Tag: Tanzania

Living and Enmeshed Societies

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“The processes that I have explored in this article, with Iraqw culture and society as my vantage point, may, I suggest, indicate that a certain not uncommon way of representing so-called ‘traditional’ or ‘tribal’ societies ought to be adjusted. These societies are not, and have never been, simply the passive victims of external modern forces ‘having an impact’ on them in more or less predictable ways. We are talking about living societies that consist of living and creative human beings, and which, like all societies, have mechanisms and procedures for coping with change in a manner which ensures cultural continuity” (Rekdal 1996: 382).

Thoughts on globalization, tradition, and modernity in Rekdal’s article on the Iraqw’s cultural ties to “Money, Milk, and Sorghum Beer.” How many times do we anthropologists have to remind ourselves that cultures are malleable? How many times do we anthropologists have to remind ourselves that everybody has agency? That being said, in cases where we anthropologists go out of their way to say that people are the makers of their own culture, we must also not forget the power dynamics at play that actually do move people against their will, or bind them to situations they cannot escape. These powers could be colonial, imperialist, oppressive forces, or even just acts of nature such as unforeseen natural disasters. Through small acts of resistance against these powers-that-be, culture is shaped, but that means that without these forces the culture afflicted would undoubtedly have found itself on a different path. We are all enmeshed in complex webs of interaction and while some communities may have coping strategies for change that “ensures cultural continuity,” these cultures are never isolated, and therefore they are not completely in charge of how their culture takes form. My conclusion for almost everything: humans are damn complicated.

References:
Rekdal, O.B. 1996. Money, Milk, and Sorghum Beer: Change and Continuity Among the Iraqw of Tanzania. Africa 66 (3), 367-385.

The Intimacy of Milk

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“As a metonym for the mother-child relationship, milk may be used metaphorically only in relationships that share some of the same intimate qualities. To allow milk to circulate in relationships lacking such qualities is considered shameful. When outsiders receive milk as a gift, it is an unmistakable sign of devotion or love, or at the least it is a strong invitation to establish or reproduce a close relationship. Europeans and other educated immigrants are usually aware of the fact that milk may transfer bacteria which cause serious diseases such as brucellosis and tuberculosis. When offered milk in an Iraqw household, they will in many cases politely reject it, out of fear that the milk has not been boiled. The double tragedy of such situations is that the guests seem to be completely unaware of what their Iraqw hosts are communicating by offering them milk, just as the hosts may be unaware of the health scruples of their guests” (Rekdal 1996: 376).

The Iraqw are a group living in the north-central regions of Tanzania. They are pastoralists, and as such milk* is an important product of their society with strong cultural symbolism. Rekdal, writing in the 1990’s, writes of the ability of milk to form and reinforce intimate relationships between people. Milk was never sold; a small cafe in Maghang – the village of Rekdal’s research – had to import milk from Kenya in order to sell it with tea and coffee.

Milk – the name of which, ilwa, should not be pronounced aloud in fear of potentially creating scarcity – is susceptible to ritual sorcery and should only be given to people who can be fully trusted not to curse the milk and therefore curse the calf that should rightfully be drinking it.

What I like about this quote, however, shows the clashes that can occur when two people of opposing cultures meet, or when a person enters the land of a foreign culture. As an anthropologist, imagine sitting in the house of an Iraqw family who has offered you a glass of milk. As you stare into the liquid you imagine the potential life-threatening bacteria, but also the warmth and intimacy of important anthropological relationships. Something as simple as a cup of milk can define how you are perceived. The question then, is how to proceed?

* Note that the milk I’m referring to here is what Rekdal calls “traditional milk” as it comes from zebu cows. Milk from imported European cows does not follow the same restrictions and is considered “modern milk,” which can be sold in markets. Rekdal notes this as an important distinction in which  the “social and cultural continuity” of traditional milk is maintained (1996: 378)

References: 
Rekdal, O.B. 1996. Money, Milk, and Sorghum Beer: Change and Continuity Among the Iraqw of Tanzania. Africa 66 (3), 367-385.

Swahili Tales (2/2)

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The Competition of the Impala and the Turtle

One day a lion, elephant, impala and turtle were all standing together talking about having a race. Impala said, “I am the fastest, nobody can compete with me!” Turtle countered, “I am the fastest, nobody can compete with me!” So Elephant and Lion said in order to divine who was the faster of the two animals, they must have a competition. Turtle suggested they race in the tall grass growing nearby. The race would begin with Lion as the starting point, they would run to Elephant, and then they would turn around and run back to Lion to complete the race. Just before the race began, Turtle summoned some of his relatives and asked them to help him. All of Turtle’s relatives made a long line in the tall grass, spanning all the way from Lion to Elephant. Finally, the race began. Impala sped off quickly, but it when he looked back, he realized he couldn’t even see Turtle in the long grass. He called out, “Turtle, where are you?” One of Turtle’s relatives near Elephant shouted back, “I’m here, in front of you! You can’t compete with me!” Hearing this, the Impala picked up speed, running as fast as he could in order to catch up to Turtle. Once Impala reached Elephant, he turned around and called out again, “Turtle, where are you??” This time, a turtle near Lion shouted out, “I’m here, in front of you! You cannot compete with me!” The Impala was very tired at this point, and when he heard that Turtle was so far away he became so discouraged, knowing that he could never beat Turtle now, and so he fell to the ground, exhausted.

Sound familiar? The Tanzanian version of the tortoise and the hare right here. This was a story that I heard from a man named Johni during a short research period on traditional tales in Olasiti, Tanzania in 2013. We (my Swahili translator and I) sat in the dark living room/bedroom of his home as he related this story and a few others, always using a sing-song voice when repeated phrases came up, such as “I’m here in front of you! You can’t compete with me!” (in swahili: Niko hapa mbele yako! Uwezi kushindana na mimi!“)

Tales such as these are important because they teach young listeners morals and lessons. The amazing thing about stories like these, though, is that depending on how you look at it, a different moral might arise. Mythologist Martin Shaw thinks it’s important not to see stories as uni-faceted. He describes them as wild animals — “It’s got tusks, udders; it’s got a tail; it doesn’t behave; half the time you want it to be there it’s disappeared, it’s shuffled off somewhere else” (Shaw 2019: 66) — that shouldn’t be caged. Stories are alive and they grow as they enter us, as we sit with them without judgement, as Shaw suggests we do. “The moment you think you know what the story means from beginning to end, it’s lost its nutrition, it’s lost its protein, it’s lost its danger” (ibid.)

There doesn’t seem to be much dangerous about the child’s story of the tortoise and the hare, or the impala and the turtle, but we should remember that depending on the context in which its told, its moral can come across differently.

It’s fascinating to see these two tales collide across geographic differences, and it makes me wonder where this story originated, and are there others like it in other countries around the world?

References:

Shaw, M. 2019. Mud and Antler Bone. Emergence Magazine, 1, pp. 65-70.

Original Swahili:
Hapo zamani, kulikuwa na Simba, Tembo, Swala na Kobe. Walika na kujadili wafanya mashindo ya kukimbia. Na mashindo hayo yatawausu Swala na Kobe. Swala akasema, “Lazima nishinde kwa sababu hakuna atakai shindana na mimi.” Pia Kobe akasema, “Na mimi ni lazima nishinda kwa sababu hakuna atakai shindana na mimi.” Waka kubaliana Simba akae mwanzo wa mashinda na Tembo akakae mwuisho wa mashindano. Ikabibi kobe awaite wenzake iliwamsaidie. Kwa hiyo kubehao walikubaliana wajipange kwenye nyasi kwanziya mwanzo mpaka mwuisho wa mashindano hayo. Nandipo mashindano yakaanza. Wakati wakikimbia Swala akumuita Kobe, “Kobe, uko wapi?” No Kobe akajibu, “Niko hapa mbele yako! Uwezi kushindana na mimi!” Kumbe Kobe aliyekuwa anaitikiya sio Kobe aliopaswa kuanza mashindano. Mashinano yaiendelea. Mpaka mwuisho, na Kobe alishinda. Walibidi warudi tena iliapatikane mshindi. Kobe walipanga mstari kwenye nyasi kama mwanzo. Na Swala aliendelea kumuita Kobe, “Kobe, uko wapi??” Na Kobe akajibu, “Niko hapa mbele yako! Uwezi kushindana na mimi!” Ndipo Swala alichoka na kuanguka chini na kufa kwa sababu kila amuitapo Kobe anitikia mbele yake. Na Kobe alighinda.

Swahili Tales (1/2)

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The Story of the Rich Man and the Poor Man

There once was a man from a poor family who went looking for a job. A rich man employed him as a pastoralist for his cows. One day, as he was working, a bird came up to him and landed on his shoulder. The bird said, “I have come to help you with your poverty, do you want my help?” The poor man had little to lose, and so he decided to trust the bird. He asked the bird what kind of help he could give, but the bird didn’t answer. Instead, he flew into the sky, and at this moment all of the cows disappeared. The poor man, unsure what to do, went to the rich man and told him that all the cows were mysteriously gone. Upon hearing this, the rich man fired the poor man and evicted him from his land. The poor man was forced to return to the bush, where he once again encountered the bird, who landed on his shoulder and spoke. “From now on you will be a rich man,” the bird said. But the man didn’t understand, he had just lost his job after all, how could he be rich? “Where is this wealth?” he asked the bird. The bird then told the poor man to follow him and flew into the forest, leading the man to where the cows had gone. The bird, landing for the last time on the man’s shoulder told him, “Now you are rich!” The poor man, now turned rich, was shocked at his good fortune and thanked the bird for his help.

Adapted from a story told to me by a man named Bashir during a short research period in Olasiti, Tanzania, 2013. During this time, I interviewed villagers (with the assistance of a Swahili – English translator) about traditional stories as told to them by their parents, grandparents, or other relatives. To be honest, I was not able to hear many stories, as people were often confused by my questions and worried about my intentions. Every few interviews I found a few gems, though, some of which did not translate well, and a couple which I recently found documented in an old notebook. Here is the first of two that I will share with you – next weeks will probably seem a bit more familiar!

Original Swahili:

Hadithi inahusu Tajiri na Masikini
Kuliluwa na mtu mmoja kutoka kwenye familia ya kimasikini. Siku moja alikuenda kutafuta kazi. Akatokea mtu mmoja nakumwajiri kama mfugaji wa mg’ombe wake. Siku moja alipokuwa kazini akatokea ndege mmoja nakutua kwenye bega lake. Ndege huyo alipokuwa kwenya bega lake akamwambia “Nimekuja kukusaidia kutokana na umasinini wako. Je, unataka msaada wangu?” Akachukua maamuzi ya kumwamini ndege. Yule na kumuuliza kitu gani unachotaka ili kunisaidia. Ndege huyo gafla akapaa juu na mifugo yote ikaondoka. Masikini ilibidi kurudi nyumbani kumtaarifu tajiri yake na hapo tajiri yake alichukuwa uamuzu wa kumfukuza. Alipofukuza maskini yule alibidi arudi porini na gafla akakutana na ndege yule. Ndege yule alipomwona yule maskini alimwambia “Kwanzia sasa wew ni taajiri.” Miskini yule alibidi kushanga makumuliza “Je utajiri huwo uko wapi?” Ndege yule alimwambia nifwate. Nasikini yule alipomfwata aliona ile mifugo iliyokimbia gafla ndege akamwambia kwanzia sasa mifungo hii itakuwa ndo utajiri wako. Maskini yule alishangaa nakumshukuru yule ndege.

Maa

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Day 67, 8 – 10 November 2014

There are (at least) two baby goats, one mama dog, four puppies, two children, me and my Maasai mama living in this room. It is dark and hot and smokey. Welcome to the world of the Maasai.

My mama is thirty years old and her name sounds like Melanie but with an N. Nelanie. Communication is near impossible except with gestures, short one-word sentences and laughter. She speaks no Swahili and I speak no Maa. She has three children, and her husband has three other wives (I think). Musa is the youngest (2), then Sirgoit (4) and Langona (10). Today we drank chai, washed dishes, made dinner, and then threw dirt on the roof of the house because of the rain (it being the first rain in awhile).

This house is a sauna that burns your throat and eyes. Some might call it ‘cozy.’ It consists of two wooden beds, a fire pit, and some shelving for pots and pans. The walls are made of thick dark clay and the only light comes from a tiny baseball-sized window and the ever-flaming smokey fire. I sit on my bed as Nelanie cooks chapati soaked in tasty fat. Sirgoit looks at me, his eyes big. He begins to bang on a water canteen, rhythmically, like a drum. I clap my hands on my knees and a big smile spreads across his face. We play simple music together while mama cooks a basic meal with flour, fat, and cooked cabbage. I will never forget Sirgoit’s young smile. He never once speaks to me, but his smile, laughter, and curious eyes are enough to know that he cares, and that through this strange experience we are connected.

Language learning is an important part of the anthropological process. Many languages, especially smaller or threatened languages, cannot be learned beforehand in classes or online, but must be learned simply through immersion.

I have had the amazing experience of being immersed in many different languages, some of them common, like Spanish, French, and Swahili, and some of the uncommon, like Marquesan and Maa. Above is an example of anthropological field notes and language jottings for your enjoyment and curiosity.

Tropical Island Reverie

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21 September 2013

We are window-plastered faces. The plane wing backdropped by perfect clouds and crisp blue ocean. The bus ride. Crooked coconut trees extend highest in the sky. Local eyes follow the bus as it zips along the surprisingly well-manicured road. Children dancing, stopped and stared, wide-eyed at the passing wazungus [foreigners]. They play with soccer balls, old coke bottles, rubber tires and sticks.

Ocean. Breeze. Sunset. Birds flying. Noises, voices. On the bus Indian (Bollywood) music plays, fitting the mood. Golden headscarf wrapped around my face. Hot and humid. Sticky back. I could live here. I could be the quiet mzungu wife who plays with the little children. Cover me up in modesty, I like it here. Beautiful view, fishing boats in the calm azure water.

Musings on my first trip to a tropical island, Pemba, Tanzania. Ever since I stared out that window and saw my first glimpse of island life I have been forever drawn towards islands and their surrounding marine environments. I will never forget my time spent in Pemba –from our experience in classrooms and the role education plays in their society, to exploring seaweed farms and other important forms of livelihood among the islanders. Many of my experiences in East Africa have shaped me more than I can imagine, and I hope someday I can return to the beautiful countries of Kenya and Tanzania.

If you are interested in East Africa and marine ecosystems, I suggest reading Christine Walley’s Rough Waters: Nature and Development in an East African Marine Park. While I have not read it myself, it has been on my to-read list for awhile as it has been recommended to me many times. If any of you have read it before, please feel free to comment on this post with your opinions and reviews!