibar
island.
The Swahili
became Muslim
around the
12th century.
They are
also well
know for
their ship
building
and navigation;
their dhows
have participated
in trade
on the Indian
Ocean for
centuries.
Wood carving,
especially
elaborate
doors and
furniture,
as well
as making
gold and
silver jewelry
are Swahili
industrial
arts. Poetry
is an important
part of
Swahili
art. Poetic
chronicles
record history
and today
poetry is
composed
for weddings,
civic occasions,
and for
competitions
broadcast
on radio
and television.
Swahili
is a Bantu
language
that has
borrowed
from Arabic
and English.
Swahili
culture
has been
at the crossroads
of Africa,
India, Arabia
and Europe.
Their language
reflects
this, as
well as
their folklore,
which reveals
Islamic
influence,
and their
food, which
shows African,
Middle Eastern
and Indian
influences.
The
Shirazi
are a group
of people
who also
live on
the Tanzanian
coast, mainly
on the islands
of Zanzibar
and Pemba.
They claim
descent
from an
Iranian
prince who
long ago
fled to
Africa.
The legend
of their
migration
starts with
Ali ben
Sultan Hasan
of Shiraz
in what
is today
Iran. Around
975 AD he
had a dream
that a giant
rat with
jaws of
iron destroyed
the foundation
of his palace.
He interpreted
the dream
as an omen
of evil
befalling
his house.
Together
with his
family and
faithful
retainers,
he set out
on seven
dhows. In
a storm,
they were
separated
and landed
at seven
different
places on
the coast.
At these
landing
sites, Shirazi
communities
were established.
The
Zaramo
are a Bantu
group that
inhabit
the area
around Dar-es-Salaam
and number
around 200,000.
They migrated
to this
area about
200 years
ago because
they were
displaced
from their
homes by
the Ngoni
to the south
and Kamba
to the north.
They settled
in a very
fertile
area. In
the 1800
they came
into conflict
with the
Sultan of
Zanzibar,
and as a
price of
defeat they
exacted
a toll for
all trade
caravans
going to
and from
the interior.
Although
they did
not have
a centralized
government,
the Zaramo
managed
to mobilize
5,000 men
in 1874
to ensure
that the
Sultan of
Zanzibar
continue
the payment
of tribute.
Today they
are primarily
cultivators
growing
fruit trees,
cashew nuts,
and rice.
They also
raise sheep,
goats, chickens
but not
cattle.
The Zaramo
believe
in one supreme
being called
Mulungu
who was
associated
with rain.
Each family
was responsible
for the
veneration
of their
ancestors
who could
intercede
with Mulungu.
The
Makonde
are one
of the five
largest
ethnic groups
in Tanzania,
and they
live in
southern
Tanzania
and in Mozambique.
Communication
with this
region is
very difficult
which has
contributed
to a strong
sense of
ethnic self-consciousness.This
isolation
also means
that they
have not
been greatly
influenced
by colonial
and post-colonial
developments.
They are
known nationally
for fiercely
defending
their culture,
way of life,
and land.
However,
the Makonde
are best
known internationally
for their
excellent
wood carvings
of family
trees. The
Makonde
practice
slash and
burn agriculture
growing
maize, sorghum,
and cassava.
Politically,
each Makonde
village
maintains
a sense
of indepedence.
Each village
will have
a chief
who inherited
the position,
but there
is not an
overall
Makonde
ruler or
chief. Makonde
still practice
their traditional
religion
even though
they have
been in
contact
with Muslim
traders
for hundreds
of years.
Their religion
centers
around the
veneration
of their
ancestors,
which ties
in with
their family
tree carvings
that depict
the older
generation
on the bottom
supporting
(literally
and symbolically)
later generations.
The following
is a list
of the different
ethnic groups
in Tanzania:
Arusha
Haya Kutu
Mbugwe Nyiha
Suba
Bahima Hehe
Kwavi Mabunga
Nyika Subi
Baragugu
Holoholo
Kwaya Mepa
Pangwa Sukuma
Baragugu
Ikiza Kwere
Mpepo Pare
Sumbwa
Bena Ikomo
Lambia Meru
Pimbwe Tatog
Bende Iramba
Luguru Mwera
Pogoro Tangwe
Bondei Iraqw
Luo Ndali
Rangi Tumbatu
Brungi Isanzu
Machinga
Ndamba Rufiji
Turu
Chagga Jiji
Makonde
Ndendeuli
Rundi Vidunda
Digo Jita
Makua Ndengereko
Rungu Vinza
Doe Kaguru
Malila Ngindo
Rungwa Wanda
Dorobo Kahe
Mambwe Ngoni
Safwa Wanji
Fipa Kerewe
Masai Nguruimi
Sagara Wungu
Gogo Kara
Matambe
Ngulu Sangu
Yao
Gorowa Kimbu
Matengo
Nyakusa
Segeju Zanaki
Ha Kindiga
Matumbi
Nyamwanga
Shambala
Zarambo
Hadimu Konongo
Mawia Nyamwenzi
Sigua Zigua
Hadizapi
Kuria Mbugu
Nyasa Sonjo
Zinza
Source:
Kurian,
George Thomas
1992. Encyclopedia
of the Third
World,
fourth edition,
volume III,
Facts on
File: New
York, N.Y.
For
Further
Reading:
Beidelman,
T. O. 1986.
Moral
Imagination
in Kaguru
Modes of
Thought.
Bloomington:
Indiana
University
Press.
Cole, Reverend
H. 1902.
Notes
on the Wagogo
of German
East Africa.
Journal
of the Royal
Anthropological
Institute
32:330-334.
Dundas,
Charles.
1924.
Kilimanjaro
and its
People.
London:
H. T. and
G. Witherby.
Lawrence,
J.C.D. 1957.
The Iteso.
London:
Oxford University
Press.
Moore, Sally
F. and Paul
Puritt.
1977. The
Chagga and
Meru of
Tanzania.
London:
International
African
Institute.
Seitel,
Peter. 1980.
See So
That We
May See:
Performances
and Interpretations
of Traditional
Tales from
Tanzania.
Bloomington
and London:
Indiana
University
Press.
Weiss,
Brad. 1996.
The Making
and Unmaking
of the Haya
Lived World:
Consumption,
Commoditization,
and Everyday
Practice.
Durham and
London:
Duke University
Press.