Various communities commonly described as Wanyamwezi were by the early 19^th Century inhabiting the rolling plateaus of central Tanganyika. The Nyamwezi society was mainly organised in a number of small communities or chiefdoms through out the first half of the 19th C. However, during the Second half of the 19th Century, larger political units were formed. By the advent of European colonial rule, the Nyamwezi social, political and economic institutions had been greatly transformed. Most of the transformation process was initiated and carried out by Mirambo who developed the Nyamwezi society into a more or less centralised society with some outstanding characteristics of a kingdom for example its political or administrative system was highly centralized, characterized by autocracy and beauracracy trade and the economy was centrally controlled and coordinated by Mirambo.

Besides, Mirambo had evolved a strong standing army of the Ruga Ruga which terrorized western and central Tanganyika; In fact, it performed the functions of the armies in the pre-colonial African kingdoms i.e territorial acquisition, territorial defence, quelling internal rebellions, raiding for trade items and escorting long distance trade caravans.

However, it must be pointed out that inspite of these tremendous developments, the society remained egalitarian or stateless chiefly because the nature of ascendance to power was not hereditary. In fact Mirambo didn't complete the transformation of the "Nyamwezi society into a kingdom. It is in light of this that upon his demise (death) the empire began crumbling and eventually collapsed.

POLITICAL ORGANISATION

In the pre-colonial era, the Nyamwezi were organised into a number of small and autonomous chiefdoms ruled by chiefs whom they called "Watemi" or Ntemi in singular. However, by 1870's in the reign of Mirambo, the Society was more or less centralised with all the Ntemi's powers reduced by Mirambo.

Previously, the Ntemi was the political and religious leader as well in his chiefdom. The Ntemi formulated the major policies and took decisions such as declaration of war or the conclusion of peace after seeking the advice of his council of elders.

Apart from the council of elders, the Ntemi had a hierachy of palace officials. These included "Mugawe" (chief councillor), "M-teko" (the army leader) and "Kikoma" (the junior army) and the information officer who was usually armed with the copper spear travelled around the kingdom announcing the Ntemi's orders.

The Ntemi's effective judicial functions included settling disputes in his chiefdom handled cases such as murder, witchcraft and treason.

The Ntemi's effective rule mainly covered his capital and few settlements (Gungulis) surrounding him. The chiefdom was divided into Gungulis ruled by members of the Ntemi retired palace officials or by persons otherwise appointed by the Ntemi..

The Gunguli leaders were responsible for the day today administration of their areas, collected tributes, organised cultivation of the Ntemi’ s farms and raised armies to assist the Ntemi in case of war,

The political enlargement in Nyamwezi land took place in 1870's through Mirambo’s and Nyungu ya Mawe's efforts. These Nyamwezi rulers forged "kingdoms" out of various chiefdoms for example Mirambo started as a ruler of a small Ugowe chiefdom but later annexed his  mother's neighbouring territory of Uliankuru and by 1880, he had created state of Urambo using Rugaruga mercenaries. In a similar way, Nyungu Ya Mawe formed Ukimbu state using Maviti soldiers.

SOCIAL ORGANISATION

The various Nyamwezi chiefdoms were bound together based on kingship ties. The believed in common historic experiences such as migrations from a common centre.

The Ntemi was recognised as the most senior leader and the senior Ntemi would g ritual blessings to the newly installed Ntemi.

In general, every Ntemi was regarded as a ritual leader. It was his duty in case of prolonged drought to mediate with ancestors and offer sacrifices to the "gods" to make rain. Even before his army went to war, he performed some rituals.

The "Mgon Wa lhanga" (Ntemi's wife) also took an active part in the Ntemi's ritual activities.

The society of medicine men and diviners (Ufumu) was also represented at the installation and burial of Ntemi and other ritual ceremonies.

The Ntemi was believed to have power over life and death. In fact everyone prayed for the well being of the Ntemi, otherwise it was believed that Ntemi's sickness also affected the health of the plants and animals.

ECONOMIC ORGANISATION

The economy was under the control of the Ntemi for example guided his subjects in crop cultivation. He maintained what may be referred to as a national grain reserve. This was made-up of produce from his personal farm. The tribute in grain paid to him by every adult in his chiefdom and the harvest from the farm cultivated in his name in every Ginguli (settlement). He also kept large herds of cattle, goats and sheep.

Apart from the above, the Nyamwezi were active participants in the pre-colonial trade. They actively participated in long distance trade between the East African interior and the coast. They played a role of the middle men especially from 1840's between the coastal traders and the East African interior communities.

During the second half of the 19th Century, several Nyamwezi chiefs and successful traders organised caravans to and from the coast. They followed caravan routes along which there were major commercial centres. The Nyamwezi dominated the central route at the climax of Long distance trade chiefly supplying slaves. The major trade items supplied to the coastal traders included among others; Ivory, copper and slave. This was in exchange of foreign goods for example clothes, beads, armnitions glass ware among others.

Conclusively, the Nyamwezi society had by the colonial era evolved a large political unit more or less a kingdom. However, no central authority had emerged to bring together all the Nyamwezi people into one centralised political unit. It therefore stands to reason that, it was still a segimentary society. Subsequently, like any other pre-colonial African society in Tanganyika, she was subjected to German colonial rule in the last quarter of the 19th C.

 

SUMMARY

Were found in central Tanganyika and organized in small communities throughout the 19^th Century. However, with the emergency of vigorous leaders like Mirambo, Chief Fundikira and Nyunguyamawe large political units of the likes of Mirambo Empire were created. Originally, they looked as below.

POLITICAL ORGANISATION

- The largest political unit was chiefdom.

Each chiefdom was autonomous or independent. Leaders or chiefs of each chiefdom were called Ntemis. Chiefs had royal symbols such as drums and spears.

- The Ntemi was always assisted by councils of elders.

Every Ntemi had an elaborate judicial structure, which ensured security by checking on crimes and giving relevant punishment.

Before the emergency of leaders like Mirambo, Fundikira and Nyunguyamawe, among the Nyamwezi, the Ntemis did not have standing armies.

However, the emergence of the above-mentioned leaders led to creation of the like of regular armies for example, Mirambo had the Ruga-Ruga.

ECONOMIC ORGANISATION

· The economy was controlled and guided by the Ntemi chiefs in every chiefdom.

· They practiced agriculture and produced several crops like pumpkins.

· The Ntemi had a national j|serve policy where people produced crops and took them to the chief.

· They carried out both internal and external trade. With the emergency of long distance trade, they became famous in it as well as regional trade. They dealt in items like ivory, slaves and bee wax.

· They organized caravan trade and played a middle manship role between the interior of Tanganyika and the coast.

· They also kept animals such as sheep, goats and cattle. They practiced hunting which was vital for improving their diet. They carried out some little fishing in rivers Igala and Igombe.

SOCIAL ORGANISATION

· There was respect for elders and seniors.

· They stressed kinship ties and claimed to have come from a common ancestor.

· The Ntemi was regarded semi-divine to the extent of having power over death.

· They were religious and believed in the spirits of the ancestors and the living dead.

· They offered several sacrifices to these spirits in order to appease them and avoid wrath.

· There were diviners and medicine men who were accorded too much respect because of the powers they were believed to have. They made several rituals for the society.

· Cultural ceremonies like initiations and marriage were highly respected.

· They had several secret societies.