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Nassua
Royal advisor to Mangi Ndesserua
Reign1869–1871
Regent of Machame
Reign1889–1894
BornNassua Kisohongu Rengua Kombe
c.1830s
Foo, Machame Kingdom
Diedc.1900s
Wari, Machame
Burial
Wari, Machame Kingdom
Issue
  • Mangi Gideon Nassua of Siha
FatherKishongu son of Rengua

"Nassua" or "Nassua of Machame" (c.1830s-1900s), (Njama Nassua in Kichagga; Mahauri Nassua in Swahili) served as the royal advisor Njama of his cousin Mangi Ndesserua from the late 1861 to 1871 in the kingdom of Machame. From 1889 to 1894, he was the regent of his nephew, Mangi Shangali. Nassua was the son of Kishongu, who was Mangi Mamkinga's eldest brother and the grandson of the great Mangi Rengua. In the 1840s, Mamkinga murdered Kishogu. In addition to granting his nephew Shangali the Machame throne, Nassua is renowned for his strategic loyalty to Nuya of Machame and Mangi Sina.[1][2][3]

Influence in Machame

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Nassua was a loyal advisor to Ndesserua until his Nedesserua's death. In the context of the historical events surrounding the monarchy of Machame during the late 19th century, Nassua and his protégé, the young Shangali, son of Nuya, played significant roles. During a series of raids by Mangi Sina of Kibosho, Nassua and Shangali sought refuge in the forest above Foo, while Nuya herself concealed her whereabouts across the Semira gorge in Nronga, a region significant to her family lineage.[4]

Following a third raid, Njama Nassua resolved to leverage his influence to negotiate a separate peace with the Mangi Sina, a move that simultaneously served his political aspirations for the throne of Machame. Nassua had previously established a personal rapport with Sina having previously acted as an emissary during the reign of Mangi Ndesserua. Historical accounts suggest that Nassua had advised Sina on strategic routes for raiding the hiding places of the Machame, reflecting his complex relationship with the two Mangis, Ndesserua and Ngamini.[5]

Accompanied by two notable warriors, Karenga son Menja of the Nkya clan and Miri son of Ngassi of the Shoo clan, Nassua journeyed to Kibosho, bearing gifts as symbols of peace, including a masale leaf, black beads, a young black ewe, and two children, a boy and a girl. The girl, Muri, was the daughter of Ndesserua and was noted for her beauty; she would later be gifted to the Swahili leader Funde by Sina.[6]

Upon receiving Nassua and his entourage, Sina agreed to grant them clemency and provided Nassua with a residence in Kibosho, specifically at Umbwe. During this period, Nassua was joined by the young Shangali and supporters from the Njama faction, and they remained there for approximately two years.[7]

Regent to Shangali and allegiance to Mangi Sina

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Several pivotal events transpired between late 1889 and mid-1890 that significantly altered the succession dynamics in Machame. In November 1889, Ngamini was declared Mangi (king), followed by Shangali's ascension in August 1890. During this timeframe, Sina conducted another raid on the regions of Wari and Foo, prompting Mangi Ngamini to flee westward, beyond the Kikafu region. Subsequently, Sina offered the kingship to Nassua, who declined the position, instead advocating for Shangali to assume the role, with Nassua serving as regent.[8]

Upon their return to Foo, accompanied by Sina's warriors for protection, Nassua publicly announced Shangali as the new mangi of Machame. The warriors remained in Foo for approximately one month before returning to Kibosho, taking with them five cows as tribute from Nassua to Sina. Notably, upon slaughtering these cows, it was discovered that their stomachs were filled with gravel, indicating possible subterfuge or poor management of resources.[9]

In the late 19th century, Jama Nassua played a crucial role in the political dynamics of Machame during a period marked by conflict and shifting power. Following Mangi Sina's raid on Foo and the subsequent flight of Shangali across the Semira gorge, Nassua sought reconciliation with Sina by offering a girl and an elephant tusk tied with masale leaves. This gesture facilitated a partnership in planning a raid westward against Ngamini, who was still fortified in Nguni.[10][11]

Nassua's strategic knowledge of the region, stemming from his marriage to a chief's daughter from Siha, allowed him to guide Sina's warriors effectively. The coordinated raid ultimately led to a significant victory over Ngamini's forces, culminating in his exile and vulnerability.[12]

In a pivotal moment in 1890, Nassua successfully advocated for Shangali's recognition as the de facto mangi of Machame under his regency, a decision supported by the newly appointed German representative, von Eltz. This transition secured Shangali's claim to leadership and established a new political order in Machame, with Nassua's influence being instrumental in this process. Nassua's adept political maneuvers, rooted in his lineage as a member of the ruling Kombe clan, positioned him as a key figure in shaping the future of the kingdom, ultimately facilitating the succession that would impact Machame for decades to come.[13]

Nassua's refusal of the chiefdom can be attributed to his loyalty to Nuya, which also influenced his choice of Shangali as a successor, rather than Ndesserua's own sons or Ngamini's eldest son. This choice reflected a calculated political strategy, as Nassua sought to shift power dynamics in favor of Shangali.

Additionally, Nassua's peace mission to Mangi Sina, while technically treasonous given Ngamini's status as the reigning chief, was viewed through a pragmatic lens. Many in the community, weary of Sina's raids, recognized Nassua's act of submission as commendable. His political acumen allowed him to gauge public sentiment accurately, leading to the moniker "Ndansanya," meaning "You who have redeemed us from the descendants of Yansanya," a tribute to his actions that alleviated the community's suffering.[14]

Nassua's ability to secure acceptance for Shangali as the new ruler of Machame was also noteworthy. He and Nuya orchestrated narratives surrounding Ndesserua's death and crafted a story that portrayed Shangali as the rightful heir, having been willed the chiefdom at birth. This narrative was disseminated among the people, reinforcing Shangali's legitimacy and facilitating his ascension to power following Ngamini's reign.[15]

Njama Nassua bolstered his claim to the throne of Machame by possessing traditional symbols of chiefly power, which were emblematic of authority in the region. Alongside Nuya, he managed to acquire the black-magic accoutrements that had been in the possession of every chief since the time of Mangi Rengua. These items were integral to Rengua's rise to power and had also been wielded by subsequent chiefs, including Mamkinga and Ndesserua. Under normal circumstances, Ngamini, as the reigning mangi, would have held these symbols, safeguarding them in the hut of his wise mother, Kekwe, who had been the most influential woman in Machame prior to Nuya's arrival.[16][17]

It appears that Nuya's hut served as the operational center for these activities, and it is believed that Ndesserua was buried there rather than in Kekwe's hut, as both Nuya and Nassua shared knowledge of Ndesserua's secret death. The magical accoutrements were likely smuggled into Nuya's hut for the purpose of being available for Shangali. However, the means by which Nassua initially obtained these accoutrements remains unclear. Speculation suggests that Nassua may have ingratiated himself with Kekwe, feigning loyalty towards her and support for her son, which would have facilitated his opportunity to take the items from her hut.[18]

The possession of these magical symbols allowed Nassua to assert Shangali's claim to the throne of Machame in 1890. Moreover, over the preceding fifty years, these accoutrements had played a significant role in ensuring that the chieftaincy remained within the Kombe clan, thus solidifying its status as the recognized ruling clan.[19][20]

Legacy

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At the close of the 1890s, Njama Nassua, having reached advanced age, retired from his influential role within the court. His son, Gideon, succeeded him and eventually passed the revitalized chieftainship of Siha to his own son, John, by 1945. The Nassua family maintained its prominence in the Kikafu basin for over a century, from the era of Mangi Rengua to 1960, navigating a complex relationship with local chiefs marked by both rivalry and alliance. Unlike other families that experienced significant fluctuations in status, the Nassua family consistently retained its position and experienced fewer reversals of fortune. By 1960, it was the second wealthiest family in Machame, surpassed only by the Shangali family, despite the shifting definitions of wealth from cattle and women to cultivated land and coffee.[21][22]

Nassua himself was particularly esteemed among his descendants. Despite his ambition and power, he declined the chiefdom of Machame when offered by Sina. This decision, unusual among Chagga leaders, was influenced by his deep devotion to Nuya, the youngest wife of Ndesserua, who had previously forged a political alliance through marriage. Nuya, a member of the rival Lema clan, was a formidable figure, and her influence effectively marginalized Ngamini's mother, Kekwe.[23]

Kombe dynasty dominance

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Examining the 19th-century dynamics of Machame's Wari and Foo, particularly east of the Kikafu River, reveals a tumultuous landscape characterized by external threats from Kibosho and Arusha, intense internal rivalries among clans, and fierce competition within the Kombe clan itself. Weak chiefs were often surrounded by advisors who wielded greater power.[24][25]

An intriguing question arises regarding why the succession in Machame did not disintegrate and transfer to other clans, as occurred in Siha to the west. Despite periods of chaos, leading figures remained loyal to the Kombe clan. Notably, during times of dual leadership—such as the rivalries between Ndesserua and his half-brother Lyamari, or between Ngamini and the duo of Shangali and Nassua—all involved parties belonged to the Kombe clan. This loyalty amidst turmoil underscores the clan's enduring influence in the region.[26][27][28]

See also

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References

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  1. ^ Ilif, John (1979). A Modern History of Tanganyika. Cambridge: Cambridge University Press. p. 22. ISBN 9780511584114.
  2. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 127. ISBN 0-520-06698-7.
  3. ^ Dundas, Charles. Kilimanjaro and Its People: A History of Wachagga, their Laws, Customs and Legends, Together with Some. Routledge, 2012.
  4. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  5. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  6. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  7. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  8. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  9. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  10. ^ Roberts, Andrew, and Beverley Brock. Tanzania Before 1900 Published for the Historical Association of Tanzania by the East African Pub. House, 1968.
  11. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  12. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  13. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  14. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  15. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  16. ^ Dundas, Charles. Kilimanjaro and Its People: A History of Wachagga, their Laws, Customs and Legends, Together with Some. Routledge, 2012.
  17. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  18. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 122. ISBN 0-520-06698-7.
  19. ^ Roberts, Andrew, and Beverley Brock. Tanzania Before 1900 Published for the Historical Association of Tanzania by the East African Pub. House, 1968.
  20. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 131. ISBN 0-520-06698-7.
  21. ^ Dundas, Charles. Kilimanjaro and Its People: A History of Wachagga, their Laws, Customs and Legends, Together with Some. Routledge, 2012.
  22. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 132. ISBN 0-520-06698-7.
  23. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 132. ISBN 0-520-06698-7.
  24. ^ Roberts, Andrew, and Beverley Brock. Tanzania Before 1900 Published for the Historical Association of Tanzania by the East African Pub. House, 1968.
  25. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 133. ISBN 0-520-06698-7.
  26. ^ Roberts, Andrew, and Beverley Brock. Tanzania Before 1900 Published for the Historical Association of Tanzania by the East African Pub. House, 1968.
  27. ^ Dundas, Charles. Kilimanjaro and Its People: A History of Wachagga, their Laws, Customs and Legends, Together with Some. Routledge, 2012.
  28. ^ Stahl, Kathleen (1964). History of the Chagga people of Kilimanjaro. London: Mouton and Co. p. 133. ISBN 0-520-06698-7.
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