Cultural Heritage Assets: Rituals, Grinding Hollows and Other Socio-Cultural Practices in Simiyu Region, Tanzania

Charles B. Saanane

doi:10.4236/nr.2016.74020

Abstract

This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region. Specific objectives of the assessment are to identify tangible cultural heritage resources in Simiyu region; to identify intangible cultural heritage resources in Simiyu region; and to provide suggestions for pertinent protection, conservation and presentation of cultural heritage resources. The assessment was carried out through surveys that included documentation together with records for Global Positioning System (GPS) coordinates per surveyed locality; key informant interviews; and Focus Group Discussion. Results from the assessment revealed several worship areas that include immovable physical objects associated to ritual performance places. For example, wells like Luhuhi in Ilula village, Nkindwa biye tree in Ilula village, Magahi well in Isenge village, Isangijo hill at Isenge village, Dutwa well in Isenge village, Nyabusalu well in Igalukilo village and similar others are worship places that were revealed by informants. The assessment uncovered granite rock boulders that are being chopped off flakes for traditional medicine use in the area. Some cultural heritage sites have been identified such that a lot more needs to be explored in order to establish existence of other physical cultural heritage sites in Busega district, Bariadi district. For example, the grinding hollows, bao and the like are unique heritage resources. Such resources including undiscovered immovable archaeological objects would need presentation of sustainable preservation as well as conservation plans in line with Antiquities Acts, Antiquities Rules and Monuments of 1980 together with Cultural Heritage Policy of 2008.

Highlights

This report is based on assessments along Ngasamo ward, Busega district in Simiyu region, Tanzania
It was reported that almost all peoples occupying the southern third of the African continent, notably, from Cameroun to Nigerian sea coast in West Africa to Somalia and Kenyan coastline in Eastern Africa and southwards as far as, for example, Port Elizabeth in South Africa, speak a closely related group of languages known as the Bantu languages [1]
In West Africa, for example, palaeontological evidence of Negro existence was attested at Iwo Eleru in Western Nigeria where a “proto-Negro” skull exhumed there was dated to the early tenth millennium Before Christ (9250 BC) [1]

Summary

Introduction

This report is based on assessments along Ngasamo ward, Busega district in Simiyu region, Tanzania. Based on lexical, phonetic, morphological (grammatical) and syntactic resemblances, the Bantu family consists of over four hundred languages all reported to have derived from the same ancestral language known as “proto-Bantu” [1] Assuming for such population groups descended from a common parentage, some words have common meaning, for example, the word “people” in the following languages, Congo, bantu; Rwanda, abantu; Shona (Zimbabwe) vanhu; Wasukuma (Mwanza, Simiyu and Shinyanga regions), bhanhu s [1]. It was reported that speakers of Bantu languages moved from their original homelands and eventually, displaced as well as incorporated Khoisan and probably Sudanic stocks in big vast regions of Sub-Equatorial Africa Such a pattern was accomplished by the end of Early Iron Age (variously referred to Early Iron Working phase) and the beginning of the second millennium BC [1] (Figure 2). Such features include a seven-vowel system, use of tone, true negative tenses, class prefixes to indicate size and restriction of double prefixes to determine situations [2]

Objectives

Methods

Results

Conclusion