Reading...
Play button
Play button
Use LEFT and RIGHT arrow keys to navigate between flashcards;
Use UP and DOWN arrow keys to flip the card;
H to show hint;
A reads text to speech;
20 Cards in this Set
- Front
- Back
- 3rd side (hint)
|
11. Urewe Ware
|
type of pottery
used to understand wide range of aspects of life in past--technological skill, food production, economic specialization, scale of social life. problems: pots are not people. we can't determine ethnicity or language from the ceramics used; dangerous to make arguments historically along those lines 500 BCE - 800 CE small, finely decorated pots=used for family or rituals 800-1100 CE shift in ceramic style--pots are bigger and less finely decorated. This tells us there was higher demand and consumption; used for society gatherings, etc |

|
|
|
13. Mwaami
|
name for chief of Great Lakes Bantu
responsibilities: redistributed wealth, facilitated the incorporation of newcomers into society, often the patron in the patron-client system ruled over two types of sub-chiefs:the mutwale (his relatives) and the mukungi (not necessarily related, in charge of a lot of people) shift in power dynamics from 800-1100: kivu rift valley: patron-client systems now based on contracts instead of firstcomer/newcomer; male dominating public authority more; lineage elder had to be male; women excluded from contorl over land between 800-1400 proliferation of political offices (mwaami, mutwale, mutaambo mukung, mluzi, muhinza). Kings and queen mothers start appearing, not just chiefs. (these comments made specifically about kivu rift valley, west of lake victoria nyanza) |
|
|
|
Ol-aibon/laibon
|
prophetic figures in Maasai communities who mediated between different maasai communities, which allowed them to fight other communities instead of each other.
prophetic claims were UNIVERSAL and EXCLUSIVE, often consulted when making major societal decisions (esp war); sometimes recommendations caused tension with chiefs; their advice applies to one community or all communities depending on the context/what the prophet wants lived apart from Maasai people and acted in secret because they were seen as outsiders/foreigners, amoral and anti social, this gave them an elevated outsider status allowing them to mediate between communities |
|
|
|
17. Muzimu
|
dead/spirit-ancestor in Great Lakes Bantu society who appeared in natural forms (ex whirlwind, python); always had a kinship connection to whoever they visited
muzimu could become musambwa -- territorial/local spirit that took the form of wild animals and intervened in health of community beyond lineage (only Firstcomers had ritual authority to intercede with *misámbwa) this is a new religious change West of Lake Victoria Region after 1100 (in section about royalty/monarchy) |
|
|
|
Mbandwa
|
Great Lakes Bantu Society spirit medium; after 1100 becomes named territorial spirit who affected fertility of land/people, war, rain (instead of community or territory)
named territorial spirit could be portable and be taken to new areas where no lineage/physical connection existed. spirits were carried to these new areas by mediums who were possessed by them healers powers came from abilities to intervene with spirits of various kinds, predicated on belief in distant deity and ability of spirits to intervene in day to day life represents close connection between religion and healing in great lakes bantu society |
|
|
|
Blood Brotherhood
|
appeared in Great Lakes Bantu 800-1100
SACRED process by which individuals untie/commit to one another through the bleeding and drinking of each others blood could be a means of uniting clans, or to solidify a relationship of two people within a society necessary because of changing form of relationships among great bantu 800-1100. esp in Kivu Rift Valley, new patronage system based on contracts, not newcomer/firstcomer; power/leadership/religion increasingly male dominated |
|
|
|
Spirit Wife
|
Unique institution in North Forest Society in Kivu Rift Valley society--women retained control over bodies, provided their lineages with more members
women was consecrated by lineage to a spirit who resided on a nearby volcano or was the ghost of dead member of father's lineage SEXUAL--takes on lovers, controlled sexuality in ways not available MATRILINEAL in patrilineal society--progeny with lovers belongs to her lineage combined creative power of spirits with practical control of sexuality and reproductivity arises because of patriarchal and lineal idioms of inheritance and descent politics |
|
|
|
Hutu/Iru
|
early 18th C
one of three categories created by belgian administrators and missionaries (Tutsi, Hutu, Twa); Also referred to as "Bantu" (Tutsi=Hamitic, pygmoid=Twa) Hutus were thought to be distinguishable by their members' height and different indicators of bodily proportion 18th C Rwanda-- Material basis of power: cattle & its distribution; need to control access to wealth (in cattle) accentuated Tutsi/Hutu division Bahutu and Bairu associated with hunting and pottery (vs Batutsi/Bahima) PROBLEMS: historicization is politicized, inevitably creating ranks; -geographical ambiguity: local populations in W Rewanda identify themselves by clan or place names, not as Iru or Hutu -coupling of Hutu/Tutsi only made sense in a framework involving the close cohabition of two partners and their integration in a politically centralized tributary regime |
|
|
|
Tutsi/Hima
|
One of the three categories created by Belgian administrators and missionaries (Tutsi, Hutu, and Twa). Also referred to as "Hamitic"--leads to hierarchy/value judgement of Tutsi above others based on ancestry
"FESHIZATION OF COW": historically have argued that they are superior because of their cattle pastoralism Batutsi/Bahima associated with cow function of cattle in political and social contracts reinforces Tutsi pastoral feudalism Material basis of power: cattle & its distribution; need to control access to wealth (in cattle) accentuated Tutsi/Hutu division Chretien: relationship between cattle keeping and agriculture created ranks, "marker around which a social rationale pivoted" |
|
|
|
15. Luzira Head
|
clay figure that probably had some sort of religious/spiritual function; shows new ideas about healing (for GLB, healing and religion intimately linked)
Great Lakes 800-1100 (west of lake victoria nyanza), --period of transition between early to late iron age --formative period of political centralization at end of 1st millenium ad head distinct/unusual because around this time ceramics were transitioning to larger, rougher pots, reflecting changes in social scale of both consumption and relig activity originally thought to be from just a few centuries ago, discovered by ungandan prisoners in 1929 In British museum since 1931 can be used to study formation of kingdoms in Uganda, story of more broad african art |
|
|
|
21. Maasai
|
Maa speakers who came to dominate east african interior by the 18th C (eastern nilotic/descended from nilo-saharan languages), famous for cattle centric identity
warfare and raiding was an important part of their successful expansion, but they also traded and interacted with other communities, especially when there were shortages. Heavier spears, more training importance: the Maasai provide an important example about why typical historicization of the interior has been wrong. Maasai are typically thought of eternal warrior-herders, with a static history -instead the history of the interior should reflect the dynamic and changing interactions between different peoples (wiht dif economies, language, culture, relig). complex sets of factors resulted in dynamic & shifting history of relatively arid landscape, but one that nonetheless people able to very effectively exploit By 18th C, own almost all cattle in region, also own many sheep. markets on Mt Kenya, Kilamanjaro -primary providers of leather -buy large amounts of iron and other containers 16-19th centuries=develop strong, exclusive, pastoralist only identity (even though some are technically farmers)--> we don't really know why this happens THEMES: - Reshaping of human landscape with rapid dominance by Maasai • Maasai created identity around exclusive pastoralism – pastoralist who farmed were not Maasai, even if spoke Maa language • Also claimed to own all cattle in region – justification for raids and expansion into new areas • With expansion, existing populations dispersed, incorporated, forced to change economic basis • Expansion also pushed Maasai towards greater political cooperation – but not centralisation of power into chiefdoms, kingdoms, states of any kind -• Continued (increased) exchange – economic, linguistic, cultural |
|
|
|
Engaruka
|
1400-1700 Rift Valley: villages of farmers who develop highly technical agriculture to farm the very arid region.
-innovations include: cattle manure fertilization, irrigation, stone terracing -villages located right next to rivers BUT unsustainable in long run, water flow and soil fertility decline, Engaruka abandoned by 1700 just as maasai are moving in |
|
|
|
Bunyoro
|
Kingdom in Great Lakes 16th-19th C. Famous for Royal Cattle, Iron, Salt. Create extensive trading infrastructure; leaders have foreign status but still integrate. Eventually undermined by chiefs/princes who have control over provinces
themes of this time period: period of large dominant states (Bunyoro, Buganda, Nkore, Rwanda, Burundi), "foreign" origins of rulers, control of wealth and trade, religious significance (like Swahili, except the foreigners are simply neighbors and they don't ocean trade) More details: Bito clan (Luo) takes control in late 15th C. During 16th C rule W, S, SE Uganda. Ruling Bito clan identified as Bairu (despite nilotic origins) and associated with farming crops. (though a section of Bunyoro emphasized pastorlism and Bahima) Ruling dynasty maintained foreign identity, but took many steps to assimilate--took nyoro names, wives, language created trading infrastructure (markets) that led to extensive exchange; but they are still primarily local producers, not merchants Kingdom split into provinces, ruled by chiefs appointed by the king/omukama. Shored up nobility but eventually led to tensions as these princes/chiefs build up political followings and cause secessionist struggles (this eventually undermines power and other states encroach in 19th C) |
|
|
|
Kabaka
|
term for rulers of Buganda in Great Lakes 16-19th C. "Kabaka" included the king, the queen mother, and the queen sister
each had own set of chiefs with specific responsibilities; these chiefs were increasingly appointed by 17th C, not hereditary Kabaka each had estates they controlled completely and received tributes and taxes from Kings were chosen from sons of previous king; but no royal clan Each prince/princess took mother’s clan-->Royal wives & their clans central to struggles for accession instead of secessionist struggles, Buganda had a lot of princes trying to kill each other context: - |
|
|
|
Kilwa
|
Swahili town on the coast established 9th C, one of the earliest towns founded. Early on, trade isn't central and economy is based more on local production. By 1100 consolidation of power, expansive indian ocean trade, rise of elite class, conversion to islam among waungwana (facilitate trade, political and relig power for king). decline in 15th C when control of Sofala and gold trade lost. Portuguese take over around 1500 but soon leave because not profitable. Re-emerges as major trading during 18th-19th century under Omani protection once Portuguese focus elsewhere.
Context: Swahili Golden age in 15th and 16th, • Expansion of stone towns/cities, elaborate houses, including sanitation • Importation of high-value goods from Indian Ocean trade |
|
|
|
Ntusi
|
Ntusi: 11th-16th centuries in the Great Lakes region, in the Savanna (iron age)
-we know about them from Ntusi, Bigo Bya Mugeny, large earthworks in the savanna that give archaeological evidence for significant population, international trade networks, social hierarchy -most likely some form of kingdom. One central settlement, 50 satellite households in 12th-15th century -characterized by immense earth works and mounds, both pastoral and agricultural (grew grain, kept cattle). During dry periods may focus more on cattle Context of regional history: • Emergence of royalty by 1100 • Religious change – portable territorial spirits, • Multiple small (tiny) kingdoms – leave little archaeological evidence |
|
|
|
waungwana
|
-social class in Swahili culture that refers to elites (techically means "free, of noble birth, elite")
-Royal families emerged from waungwana class – one family able to control trade & wealth more than others; turned wealth & position into ‘institutionalized authority’ -In order to be in this class you had to have Blood-tie and Wealth tie (had a respected ancestor, had to have substantial property to prove it) -Privileges included: studying Islam, owning commercially valuable property, live in stone/coral houses, have foreign guests, elect town and mosque officials, and hold hereditary offices Waungwana & royal families developed bilateral descent – inheritance and descent determined through both mother’s and father’s line (means that men can keep positions in family) |
|
|
|
Patrilineal vs Matrilineal
|
Whether property/power passes through mother or father's lines.
Clans=collection of lineages Increasingly patrilineal across east aftrica after 800-1100 CE, but matrilineal descent still very present: followed through queen mother systems, rural (and possibly elite) swahili COMPLICATE: Swahili increasingly patrilineal after, especially with Islamic legal influence.• BUT: despite scholars arguments to contrary, clear that matrilineal descent continued to be followed, even among elites. Matriliny ≠ matriarchy!! But, allows more space for female participation in politics Patrilineal groups: -southern cushitic (BCE) had patrilineal clans based on territory -southern nilotiic=patrilineal clans, though no hereditary leadership or clan head -Thagiicu (800-1100) switch to patrilineal descent as they change political structure to deal with expansion, interactions with Kalenjins and others -Great Lakes Region (800-1100) Growth in male domination of public authority; the lineage elder had to be male & only one to intercede with ancestral spirits on behalf of kin group -Swahili 2nd millenium CE increasingly patrilineal, especially with Islamic legal influence Matrilineal (names often from womb/belly or house): -Thagiicu before 800 -Swahili before 1100 (though rural areas still keep matri descent) -Great Lakes Monarchies: Queen Mother figure means that kings determined through mother's line: (Buganda 16-19th C: Kings through queen mother's lineage) Other: -Mashariku Bantu have both (500BCE -500CE) -Great Lakes Bantu (500BCE -500CE) can choose one, but can't have both patri and matri --Swahili 1100-1500: Waungwana & royal families developed bilateral descent – inheritance and descent determined through both mother’s and father’s line (but increasingly patrilineal) |
|
|
|
Kalenjin
|
Group of people located in interior of East Africa in the Eastern Rift, descendants of southern nilotiic languages. First mentioned around 800. They were primarily agricultural after 1100 (bananas!), though some subgroups remained pastoral (Sirikwa). They had the first regular markets and frequently participated in cultural and economic exchange with other communities
This group used age grades and age sets for political, social, and military organization (warriors were boys in the youth grade, muren) Interacted frequently with other groups: shared social organization with neighbor Maa-Ogamo, assimilated hunter/gatherer Okieks, cultural exchange with Thagiicu, absorbed by Luhiya near mt Elgon but give culture, Sirikwa are assimilated by Maasai or Bantu or forced to change pastoral life Context: history of interior is history of dynamic interactions between very different people; complex set of factors in history but people are still able to exploit arid landscape |
|
|
|
Thagiicu
|
Upland Bantu group located in Mt Kenya Region famous for "intercropping" technique to fix nitrogen in soil (growing multiple crops right next to each other). Societal organization into Generation Sets created an "assertively democratic, non chiefly society." Grow mix of crops, not just bananas. Frequent interaction with other communities. Continue expanding after 1100 with population growth, move to nearby mountains
incorporate many southern cushitic speakers 800-1100, create generation set system after trading with kalenjins 800-1000. -gikuyu emerges as distinct lagnuage in 16th C in south; Kamba switches to pastoralist economy and settl between mts kenya and kilimanjaro (1400) Generation set system: 7-8 age sets, responsible for protecting community and resolving issues; new gen set every 40 years Context: history of interior discussion (dynamic, vibrant). |
|
