Basimba people

The Basimba^[1] (alternatively BaShimba^[2], Musimba,^[3] or MuShimba) are a Bantu-speaking^[4] community in Uganda.^[5] The name Basimba (Swahili for big lion^[6]) is a label of shared identity that predates the 13th century. Basimba has been alternatively associated with the people or their place of origin. The early Ovambo people^[7] applied the name to the whole group of the leopard totem clan, known as Bena Ngo in Zambia^[8] and Abe Ngo in Uganda. The individuals referred to as Musimba, located on the western coast of Africa (in proximity to Cunene, at a latitude of 18° S), are likely to belong to the same ethnic group. It can also be inferred that Wazimba (or Wuzimba) is merely an alternative designation for Mazimba (which may also be represented as Mu-zimba and Musimba) based on the observation that Ma and Wa (or Va) appear to serve as common prefixes for the names of East African tribes. Thus, the original inhabitants of Madagascar (the Vazimba) were an offshoot of this common lineage.^[9]

The Basimba or Cimbebas tribe

One narrative, by American Sailer traveling northwards along the coast in 1828–1829, states that some ‘two leagues ' leagues’15 north-east of ‘Ogden’s Harbor ’ 16 of his expedition encountered ‘a small village, inhabited by about two hundred natives’ which he refers to as ‘of the Cimbebas tribe’.17 ‘Cimbebas’ here is understood to invoke the name given for an inland ‘region between Cape Negro and Tropic of Capricorn’ on a 1591 Italian map of Africa by Filippo Pigafetta.^[10]

In the year 1890, Basimba were documented and mapped to be located on the right or Portuguese side of the Cunene River, showing the Basimba (known as Ba-Ximbas or Ba-Shimba),^[11] as identified by the Cimbebas of Duparquet and other ethnologists.^[12] The year 1899 saw the documentation of the Basimba among the South West Bantu group.^[13] There are countless tribes across the world recorded in 1931, each with unique cultures, traditions, and histories. Some well-known examples include the Basimba tribe.^[14]

Land of Basimba (Cimbebas) Ancestors

The kingdom of Mataman, especially the land of Cimbebas, which Jodocus Hondius wrote about and mapped in his Clear Description of the Cape of Good Hope of 1652. It lies in the north of the present Namibia, in the Kaokoveld, Ovamboland, and Damaraland, more or less in the middle of the Namib desert. The coastal area between Great Fish Bay and the English colony of the Cape of Good Hope is populated by different tribes, the most significant of which are the Cimbebas, who dwell in the territories referred to as Cimbebasia.^[15] On 5th day of October, 1993, in No. 259 Government Gazette of the Republic of Namibia, gazetted Cimbebasia.^[16]

Cimbebasia, referred to as Simbeba, is a country positioned on the southwestern coast of Africa, lying between Cape Frio in South Guinea and the land of the Hottentots. The coastline is believed to be home to the Cimbebas tribe.^[17]

Basimba Kingdom

Basimba's kingship was first documented in 1670, when "the Kingdom of Mataman, commonly so called, took that denomination from its King, the proper name, according to Pigafetta, being Cimbebas, or Zembebas^[18] The magnificent Kingdom of Mataman enjoyed independence and strength, sometimes maintaining amicable relations and at other times being in conflict with Angola. The ruler of Mataman practiced paganism.^[19] Mataman, or Cimbeba Kingdom, was recognized as the cultural institution and the steward of the cultural heritage of the Basimba (Cimbeba) people. This heritage was declared lost after the jaga or jagas invaded, resulting in the appropriation of Basimba land by the Imbangala.^[20] The name of the Mataman Kingdom is attributed to a prince named Mataman, who belonged to the Basimba (Cimbebas) lineage.^[21]

In 1695, Angola comprised six main regions:^[22]

• The Kingdom of Angola, specifically referred to as such
• The Isle of Lovendo
• The Kingdom of Quisama, also known as Quissima
• The Province of Libolo
• The Country of Benguela
• The Kingdom of Mataman, or Cimbeba

Since the reign of King Matama in 1591, the Basimba people have been structured into agnatic and exogamous clans. All clans recognize the Matama as their supreme leader, with each clan tracing its historical lineage back to a common ancestral grandfather. Each clan has both a primary totem and a secondary totem. These totems are predominantly represented by plants and animals or their parts, although there are rare cases where they may include substances like water from specific sources or inanimate objects.

Originally, these totems were considered dangerous to the ancestors of the clan and the members of their households; however, many Basimba view their totems as part of their family. Consequently, the Basimba take measures to protect their totems and refrain from consuming them as food. All clans within the Basimba community share a similar administrative framework akin to that of the traditional Basimba Clan Council.

Clan names hold significant importance in the social structure of the Basimba. As the father serves as a crucial link connecting each Musimba to their respective clan, Basimba individuals inherit names from their patrilineal clans and identify themselves accordingly.

All clans possess proverbial names as well as names of ancestral deities and spirits, yet each clan maintains a unique set of names that differentiates its members from those of other clans. At birth, an individual may be presumed to belong to a clan, but official membership is confirmed during the naming ceremony, at which point the individual receives a name from that clan. Once a person is initiated into the clan and assigned a clan name, they are permitted to participate in the official events of that clan.

While kinship and kingship among the Basimba (Cimbeba) are nearly indistinguishable, kinship generally encompasses matters related to ancestry and descent, familial connections and blood relations, personal identity and personhood, clan and group identity, social interactions and interdependence, gender roles, social hierarchy, blood brotherhood alliances, permanent residency, the coexistence of natural and supernatural realms, and historical context, among other aspects. Conversely, kingship primarily addresses issues of authority, royalty, hierarchy, and cultural rights and responsibilities, and history, among others. Note that the former category may pertain to kingship while the latter category may pertain to kinship.

The intimate and interconnected relationship between kinship and kinship serves as one of numerous instances of entities that express the diverse dualities central to the social organization of the Basimba people.

The recognition of the Basimba Community was of great significance regarding the 2017 Constitution of the Basimba People, which was officially registered in the Republic of Uganda under entry number 15783. This constitution was vital for the Basimba tribe, as it specified their governance framework, cultural practices, and community rights. It represented the aspirations of the Basimba people to uphold their cultural legacy while engaging with the modern state, thus ensuring that their unique identity was respected and preserved in contemporary society.

The Basimba Clan Council conducted its first election during a General Council meeting on August 29, 2019, in Busimba Village, located within the Busimba Zone of Mpogo, Sironko District. This important assembly resulted in the unanimous election of Katunku ^[23] Joshua Steve as their cultural leader and Chairman of the Clan Council. This result highlighted the collective consensus and backing from the Basimba community, in accordance with the principles set forth in the 2017 Constitution of the Basimba people appearing on the List of current non-sovereign African monarchs

Article 10 (5) of the 2017 Constitution of the Basimba people further recognized key historical figures within the community. The late Muzei Kabolesa Wilson is honored as the first Clan Chief of the Basimba associated with the Leopard totem, marking a significant milestone in the tribe's leadership history. Additionally, the late Tito Wajje was acknowledged as the inaugural Clan Chief linked to the Frog totem, while the late Mauwe is celebrated as the first Clan Chief associated with the Dog totem. These recognitions served to highlight the foundational leaders who had shaped the clan's identity and governance.

The Clan Chief of the Basimba Clan associated with the Frog totem was Kadukulu Solomon Wajje, who upheld the traditions and leadership legacy of his predecessors. His role was vital in maintaining the cultural continuity and community cohesion among the Basimba people. The honors bestowed upon past leaders and the current chief underscored the rich heritage and historical importance of the Basimba community, celebrating those who had significantly influenced their cultural identity and societal structure.

This constitutional recognition underscored the vital contributions made by these individuals to the Basimba community and the wider society. Katunku Nicholas's groundbreaking achievements in business served as a testament to the entrepreneurial spirit inherent in the Basimba people, while Katunku Joshua Steve's literary work has played a crucial role in documenting and promoting the tribe's rich heritage and culture through widely accessible platforms.

The appointments made during this assembly highlighted the Basimba tribe's commitment to safeguarding it’s cultural legacy and ensuring strong leadership within their community. By promoting collaboration and representation across different demographics, the Clan Council sought to cultivate an inclusive atmosphere that embodied the varied voices and requirements of the Basimba people. This dedication to effective leadership was crucial for fostering unity and advancement within the community, guaranteeing that all members had a role in shaping their shared future.

By honoring these distinguished figures, the Basimba people's Constitution not only commemorated their legacies but also served as an inspiration for future generations to pursue endeavors in commerce and cultural preservation. This acknowledgment emphasized the importance of safeguarding the history and accomplishments of the Basimba people, ensuring that their contributions are celebrated and remembered for years to come.

Article 10 (7) of the 2017 Constitution of the Basimba people stipulated that the president or Chairman of the various Basimba or Bashimba communities situated abroad were granted membership in the Council solely under their official roles. This provision was significant as it formalized the inclusion of these leaders in the Council, ensuring that their voices and perspectives were represented within the governance framework of the Basimba community.

The inclusion of these overseas leaders in the Council was essential for fostering a sense of belonging and representation for the Basimba or Bashimba communities that exist outside their native region. By allowing these individuals to participate in the Council, the Constitution acknowledged the importance of their contributions and experiences, which enriched the decision-making processes and policies that affected both local and Diaspora communities.

Furthermore, the active involvement of the presidents or Chairmen from abroad played a vital role in sustaining a strong link between the Council and the Basimba or Bashimba tribe that is dispersed globally. This connection was crucial for ensuring that the interests and needs of these communities were addressed, thereby promoting unity and collaboration among all members of the Basimba people, regardless of their geographical location.

On January 22, 2023, Katunku Joshua Steve officially executed a Statutory Declaration, confirming his election as the traditional or cultural leader of the Basimba tribe and his role as Chairman of the Basimba Clan Council. This declaration was formally presented to Bikala Rogers, a Commissioner of Oaths, underscoring the significance of his position within the community and the recognition of his leadership. The act of executing this declaration served as a formal affirmation of his authority and responsibilities, which were deeply intertwined with the cultural heritage of the Basimba people. The participation of a Commissioner of Oaths added an extra layer of credibility and legal importance to the declaration, ensuring adherence to the necessary legal standards.

The name Katunku was first noted in 1657 within the exposition of the Gospels for the complete year, translated (from German) into Polish.^[24]

Relations to Buganda

Before the creation of the Kingdom of Buganda, the area was initially known as Muwaawa. With the support of 13 clans,^[25][26] including the Basimba/Leopard (Ngo) clan,^[27][28][29] Kato Kintu^[30][31] established the Kingdom of Buganda in the 14th century. He became the nation's first kabaka, the official title of the king of Buganda. The Leopard (Ngo) clan has historically experienced high levels of persecution due to their notable role in the cult of Kintu. Under the rule of King Kateregga of Buganda,^[32] 400 members of the clan were executed c.1674-1680 in the current Butambala District, prompting survivors to conceal their cultural identity. Similar clan-based violence has been recorded during the rule of Kabaka Jjunju of Buganda as well.^[33]

Royal links

The Basimba are considered a ruling clan alongside other royal clans^[34] that migrated from the Kingdom of Luba to the Luapula Valley in Northern Rhodesia.

Multiple kingship groups are recognized within the Basimba, including the Leopard (Ngo) clan.^[35] The Basimba kingship group was often persecuted due to its royal links.^[36] Among the many Leopard clan branches, one was eligible for the throne. Reigning kings of Buganda would capture this group and execute most of its men to reduce the risk of being overthrown.

After the death of Kabaka Nakibinge of Buganda,^[37] his wife Nannono of the Leopard (Ngo) clan presided as Kabaka for eighteen months between 1554 and 1556 AD. After this event, the name Nabulya was introduced into the Leopard (Ngo) clan to remind other clans in Buganda that a woman from the Leopard totem clan once had power in Buganda Kingdom. "Nabuyla" means ‘I ate it,’ insinuating that the clan once took royal power.

Migration

The larger Basimba group is considered by some scholars (such as Klenkler/Klenkler 1990) to have moved from Northern East Africa, traversing Equatorial Africa to reach Kibiro salt mining in the Katara Empire, Uhaya Kingdom, and the Busere region on Ukara Island in Lake Victoria (Nalubale), extending into Congo, Southern Angola, and finally Northern and Central Namibia.^[38]Although there are few historical records regarding the Basimba (Big Lion) people, they should be discussed due to their close historical connection with the BaShimba,^[39] who all belong to the Leopard (Ngo) clan. Most Basimba people claim their origins lie in the Congo, among the Luba people of the Kingdom of Luba. Little is known about these immigrants, but traces of their history are found in the legend of the Tabwa^[40] ancestor.

Kyomba, a legendary ancestor of the Tabwa, lived on the eastern shores of Lake Tanganyika. Faced with Hamitic pressures in the north and other people from the south, Kyomba and his companions crossed Lake Tanganyika, migrating to the western shores of the lake after a conspiracy mounted and hatched against him reached the shores of Lake Kivu. Then they crossed the Ruzizi and arrived in Maniema on the banks of the river Lualaba in the second half of the 16th century. Fanger, son of Kyomba, and his companions continued their migration up the river while others went elsewhere. The name Tumanya means "those that have followed the route by water", and Bena Kilunga means "those who followed the path on land in their migration." The Bena Kilunga group migrated to the eastern banks of the Lualaba River and Lukunga River together with Buanza, Mumba, and the Basimba people.^[41][42]

The Tumanya group migrated to Ankori, or the Nkole people,^[43] and eastwards, following the Luvua (Lualaba), while their companions followed the Lualaba River to back the lagoons in Upemba Depression. It was around the 17th century when the gradual arrival of people in the mountains from the plains of Lualaba Kamalondo was named the "Kundelungu" Mountains.^[44][45] Finally, Tanga and his father Kyomba migrated further across the Luapula at the current location of the position of Kasenga and settled in southern Tanganyika, where they were joined by members of the Zimba Clan,^[46][47] avoiding quarrels with Movwe who migrated to the Marungu highlands.

The Basimba or BaShimba immigrants seem to have come in ethnic groups under the leadership of Mambwe, Mauwe,^[48] Katunku, Ngulya, Mwati, Kaabya, Ntembe, Namuyonjo, Kabolesa, Kitembwa, and Kooli, among others. When these people reached Luapula Valley in the current Luapula Province in Zambia, Mwanza Region, Northern Tanzania, and Butambala in Uganda, they decided to settle, and the leader became the family or clan head. As the Basimba or BaShimba settlement grew the original leader, after several generations, became a mythical figure to his descendants.

Basimba or BaShimba people are recognized to be indigenous peoples^[49][50] because they were the first comers among the immigrants in Zambia or Northern Rhodesia by then and in Tanzania.^[51] According to local tradition, the original inhabitants were a clan called the Basimba who lived in the area of Busere on Ukara Island, in the southeast corner of Lake Victoria, but it is not known what language they spoke, and there are none of their descendants surviving. Tradition makes no mention of fighting between the Basimba immigrants and the people whom they found in Uhaya in Tanzania and at Butambala in Uganda. The Bashimba of the Leopard clan) successfully resisted Nkuba^[52] in Northern Rhodesia (Zambia).

Original homeland

The original homeland of the Basimba^[53] or BaShimba^[54] people, or their ancestry, is shrouded in myths and legends. They seem to have lost contact with their original ancestors in Congo among the Luba people, leading a cluster of Basimba (Big Lion) people to migrate north from Mweru-Luapula to Mwanza Region, eventually erecting human settlements among the Haya people in Tanzania, then at:

• Butambala District in central Uganda, Buddu^[55] in Masaka District,
• Ntakaiwolu in Busoga,
• Mpogo in Sironko District,
• Butaleja District and *Lupada, Naboa,^[56] *Budaka District,
• among the Gwere people, in eastern Uganda. Other Bashimba people settled in Northern Rhodesia (Zambia) which was part of Zimbabwe.

Culture

The Basimba practice rituals and ceremonies of the Chishimba spirit similar to the^[57][58] Loa or Kongo Loa culture practiced by the Basimba people of Haiti, who were sold into slavery in Haiti from Congo.^{[citation needed]}

The Basimba (Big Lion) people in Uganda maintain the Basimba Spiritual Stone, which represents the Chishimba spirit and is related to the institution of kingship. Its absence constitutes the absence of political power. According to traditional African religions, the Chishimba spirit is synonymous with kingship and similar to the Kintu cult practiced by the leopard (Ngo) Clan people in Buganda. The Chishimba is kept in a specially prepared basket called ichipe ca calothe basket of the nation or land. It is wrapped in bark cloth and kept in a specifically prepared shrine (olug'anda lwa Ba Chishimba or esawo lye ejjembe lya Basimba) dedicated to the spirit.^{[59][60][61][62]}

Basimba people worked with the Bunyoro-Kitara kingdom's priest in charge of the sacred pool of Muntebere. Each year, the Bunyoro king sent a young slave woman, two cows, and a white sheep to the priest. The slave woman was given as a wife to one of the Abasimba clan, who was a servant of the priest.

Traditional Beliefs

According to the Basimba tradition, anafterlife does take place in another world in another form of existence. The Basimba attitude towards dead ancestors is like their attitude towards living parents and grandparents. A ritual to contact dead ancestors is practiced by the Basimba people.^[63] It is similar to Haitian Vodou art, related to Loa, a Haitian Vodou^{[64][65][66][67][68]} religion practiced by the Basimba people of Haiti, an island that was proclaimed an independent republic in 1804 and often lasts all night.

The abasimba dance

The Abasimba dance of the Basimba people is a hunting dance performed by the Wajita or Jita people of Ukerewe Island.^[69][70] Their clan names of Uganda, Tanzania, and Zambia are named after their lineal ancestors.

Beliefs

Today, between 40% and 50% of the Basimba people are Christians^[71] and 50% are Muslim.^[72] Besides that, traditional beliefs are very widespread among them. The most important features are ancestor worship (the term is called inappropriate by some authors) and totemism.

The Basimba of Kisangani, who martyred Dr. Paul Carison of the Christ Church during the Congo Crisis of 1964–1965, participated in the Simba Rebellion, which was later defeated.^[73]

Totems

Basimba totems Muziro have been in use among the Basimba people since the initial development of their culture. Totems identify the different clans among the Basimba people that historically made up the dynasties of their ancient civilization. Seven different totems have been identified among the Basimba (Big Lion) people in Zimbabwe, Congo, Zambia, and Uganda, such as the Basimba among the Haya Tribe in Tanzania.^[74] People of the same clan use a common set of totems, usually animals or birds.^{[75][76][77][78]}

Examples of animal totems include Ngo/mbwili Leopard,^[79] Leopard Cat, Genet Cat, which in the Lega language is known as Musimba^[80][81] and also known as Kasimba in the Luganda language and known as Zimba in the Luba language, Nshimba in the Bemba language, Lion (Mpologoma), Mbwa Dog, Kikere Frog, mamba Lungfish and Nkoko Rooster. People of the same totem are the descendants of one common ancestor (the founder of that totem) and thus are not allowed to marry or have an intimate relationship. The totems cross-regional groupings and, therefore, provide a wall for the development of ethnic groups among the Basimba.

Basimba chiefs are required to be able to recite the history of their totem group, right from the initial founder before they can be sworn in as chiefs.

Orphans

The totem system is a severe problem for many orphans, especially for Basimba or BaShimba women^[82] married to members of other clans. The Basimba people are afraid of being punished by ghosts if they violate rules connected with the unknown totem of a foundling. Therefore, it is difficult to find adoptive parents for such children. If the foundlings grow up, they have problems getting married and, on their deaths, are not buried in the Basimba ancestral grounds.

Burials

Identification by totem has important ramifications in traditional ceremonies such as the Basimba burial ceremony. A person with a different totem cannot initiate the burial of the deceased. Only a person of the same totem, even when coming from a different tribe, can initiate the burial of the deceased. For example, a Muganda of the Ngo (Leopard) totem can initiate the burial of a Musimba of the Leopard totem and that is perfectly acceptable in Basimba tradition. However, a Musimba of a different totem cannot perform the ritual functions required to initiate the burial of the deceased.

If a person initiates the burial of a person of a different totem, he runs the risk of being asked to pay a fine to the family of the deceased. Such fines were traditionally paid with cattle or goats, but nowadays substantial amounts of money can be asked for. If they bury their dead family members, they will come back at some point to cleanse the stone of the burial. The Basimba tribe bury their dead facing West.

Basimba clan groups

The Basimba people consider themselves subjects of the Chishimba, the Basimba's single paramount Chief. They live in villages of 50 to 100 people and numbered 100,000 in 2016. There are eight Basimba (Big Lion) people. Clan groups named after animals:^[83][84][85]

1. The Leopard, (Ngo) clan
2. The Leopard Cat clan
3. The Genet Cat (Kasimba) clan
4. The Lion, (Mpologoma) clan
5. The Frog clan
6. The Dog clan
7. The Rooster clan
8. The Lung Fish clan

Some of the Basimba people migrated northwards from Luapula Valley after the disintegration of the Shila states, and others remained in Northern Rhodesia, currently known as the BaShimba or Abeena Ngo (Leopard) totem clan. The BaShimba Leopard totem clan is a ruling clan among the Lungu and Bemba.

Geographic distribution

The Basimba^[86] people exist in Zambia, formerly known as Northern Rhodesia, Zimbabwe, Uganda, Haiti, the DR Congo, and Tanzania. The word "Basimba" or "BaShimba" has several meanings. It may designate people of Basimba origin regardless of where they live, e.g., whether they live in urban areas or in the original rural Basimba areas of Mpogo, Sironko, Lupada, Naboa in Budaka District or Butambala District, Mooni, Mbale District^[87] in Uganda, Luapula Valley in Zambia or Northern Rhodesia and Kagera Region among the Haya tribe in Bugorora Ward or County of Missenyi District in Tanzania. The original language of the Basimba people is unknown.

The BaShimba people living in Zambia's Northern Province, among the Lungu and Bemba tribes, speak the language that is most closely related to the Bantu languages, the Lungu and ChiBemba (in Zambia and the DRC), Haya (in Tanzania), and Luganda of the Baganda and Lugwere of the Gwere people (in Uganda). In Uganda, Luganda is spoken in the central and eastern parts of the country and has become the most widely spoken language in the Country, although not always as a first language.

Genealogy

The history or genealogy of the Basimba (Big Lion) people has given rise to numerous debates among historians as to whether the Basimba people of the Leopard (Ngo) Clan in Uganda came with Kabaka and Kato Kintu^[88][89] in the 14th century or migrated either directly from Mataman Kingdom or the Luapula valley to Uganda.^[90][91][92]

Some historians, anthropologists, and sociologists, including David William Cohen, Ian George Cunnison, Hans Cory, Mwelwa Chambika Musambachine, Gideon Were, Stephen Kyeyune, Tausir Niane, Mary Douglas, M. Hartnoll, Dr. Schinz, and Fisher A. B., among others, have written books about Basimba people but have not stated the names of the Basimba ancestors who left the Luba people in Congo and migrated to places like Zambia, Zimbabwe, Tanzania, and Uganda. Some historians who have written histories of Africa use imprecise narrative documents to make estimates, which must be treated with caution. Societies such as the Anthropological Society of London and the Ethnological Society of London have also not yet published physical or cultural aspects of the Basimba people, due to the pronunciation of the name Basimba as Vazimba who migrated from East Africa and settled in Madagascar.^[93] The Vazimba are kinsmen of the Ba-Simba.^[94][95]