Tanzania
-- Folklore
Tanzania
has a very
rich, diverse,
and sophisticated
folklore.
Each ethnic
group has
a store
of myths,
legends,
folk tales,
riddles,
proverbs,
and sayings
that embody
culture
and tradition
and are
an important
element
in Tanzanian
cultural
heritage.
Storytelling
is tremendously
important
in African
societies,
serving
a far more
diverse
purpose
than simply
entertainment.
It teaches
lessons
of religion,
morals,
history,
roles, and
societal
codes. It
builds strong
bonds among
generations
and helps
people share
experiences
and ideas.
Legends
tell of
cultural
heroes and
important
ancestors
who were
intelligent,
courageous
and generous.
Young people
learn about
these illustrious
ancestors
through
story telling.
Among the
Bahaya,
the young
groom researches
his family
history
that has
been preserved
and passed
down through
legends
and chooses
an important
ancestor
that he
will try
to emulate
and that
will be
his role
model. In
a very real
sense, these
ancestors
participate
and influence
the lives
of people
today. Heroes
also include
ritual specialists,
not just
political
heroes.
Among the
Maasai,
for example,
there is
a traditional
healer and
ritual expert
who is an
important
character
in legends.
The Chagga,
who live
on the slopes
of Mt. Kilamanjero
tell many
stories
about the
mountain;
one of them
is the story
of Kibo
and Mawenzi,
the names
of the two
peaks. Kibo
was very
careful
with her
food while
Mawenzi
was a spendthrift
and did
not worry
about storing
and saving
food for
lean times.
When she
did not
have enough
to eat she
would visit
her sister
Kibo and
Kibo would
always feed
her. After
three days
in a row
of Mawenzi
coming over
to beg for
food, Kibo
in anger
hit her
on the back
with a spoon,
this explains
Mawenzi's
rugged appearance
today.
Peter
Seitel has
collected
many folk
tales among
the Haya
and
Thomas Beidelman
has conducted
a lot of
research
among the
Kaguru.
Seitel shows
how there
is a standard
opening
formula
before a
narrative
is told.
The audience
says, "See
so that
we may see",
before the
start of
a folk tale.
Folk tales
also recount
the exploits
of tricksters
such as
Hare and
Tortoise.
Thomas Beidelman
paid close
attention
to the Kaguru
trickster
Rabbit.
In one folk
tale Hyena
and Rabbit
agree to
kill their
mothers
and sell
their flesh
in order
to survive
a famine.
While Hyena
kills his
mother,
the Rabbit
repents
and hides
his mother
until the
Hyena dies
of hunger.
Beidelman
argues that
this tale
represents
problems
of authority
between
categories
of men in
a Kaguru
matrilineal
clan. Rabbit
represent
a junior
male and
Hyena a
senior.
This tale
illustrates
conflicts
and divisions
within a
matrilineage.
Those that
transgress
social boundaries
of authority
are considered
witches
just as
the Hyena
is symbolic
of a witch.
Riddles
are not
just a form
of entertainment,
they play
an important
role in
the social
and cultural
education
of children.
Riddles
are also
useful tools
in children's
cognitive
development.
They teach
rules of
behavior,
explain
and interpret
natural
phenomenon,
and are
a socially
sanctioned
avenue for
questioning
social taboos
and restricted
subjects.
In the educational
role, riddles
provide
a safe avenue
for transmitting
restricted
information
as well
as intimate
and vital
knowledge.
Among the
Chagga,
for example,
elders explain
that riddles
are for
entertainment,
but they
also point
out that
an adept
at riddling
acquires
social respect
and is considered
a master
in manipulating
social knowledge.
Proverbs
are also
an important
part of
Tanzanian
folklore.
Proverbs
are social
phenomenon
and as such
they can
be defined
as a message
coded by
tradition
and transmitted
in order
to evaluate
and/or effect
human behavior.
Proverbs
reveal key
elements
of a culture
such as
the position
and influence
of women,
morality,
what is
considered
appropriate
behavior,
and the
importance
of children.
One of the
most common
uses for
proverbs
is on Kangas,
large colorful
cloths that
women use
to cover
other clothes
or to carry
their young
children
on their
backs. These
proverbs
are usually
in Swahili
and some
examples
include:
Halahala
mti na macho
- Beware,
a stick
and your
eyes! -
This is
a caution
against
impending
danger.
Pekepeke
za jirani,
hazinitoi
ndani -
Unwarranted
spying by
a neighbour
does not
take me
out of my
house -
Mtumai cha
ndugu hufa
masikini
- He/she
who relies
on his/her
relative's
property,
dies poor
This proverbs
encourages
self-reliance.
Mdhaniaye
ndiye kumbe
siye
- The one
whom you
think is
the right
one is the
wrong one
- You are
barking
up the wrong
tree. Tamu
ya mua kifundo
- Sugarcane
is sweetest
at the joint
- What seems
to be hard
to achieve
in real
life is
often times
the best.
Mso hili
ana lile
- A person
missing
this has
that - There
is no useless
person.
Likewise,
there is
no person
that is
absolutely
perfect.
Mpaji
ni Mungu
- God is
the Sustainer
- Mostly
used by
the have-nots
to console
themselves.
For
Further
Reading:
Beidelman,
Thomas O.
1961. Hyena
and Rabbit:
A Kaguru
representation
of matrilineal
relations.
Africa 31:61-74.
Seitel,
Peter. 1980.
See So
That We
May See:
Performances
and Interpretations
of Traditional
Tales from
Tanzania.
Bloomington
and London:
Indiana
University
Press.
