Kingdom of Masama

Kingdom of Masama Isarile ya Masama (Kimasama)
1951–1962
Map of Kingdom of Siha-Kibongoto, Masama and its chiefdoms c1890s
Status	Kingdom
Common languages	Official language Kimasama Unofficial minority languages Chagga, Swahili,Pare,Shambaa
Religion	African Traditional Islam ~40% by the 1950s Lutherans
Government	Monarchy
Mangi (King)
• c.1860s	Mangi Lyamari
• 1951-1962	Mangi Charles Shangali
Historical era	Pre-colonial era Scramble for Africa World War I World War II Post-colonial era
•  Chagga states	1951
•  Abolution of former nations	6 December 1962
• Formal abdication	6 December 1962
Area
1890s	25.25 km2 (9.75 sq mi)
Population
• 1880s	~3,000
• 1900s	~5,000
Currency	Zanzibari rupee Goldmark (1873–1914) East African shilling (after 1918)
Preceded by Succeeded by Machame Tanganyika
Today part of	Tanzania
Area and population not including colonial possessions

Person	Mmasama
People	Wamasama
Language	Kimasama
Country	Masama

Masama or Kingdom of Masama ^[1] also sometimes referred to as Masama country (Isarile la Masama in Kimasama), (Ufalme wa Masama in Swahili) was a former sovereign Chagga state located in modern-day Masama West ward in Hai District of Kilimanjaro Region in Tanzania. ^[2] Masama was situated on Mount Kilimanjaro to the west of the Kikafu River to Marire River to the east. The kingdom existed between 1951 and 1962 and was created from Machame. Kikibosho, one of seven dialects of the Chagga language groups' West Kilimanjaro language, is still spoken by the people of Masama country. ^[3]

Overview

The Kingdom of Masama was established in 1951 under British Tanganyika, following a period of resistance from residents living west of the Kikafu river in the historically significant area comprising the chiefdoms mitaa of Uswa, Shari, and Kyeri. ^[4] These individuals opposed being incorporated into the Machame jurisdiction by temporarily withholding their tax payments to the Machame baraza and instead directing them to the district commissioner in Moshi. This protest, however, yielded little more than their prior efforts of resistance over nearly a century. ^[5]

The appointment of Mangi Charles Shangali marked a turning point for the community. Beginning in 1951, residents of Masama began to make progress in securing their share of educational resources. ^[6] Education was increasingly recognized by the people of Masama as a critical means of improving their circumstances and providing their children with opportunities for modern employment. Despite the region's lush and fertile landscape, the historical experiences of the Masama community have been characterized by significant hardship, rendering their narrative one of the most poignant on Kilimanjaro. ^[7]

History

Masama was part of Machame Kingdom and shared similar history. During Mangi Sina's second and third raids, he sacked Masama as far west as Siha. In the Kikafu basin, Ndesserua's chief rival was his half-brother, Lyamari, who was considered to have a stronger claim to the Machame Kingdom. After fleeing Ndesserua, Lyamari established bases in various mitaa, including Kyeri, Shari, Masama, and Nguni, where he received support from Mangi Keyo of the Nathai clan. This division created two opposing factions around the Kikafu River. ^[8]

The situation for those residing west of the river was particularly dire. Ndesserua exploited these communities for slave labor to fuel his trade with the Arab trading post in Wari and maintained a network of informers to suppress dissent. Conversely, Lyamari's presence embroiled them in the dynastic conflicts of the Kombe clan, resulting in significant hardships for the local populations. ^[9] The complexity of their plight can be understood through the dynamics of the local leadership: the mitaa were effectively independent entities governed by local chiefs or influential figures known as masumba. For instance, Masama was led by Muro of the Mboro clan, Kyuu by Kikoka of the Munoo clan, and Nguni by Keyo of the Nathai clan, the most powerful of the three. ^[10]

Lyamari managed to garner support from these groups primarily due to the arrival of powerful clans fleeing from the east, who viewed him as a potential ally against Ndesserua. Meanwhile, the vulnerable mitaa of Nguni and Kyuu, facing threats from the rear by the Warusha, opted to align with Lyamari to avoid encirclement. ^[11] However, this alliance proved disastrous; Lyamari's repeated military endeavors ended in failure, and his supporters faced severe repercussions. Nguni, in particular, suffered greatly, first from a Warusha raid that resulted in the death of Mangi Keyo and his leaders, followed by incursions from the Kibosho. ^[12]

Lyamari's influence in the region led to a tragic situation in Masama, where the Mboro clan, already weakened by Ndesserua, faced further devastation. After enlisting Muro's assistance for an attack against Ndesserua, Lyamari grew suspicious of local dissent and responded with violence against those he perceived as threats, exacerbating the suffering of the Mboro clan. Such events left a lasting impact on the collective memory of the inhabitants west of the Kikafu, who, with an ironic twist of fate, came to refer to Lyamari as the first mangi of Masama, a name that would later symbolize the broader region. ^[13]

Ultimately, Lyamari's shifting alliances and eventual retreat to private life in Shari marked the end of his active role in the conflict, coinciding with the succession of Ndesserua by his son, Ngamini. Throughout Ndesserua's reign, the bitterness between the eastern and western factions persisted, shaping the political landscape of the Kikafu region. ^[14]

Mangi Ndesserua's domestic policies had significant and enduring effects, contributing to a legacy of resentment among the local population. One major issue was land distribution; Ndesserua often allocated the land of his victims to those who betrayed them, creating ongoing land disputes that persist in Machame to this day. ^[15] Additionally, he established a system in which impoverished individuals living west of the Kikafu were forced into servitude on the estates of wealthier landowners to the east. Unlike other regions of Kilimanjaro, the European administering authority did not return these individuals to their homes, exacerbating the situation. ^[16]

The consequences of Ndesserua's reign of terror also explain the demographic puzzle of the fertile land west of the Kikafu, which remains sparsely populated. This depopulation resulted from widespread flight from Ndesserua's oppressive rule, including the near-extermination of the Mboro clan in Masama. The socio-political climate of the 19th century offered little incentive for resettlement, leading to the region being referred to as "Masama," which translates to "a desolated place." ^[17]

Masama chiefdoms

The chiefs of the mitaa, appointed by the king, were essential to a centralized administrative system. Although these chiefs were accountable to the king, their roles were also shaped by their affiliations with local lineages, which could lead to political competition. To manage this, the royal lineage took measures to mitigate such rivalries. ^[18]

In their administrative duties, the chiefs oversaw local courts, directed corvée labor, and managed local tax collection. This framework facilitated effective governance at the local level while ensuring allegiance to the king's central authority. ^[19] The following is a list of Masama Kingdom possessions over its 11-year history, along with major chiefdoms (Mitaa). The communities are grouped between the Boloti Swamp to the east and the Kikafu River to the west. ^{[20] [21]}

• Chiefdom of Nguni; home of the Nathai clan. The Mtaa had chiefs ruling including Isumba Ntele and Keyo.
• Chiefdom of Kyuu; home to the Munuo clan. The most famous ruler was Isumba Kikoka, the grandfather of Kitomari.
• Chiefdom of Lemira; situated beyond the Namwi River to the west. place of origin for the Kimaro clan. also governed by Lemira's "Isumba," Muro Ntuku.
• Chiefdom of Sonu; lies between rivers Namwi and Marire. Home to the Nkya clan and Mboro clan that moved to Masama in 1951. Also home to the Makere clan.
• Chiefdom of Sawe; became part of Masama in 1951. Also located between rivers Namwi and Marire.
• Chiefdom of Roo; home of the Swai clan
• Chiefdom of Mudio; home of the Mwasha clan.
• Chiefdom of Kware; is next to Boma la Ngombe and was the route of the Arusha who raided Machame
• Chiefdom of Boma la Ngombe; similar to Kware.
• Chiefdom of Sanya Chini; created in 1951.

Ruling clans of Masama

The ruling clans of Masama are Swai, Mboro, Munuo, and the Nathai clan. They all belong to Masumba, Kichagga for noblemen, the most powerful families in each chiefdom. ^[22]

• Nathai; was he ruling clan of the Nguni. Their most famous leader is Isumba Keyo who was so powerful he sometimes refer to as a Mangi. The Nathai clan of Nguni has a lineage that traces back nine generations to their first ancestor, Ondumai. According to tradition, Ondumai originated from the Maasai region, arriving via a high mountain track. He is believed to have come from a location called Kirarakwa, situated to the west of the Sanya River, near the edge of the forest. Ondumai eventually settled in the high savanna above Nguni. Five generations later, his descendant Msariko migrated into Nguni proper. As members of the Masai ethnic group, the Nathai clan were primarily herdsmen and moved into Nguni to graze their cattle, attracted by the region's fertile and open land. ^[23]

• Mboro; the ruling of the smaller chiefdom also sharing the name Masama. their most famous ruler is Muro. In Masama, the ruling Mboro clan faced tragic circumstances as they endured severe losses due to Ndesserua's oppression, with many members murdered and their bodies discarded in the Kikafu River above Sienyi. Amid this turmoil, Lyamari sought the assistance of Muro, the leader of the Mboro clan, to launch an attack against Ndesserua. However, this endeavor proved unsuccessful. While residing with Muro, Lyamari grew suspicious of potential dissent among the local population and subsequently turned against them, ordering the execution of those he perceived as threats. This series of events deepened the suffering and despair within the region. ^[24] The Mboro clan is recognized as the earliest settlers in the chiefdom of Lymarakhana in Marangu before a branch of them immigrating to Masama, though their precise origins remain unknown. Traditionally, the Mboro were herdsmen, distinguished by their wealth in cattle. In addition to pastoralism, they engaged in limited agriculture, cultivating crops such as bananas, eleusine, beans, and yams. ^[25]

• Munuo; was the ruling clan of Kyuu, their most famous ruler was Isumba Kikoka. The Munoo clan is recognized as the leading lineage in the neighboring mtaa of Kyuu, with a history that can be traced back seven generations to their first ancestor, Kisangasa. He is believed to have originated from Kibo, the peak of Kilimanjaro, and initially settled in uninhabited land east of the Nathai clan in Nguni, specifically at a location known as Matikoni, situated between the Kishenge and Kawa rivulets. One of Kisangasa's sons later migrated further down the mountainside to establish a settlement in Kyuu. ^[26]

• Swai; based in Roo. Famous Swai is Kyaama. Whe the Machame people, who initially relied on wooden sticks and bows for hunting, received a significant advancement when Mangi Rengua, sent an emissary named Kyaama from the Swai clan to negotiate with the Kwavi. Kyaama returned with the gift of the spear, enhancing the Machame's weaponry. Following this, Rengua established a market in open land just below the banana groves in mtaa Roo. Here, he facilitated trade, exchanging dried bananas, eleusine flour, and honey for spears, meat, and milk. ^[27]

Kings of Masama

The succession of Kings of Masama; ^[28]

• Mangi Lyamari(Nesserua's half-brother); considered the first Mangi of Masama during Ndesserua's reign of terror.
• Charles Shangali (Abdiel's half brother) ; became the first Mangi of newly created masama Kingdom in 1951 until 1962.

See also

• Chagga states
• Machame
• Kibosho
• Siha

References

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2. Iliffe, John (1979). A Modern History of Tanganyika. Cambridge: Cambridge University Press. p. 509. ISBN   9780511584114.
3. Dundas, Charles (2012). Kilimanjaro and Its People: A History of Wachagga, their Laws, Customs and Legends, Together with Some. Routledge.
4. Stambach, Amy. "Chagga chiefs’ and others’ advice for saving Mount Kilimanjaro." Social Dynamics 42.3 (2016): 411-428.
5. Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 145. ISBN   0-520-06698-7.
6. Kaniki, M.H. Y. *Tanzania Under Colonial Rule*.Longman Group Ltd, 1979.
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