Sukuma Life and Language

The Sukuma tribe is located in Tanzania, Africa. The country of Tanzania is low-lying coastal plains, a dry highland plateau, northern savannas, and cool, well-watered regions in the northwest and south. The residents of this country, including the Sukuma Tribe, have to adapt to these environmental factors. Such as the crops they harvest which are mainly corn, rice, cassava, and plantains. Agriculture is the countries main factor for its economy. Agriculture is also important to the Sukuma people; they depend on their crops and cattle, for their survival.

During cultivation season all the family members are needed because they all work together to ensure that they will harvest enough food for the coming year. That is why education is not that important to the Sukuma tribe, because without every family member contributing they would not be able to have the work force to survive. Most members of the Sukuma tribe are cattle herders or they farm the land.

For many Sukuma people farming is a their daily life activity. Their cultural and political dynamics were and remain an obstacle that prevents many boys and girls from going to school. Especially boys and girls who live in rural areas, they have a lesser chance of going to school. Women are also looked upon as if they don’t need an education because they have housework to do and boys are expected to tender animals not go to school.

Tanzania is the first country in Africa to be colonized by Europeans and not have adopted their European language. The Sukuma tribe is the largest tribe; it is nearly thirteen percent of the total population. The Sukuma people are split into two major groups called Kimakia and Kisomayo. Although they are split into groups they still have the same tongue; their language is Kisukuma, which is the first language that Sukuma children learn. Even though the Sukuma tribe has a language of their own, the country of Tanzania has developed a general language called Kiswahili. The Sukuma tribe knows both languages. Everyone who lives in the country of Tanzania knows how to speak this language so it is easier for the citizens, and the different cultures to communicate.  This also makes trade between the countries easier, since it allows everyone to communicate with each other. English is the second, and mostly only “educated” people that go to school know how to speak English.

Advamag

Culture of Tanzania, Electronic Document, http://www.everyculture.com/Sa-Th/Tanzania.html#b, accessed November 17, 2013.

Bessire, Mark HC

Sukuma Culture and Tanzania, Electronic Document, http://philip.greenspun.com/sukuma/intro, accessed November 4, 2013.

Maganda, Fabian Francis

2008 The Untold Story: The Agency of Sukuma Educators in Developing AIM Mission Schools in Northwestern Tanzanian. Electronic Document, http://books.google.com/books?id=HvyYl3HgFMAC&printsec=frontcover#v=onepage&q&f=false, accessed November 5, 2013.

Shadows of Africa

Tribes and Religion in Tanzania, Electronic Document, http://www.shadowsofafrica.com/destinations/tanzania/tribes-and-religion-of-tanzania , accessed November 4, 2013.

The Sukuma Museum

Your Cultural Experience in Tanzania Begins Here, Electronic Document http://www.serengeti.8m.net/custom2.html, accessed November 5, 2013.

Marriage Customs

The Sukuma people make up a large population in Tanzania. The tribe is separated into several groups among different territories and marriage is a common custom found among the Sukuma. Marriage, in the western hemisphere, is defined as a union of two individuals bounded by law. People marry out of love, support, to have a traditional nuclear family, and several varying reasons but essentially, it is a union of people.  The Sukuma people of Tanzania take marriage seriously; they do have divorces, as do many other cultures.

The average female will get married around the ages of 18 to 20 and the males’ age varies.  Polygamy is not an uncommon lifestyle among the Sukuma, although nowadays it is less likely to occur. Mainly old men around their forties or chiefs would have a polygamous life.

In Sukuma culture there are two types of marriages: with and without bride-wealth. There is a term that defines the act of paying bride-wealth: kukwa. The bride-wealth is given paid to the man and the bride-wealth is used for his daughters and passed on to his sons. The bride-wealth, once paid, gives the father custody over the children the wife bears. It is a common tradition and the payments are found to be greater for the daughters than the sons.

A common tradition among the Sukuma is that there is a wedding house that is built from wood that is built by the friends of the man getting married. Another tradition is that the father of the bride provides food for the ceremony and perhaps even a goat. A wedding feast is provided on the day of the wedding at the father of the brides’ home. This is a big part of the ceremony and everyone is welcome to join in on the festivities. Well mostly everyone because the mother and father of the groom do not attend the wedding. This is done out of respect and a way of saying goodbye to one of the strong men from their territory. Instead of being sad of losing a member of their group, they are instead happy to lead the man to a greater life. Another reason why the grooms’ parents do not attend is so that the groom can successfully have intercourse with the bride. They want to avoid any bad light and avoid any shame; therefore they do not come to the wedding until after the ceremony and feast.

The Sukuma marriage is not meant just to bind two people together but rather the elders of the two individuals together. It is very important that the elders of the bride and groom make peace with each other and gain each other’s respect. 

Tanner, R.E.S.

"Maturity and Marriage among the Northern Basukuma of Tanganyika." African Studies (1955): 159-70. Electronic Document, Accessed November 5, 2013.

The Impact of Colonization on Political Structure

Through the approximately 700 years that the Sukuma tribe has been established, the government structure has vastly changed. This can largely be contributed to African occupation by European nations. During pre-colonial/traditional rule, the political structure was such that there was a male or female chief that would serve has the head of the tribe. There were two main roles of the chief, the first was to hold the ceremonies for the proper rainfall and weather conditions for plants to grow and be plentiful, and the second roles was to ensure justice and peace. The person used to accomplish the goals and fulfill the goals was chosen from any of the children of the previous chief. The royal family member had a share of tribal power and they would be the members making the choice of who was to be the new chief once the current chief died. The chief was selected after the current chief was dead so that there wold not have to rely on the ministers for training rather than being too independent. The chief's biggest influences were spiritual and included things such as traditional healers and rainmakers. If the chief was performing in what was viewed as an unsatisfactory way in not properly fulfilling his or her roles, then he or she could be dethroned. The political structure was pyramidal with the order being chief, traditional doctor, and blacksmith.

Once colonial influence took place in the mid 19^th century, society structure changed a little bit. British changed the structure by forcing the oldest son to be chief, or by electing a new chief once the previous chief had died. Additionally, the British created the Sukuma Federation of Chiefdoms where the tribal chiefs would meet to discuss government policy. The increasing influence of colonial style government began taking over and replacing the traditional ways. The political hierarchy changed and chiefs got their directions on how to lead from colonial governmental power instead of from ancestral spirits, traditional doctors, ministers, or the people.

By the time independence was achieved by African colonies, new leaders of nations completely eliminated traditional tribal structure and the power of chiefs. The Sukuma people were grouped inside of a country and were viewed as nothing more than members of the country controlled by the nation’s ruler.

One of the chief's main duties was to promote peace as was previously mentioned. Because of the placed importance on peace, the Sukuma people were peaceful and rarely involved in conflict. The Tatoga people were very friendly with the Sukuma people, largely because they relied on each other for trade. The only tribe that there has been conflict with is the Masaai people. Both tribes strongly dislike each other, and mostly have conflict over cattle as Masaai people believe that all the cattle is theirs. However, there have not been any wars involving the Sukuma tribe due to their peaceful nature that has been maintained to present day.

Kwekudee

     2013. Sukuma People: Tanzania’s Largest Tribe with Unique Bugobobobo (Snake Dancing) Culture. Electronic Document, http://kwekudee-tripdownmemorylane.blogspot.com/2013/03/sukuma-people-tanzanias-largest-tribe.html, accessed November 5, 2013.

Bessire, Mark H.C.

Sukuma Chiefs and Royal History. Electronic Document, http://philip.greenspun.com/sukuma/royal.html, accessed November 5, 2013.

Sukuma Religion

            Though missionaries from the Islamic and Christian faiths have reached out to the Sukuma people in hopes to convert them, neither Islam nor Christianity has thrived amongst the indigenous group. When Islam is practiced it is mainly found in urban areas. Christianity forbade traditional dance and song that turned the Sukuma away. But a church known as the Bujora Church combined traditional customs with Catholic customs in order to teach their lessons; this is known as syncretism. This term was used in reference to many indigenous people and Catholicism. Religion is said to be accretive versus exclusive in the villages. The Sukuma people believe in a high god, but there is no specific cult in which the people are involved. The main focus of the Sukuma religious beliefs is ancestral worship. Also, witchcraft is practiced throughout the village, although not nearly as much when compared to ancestral worship.

            Chief-ancestors or family members that have passed on are thought to influence the lives of those living in their homes, but it is believed that most of the time ancestors only affect their direct descendants. There are other spirits in which aren’t ancestral that are believed to affect some of the Sukumas’ lives as well.  Additionally, there are spiritual possession societies in which deal with spiritual attacks and recruit victims of attacks to become members of their societies.

            The Sukuma people have what they call Diviners. Diviners are the tie between beliefs and actions. They are the main figure in a religious life and they interpret the system of beliefs for groups as well as individuals. Traditionally when one is sick the Diviners provide herbal medicine, but western medicine is often used in combination with the traditional medicines. The Diviners decide what spiritual forces are active and how to deal with their actions. These Diviners are involved in everyday village life just as all the other Sukumas.

            A special ritual of the people is the chicken divination. This is where they take a young chicken and they kill it, from here they take readings from its wings. Sometimes they take it from other parts of the chicken’s body, but typically the wings. They also have sacrificial rituals when there is divinatory séance. Divination and rituals divide the Sukuma people, especially if witchcraft is involved. The system of the Sukuma people allows the villagers to express solidarity with each other without the loss of individual identity. Most of the rituals and traditions carried out are between the kin and neighbors. There also are some, but very few, public ceremonies. One public ceremony is a cleanse of pollution in the village after one member dies.

            Funerals are very important rituals amongst the Sukuma people. Neighbors will dig a grave and continue to spread the news to relatives whom do not live in the village. After one dies, they are now considered ancestors whom affect their descendants and desire appeasement. The idea is that the dead live on eternally in another realm but affect their descendants and it is known as a shared identity between the different generations. The dead must not be forgotten. There are many offerings and special prayers made to the ancestors whom have passed. Cow dung is a popular offering. The cow dung represents wealth in the Sukuma villages because cattle are signs of success. If the ancestors are forgotten it is said that the family may have bad luck and illness will be attributed to their lack of offerings and remembrance. Therefore, to conclude, the key to religion in most traditional Sukuma homes is to worship their ancestors and to worship god as the supreme creator of the universe.

Every Culture

Nyamwezi and Sukuma - Religion and Expressive Culture. Electronic Document, http://www.everyculture.com/Africa-Middle-East/Nyamwezi-and-Sukuma-Religion-and-Expressive-Culture.html, accessed November 4, 2013.  

Bessire, Mark H. C.

Sukuma Culture and Tanzania. Electronic Document, http://philip.greenspun.com/sukuma/intro.html, accessed November 4, 2013.

Socioeconomic Effects on the Traditional Family Unit

The Sukuma People of Tanzania migrated to their current home in the Northern part of the country around 1300 A.D. Their strong oral traditions, strict matrilineal royal descent patterns, patrilineal dominated society and arranged marriages to avoid inter-clan marriage have kept their culture and traditions strong over the centuries. Even when under colonial rule, the British and Germans all respected the Chieftain’s rule over the people and little change came to them. However, the uniting of the country of Tanzania after WWII and globalization has affected the traditional family or clan unit of the Sukuma.

Traditionally, the Sukuma people would live on homesteads with other factions of their clan, strictly monitoring marriage to keep the bloodlines strong. Families would work together to raise crops and feed themselves, with the goal of growing enough food to feed themselves for a year. They are also traditionally cattle herders, even using the dung of a cow in their worship of ancestors. In fact, their worship of and interaction with their ancestors demonstrates how strongly their family ties are and how important traditions are to them. In the traditional family unit, the man is the head of the household and the woman would care for the children and take care of her husband’s needs, as well as helping with the crops and cattle when necessary, though boys would generally take the cattle to graze. Everything in the traditional family unit is done with the survival of the family in mind, namely by maintaining a constant source of food. Men would work on the farms, but occasionally find a paying job in a nearby town. Woman would spend their days gathering firewood, getting water from the well, making their staple food, ugali, getting supplies from the market and grinding corn. Children help their mother with her various duties.

However, with globalization and the insurgence of a new capitalistic economy, new city centers are beginning to arise, with one of the most thriving, Mwanza, right in their backyard. As a result, many Sukuma men are moving from their traditional farming to the new, thriving industries cropping up around the cities such as shipping, communications, health industries, transportation, banking, and mining. Women now not only work full time jobs but also provide for all the family’s traditional needs. Children, instead of helping their mothers, are found in schools learning to write and read Kiswahili because since the country was united, they must now speak two languages—their traditional tribal language and the country’s national language of Kiswahili. 

Yet this socioeconomic pull on the families to move from their rural homes to cities and from farming to the emerging industries is not affecting their culture in a negative way. In fact, it seems that there has been a resurgence of traditional culture. Instead of economic growth and globalization eclipsing the old ways, it is helping to preserve them and propel their culture into the new order of things. Many of the Sukuma have a renewed interest in their traditional dance, as well as traditional medicine, artists, and chiefs. Not all Sukuma people are following the trend of globalization and moving to the city centers to the emerging industries, either—there is still a large faction of the Sukuma population that farm, build and follow the ancestral ways of life.

            A traditional Sukuma Proverb said, “The wind does not break the tree that bends.” The Sukuma people clearly hold this dear as though they do preserve their traditional culture, they have also started acclimating themselves to the new world order as globalization begins to take hold in their ancestral homelands. However, they do not let the new industrialization taking place in their country overrun their culture; they use it to help traditional culture and values prosper.

Bessire, Mark H. C.

Sukuma Culture and Tanzania. Electronic Document, http://philip.greenspun.com/sukuma/intro.html, accessed November 4, 2013.

Kwekudee

2013. Sukuma People: Tanzania’s Largest Tribe with Unique Bugobobobo (Snake Dancing) Culture. Electronic Document, http://kwekudee-tripdownmemorylane.blogspot.com/2013/03/sukuma-people-tanzanias-largest-tribe.html, accessed November 4, 2013.