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 recorded 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.
The Taveta Rikas (Age Sets)
The second principal institution among Watavetas after Njama (Taveta council of elder), was the Irika (age group). The age system divided the society into a succession of horizontal strata. With a new stratum beginning approximately every fifteen(15) years. Each of the age set or Irika had its own and special rights and responsibilities with regards to the rest of the community.
The formation of each Irika was a long and difficult process. Once the elders, Njama, and the youths achieved a unity of purpose and confidence in their ability to overthrow the existing youngest age set, the formation of the new Irika could progress from murmuring and rumours to actual conspiracy and direct actions.
At this juncture, the youths from all parts of Taveta, upper Taveta (Malaboru) and Lower Taveta (Malakaulu) come together in upper Taveta (Malaboru). The focal point of their conspiracy and the events by which the formation of the new Rika would move from a contested issue to accepted fact, was the abduction by the youths of a sexual mature daughter of one of the chefs or leading Irika. These girls were generally well guarded by members of the latter Irika. Success in the abduction demonstrated the youths "Right to establish a Irika of their own". Once this right has been demonstrated, the celebration period of the formation of the new Irika begins.
- The Irika was internal divided into two groups:
- Nding'ori: the senior members of the age group, these individuals were distinguished by their great wealth, influence and age.
- Leme: while individual Lemes might eventually accumulate sufficient wealth to surpass Nding'ori, they nonetheless remains Leme. With the exception of a single feast during the reign of their Irika, celebration of their respective chiefs, they did not even eat together.
- Four wafumwas (chiefs) would be chosen to represent the Irika, a full chief and his assistants for upper Taveta and lower Taveta.
- For each part of Taveta, Nding'ori of that area will elect one of their own as a full chief of the age set (mfumwa wa Irika).
- The Leme Will elect one of their own as mfumwa wa Leme or mfumwa wa Mchili, for both upper and lower Taveta.
After being elected, the wafumwas were accepted into the Njama, brought new blood to the council of elders. Among the Wafumwas, the one with the greatest prestige and Authority was mfumwa wa Irika from Malaboru (Upper Taveta).
The main task of the Irika was to defend the community. The commanders of the Irika were called Ngaminini. Nding'ori will elect the Ngaminini and Leme their assistants.
The age sets and the year of reign:
1. Lokinyoo - 1684
2. ReuReu - 1699
3. Seita - 1714
4. Lukinyamburi - 1729
5. Lutieki - 1744
6. Lukieku - 1759
7. Lukisalie - 1774
8. Likidotu - 1804
9. Likijaru - 1819
10. Lukitodotu - 1834
11. Lutwati - 1849
12. Lunyangusi - 1864
13. Lumerisho - 1879
14. Meriati - 1882
15. Seuri - 1897
16. Lutareto - 1925
Sources:Books-Persistance And Change:A History Of Taveta By Fronterra Anne E .Publication Date 1978 And Notes On The History And Customs Of The People Of taveta,East Africa by Claude Holis .
Other Sources:The Taveta Chronicles newspaper(The first News paper In Kenya,the first issue,in 1895,Published in English,Swahili and Kitaveta),and the late father Raymond Mnene Ndaretoi Mnene Archive
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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