Machame

Kingdom of Machame Isarile ya Machame (Kimachame)
c.1800s–1962
Map of Machame Kingdom and Masama c1890s
Status	Kingdom
Capital	Wari
Common languages	Official language Kimachame Unofficial minority languages Chagga, Swahili,Pare,Shambaa
Religion	African Traditional Lutherans
Government	Monarchy
Mangi (King)
• 1820-1842	Mangi Rengua
• 1848-c.1850s	Mangi Mamkinga
• 1854-1885	Mangi Ndesserua
• 1886-1888	Mangi Ngamini
• 1889-1890	Nuya of Machame
• 1890-1901	Mangi Shangali
• 1901-1917	Mangi Ngulelo
• 1923-1946	Mangi Abdiel Shangali
• 1946-1962	Mangi Gilead Shangali
Historical era	Pre-colonial era Scramble for Africa World War I World War II Post-colonial era
• Chagga states	c.1800s
• Abolution of former nations	6 December 1962
• Formal abdication	6 December 1962
Area
1890s	49.41 km2 (19.08 sq mi)
Population
• 1880s	~80,000
• 1900s	~70,000
Currency	Zanzibari rupee Goldmark (1873–1914) East African shilling (after 1918)
Preceded by Succeeded by Chagga Chiefdoms Tanganyika
Today part of	Tanzania
Area and population not including colonial possessions

Machame or Kingdom of Machame (Isarile ya Mashame in Kichagga; Ufalme wa Machame in Swahili) was a historic sovereign Chagga state located in modern day Machame Kaskazini ward in Hai District of Kilimanjaro Region in Tanzania. Historically, the Machame kingdom was in 1889 referred by Hans Meyer as a great African giant,^[1] the kingdom was also the largest and most populous of all the Chagga sovereign states on Kilimanjaro,^[2] whose ruler as early as 1849 was reckoned as a giant African king with influence extending throughout all Chagga states except Rombo.^[3]

The Machame Kingdom, located within the Kikafu River basin on the southern slopes of Mount Kilimanjaro, is a historically significant region characterized by its rich cultural heritage and agricultural fertility. This kingdom is distinguished by its unique traditions, customs, and dialects, which set its inhabitants apart from neighboring communities.^[4]

The Machame people have maintained a strong sense of identity, tracing their lineage to ancestral figures who are integral to their cultural narratives. The fertile lands of the Kikafu basin have supported their agricultural practices, enabling the community to thrive. The region's river system, including the Kikafu River and its tributaries, has not only provided essential water resources but has also played a pivotal role in shaping the social and spiritual life of the Machame people.^[5]

The convergence of rivers within the Machame Kingdom is of particular significance, often viewed as sacred sites where rituals are performed. These locations have historically served as gathering places for community events, including ceremonies and sacrifices, reflecting the deep connection the Machame people have with their environment and their ancestors. Overall, the Machame Kingdom stands as a vibrant cultural entity within the Kikafu basin, embodying the traditions and resilience of its people.^[6]

By the 1860s, a German explorer Von der Decken (popularly known to the Chagga as Baroni), presented Machame as a confederation of western Chagga states comprising Narumu, Kindi, Kombo, to as far as the Western end of Kibongoto (Siha), each with their own chiefs under the king of Machame.^[7] 'Baroni' observed that by that time only two of the Chagga states had some autonomy from the king of Machame, namely, Lambongo (later Kibosho under powerful chief Sina) and Kilema. Physically, the location identified today as Machame forms several of the wards of the Hai District, in Kilimanjaro Region, Tanzania.^[8]

Although sometimes lumped with other Chaga languages, Machame is a distinct language (also known as "Kimachame" in Swahili and as "Kimashame" or "Kimashami" in the Machame language itself.^[9] For most inhabitants of Machame and Masama (i.e., the Machame "tribe"), including children born and raised in this area, Kimachame is their first language; Swahili and English are learned via formal schooling.

Mashame, an early ancestor, is venerated among the dominant clans of the Kikafu region, including Masama. The name "Machame," established during the visit of European traveler Johannes Rebmann in 1848, honors him and refers to the area surrounded by the mountainous river network. Mashame is known for his journey up the Kikafu Valley to the central homeland near the confluence of the Namwi and Kikafu rivers. Subsequent notable ancestors also traveled to the Kikafu, with their journeys commemorated in sacred shrines throughout the Kingdom.^[10][11] Other sources claim that the Machame people and Meru people are said to have migrated from the Usambara mountains in Tanga Region 400 years ago to Kilimanjaro Region.^[12]

The oldest ancestral shrine of the Machame people, known as "Nkukun" or "the old man's place," is located by the Kikafu River, beyond the Moshi-Arusha highway. Here, the chief and his warriors historically performed sacrifices to honor their first ancestor.^[13]

Nearby lies the "Shrine of the Secret Path," where an unnamed leader is buried, also associated with sacrifices. A path connects this shrine to a third one, marking the beginning of documented traditions. This third shrine commemorates an ancestor who led the Machame to their fertile lands, now called Masami (Mashame), and points towards Kibo Mountain and the chief’s current residence.^[14]

Higher in the Usaa (Uswa) district is Uroki Grove, where Mashame’s wife is buried. A spring from her remains nourishes a sacred pond, and she is revered as the tribal matriarch. Her son, also a namesake of the Machame, is buried nearby.^[15]

The Machame expanded their territory through conflicts with original inhabitants, employing stealth and the advantage of iron weaponry, ultimately driving them to the western slopes and establishing control over the Siha Kingdom to the west.^[16]

Rengua's rise to power in the Kikafu basin heralded significant changes throughout the late 19th century. At that time, the basin was characterized by small clan groupings settled on fertile lands between the deep ravines of the Kikafu River and its tributaries. These ravines provided natural barriers that fostered independence, allowing each chiefdom, or mtaa, to develop its own self-sufficient economy under the leadership of influential individuals known as Isumba.^[17]

The Kikafu basin inhabitants were known for their aversion to violence, preferring to resolve conflicts with sharpened sticks rather than iron weapons. This strong tradition of non-violence is a distinctive feature of the Kikafu basin, contributing to a sense of unity among its people.^[18] The settlement pattern by mitaa (singular of mtaa) in the Kikafu basin laid the groundwork for the political and strategic landscape that would be further refined under Rengua's leadership and persist throughout the 19th century. Analyzing the river system from west to east, several key mitaa emerged as central to this evolving area:^[19]

• Chiefdom of Lemira; located west of the Namwi River. ancestral home to the Kimaro clan. Also ruled by the Isumba Muro Ntuku of Lemira.
• Chiefdom of Masama; located on the river Namwi's west bank as well; the leading clan is the Mboro. eventually will become a Kingdom in the 20th century
• Chiefdom of Roo; located in the plain, was not very populous but became home to the Swai clan. Rengua opens a market there during his reign to trade.
• Chiefdom of Sonu; lies between rivers Namwi and Marire. Home to the Nkya clan and Mboro clan that moved to Masama. Also home to the Makere clan.
• Chiefdom of Sawe; also located between rivers Namwi and Marire.
• Chiefdom of Uswa; Mangi Ngamini lived here.
• Chiefdom of Shari; The first ancestor of the ruling Makere Clan moved from Shari to Sonu. It became part of the Masama Kingdom in the 20th century by refusing to pay taxes to Machame.
• Chiefdom of Kyeri; was refuge for Lyamari, Ndesserua's half-brother, during their war.
• Chiefdom of Nronga; home to the ruling Lema clan, home of Nuya, who is from the Lema clan.
• Chiefdom of Wari; home to the leading Kombe clan, was raided by Mangi Sina. Was the seat of the kingdom.
• Chiefdom of Foo; also home to the powerful Kombe clan and also raided by Mangi Sina.
• Chiefdom of Nkuu; home to the ruling Nkya clan.

The east of the Kikafu River is characterized by a stable population core centered on the mitaa of Nronga, Foo, Wari, and Nkuu. Among these, Foo is the oldest settlement and serves as a focal point. Here, the Lema, Kombe, and Nkya clans coexisted along territories adjacent to the deep gorges of the Semira and Mwanga rivers.^[20]

The Nkya clan gradually migrated eastward toward the Nkuu, while the Lema clan moved to the west across the Semira River to the Nronga chiefdom. The Kombe clan, situated between the two, maintained dominance in Foo and expanded down the hillside to Wari during the reign of Rengua's successor. Despite some migrations and the departure of certain leaders, the core presence of these three clans in their respective mitaa has remained largely stable to the present day.^[21]

The Nkya clan's oral traditions trace their lineage to Nkya, regarded as a common ancestor who settled in Mululuni. Among his sons was Mashame, who established himself in Sienyi, leading to the formation of the Kombe, Lema, Shoo, and other clans of Machame, as well as Mremi, who migrated to the Meru people.^[22]

Additionally, the chiefs of Uru are believed to be descendants of a third son named Mshanga, who traveled from Mululuni to lower Uru and eventually to Njoro and the center of Uru.^[23]

The genealogical history of the Chagga clans, particularly the Kombe and Nkya, is disputed, with both oral and written accounts tracing their origins to Rengua’s reign. The Kombe clan’s first recorded genealogy, compiled by Rev. Müller in the 1890s, relied on oral accounts from select elders, raising concerns about accuracy. Later, Nathaniel Mtui used this list in his research for Major Dundas, further shaping the historical record.^[24]

Despite inconsistencies, key points remain: Mashame was an early common ancestor, and Uroki, identified as a sacred grove rather than a person, is linked to the Kombe clan’s origins.^[25]

The powerful Lema clan from Nronga moved west of the Kikafu River to Uswa and later to Meru, fleeing from Mangi Ndesserua. Today, their descendants form a significant part of a parish in Meru. Ndesserua, during his declining years, made a political marriage with Nuya, a member of the Lema clan, who were longtime rivals of his Kombe clan. He had previously killed or exiled many Lema members. Nuya was a strong-willed woman, comparable to Nassua, and together they formed a formidable duo. In Ndesserua’s final days, she was deeply respected and loved within his inner circle.^[26]

Below is the order of succession for the rulers of Machame from the 1820s to 1962:^[27]

• Rengua (first king of Unified Machame); rules from 1820 to 1842. He was considered one of the greatest kings in Kilimanjaro.
• Mamkinga (Son of Rengua); rules from 1848 to 1861, flees Foo for Wari, and murders his rival brothers.
• Ndesserua (Son of Mamkinga); rules from 1854 to 1885 and is one of the longest reigning kings of Machame. When he first began, he was a young monarch. His reign is remembered as one filled with terror, civil wars, and raids by the Arusha, and he was notorious for his violent temper.
• Ngamini (Son of Ndesserua); rules from 1880s to 1889. Suffers four raids from Mangi Sina of Kibosho during his reign. He is ousted by Nassua under Nuya's regency
• Nuya of Machame (Wife of Ndesserua and Mother of Shangali); the only female ruler of Machame. Rules as Shangali's regent for a year.
• Shangali (son of Ngamini); rules between 1890 and 1901. Accepted by German colonizers.
• Ngulelo (Son of Ndesserua); rules from 1901 but deported to Kisimayo until 1917.
• Abdiel Shangali (Son of Shangali); rules from 1923 to 1946 and becomes the most powerful king in Kilimanjaro in the 20th century.
• Gilead (Son of Abdiel); rules from 1946 to 1962 with the dissolution of native rule in the newly formed Republic of Tanganyika.

The names Chagga, Kilimanjaro, and Moshi have uncertain origins, shaped by history, trade, and mythology.^[28]

Chagga: The name may come from the Swahili word kuchaaga (to get lost), referring to early traders who lost their way in the dense forests. Another theory links it to a tragic expedition under Chief Rengua, where many perished trying to reach the mountain’s summit.^[29]

Kilimanjaro: The name likely originates from Ndscharo, a mythical spirit believed to guard the mountain, combined with kilima (hill) in Swahili.^[11]

Moshi: Originally a small trade location, Moshi rose to prominence under Chief Rindi in the 19th century. Its name’s exact meaning is unclear, but it may have evolved from Kimotchi, a nearby market village.^[30])

These names reflect the region’s historical significance and the blend of myth and reality in its past.^[31]

Mary Kathleen Stahl correctly presents the middle southwestern settlement of the Chagga as the Kikafu basin settlement. Her history, although written from a revisionist point of view, aligns to some extent with native narrations and some earlier written sources on the area.^{[fact or opinion?]} Before Kikafu basin settlement there was no Machame as the latter was a later development based on what happened around the Kikafu basin. The ancestors who migrated to the Chagga at that time settled along the Kikafu river basin in an area today close to where the main road from Moshi to Arusha passes. Narrations identify two leaders of the populace; Mshami and Lemireny (popularly known as Nrwo). Lemireny means 'path finder';^{[citation needed]} the one believed to be endowed with insights to discern the right direction, and Mshami, whose leadership was by virtue of being the eldest son of Lemireny's elderly brother Nyari who had died while en route from their earlier settlement.^{[citation needed]} It is not clear for how long they settled along the lower plain of Kikafu river near today's village of Kwa Sadala, but what is recalled is that after sometime they resolved to part with Lemireny (either also known as Mbise or was his son) choosing to go to settle on the plains of Mount Meru. However, some narrations claim that Mbise the lesser, chose the junior Meru as Mshami the elder settled with the senior, i.e. Kilimanjaro.^{[citation needed]}

Gutmann's account highlights the ancestral shrines of the Machame people, which commemorate their historical journey and origins.^[32] Among these, five key shrines are recognized, supported by enduring oral traditions. A notable shrine is a lone white stone on Nkya clan land, believed to be the oldest and originally located elsewhere before its 1945 relocation.^[33]

The third shrine honors the ancestor Mashame and is situated higher on the mountainside near the sacred grove Uroki, where Mashame’s wife is buried. This grove feeds a pond known as Sienyi, which became a site of reverence, particularly during the leadership of Mangi Ngulelo (1901-1917). However, by 1960, communal veneration of Mashame and his wife had significantly declined, influenced by Christian missions.^[34]

The decline of the Sienyi shrines was also affected by rivalry among dominant clans, particularly the Kombe, Lema, Nkya, and Shoo clans. The Kombe clan, which produced regional kings since the mid-19th century, asserted their status in response to colonial influences, leading to a rejection of the notion of common ancestry among clans. This shift solidified in the 1890s, marking a significant change in the region's social dynamics.^[35]

• Chagga states
• Kibosho
• Siha (Kibongoto)
• Rengua
• Nuya of Machame
• Chaga languages

• Stambach (2000), New York, New York: Routledge {{citation}}: Missing or empty |title= (help)