The Nyakyusa (also called the Sokile, Ngonde or Nkonde) are an African ethnic and linguistic group who live in the fertile mountains of southern Tanzania and northern Malawi—former German East Africa. They speak the Nyakyusa language, a member of the Bantu language family. In 1993 the Nyakusa population was estimated to number 1,050,000, with 750,000 living in Tanzania and 300,000 in Malawi. Nyakyusa are marked as highly educated and eager agriculturists . The Nyakyusa are colonising people where success and survival depended on individual effort. Nyakyusa have managed to collect vast wealth from trade and agriculture than any tribe in Tanzania [1].
Historically, they were called the 'Ngonde' below the Songwe River in British Nyasaland, and 'Nyakyusa' above the river in German territory. The two groups were identical in language and culture, so much so that the Germans referred to the Nyakyusa region above the Songwe River and its people as 'Konde', at least until 1935.
History
Origins
According to their oral history they traced their roots to an Ancient Nubian Queen called Nyanseba, She was abducted by a warrior and a herdsmen, it is said the herdsmen turned the rulership of Empresses to Emperors, but the power and influence of women among the Nyakyusa can be seen through in their traditions the Boys take their mother’s clan name while the girls take their father’s clan name.
Colonial history
The Scots had founded Karonga in 1875. In 1889, the treaties of Harry Johnston reduced the state of regular war between the Konde Chiefs and the Arabs. In 1895 the British hanged Mlozi, a slave trader. Finally the area was incorporated as 'British Central Africa', with Karonga itself fortified with palisades on the lake and defended on the other three sides with trenches, which could be swept from brick bastions. Gates protected the trenches of the fort with two cannons, one Norden field machine-gun, and 300 to 400 armed inhabitants, who were ready even during peacetime. Administrators and warehouses were to be found inside—the houses of the inhabitants were outside—within their own palisades, protected by the guns of the fort. It is said that slave raids were conducted almost within sight of Karonga, leaving the Nyakyusa and others uncertain as to whether or not to support Mlozi or a European power. Three hundred to five hundred warriors finally supported England. Karonga was important as England's main support base for the 'Stephenson Road', from Lake Nyasa to Lake Tanganyika, which by 1892 was already falling apart due to a lack of funds.
In contrast to the Ngonde in the south, the Nyakyusa were unsophisticated and isolated from contact with the outside world, had unfortified villages, little to do with the ivory trade, slavery, or Arabs, or anything east of the effectively protective Livingston Mountains, and kept their over one hundred small chiefdoms independent, at least until the arrival of the Europeans. Being warriors, they were able to repeatedly repulse the attacks of the Sangu of Merere and the Ngoni.
European accounts
European travelers, being strongly impressed with cleanliness and neatness, seem to have found it north of Lake Nyasa. Joseph Thomson, in To the Central African Lakes and Back (1881), comes close to describing the Nyakyusa, "It seemed a perfect Arcadia.... Imagine a perfectly level plain, from which all weeds, garbage, and things unsightly are carefully cleared away. Dotted here and there are a number of immense shady sycamores with branches almost as large as a separate tree. Every few spaces are charmingly neat circucular huts, with conical roofs, and walls hanging out all round with the clay worked prettily into rounded bricks, and daubed symmetrically with spots. (These have always been considered normal and typical, but due to the German 'hut tax' the rectangular huts began to dominate) The grass thatching is also very neat. The 'tout ensemble' renders these huts a place in any nobleman's garden."
Merensky, in Deutsch Arbeit am Nyaßa, quotes a missionary: "We wandered through magnificent banana groves and elegant, cleanly built huts of our Nyakyusa. When one contemplates the people it appears as though they celebrated a festival every day. They look as clean as though they knew no work. One sees women and children picking fallen fruit from the ground while men and young people walk mostly hand in hand.... The entire image gives a charming picture, really more lovely than words can express." Missionary Richard is quoted in much the same way. "One could imagine being in a garden on Lake Geneva." Quoting Major von Wissmann, "They are as happy as Africans can be...modest, hospitable, and have until now been able to keep dangerous enemies off of their necks and keep their independence."
The film Mother Night is set among the Chaga and Nyakyusa people of Africa, and claims to be based on the funereal rituals of these tribes. At his father's death, the protagonist, Danny, is required by custom to have sex with all seven of his widowed stepmothers in one night.
Konde Revolt
By 1897 the Germans were no longer happy with their status in East Africa and we have what can be called the Konde Revolt of 1897, the three cornered dispute between the military, missionaries and the Nyakyusa with some Kinga, including the involvement of German Safari Conductor Bauer. Zugführer Bauer was personally acquainted with Baron v. Eltz, and almost all of the missionaries in the area, and at least some of the Chiefs. Almost everyone knew Bauer but few knew his rank. (Even Charsley in his book lists him as a lieutenant.)
Von Eltz, who had no Askari available, decided to cede the administration of justice to missionaries in 'trifles and punishment', forcing affairs to really hit the fan on December 2, 1893, with Lutheran Missionary Schumann writing, "Five cattle have been stolen by Muambeneke on the Rungue-Mountain. I have tried to influence Muambeneke, with however, no results." Missionary Schumann continues, "On December 23, 1893 a different chief had also stolen cattle but is said...in the process of returning them. Muambeneke refuses to return his stolen cattle etc. saying he does not even know the 'White' (Elz) in Rumbira (Langenburg), maybe you wish the cattle etc. etc.... May I point out that the protectorate forces have not yet introduced themselves as the higher judiciary to the black population, there is no present concept of the difference between the protectorate forces and the missionaries. In the eyes of the inhabitants they are one and the same." (this last probably refers to Bauer.) "I (Schumann) have even been accused of judging with a gun in my hand." August 8, 1894 Zugführer Bauer writes that Häuptling Makiemba said, "If one wanted somethingh from him than the Germans should come to him for he was afraid of Nyassa (Lake?). On the other hand if we wanted war he was ready". Governor Scheele writes "...Provisionally no company is to be sent there...".
Finally in October 1894 Bauer reports taking cattle away from Chief Masakiwande and burning the village down because of cattle theft and even though many inhabitants brought their grievances to him to be adjudicated he could find none to act as porters and in the confusion ten Askari were forced to drag Bauer's loads to the mission Manow. As Bauer listened to their complaints they abruptly dismissed him. On November 5, 1894 he (Bauer) reports, "Muarukwa was not in agreement with the return of 10 cattle saying the Europeans in Langenburg had nothing to do with it". The issue ended as Bauer burned down this village and taking away the cattle, thereby killing five men and three women.
The situation is completely out of hand by 1897 with Chief Makelimba having two Askari 'murdered' on February 5, with Bauer barely getting away (knapper Not Davon) and by December 1897, following Bauer' departure for Germany (he may have smelled trouble coming) the Nyakusa and some of the Kinga chiefs had gotten together to rid the land of all missionaries and other whites. The German authorities were late in learning of the plot from the missionaries who had not pass the information on. Lt. Alpons claimed he went with a troop of forty-five Askari who were then ambushedby more than two thousand Konde (Hehe style), who being certain of victory did not use their spears, for they wanted to strip Alpons naked and put a copper ring on his head for taunting them for their nakedness, wishing to have the konde working, buying cloth, earning money, and probably paying taxes, the Konde were defeated by superior firepower. Missionary Maaß reported seeing roughly 30 dead Konde in just one area.
The entire revolt seems to have been blamed on Lt. Alpons and Missionary Cristoph Bunk of the Lutheran Missionary Gesellschaft for not having notified the military. The missionaries claimed Lt. Alpons had deliberately provoked the Konde. As a result Missionry Bunk was transferred to Ubena and Lt. Alpons was recalled as district commander.
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