See also Henige, , ‘Reflections’, 250–1Google Scholar, on Grant's testimony. 46 It is speculated from time to time that the ‘male’ and ‘female’ mounds, as they are known, are more than simple rubbish tips but could have served a cultural or ritual purpose (as did perhaps the differently built mounds at Bigo? primarily as individuals.- all the governors reported directly to a prime minister. Later types are generally more robust and their texture appears to be more coarse, but this is partly explicable functionally, by the demand at this period for bigger vessels. 15 Kingdoms and … Thus, royal power grew. However, I think it is prudent to treat such a claim with a good deal of caution. and 45 Not only those known as ‘Ntusi male’ and ‘female’ but also bwogero. - Viking society also shows some similarities in that political relationships were primarily personal. 5 For example, anthropological monographs of Interlacustrine zone, Benin, Swazi, Kongo, Ndebele, - the Chwezi are part of the oral histories & legends of most kingdoms of the interlacustrine area; the only notable exception is in Buganda.- in the 1960s, there was a great deal of expectation that extensive collection and analysis of oral traditions would bring more information about whether the Chwezi were real people and who they were. The others (including Ntusi ‘male’ and ‘female’), consisting of thick organic soil, are suffering encroachment on their sides, the cultivators preserving the tops but not appreciating that they are modifying the shapes of the mounds and continually reducing their sizes. - in practice in Europe, the rights to land fairly quickly became hereditary; however, the theory of the personal contract remained for a long time. Yet the spirit of Ndaula persisted and with the end of hostilities the Nakaima returned to her hill-top abode.’. Hist., XV (1974), 27–46CrossRefGoogle Scholar, and ‘Ganda and Nyoro kinglists in a newly literate world’, in Miller, J.C. 9 Apparently he did not reflect on whether each reign was a true generation. Ndahura abdicated his throne and disappeared around the crater lakes area in Fort Portal leaving his son Wamala in charge. (Oxford, 1963), IIIGoogle Scholar, and ‘The East African Interior’, in Oliver, Roland [ed. The others, lying to the west, are Ankole, Toro and Bunyoro. 1958, E. Winter, Tribes without Rulers, p. 158, The other Interlacustrine kingdoms of which the best known is Buganda. Armoured, mounted knights required substantial resources to support and maintain them; the surpluses of agricultural production of their lands (domains) were intended to supply those resources. over the agricultural population. While there were certainly status differences in Ganda and Nyoro, there were not the rigid castes described in Nkole.- however, in Rwanda and Burundi, the social and political structures were similar to Nkole with fairly rigid separation of pastoral Tutsi and agricultural Hutu. The InterlacustrineKingdoms : Go to Go to Return to; MILLS HOME Page: History 316 lecture list: Lecture 6 Nkole ); these ministers not only acted as a check on each other, but could also keep an eye on the district governors to ensure that they were not becoming too powerful.- in both legal matters and taxation, central control was much more significant than in Nkole; taxes, e.g., were specifically set at so much per head and the proportions to be kept or to be forwarded were also specified. Whilst certain belongings and regalia were saved much was lost, including, it has been said, the drums of the priestess, a ceremonial elephant tusk and a drum called Rusama which had previously been kept at the centre of worship at Masaka Hill, thirty miles south-west of Mubende. When he departed from the land of the living, the kingdom was left to the Bito. Iron-working in recent times and the later Iron Age appears to have been an industry quite separate from potting in most areas, whereas there are hints that in the Early Iron Age these two crafts which manipulate in their different ways both minerals and fire may have been closely connected. Thus, knowledge about the past and history, about how things are done and why things are the way they are depends upon human memory for its preservation.- because of this dependence on memory, memory capacities of non-literatepeoples are often highly developed (we, who depend upon books and written records, fail to develop the full potential of our memory; we can get along because we can look most things up if we need the information).- as useful as oral traditions have been in African history (the techniques were systematised and extensively used in the post-1945 period), they nevertheless, have limitations. But ten years earlier a Ganda king-list, which deviates in several details from Kagwa's, had been assembled by another ‘high official’, S. Mugwanya: see Wrigley, C. C., ‘The kinglists of Buganda’, History in Africa, I (1974), 129–39.CrossRefGoogle Scholar See also Henige, D. P., ‘Reflections on early interlacustrine chronology: an essay in source criticism’, J. Afr. 54 This section relies heavily on ethnographic observations, which must be projected backwards with caution since detailed archaeological correlations are lacking for most items. [Some oral traditions of Polynesian peoples in Hawaii and of theMaori of New Zealand go back even further—over a 1000 years.]. His kingdom is one of four in this region which have become firmly established by the mid-nineteenth century. The oral traditions of the interlacustrine kingdoms are probably the oldest and longest in Africa; they seem to go back 700-800 years or so. Has data issue: true 38 For references see note 34; also Williams, F. L., ‘Myth, legend and lore in Uganda’, Uganda J., X (1946), 67.Google Scholar, 39 Shinnie, P. L., ‘Excavations at Bigo, 1957’, Uganda J., XXIV (1960), 16–29;Google ScholarPosnansky, M., ‘Bigo bya Mugenyi’, Uganda J., XXXIII (1969), 125–50.Google Scholar. Often such histories are mostly lists of kings/chiefs supplemented with fragments of information (perhaps there will have been a natural disaster, or a war with significant results whether a victory or defeat, perhaps a succession diversion, etc. K. Oberg, “The Kingdom of Ankole in Uganda,” in Fortes& Evans-Pritchard, African Political Systems,pp.121-62. This resource is a citation record only, the Center for Digital Antiquity does not have a copy of this document. Bunyoro kingdom grew in strength and was the most influential of all the interlacustrine kingdoms in that era. 118.Google Scholar Moreover, the longer history of specialized cattle-herding in this region now attested, together with the suggestion of gradual polarization between the herding and cultivating wings of the communities in the early centuries of this millennium, should reduce the force of the argument based on contrasting lactase levels (see Cook, G. C., ‘Lactase deficiency: a probable ethnological marker in East Africa’, Man, n.s. See Reid, D. A. M., ‘The role of cattle in the later Iron Age of southern Uganda’ (Ph.D. thesis, University of Cambridge, 1991).Google Scholar. Then, ‘proceeding with the Flood’, he pointed out the races of mankind, white, tawny and black, descending from Japhet, Shem and Ham. The term Bunyoro according to some historians, seems to have specifically, referred to the new Luo element in the population, the bulk of which tended to form an intermediate class between the Hima-pastoral aristocracy and the ordinary peasants. Not all have the right to offer leadership and some have more status than others, but they believe that the relationship between the leaders and others is based primarily upon personal bonds and reciprocal obligations. - the Hima form a warrior society and there is the concept of the relative equality of warriors— that all are essentially ‘free’ men. Although these officials tended to come from the prominent, higher status families, they got appointments, etc. the theory and ethnography of african social formations the case of the interlacustrine kingdoms codesria book series Dec 17, 2020 Posted By Hermann Hesse Public Library TEXT ID 4117c6910 Online PDF Ebook Epub Library kingdoms african social formations the case of the interlacustrine kingdoms archie mafeye dakar codesria 1991 170 p isbn 1 870784 08 1 paperback isbn 1 870784 09 x Apparently while in Karagwe, the traditions of that kingdom had been told to him by reference to greater Kitara. The ceramic comparisons with Mubende, Munsa and nearby Ntusi suggest at the present stage of research a dating for Bigo very roughly around five to seven centuries ago. A. Oliver, , ‘Ancient capital sites’, 53.Google Scholar The question of a traditional connection with Ntusi is discussed below. interlacustrine kingdom Advantages of Kingdoms - They had well established systems of administration which limited power struggle - They encouraged and promoted unity among the people - They encouraged and promoted peace and security 150) The Angkor State (A.D. 802–1430) Collapse . Most of our information about the origins come from oral traditions, which were used by Oberg; these traditions include those about the Chwezi. (Ruth), Twilight Tales of the Black Baganda (London, 1911Google Scholar: mostly about Bunyoro, despite its inappropriate title); Père Gorju, J.-L., Entre le Victoria, l'Albert et l'Edouard (Rennes, 1920)Google Scholar; and the various works of J. Roscoe from 1911. (ed. 25 This is to simplify the argument in Berger, Religion and Resistance. Reid, and Robertshaw, , ‘Ankole capitals’, 86.Google Scholar A broadly comparable capital which was occupied probably during more than one reign over the same general span is that of Ryamurari in Ndorwa. Bunyoro kingdom grew in strength and was the most influential of all the interlacustrine kingdoms in that era. In fact, the degree of centralisation and elaborate administration were surpassed in Africa only by the levels reached in Dahomey (which we shall also study). interlacustrine kingdom Advantages of Kingdoms - They had well established systems of administration which limited power struggle - They encouraged and promoted unity among the people - They encouraged and promoted peace and security Interim People's Committee, Korea interlacustrine region, Africa. However, in the Kingdom of Ganda (see short article The Kingdom of Ganda), it was fairly advanced; there, the political system was more centralised. He has excavated on certain examples. But it is difficult to do this usefully without the help of a body of independent evidence. Johnston, H. H., The Uganda Protectorate (London, 1902)Google Scholar; MrsFisher, A. Furthermore, some groups attempt to restore Ankole as one of the officially recognised traditional kingdoms, to no avail yet. 1 Speke, J. H., Journal of the Discovery of the Source of the Nile (London, 1863)Google Scholar; also Grant, James, A Walk Across Africa (Edinburgh and London, 1864).Google Scholar, 2 Baker, S. W., The Albert N'yanza (London, 1866)Google Scholar; Stanley, H. M., Through the Dark Continent (London, 1878).Google Scholar, 3 Burton, R. F., The Lake Regions of Central Africa (London, 1860).CrossRefGoogle Scholar. He left his capital at Mubende hill in charge of his favorite wife Nakayima. 17 1863, ch. Year: 1959. Embedded within the rich traditional history of Uganda is the tale of the majestic Kitara Empire, one of the oldest and greatest kingdom settings that ever existed in the interlacustrine; call it the Great Lakes region.. Generally therefore it is an industry of the dry season, that also being of course the time when labour for both the preparation and the transporting of the salt is freed from agriculture. 30 The transfer after 1900 from Bunyoro to Buganda not only of Mubende itself but of the whole of this district (‘the lost counties’), containing many Nyoro traditional sites and royal graves, helped ensure a sentimental attachment. J. Afr. HOUSLEY, R. A. Law and political legitimacy were based upon tradition and custom.- African societies were non-literate (i.e., no writing or written records). Hist., XI (1970), 177–201, here 182–4.CrossRefGoogle Scholar The earliest to be published was that of the prime minister, Sir Kagwa, Apolo, Basekabaka be Buganda [‘The Kings of Buganda’] (c. 1901.Google Scholar See M. S. M. Kiwanuka's translation and introduction, Nairobi, 1971). Taylor, D. B. The largest of course was Buganda, followed by Rwanda and Burundi. With Christianity and education, the traditional groups can react very differently. See below, n. 34 and at n. 38. * Views captured on Cambridge Core between September 2016 - 20th March 2021. Proponents of the latter argue that colonial authorities used divide and conquer tactics and favoured one group over the other to create the hatreds. This former ‘Hima’ kingdom lies south of Nkore and west of Karagwe (that is within the north-eastern part of the modern state of Rwanda). Henige, ‘Reflections’, makes a much less sanguine assessment of the evidence and argues for substantial changes in and expansion of the ‘official’ king-list between 1862 and 1875. ), East African Cultural History (Syracuse, New York, 1976), 43–78Google Scholar; Heusch, L. de, Le Rwanda et la civilisation interlacustre (Brussels, 1966)Google Scholar; Cohen, D. W., ‘The cwezi cult’ (review of de Heusch), J. Afr. to the new king; the new king would in turn again grant the lands to the vassals and make his promises to fulfill his obligations (protection, maintain order, maintain the law, etc.). See also Wrigley, ‘The kinglists’. His vigour and health affects the health and welfare of the society as a whole. Most require some solar evaporation or exploit brines, soils or crusts unspoilt by recent rain. These polities existed in the eighteenth and nineteenth centuries, and had similar and yet sometimes distinct cultures, values and … Feudalism in Africa?1 - Volume 4 Issue 1. This view was promoted especially in the Kitara zone, comprising Bunyoro and regions to its south and, as a close linguistic grouping, extending to Nkore, Karagwe and Buhaya. In a society where almost everything is different for the different castes—Hima and Iru— the Drum Cult applies to everyone and the Drum is interested in the welfare of everyone.- however, Oberg also notes other elements of religion and the supernatural in passing; these elements or variations are almost universal in Africa: - a key point to note is that for Africans, almost everything is influenced and even determined by supernatural forces; thus, no one can ignore these elements either at the individual and family levels or at the political and societal levels. 51 Notably at two sites, one an iron furnace, the other with typical EIA ceramics, in Rwanda: Grunderbeek, M.-C. Van et al. and We shall come upon this element in virtually every discussion of African political systems and societies. }, Archaeology and Linguistics Among the Great Lakes, Copyright © Cambridge University Press 1993. Nor does it help in dating, except to emphasize the antiquity of the place, beyond living memory. 16 Baker, , Albert N'yanza, 78.Google Scholar Having come from the coast, Speke employed Swahili prefixes for territories (U-), not those of the interlacustrine Bantu languages (Bu-) normal in later literature. A description of the existing salt industry at Kibiro is provided by Connah, G., Kamuhangire, E. and Piper, A., ‘Salt production at Kibiro’, Azania, XXV (1990), 27–39.CrossRefGoogle Scholar. The generally more north-westerly currency of Ndahura's fame, by comparison with that of Wamara, is indicated further by the former's ‘birthplace’ recently shown to Kamu-hangire and Robertshaw north-west of Mubende. 26 Lutatenekwa, F., ‘The Bachwezi: ancient kings or living spirits?’, Kale (University of Dar es Salaam), I (1972), 1–6.Google Scholar. Most of the radiocarbon measurements obtained so far are set out by Sinclair, P. J. J., ‘Archaeology in Eastern Africa: an overview of current chronological issues’, J. Afr.
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