Taveta is the name of a tribe found in Kenya. It is also the name of the principal town in the land of the Taveta people and the name of the surrounding subdistrict of Kenya.
The Taveta tribe is one of the Bantu tribes found in Southern Kenya in the Taita Taveta County. The people are sometimes referred to as the 'Wataveta', which is the plural name of the people in their own language, Kitaveta. It has been argued that the Taveta population is commingled with other tribes, notably the Taita, Pare, Chagga, Kamba and Maasai[dubious–discuss]. [citation needed] In addition, the inhabitants reveal migration occurred back and forth throughout the history of these groups, and the Taveta people should be viewed as a part of the bigger population inhabiting the entire Kilimanjaro Corridor. Because of their frequent contact with other tribes, most Tavetans are fluent in (Ki)Swahili as a second language and may also acquire some English or other local languages. The Tavetans are subdivided into five clans, namely Warutu, Wanene, Wazirai, Wasuya, and Wandigiri.
The Wataveta inhabit mainly the lands between Tsavo National Park and the Tanzania border, up to the slopes of Mount Kilimanjaro. Many Tavetans are occupied by commercial and subsistence farming, with the main cash crop being bananas and cotton, sugarcane, exotic and tropical fruits especially mangoes, avocados and many horticultural produce. Some work the local sisal plantations, and a few take advantage of special local commercial activities like transport or cross-border trade.
The Taveta land and people won brief international attention during World War I, when German and British colonial forces clashed there at the slaughter hill "Salaita". Author Isak Dinesen (a.k.a. Karen Blixen) and the film Out of Africa describe this history.
Taveta is close to the Southeast African coast (Mombasa), and approximately ten percent of Tavetans practice Islam. According to Tavetan lore, the tribe was first exposed to Islam when Arab traders were crossing through their land and were impressed by their conduct leading to mass voluntary conversions. Melekinoi was a great leader among the Taveta.
The Taveta people have their roots in the Pare, Shambaa, Chagga, and other neighboring communities. [2]Their indigenous culture, influenced by these connections, serves as a testament to this rich heritage. Essentially, the Taveta represent a lowland, riverine version of the highland cultures found to the west in present-day Tanzania.
Taveta adornment and dress in the 19th Century
In Taveta culture in the 19th century as recored by Mary French Sheldon, cowhides and other animal hides are utilized for crafting traditional garments such as loincloths and togas for both men and women. Additionally, these hides are fashioned into shields and decorative elements, often seen as three-cornered flaps worn across the back. While some interpretations suggest these flaps serve a decorative purpose, others speculate they might be used for sitting; however, anatomical considerations of the wearers render this unlikely.[3]
These garments are frequently adorned with rows of delicate beads and, at times, metallic chains. Young males often carry wooden spears that are skillfully designed to resemble the more sophisticated metal weapons of the Masai. These youths typically engage in activities that showcase their potential as warriors, demonstrating proficiency in archery for hunting birds and fish, as well as for competitive games.[4]
Women in these cultures often shave their heads similarly to men, though they may retain a small tuft of hair on the crown, from which they allow one or two long strands to grow. These strands are frequently decorated with beads and may be styled into pigtails. Men may adorn themselves with headgear made from the stomachs of cows or calves, shaped while still warm, which drapes over their shoulders and is often embellished with beads, metal fringes, and decorative tin pieces.[5]
The artistry of beadwork is predominantly a male endeavor, and it is common to observe young men, known as el-moran, engaged in creating bead ornaments for themselves or for others within their community. The designs and shapes of beads often reflect tribal affiliations, allowing skilled observers to identify an individual's tribal identity based on their adornments, such as “Rombo,” “Taveta,” “Kikoro,” “Kiboso,” “Masai,” or “Kimangelia.” This intricate classification system underscores the cultural significance of these adornments in expressing identity and social status within the community.[6]
Taveta Marriage customs in the 19th century
Polygamy is practiced in Taveta culture as a response to environmental and economic factors rather than as a mere expression of licentiousness. In Taveta society, when a man acquires more land or cattle than his first wife can manage, he may take additional wives. The existing wives typically do not exhibit jealousy; instead, they often welcome new wives with enthusiasm and prepare for their arrival. Each wife usually has her own hut, and in some cases, her own compound (boma), where she manages her own agricultural plots and maintains full custodial rights over her children.[7]
The societal moral standards for women are generally aligned with those of their husbands. A woman's status may decline only if she engages in relationships with outsiders, such as porters in caravans or enemies of her husband. Marriages are typically arranged through a system of dowry, where a wife is "bought" from her parents in exchange for cattle, land, or other valuables. This transaction is followed by a ceremonial capture, wherein the husband and his friends pursue the bride. After her capture, the bride is secluded for several days, during which time the husband's friends may have certain privileges before the husband formally claims her.[8]
The wedding festivities are elaborate and celebratory for the community, although the bride remains secluded and is reportedly undergoing a form of preparation under the guidance of her husband's mother. Established wives often engage in merriment and social interactions during this period.[9]
Myths of the Taveta
The Taveta people believe the banana plant is native to their lands, and traders who passed their lands took them along their travels, distributing the tree around the world. The banana tree emerged from the grounds as a gift from the gods to a daughter of a chief in the Mzirai clan who pleased them and wasn't to be married off to any other clan.
See also
Peter McHarg MacQueen – an American explorer who spent some time with the tribe in the early 20th century.
↑ Moore, Sally Falk, and Paul Puritt. The Chagga and Meru of Tanzania: East Central Africa, Part XVIII. Routledge, 2017. ISBN 978-1-315-30949-1.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
↑ Sheldon, Mary French (1999). Sultan to Sultan: Adventures Among the Masai and Other Tribes of East Africa. Manchester: Manchester University Press. p.141. ISBN9780719051142.
External links
Kitamo Cha Kuomba Portions of the Book of Common Prayer in Taveta (1894) digitized by Richard Mammana and Charles Wohlers
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