History
Mbokomu is composed of historic settlements, such as Foyenyi, Kimamboni, and Maedeni in the upper region, as well as Machadi, Korinyi, Mwika, and Masanga in the lower region. A notable location, "Mbokomu," situated near the Kisarango River in Kimamboni, is believed to be the source of the chiefdom's name and is linked to the historical gathering place of the Mrema clan. [12] [13]
Some scholars suggest that "Mbokomu" may derive from an earlier name linked to the Mrema clan's migration from Pokomo in the north, though the clan currently disputes this connection. Historically, the area was known as "Saa," meaning "Light," a name still used by locals today. [14]
The settlement history of Mbokomu is complex and primarily derived from oral traditions. According to local narratives, all clans in the area, including the earlier Maanga clan, are believed to have descended from the forest. Over time, three main clans; Maanga, Mrema, and Foya, with the Mrema clan eventually becoming dominant and starting their dynasty. [15]
In the early part of the 19th century, the Mbokomu kingdom became consolidated, probably between 1830 and 1845, while Moshi achieved a similar unification somewhat later, approximately in 1860. The residents of Mbokomu were generally more reclusive, favoring the security provided by their elevated geographical position. In contrast, the populace of Moshi embraced a more expansive perspective, aiming to strengthen their chiefdom's power by forming alliances with influential external groups. [16]
Although some Arab merchants explored the isolated region of Mbokomu, early European explorers predominantly overlooked it. Conversely, Moshi developed into an important trading center for Arabs on Kilimanjaro and became a vital location for European visitors. In terms of geography, Mbokomu is characterized by its hilly and more fertile landscape, yielding a larger harvest of bananas, whereas Moshi features flatter, less arable land that struggles to sustain its inhabitants. [17]
Historically, each chiefdom contributed uniquely to Mbokomu's development. Mbokomu is recognized in oral tradition as the home of some of the most original inhabitants of the mountain, while Moshi gained prominence in the latter half of the 19th century under the leadership of Mangi Rindi, transforming it into one of Kilimanjaro's leading kingdoms. [18]
The Mbokomu people are renowned on Kilimanjaro for their expertise in furrow-making, a skill that distinguishes them from other regions, such as Siha (Kibongoto), where a single clan typically manages furrow construction for all communities. [19] In Mbokomu, almost every clan employs its own furrow surveyor to create irrigation systems. These furrows are sourced from local springs and major rivers, including the Msunga and Kisaringo, enabling the agriculturalists of Mbokomu to irrigate their fields during the short rainy season. [20]
The focus on furrow construction among the Mbokomu clans can be linked to the area's rugged landscape, which required efficient irrigation techniques. The existence of several ancient furrows indicates a lengthy history of habitation in the region. Specifically, five historical furrows in Mbokomu are acknowledged, with the initial two, Msale and Mrambo, being the earliest. The subsequent three—Teshena, Shinunyi, and Mrema—were established in the early 19th century. [21]
Reputation in Kilimanjaro
The Mbokomu community has traditionally identified as prudent and autonomous, often resisting external influences. Their region maintained a significant degree of independence, attributed to its status as one of the earliest inhabited locales and the perceived challenges in governing its tenacious residents, who were recognized for their steadfastness. [22] [23]
The natural defenses of Mbokomu were essential in fending off invaders, as the rugged terrain exhausted attackers. In case of an assault, residents would retreat to Kwampung’u Hill, utilizing stored stones to repel enemies, emphasizing the importance of physical training for young men. [24]
Despite their warlike reputation, oral traditions suggest the Mbokomu were primarily defensive. They mostly lived in seclusion, with notable exceptions: the establishment of an Arab trading post called "Chomba," which led to the abduction of women and children, and their raids alongside Mangi Rindi of Moshi. [25]
Additionally, the Kahe people settled near the sacred stone of the Maanga clan but were expelled due to concerns over their growing power. In the early 19th century, Mbokomu unified under Masha of the Mrema clan, the first documented chief, who ruled from approximately 1830 to 1845. His lineage governed until 1946, when British colonial rule dissolved the chiefdom and merged it into the Moshi kingdom. [26] [27]
Sacred sites of the Mbokomu clans
The clans of Mbokomu each maintained their own places of worship, featuring unique sacred emblems distinct from the typical clan shrines found on Kilimanjaro, which usually consist of clusters of trees or groves. One notable shrine is the Mrema clan's at Natiro, characterized by a clump of sacred palm trees believed to have been brought from their ancestral home. The presence of a fallen palm is traditionally interpreted as a sign of death within the clan. [32]
Another significant emblem is the sacred stone of Kaa, the principal shrine of the Maanga clan, located in a banana grove in Korinyi. [33] This tall, narrow stone rises over two feet and is accompanied by a special variety of bananas known as Ndishi, which are used to predict harvest yields. The stone is considered immovable and possesses unique qualities; it can be rocked slightly by hand but is said to sway dramatically during periods of crisis or impending death among clan members. [34]
A smaller, immovable stone serves as a shrine for the Mrecha and Kamunde clans, situated along the Kisaringo ravine. [35] This stone is believed to have fallen out of use after the deportation of the clan's leader in 1917. Additionally, the site of Maghonunyi features a pair of lifting stones named Kimashong’u, one male and one female, used by boys following initiation to test their strength, an indicator of their potential as warriors. [36]
The decline and fall of Mbokomu
The kingdom of Mbokomu experienced a gradual decline, marked by a series of internal and external challenges during the German colonial occupation. Following the exile of Mangi Msami in 1917, the lineage of Mlatie faced significant difficulties, attributed to poor leadership and increasing hostility from the neighboring chiefdom of Moshi. [37] Historically, Moshi residents had foraged in Mbokomu for resources such as bananas, yams, and beer in the 19th century, and by the 20th century, they sought to annex Mbokomu. [38]
Despite temporary relief under Mangi Marealle's leadership, the ambitions of Moshi's influential leaders ultimately threatened the sustainability of the Mbokomu chiefdom. By 1946, the British District Commissioner noted that Mbokomu's small population, which was only half that of Moshi, posed a challenge to its independent survival. [39] The Mbokomu people accepted this rationale but opposed annexation by Moshi, instead proposing an affiliation with Uru or Machame. [40]
The historical grievances between Mbokomu and Moshi persisted into the 1960s. Mbokomu residents argued that annexation led to discrimination in land allocation and educational resources. The administrative processes became more cumbersome, as they had to navigate longer routes to access Moshi's baraza (council), lacking direct road connections. [41]
Moreover, the Moshi king ordered the dismantling of the Mbokomu Mangis' stone baraza, an act that the Mbokomu people resisted, necessitating labor from Machame to complete the task. [42] By 1960, the stones remained in disarray at the site of the former kingdom, symbolizing the loss of local pride and identity for the Mbokomu people. [43]
Tanzania 