Click on the link below to watch:
http://www.reuters.com/news/video?videoId=111797&rpc=60
Thousands of Nubians living in Nairobi's Kibera slum campaign for land which they claim belongs to them, and better living conditions.
An Africa Journal report.
You can read more with Mzee Issa Abdul Faraj-vice chair-Kenyan Nubian Elders;
Nubians
TRAILER
Scattered around Kenya, especially in the slum of Kibera, lives the illegal and discriminated against community originating from Sudan, with no identity and an uncertain future.
RUNTIME: 02:29
COUNTRY: KENYA
FILMING LOCATION: KIBERA
LANGUAGE: ENGLISH, SWAHILI
SOURCE: A24MEDIA
SCRIPT
The Nubians in Kenya, otherwise thought of as ‘fifth generation foreigners’ have lived in Kenya for many years, however, they are not considered to be legal citizens. They are stateless. The Nubians are originally from Sudan; many of them have lived in Kenya for decades due to the service of Sudanese soldiers in the British army. They were a part of the Kings African Rifles (KAR) during World War I.
The Kenyan government has refused to give citizenship to the Nubians most of whom live in the Kibera slum. They were settled in Kibera by the colonial government. The case that the Kenyan government holds is that Nubians are foreigners living in Kenya who have not renounced their Sudanese citizenship and are therefore not entitled to Kenyan citizenship. In 1939 the Sudanese government did not accept requests from Nubians (who were Sudanese soldiers at that time) to be repatriated to Sudan, hence leaving them with no choice but to stay in Kenya.
Their fight for survival under harsh circumstances has been of a commendable nature. They live in fear of being persecuted by other Kenyans. Many attempts have been made to move them out of Kibera, a place they dominated decades ago; however the government has failed to get rid of them.
Under chapter six of the Kenyan constitution Section 87(I), for citizenship in Kenya, it is it stated that a member of the Nubian community was eligible for automatic citizenship if they met three conditions;
They were born in Kenya
They were on 11th December 1963 citizens of the United Kingdom and colonies or British protected persons
At least one of their parents was born in Kenya
Due to the above conditions many new generations of Nubians born in Kenya have been given citizenship. Those who cannot prove that their grandparents or parents were born in Nairobi face a lot of difficulties in terms of getting citizenship and ID cards.
Another important point to be noted is that Nubians do not fall under any of the tribal communities in Kenya although they would like to be recognized as one. Currently they are referred to as the ‘others’, outsiders. They face high rates of discrimination and are forced to keep to themselves and only speak to people from other tribes if they have no choice. They want to be issued title deeds stating that the land that was given to them in Kibera by the British is Nubian land.
In the early days because Kibera’s more dominant inhabitants were the Nubians many people faced difficulties but some were comfortable with the Nubians. For instance, in 1969 after the assassination of Tom Mboya, Kibera was a haven for his ethnic group and the Nubians were hospitable to these people who had faced persecution by their fellow Kenyans from different tribes in other areas.
The Nubians do not only live in Kibera though. They are scattered around Kenya in places like Kisumu, Kisii, Mombasa, Meru as well as many other places around the country.
In 1933 a report was written stating that Nubians had a right to equity. This report was drafted by Sir Morris Carter (a British colonial administrator) and is now referred to as the Carter report. It noted that:
"We consider that the government had a clear duty to these ex-askaris either to repatriate them (which they declined to do in 1939) or to find accommodation for them. They were told that they might make their homes in Kibira and in our judgement they ought not to be moved without receiving a suitable land elsewhere and compensation for disturbance, and we believe that similar obligations exist in respect of their widows, or sons who are already householders at Kibira." (1933:171) Centre for Minority Rights Development (2004).
Retrieved from: http://www.cemiride.info/repository2/webfiles/nubian_adv.pdf
Not all of the recommendations made in the Carter report were carried out. If they had been, the situation of Nubians in Kenya may have been a lot easier today, however, the circumstances have not made life for Nubians in Kenya hospitable.
About 90% of the Nubians in Kenya are landless, and therefore live in poverty. This impacts their daily life in terms of food and health security as well as education. They also face many difficulties as they can not find employment mainly due to being stereotyped or disrespected by other communities. It is unknown whether these ‘other’ people will ever be accepted to a place they call home or whether their struggle will go on for decades to come.
SHOTLIST
01:00 VOX POP, KENYAN MALE (SWAHILI)
"When they refuse to give you ID, what will you vote with, you’re told to go and get your great great parents certificates of birth"
01:17 01:00 VOX POP, KENYAN MALE (SWAHILI)
"Asking for you grandparents certificate, it’s as good as refusing him an ID"
01:23 ITV, ISA ABDUL FARAJ, VICE CHAIRMAN, KENYA NUBIAN COUNCIL OF ELDERS (ENGLISH)
"If you can’t get your ID obviously, you can’t get a passport , if you can’t get this documentation, you can’t get the pin number"
01:31 ITV, ANGELA KHAMINWA, PROJECT CONSULTANT, OPEN SOCIETY JUSTICE INITIATIVE (ENGLISH)
"You won’t be able to go to a clinic if you don’t have your ID, you might not be able to attend university, if you can’t prove that you’re Kenyan, you can’t open a bank account in Kenya if you don’t have an identification card"
01:44 ITV, ISA ABDUL FARAJ, VICE CHAIRM
AN, KENYA NUBIAN COUNCIL OF ELDERS (ENGLISH)
"Before independence all blacks were in the same basket, they were all treated as fourth class citizens or whatever"
01:55 ITV, ANGELA KHAMINWA, PROJECT CONSULTANT, OPEN SOCIETY JUSTICE INITIATIVE (ENGLISH)
"They were not included as citizens of Kenya when people were being granted citizenship"
02:02 ITV, ISA ABDUL FARAJ, VICE CHAIRMAN, KENYA NUBIAN COUNCIL OF ELDERS (ENGLISH)
"Kibera in Kinubi means forest, tropical forest type, where the sunlight, rays of the sun cannot reach the forest"
02:12 ITV, ANGELA KHAMINWA, PROJECT CONSULTANT, OPEN SOCIETY JUSTICE INITIATIVE (ENGLISH)
"The British government allocated the land in Kibera but didn’t actually give them title deed, any kind of paper work for that"
02:22 VOX POP, TWO NUBIANS (ENGLISH)
"The nubians in those days had cattle, had their own farms, they used to get their food from the farm, they used to have houses where they would rent to people and we used to get our money from there for education and everything but after independence the Kenya government decided to break all these houses, their idea was to strangulate people economically which was perfected by the Kenya government"
02:44 ITV, KORRIR SINGOEI, EXECUTIVE DIRECTOR CEMIRIDE, CENTRE FOR MINORITY RIGHTS AND DEVELOPMENT (ENGLISH)
"They have been displaced like over ten times to just pave way to one development or the other and that displacement has been violent, it’s been without notice, it’s been without compensation"
03:02 ITV, ANGELA KHAMINWA, PROJECT CONSULTANT, OPEN SOCIETY JUSTICE INITIATIVE (ENGLISH)
"We need to deal with this issue as a country very openly"
03:06 ITV, KORRIR SINGOEI, EXECUTIVE DIRECTOR CEMIRIDE, CENTRE FOR MINORITY RIGHTS AND DEVELOPMENT (ENGLISH)
"What they desire is that what they currently occupy within Kibera would at the very minimum, at the very minimum be granted to them"
03:17 ITV, MAINA KIAI, FORMER CHAIRMAN OF KENYA’S NATIONAL HUMAN RIGHTS COMMISSION
"You know for me in fact you address them because they are sensitive, not because they are not"
03:21 CREDITS
END
Monday, October 26, 2009
Sunday, October 18, 2009
Nubi-The Language
Here is a well documented book to read,a summary;
The Nubi language of Uganda: an Arabic Creole in Africa by Inneke Hilda Werner Wellens.
The Nubi language is spoken in Uganda and Kenya. Nubi is Arabic, since about 90% of its vocabulary is of an Arabic nature. It is often termed a creole, since many of its structural and developmental features resemble those of known creoles.The growth and development of the Nubi language must be situated near Lake Albert towards the end of the nineteenth century. This period is well documented and is described at length in the first part. This volume also provides a detailed description of the Nubi language of Uganda, and it deals with the development of the language and searches for the relevant Arabic source dialects.The book includes more than one thousand examples and several texts, recorded by the author during two extensive periods of field research.
The Nubi language of Uganda: an Arabic Creole in Africa by Inneke Hilda Werner Wellens.
The Nubi language is spoken in Uganda and Kenya. Nubi is Arabic, since about 90% of its vocabulary is of an Arabic nature. It is often termed a creole, since many of its structural and developmental features resemble those of known creoles.The growth and development of the Nubi language must be situated near Lake Albert towards the end of the nineteenth century. This period is well documented and is described at length in the first part. This volume also provides a detailed description of the Nubi language of Uganda, and it deals with the development of the language and searches for the relevant Arabic source dialects.The book includes more than one thousand examples and several texts, recorded by the author during two extensive periods of field research.
Nubian Traditional Dressing
Nubian dressing is unique especially among the women-"Gurbaba" worn beneath the dress or "Kamis Toub" is to cover the shoulders and head, same as "Fidiga" which is shorter than "Toub".
Other items of dressing are"Mendil", head scaf, "Ndala" is sandal for women and "Nila" for men.
Women also wear "Bangil, Fidua, swar,suksuk"-assessorries-Bangels etc.
The Nubian men are normally dressed in "Kanzu" but that is more like borrowing from the Swahili-Kanzu is a Swahili word that means robe, tunic, or kaftan, it is a white or cream colored robe. Note- in Kenya-kanzu is also worn by Muslims of all tribes
Here are photos of Nubian women dressed in Nubian traditional dress.
Other items of dressing are"Mendil", head scaf, "Ndala" is sandal for women and "Nila" for men.
Women also wear "Bangil, Fidua, swar,suksuk"-assessorries-Bangels etc.
The Nubian men are normally dressed in "Kanzu" but that is more like borrowing from the Swahili-Kanzu is a Swahili word that means robe, tunic, or kaftan, it is a white or cream colored robe. Note- in Kenya-kanzu is also worn by Muslims of all tribes
Here are photos of Nubian women dressed in Nubian traditional dress.
Below,some Nubian men in Kanzu,
Monday, October 12, 2009
Nubian handicrafts
The Nubians have unique handicrafts made of reeds and river palm leaves. These are intricately woven with artistic patterns that fascinate any new comers to Nubian arts and crafts. These are often done in different colours and are very attractive and popular with foreign tourists as world-class items. These include- KUTA, TABAGA, BIRISH (colourful spread mat) and LASHIRA (field mat) etc. There are Afro trays, laundry baskets, tablemats etc.
They also make embroidery for household decorations, which are often, unmatched anywhere.Kenya Nubians have a unique culture, rich in all aspects, colour and aesthetics.
Material art and artefacts of the Nubian People1. Tabaga
· How the dyes are produced
· Dyeing the reeds(diss)
· Weaving the tabaga
· Hanging the diss to dry
· Jaff
· Diss being harvested along the banks of a river
· A Nubian woman carrying the diss on her head
· Different designs of tabaga
2. Ndoo
3. Bread basket
4. Rijai
5. Murkaka
6. Fundu
7. Birish
8. Misile
TABAGA
If you have had a chance to visit the Maasai market held every Tuesday of the week along the globe cinema roundabout in town. no doubt you will attest to the act that Kenya is indeed rich in material culture of all kinds from all parts of Kenya.
From the kamba woodcarvings to the world famous kisii soapstone carvings, to colourful Maasai beads the colourful feast of ornaments, implement or most curio shops in town, no doubt you have come across
Tabaga is a functional as well as a decorative handicraft. it can be used as a wall hanging , as a decoration in homes and also to put /carry dry foods in it. Traditionally, that tabaga was and is still used as a tray for putting the traditional food called gurusa and kisra.
Tabaga is woven using reeds called diss. The scientific name of this reed is called.
These reeds are commonly found along the banks of rivers, lakes and any stagnant water body.
An awl called “mukrass” is used to makes small holes through which the prepared diss is passed through the process of weaving.
The tabaga is woven in various designs known as “fendezia” in Nubian dialect.
Water based dyes are used to dye the reeds into various brilliant colours such as red yellow, green black
These dyes are produced from….
Method:
After the powder form of the dye has been bought, the dried diss is placed in a large sufurai filled with water and usually placed over the traditional three stones fire. The dye is then added and allowed to boil for a few hours after which the diss is turned so that the other side of the diss is colour too until the desired colour on the reeds is obtained.
No doubt you have also come across colourful Nubian food covers trays, coasters, and woven baskets. The Nubian’s material culture is abundant in bright colours such as intense yellow, bright red, greens and blacks.
Have you ever wondered how these baskets and trays are made? Do you know how long it takes to make a breadbasket or food cover that retails at kshs, 100/- or 800/-?
Like everything manual the Nubian basket making production involves a laborious time-consuming task. This article is a ten part series into the different types of products produced by the Nubian community, the process of weaving these baskets, mats trays and finally the marketing of these products.
Distinct to the Nubian community are several objects whose techniques and methods of production are handed down from mother, grandmother to daughter or from aunt to nieces, etc.
How have these techniques been handed down from generation to generation with only minimal changes?
Change as always is inevitable but historical records of around reveal that the trays, food covers which were excavated from wee very similar in technique to those being currently produced by the Nubian women today.
Perhaps the use of basic implements could be a vital factor in this. The following photos show some of the products that are woven by the Nubian women in the whole region of eastern Africa.
Armed with a ‘mutwa’ or a or a simpler version of a Swiss army knife usually in groups of twos or threes or even fours, the Nubian women go to the riverside or any water body to harvest the reds.
The reeds are usually pulled off from their bases and bundled together. The bundles of reeds are the carried on the head back to the homesteads.
The reeds are split and plaited and dried on the ground or on the roof
After the colours have taken nicely, they are removed from the sufuria and hanged in a corner or on a line to dry. After the reeds are dry the excess are store d for future use.
Longuu
This is the strengthening reed that is sewn in conjunction with the diss in the weaving.
Marriage In The Nubian Community
The Bride.(photos)...
One of the outstanding characteristics of the genre in the 21st century is the eradication of tradition in all events and ceremonies undertaken. In Kenya, the most admirable thing about Maasai's and Nubian's is the steadfast adherence of their cultural traditions. Marriage is one rite of life, which many girls look forward to with such eagerness and excitement. In the days of yore, being a strictly Islamic community, a girl was chosen for the boy to marry. There was absolutely no socializing among the youth, thus the intended couple never saw or met each other until their wedding night. But now, with times changing drastically, we don't let our parents choose our spouses for us. Rather, we make our own choices. When the couple have decided they want to get married, the man writes a letter to the girls parents, to ask them for their daughters hand in marriage. The man's family will appoint a negotiator, who will undertake the task of meetings between the two families and taking decisions to the girl's side. In this case the negotiator is normally from the man's paternal side. The negotiator is referred to as Aja Witt. When the girl's parents receive the letter, they then contemplate the news. They then ask the girl whether she agrees to the man's proposal. If she agrees, the parents now decide upon the bride price, referred to as SELA. Sela consists of ;·-A jora 30 meters of material from which the parents will make their clothes, e.g. a Kanzu for the girls father and a dress for the girl's mother.·-Some money of which amount is decided upon by both families.·-Simsim seeds and simsim oil,·-Maize flour, baking flour and wheat flour.·-Sugar and rice·-Cooking oil and paraffin oil,·-Tomatoes, onions and various cooking spices (or instead an amount of money to buy these items after the marriage)·-Some money to hire a special old lady who is specialized in plaiting the brides hair; She is called a Masata.·-The brides wedding outfit - A large colourful traditional Nubian garment known as a Gurbaba (normally tied at the waist in gathers, which covers her leg up to her ankle, worn with a loose dress over it and then the lady ties a long sari-like cloth around her, thus this completes the Nubian outfit) , a white loose dress to be worn with the gurbaba, a long sari- like cloth and sandals. Normally all these items are brought in twos or threes so that the girls mother can take one of every item for herself.·-A blanket, lessos, birish and any other item for the girl's grandmother. After all this is decided upon and agreements reached, the man's family sends the negotiator to state which date they want the wedding to be held. Normally, weddings are held in three days ; Thursday, Friday and Saturday.
THURSDAY This is the day that the Sela is taken over to the girls place by the man's female relatives- his sisters, cousins and sisters-in-law. Both families prepare small Nubian delicacies called Mkati Kuta-also known as Mandazi or mhamri with lots of tea to entertain their various guests.Normally the sela is done during the afternoon, anytime after the Dhuhri prayers. The selected girls from the man';s side carry the sela luggage to the man's side. An old wives tale has it that the people carrying the sela are not supposed to look behind or put the things down until they reach the girl's homestead, as that will bring bad luck to the newly-weds. There is a place spread with Nubian carpets known as Birish where all the sela is put. The girl's grandmothers and her paternal aunties will go through the sela to make sure everything has been brought. If everything is in order, the sela is then given to the bride's sisters and sisters-in-law to arrange inside the house. The girl's grandmother normally gets a blanket, Birish, gurbaba and any other gift from the intended groom. The bride's sisters and female relatives then serve the man's family with the tea and delicacies. Later, after this celebration, the girls family go back to their homestead to prepare themselves to go back to the grooms home in the evening with a special decoration dye called Henna, to decorate the groom, the groomsmen and the grooms family. This is done in the evening, after the Maghrib prayers. During this time, when the girls; relatives arrive, they are asked to identify the intended groom, among all the groomsmen who are all covered with large clothes at that time. There is much jostling, happiness and playful teasing of both families. The Henna is applied to the groom and his groomsmen by an old lady designated for that task. During this time, the traditional Nubian songs are sung to the accompaniment of the drums; Doluka.
THURSDAY This is the day that the Sela is taken over to the girls place by the man's female relatives- his sisters, cousins and sisters-in-law. Both families prepare small Nubian delicacies called Mkati Kuta-also known as Mandazi or mhamri with lots of tea to entertain their various guests.Normally the sela is done during the afternoon, anytime after the Dhuhri prayers. The selected girls from the man';s side carry the sela luggage to the man's side. An old wives tale has it that the people carrying the sela are not supposed to look behind or put the things down until they reach the girl's homestead, as that will bring bad luck to the newly-weds. There is a place spread with Nubian carpets known as Birish where all the sela is put. The girl's grandmothers and her paternal aunties will go through the sela to make sure everything has been brought. If everything is in order, the sela is then given to the bride's sisters and sisters-in-law to arrange inside the house. The girl's grandmother normally gets a blanket, Birish, gurbaba and any other gift from the intended groom. The bride's sisters and female relatives then serve the man's family with the tea and delicacies. Later, after this celebration, the girls family go back to their homestead to prepare themselves to go back to the grooms home in the evening with a special decoration dye called Henna, to decorate the groom, the groomsmen and the grooms family. This is done in the evening, after the Maghrib prayers. During this time, when the girls; relatives arrive, they are asked to identify the intended groom, among all the groomsmen who are all covered with large clothes at that time. There is much jostling, happiness and playful teasing of both families. The Henna is applied to the groom and his groomsmen by an old lady designated for that task. During this time, the traditional Nubian songs are sung to the accompaniment of the drums; Doluka. FRIDAY Friday is the day that the exchange of vows is normally done, due to the Islamic community. Early in the morning, after Fajr prayers, she will begin to be decorated. A special old lady, who is specialized in plaiting bride's hair, will begin plaiting her hair in the traditional bridal hairstyle known as Makaraka or Ki-arus. 
A small fringe is left at the front of her hair, in which a decoration called Weji and a small red thread called Thiki is put. She will have been decorated the previous day with hinna and a darker dye called Peacock, on her arm and hands, plus her feet and legs. After being plaited, She will be bathed in scented water, to ensure that she goes to her husband clean and pure. After her bath, she applies scented oils all over her body. Her face will be made up with make-up, to transform a plain girl into a truly astounding princess! She will then be donned with beaded on her neck, wrists, ankles and waist. She is then dressed in the full Nubian bridal outfit. What luxurious treatment fit for a queen!!! At the end, she truly looks like a fairy tale Nubian princess!! During the morning, food is prepared at the girls; home for the prayers and duas after the Nikkah at the mosque. At one p.m, the groom, his groomsmen, the man's male relatives and all the male relatives of the girl go to the Mosque for the Dhuhri prayer, after which the exchange of vows (Nikkah) will take place. According to Islamic teachings, the bride's brother is the one to hand her over to her intended husband. If he is not present or she does not have a brother, then a cousin from her fathers side will do that task. A Sheikh or Chief Khadhi performs the Nikkah. The brides brother holds the hand of the groom while the Nikkah is being performed. Both sides witness this. The Khadhi gives a lot of advice on how to conduct themselves as a Muslim married couple. The couple is advised to take care of each other in health and sickness, in good times and bad, for better or worse, to love and cherish each other. After this ceremony is over, food is brought to the mosque, where the men eat and celebrate the cementation of the two families. After eating, the groom and his groomsmen are escorted to the brides place with decorations, drumbeats and singing while being shaded with umbrellas held by the grooms female relatives. At the brides place, spices are ground and put at the back of the brides hair,its called Sumuk. When the groom arrives at the brides homestead, they are greeted with a lot of ululations and joy. The groom uncovers the bride to ascertain that she is indeed the love of his life, his life partner. The groom then cuts 7 reeds that have been twisted on the waist beads of the bride, to signify that her girlhood is now over and she has been initiated into womanhood. She then greets the groom and his groomsmen to acknowledge them. All this while, songs ululations and drumbeats are going on. After this, duas and prayers are offered to bless the couple, their union and their future life together. The groom then declares that the girl has now become his beloved wife and decides upon which time he wants her to be brought to her new home. Normally she is escorted in the evening under the cover of darkness so as to hide her from the prying eyes of the public. In the evening, when she is ready to be taken to the grooms home, she is donned with a long black bui-bui and completely covered with a black garment. Her paternal aunties and female relatives escort her. Her mother doesnt escort her. When they reach the door of the homestead, the aunties perform a ceremony known as Matambiko. They sprinkle water at the entrance of the home to ward of any evil spirits and to bless the home. The bride is then requested to step on an egg while saying some duas. The groomsmen then carry her into the couple's bedroom where the groom is seated on a mattress, which is beautifully decorated, ready to receive his bride. The groomsmen then lift the bride and put her on her grooms legs, then lift her again 7 times. After this event, the groom then washes her feet, welcoming her to her new home. Her paternal aunties then officially hand over the bride to her new husband. They are then left alone to enjoy their wedding night and get to know each other better. Meanwhile, celebrations are still going on. Nowadays, some people prefer to have Taarab dances on Friday, and the Doluka on Saturday.
A small fringe is left at the front of her hair, in which a decoration called Weji and a small red thread called Thiki is put. She will have been decorated the previous day with hinna and a darker dye called Peacock, on her arm and hands, plus her feet and legs. After being plaited, She will be bathed in scented water, to ensure that she goes to her husband clean and pure. After her bath, she applies scented oils all over her body. Her face will be made up with make-up, to transform a plain girl into a truly astounding princess! She will then be donned with beaded on her neck, wrists, ankles and waist. She is then dressed in the full Nubian bridal outfit. What luxurious treatment fit for a queen!!! At the end, she truly looks like a fairy tale Nubian princess!! During the morning, food is prepared at the girls; home for the prayers and duas after the Nikkah at the mosque. At one p.m, the groom, his groomsmen, the man's male relatives and all the male relatives of the girl go to the Mosque for the Dhuhri prayer, after which the exchange of vows (Nikkah) will take place. According to Islamic teachings, the bride's brother is the one to hand her over to her intended husband. If he is not present or she does not have a brother, then a cousin from her fathers side will do that task. A Sheikh or Chief Khadhi performs the Nikkah. The brides brother holds the hand of the groom while the Nikkah is being performed. Both sides witness this. The Khadhi gives a lot of advice on how to conduct themselves as a Muslim married couple. The couple is advised to take care of each other in health and sickness, in good times and bad, for better or worse, to love and cherish each other. After this ceremony is over, food is brought to the mosque, where the men eat and celebrate the cementation of the two families. After eating, the groom and his groomsmen are escorted to the brides place with decorations, drumbeats and singing while being shaded with umbrellas held by the grooms female relatives. At the brides place, spices are ground and put at the back of the brides hair,its called Sumuk. When the groom arrives at the brides homestead, they are greeted with a lot of ululations and joy. The groom uncovers the bride to ascertain that she is indeed the love of his life, his life partner. The groom then cuts 7 reeds that have been twisted on the waist beads of the bride, to signify that her girlhood is now over and she has been initiated into womanhood. She then greets the groom and his groomsmen to acknowledge them. All this while, songs ululations and drumbeats are going on. After this, duas and prayers are offered to bless the couple, their union and their future life together. The groom then declares that the girl has now become his beloved wife and decides upon which time he wants her to be brought to her new home. Normally she is escorted in the evening under the cover of darkness so as to hide her from the prying eyes of the public. In the evening, when she is ready to be taken to the grooms home, she is donned with a long black bui-bui and completely covered with a black garment. Her paternal aunties and female relatives escort her. Her mother doesnt escort her. When they reach the door of the homestead, the aunties perform a ceremony known as Matambiko. They sprinkle water at the entrance of the home to ward of any evil spirits and to bless the home. The bride is then requested to step on an egg while saying some duas. The groomsmen then carry her into the couple's bedroom where the groom is seated on a mattress, which is beautifully decorated, ready to receive his bride. The groomsmen then lift the bride and put her on her grooms legs, then lift her again 7 times. After this event, the groom then washes her feet, welcoming her to her new home. Her paternal aunties then officially hand over the bride to her new husband. They are then left alone to enjoy their wedding night and get to know each other better. Meanwhile, celebrations are still going on. Nowadays, some people prefer to have Taarab dances on Friday, and the Doluka on Saturday.SATURDAY On Saturday morning, a special meal is cooked at the grooms place to welcome the brides family. This ceremony signifies the coming together of the two families.It is normally eaten at lunchtime. At about four o'clock, the bride's relatives take the Derira (a mixture of spices and oil) to the grooms place. At this time they are seated at the place where the traditional dance will be held. While the drums are being played, a special lady will apply the derira on the grooms head and also on his groomsmen's heads. This special lady is called Race. The wedding dance then starts. The guests wear different designs and colours of cloths to differentiate which side they represent the grooms or the brides. But in essence, they are now one big family. The dance goes on until morning.
Later, at the newlyweds home, the bride is now getting used to her new home. An old lady known as a Wuzir, is designated to help her cook and handle her domestic duties for a week. The lady will also teach her how to handle her new house and take good care of her husband. After 7 days a ceremony is held to signify that she is now ready to stand on her own in her new home. She is given a pan to mock cooking, a tool to mock cutting wood, a bucket to fetch water, a sweep to sweep the house, all to signify that she has learnt her domestic duties. Her sister-in-law supervises her to ensure she will be a good wife. Food is then cooked by the brides mother and taken to the grooms grandfather and uncles to establish a family bond. If the bride so wishes, the Wuzir can stay on for 40 days to continue helping her with the domestic duties. If the bride and groom so wish, they can now go on a honeymoon.
Kibra is our blood
"Kibra Is Our Blood": The Sudanese Military Legacy in Nairobi's Kibera Location, 1902-1968, by Timothy Parsons © 1997 Board of Trustees, Boston University
http://www.jstor.org/pss/221547
http://www.jstor.org/pss/221547
Proudly Nubian
Ugandan Sunday Vision, Sunday, 8th February, 2004
Nubian women at a cultural festival at Kibuli a few years ago
Esther Namugoji set out to discover who nubians are. She visited a nubian family and learnt about a people’s traditions, dreams and fears.
Questions about Nubians tumble out one after the other from their Ugandan countrymen who still have not quite comprehended what makes these people who they are. However, one thing you look at and ask no more questions about Nubians is the picture of their women.
The men appear ordinary, but if you want to detect a Nubian, look at the woman he is with. She drapes herself in metres and metres of fabric for daily dress, has lots of jewellery and carries handcrafted baskets and mats — everything in bright colours.
Nothing goes without loud shades of sunshine yellow, rose red and grass green. Colours that speak of vibrancy and of a certain love for life that will not give in to death or extinction without a spirited fight.
We are sitting in the living room of Nasur Abdallah, the former governor of Central Region during Idi Amin’s days. His wife shows us the things that make the Nubian woman, and we are informed that she is doing the unusual, coming to hang around the living room.
Ordinarily, women remain somewhere at the back of the house until they present excellently prepared meals and then retreat again to eat with the children — out of sight.
Matthias, the photographer, has a field day clicking away at the colourful fabric for making the long underskirt (kurbaba) that acts like kitambi or kikoy in other Ugandan cultures. He also steals shots of colourful crafts and clever hair plaiting.
We are then served a sample of lebere, a kind of flaked cassava delicacy which, when dissolved in water and sugar, tastes like lemonade. The dry flakes can be preserved in that state for even 10 years without going bad.
We learn that food in Nubian culture is a complex and rich affair.
Apart from the varieties of dishes that are possible from cassava, any other meal has to be prepared according to strict procedures. Samaga (fish) is the measuring tape from which a suitable wife can be gauged. One look at the saucepan used for cooking it can make a man reject a maiden’s meal — there should be no signs of soup slopped on the top or the sides.
Forget the gloom of the 1970s, when the late former president, Amin, let some of them terrorise Ugandans, or any other negative memories you may have about these quiet people. Nasur himself is a picture of serenity and hospitality.
Here are a deeply religious people whose ethnicity cannot be separated from their Koranic heritage. A people who hold firmly to what their mothers and fathers teach them, long enough to pass it on to their own offspring with such reverence only reserved for gods. The result is that Nubians are the only Ugandan tribe that seems to have maintained everything about their culture over many decades.
They stand out from their neighbours wherever they are; in language, food, dance and religion. But that has not shaken them into blending or shedding some of their totems easily.
To settle the question of whether all Nubians are necessarily Muslim, the answer is yes. In spite of things such as intermarriages when they have occurred, no Nubian will let a non-Muslim take his daughter’s hand in marriage.
Besides, no mother can allow a thing so abominable as a man wanting to change the basic nature of her daughter’s culture. Such a man will lose his wife if he dares try to change her.
It also follows that they are the only tribe that is open for anyone to join, as long as one changes one’s beliefs into Islam.
If you leave the faith, you lose the ethnic identity with it. Sounds very complex, but then, that is the survival thread that Nubians have clung to over the years.
The girls from an early age have their ears and nose pierced to accommodate a decorative jewel or ring. Their hair is plaited into cornrows with different variations of different names.
In their teenage, or even earlier, they have to learn to wear the traditional ankle length dress and to cover their heads. All of this has been taken from the Koranic rules that stipulate strict dress codes for women.
When it comes to marriage, they are even more peculiar. A Nubian couple does not have to go to the mosque to get married. The wedding consists of taking the bride home. Other ceremonies take place without her presence.
Originally from the area known as Nubia, in southern Egypt and northern Sudan, Nubians are believed to have been the first people on earth — definitely the first civilisation.
The word ‘Nubia’ comes from the Arabic word for gold, ‘Nab’ due to the rich gold mines that were in the region. Over the years, unfortunately, this glorious civilisation was lost to conquering foreigners. The construction of the artificial Lake Nasser and Aswan High Dam dealt the Nubians the greatest blow in the 1960s, when their land became flood-prone, driving them further and further away from home, some into Ethiopia, Somalia and elsewhere. Today Nubian communities can be found on every continent, still clinging to their basic culture.
Their first arrival in Uganda is credited to the British colonialists who used them as troops in war against the Sudan Mahdist Rebellion. Later Captain Frederick Lugard brought them with Emin Pasha to quell rebellion in Uganda, especially in Bunyoro. Between 1880 and 1887, Nubians were happily in the service of the Kabaka. For their good work, the Kabaka gave them land in Kyebando and Bwaise.
He also gave 80 beautiful women to the officers among them. The stream in Kyebando called Nsooba today was once named KorMwanga (River Mwanga) after the Kabaka who treated them well and even understood their language. Today Nubians still refer to the Bwaise-Kyebando area in their conversation as KorMwanga.
Later, they were placed in Bombo, near the military headquarters of the King’s African Rifles in Uganda. After World War II, Nubians returning from war settled in different locations in Uganda and East Africa.
There are several groups in Eldama Ravine, Kibera,near Nairobi, Tororo, Wanyange, near Jinja, Kayunga, Kitubulu, near Entebbe and parts of Tanzania. The majority settled at Bombo and these claim to be the most modern of the world’s Nubians.
Here in Uganda they have been lucky to be recognised as a citizen tribe unlike many others who are treated as foreigners in their countries of residence. Their Kenyan counterparts suffer discrimination and abuse from their neighbours and live mostly in slums.
The language of the East African Nubians is not the same as the original creole (mix) of Arabic and the local language of the Nubis of Aswa. It has evolved, as all languages do, to include a bit of Swahili and Luganda, especially among the youth.
The older Nubians insist on the original version, which sounds more Arabic than anything else. I am told that the Ringa of Yumbe District in West Nile are the closest in ethnicity to Nubians in Uganda Over the decades, Nubians had proved to be good combatants, and so it is not strange that they ended up in the service of the Kabakas, King’s African Rifles and easily found their place in Amin’s military ranks.
But after Amin’s overthrow in 1979, Nubians experienced a serious backlash of hostility from their neighbours. Since then, their livelihood has been turned to other things like farming, crafts and other businesses. They are well known for good cooking and their restaurants are doing well wherever they are.
They are also famous for the original kabalagala, a kind of small thick pancake made out of cassava flour and sweet bananas. Many imitations of kabalagala exist, but the real thing comes from the Nubians.
It is not the only thing other Ugandans have borrowed from Nubians. The multiple ear and nose piercing, the cornrows, popularly known as ‘biswayiri’ and use of henna for painting nails were learnt from Nubians.
For now, the older folk have a lot of concern about the younger generation of Nubians, who seem to be ashamed or reluctant to follow the ways of their ancestors. According to some elders, the culprits are those whose forefathers joined the Nubians voluntarily and now their descendants do not feel the real attachment to the group.
After the war that ousted Amin, many started pretending not to be Nubians. In addition, today, when some students go to school, they come back with watered down versions of their culture.
Non-Islamic schools, for instance, would not recognise the strict dress code that is required of the girls.
Meanwhile, some Nubians see the expansion of Bombo town and the military barracks as a threat to their culture and existence. In addition, globally, the Nubian community is generally feared to be on the verge of extinction.
It is these small things that bother the Nubians, although they are confident that their culture will go on being strong.
To curb the decay, a Nubian Cultural Association and Forum has been formed which is documenting oral material from old men. Stories about their history, their culture and anything that can be passed on to the younger generation are being preserved.
A dictionary of the Nubian language is also being compiled. The cultural preservation should not be difficult given their traditions that are guarded so jealously, especially the religious link. As long as Islam exists undisturbed, Nubian communities will survive.
In addition, the fact that all Nubians, no matter where they are, consider themselves brothers, coupled with a glorification of their once great civilisation can work miracles in the youth, making them love being Nubian.
My eyebrow climbs an inch when we see Nasur’s wife driving a minivan from the back of their huge house and parking it for the children to put jerry cans into it — going to fetch clean water, probably. Breaking the rules? No threat, she still holds fast to the basics and won’t let go or allow her children to. Just marching on with the times along with the strict Nubian standards.
Published on: Sunday, 8th February, 2004
Nubian women at a cultural festival at Kibuli a few years ago
Esther Namugoji set out to discover who nubians are. She visited a nubian family and learnt about a people’s traditions, dreams and fears.
Questions about Nubians tumble out one after the other from their Ugandan countrymen who still have not quite comprehended what makes these people who they are. However, one thing you look at and ask no more questions about Nubians is the picture of their women.
The men appear ordinary, but if you want to detect a Nubian, look at the woman he is with. She drapes herself in metres and metres of fabric for daily dress, has lots of jewellery and carries handcrafted baskets and mats — everything in bright colours.
Nothing goes without loud shades of sunshine yellow, rose red and grass green. Colours that speak of vibrancy and of a certain love for life that will not give in to death or extinction without a spirited fight.
We are sitting in the living room of Nasur Abdallah, the former governor of Central Region during Idi Amin’s days. His wife shows us the things that make the Nubian woman, and we are informed that she is doing the unusual, coming to hang around the living room.
Ordinarily, women remain somewhere at the back of the house until they present excellently prepared meals and then retreat again to eat with the children — out of sight.
Matthias, the photographer, has a field day clicking away at the colourful fabric for making the long underskirt (kurbaba) that acts like kitambi or kikoy in other Ugandan cultures. He also steals shots of colourful crafts and clever hair plaiting.
We are then served a sample of lebere, a kind of flaked cassava delicacy which, when dissolved in water and sugar, tastes like lemonade. The dry flakes can be preserved in that state for even 10 years without going bad.
We learn that food in Nubian culture is a complex and rich affair.
Apart from the varieties of dishes that are possible from cassava, any other meal has to be prepared according to strict procedures. Samaga (fish) is the measuring tape from which a suitable wife can be gauged. One look at the saucepan used for cooking it can make a man reject a maiden’s meal — there should be no signs of soup slopped on the top or the sides.
Forget the gloom of the 1970s, when the late former president, Amin, let some of them terrorise Ugandans, or any other negative memories you may have about these quiet people. Nasur himself is a picture of serenity and hospitality.
Here are a deeply religious people whose ethnicity cannot be separated from their Koranic heritage. A people who hold firmly to what their mothers and fathers teach them, long enough to pass it on to their own offspring with such reverence only reserved for gods. The result is that Nubians are the only Ugandan tribe that seems to have maintained everything about their culture over many decades.
They stand out from their neighbours wherever they are; in language, food, dance and religion. But that has not shaken them into blending or shedding some of their totems easily.
To settle the question of whether all Nubians are necessarily Muslim, the answer is yes. In spite of things such as intermarriages when they have occurred, no Nubian will let a non-Muslim take his daughter’s hand in marriage.
Besides, no mother can allow a thing so abominable as a man wanting to change the basic nature of her daughter’s culture. Such a man will lose his wife if he dares try to change her.
It also follows that they are the only tribe that is open for anyone to join, as long as one changes one’s beliefs into Islam.
If you leave the faith, you lose the ethnic identity with it. Sounds very complex, but then, that is the survival thread that Nubians have clung to over the years.
The girls from an early age have their ears and nose pierced to accommodate a decorative jewel or ring. Their hair is plaited into cornrows with different variations of different names.
In their teenage, or even earlier, they have to learn to wear the traditional ankle length dress and to cover their heads. All of this has been taken from the Koranic rules that stipulate strict dress codes for women.
When it comes to marriage, they are even more peculiar. A Nubian couple does not have to go to the mosque to get married. The wedding consists of taking the bride home. Other ceremonies take place without her presence.
Originally from the area known as Nubia, in southern Egypt and northern Sudan, Nubians are believed to have been the first people on earth — definitely the first civilisation.
The word ‘Nubia’ comes from the Arabic word for gold, ‘Nab’ due to the rich gold mines that were in the region. Over the years, unfortunately, this glorious civilisation was lost to conquering foreigners. The construction of the artificial Lake Nasser and Aswan High Dam dealt the Nubians the greatest blow in the 1960s, when their land became flood-prone, driving them further and further away from home, some into Ethiopia, Somalia and elsewhere. Today Nubian communities can be found on every continent, still clinging to their basic culture.
Their first arrival in Uganda is credited to the British colonialists who used them as troops in war against the Sudan Mahdist Rebellion. Later Captain Frederick Lugard brought them with Emin Pasha to quell rebellion in Uganda, especially in Bunyoro. Between 1880 and 1887, Nubians were happily in the service of the Kabaka. For their good work, the Kabaka gave them land in Kyebando and Bwaise.
He also gave 80 beautiful women to the officers among them. The stream in Kyebando called Nsooba today was once named KorMwanga (River Mwanga) after the Kabaka who treated them well and even understood their language. Today Nubians still refer to the Bwaise-Kyebando area in their conversation as KorMwanga.
Later, they were placed in Bombo, near the military headquarters of the King’s African Rifles in Uganda. After World War II, Nubians returning from war settled in different locations in Uganda and East Africa.
There are several groups in Eldama Ravine, Kibera,near Nairobi, Tororo, Wanyange, near Jinja, Kayunga, Kitubulu, near Entebbe and parts of Tanzania. The majority settled at Bombo and these claim to be the most modern of the world’s Nubians.
Here in Uganda they have been lucky to be recognised as a citizen tribe unlike many others who are treated as foreigners in their countries of residence. Their Kenyan counterparts suffer discrimination and abuse from their neighbours and live mostly in slums.
The language of the East African Nubians is not the same as the original creole (mix) of Arabic and the local language of the Nubis of Aswa. It has evolved, as all languages do, to include a bit of Swahili and Luganda, especially among the youth.
The older Nubians insist on the original version, which sounds more Arabic than anything else. I am told that the Ringa of Yumbe District in West Nile are the closest in ethnicity to Nubians in Uganda Over the decades, Nubians had proved to be good combatants, and so it is not strange that they ended up in the service of the Kabakas, King’s African Rifles and easily found their place in Amin’s military ranks.
But after Amin’s overthrow in 1979, Nubians experienced a serious backlash of hostility from their neighbours. Since then, their livelihood has been turned to other things like farming, crafts and other businesses. They are well known for good cooking and their restaurants are doing well wherever they are.
They are also famous for the original kabalagala, a kind of small thick pancake made out of cassava flour and sweet bananas. Many imitations of kabalagala exist, but the real thing comes from the Nubians.
It is not the only thing other Ugandans have borrowed from Nubians. The multiple ear and nose piercing, the cornrows, popularly known as ‘biswayiri’ and use of henna for painting nails were learnt from Nubians.
For now, the older folk have a lot of concern about the younger generation of Nubians, who seem to be ashamed or reluctant to follow the ways of their ancestors. According to some elders, the culprits are those whose forefathers joined the Nubians voluntarily and now their descendants do not feel the real attachment to the group.
After the war that ousted Amin, many started pretending not to be Nubians. In addition, today, when some students go to school, they come back with watered down versions of their culture.
Non-Islamic schools, for instance, would not recognise the strict dress code that is required of the girls.
Meanwhile, some Nubians see the expansion of Bombo town and the military barracks as a threat to their culture and existence. In addition, globally, the Nubian community is generally feared to be on the verge of extinction.
It is these small things that bother the Nubians, although they are confident that their culture will go on being strong.
To curb the decay, a Nubian Cultural Association and Forum has been formed which is documenting oral material from old men. Stories about their history, their culture and anything that can be passed on to the younger generation are being preserved.
A dictionary of the Nubian language is also being compiled. The cultural preservation should not be difficult given their traditions that are guarded so jealously, especially the religious link. As long as Islam exists undisturbed, Nubian communities will survive.
In addition, the fact that all Nubians, no matter where they are, consider themselves brothers, coupled with a glorification of their once great civilisation can work miracles in the youth, making them love being Nubian.
My eyebrow climbs an inch when we see Nasur’s wife driving a minivan from the back of their huge house and parking it for the children to put jerry cans into it — going to fetch clean water, probably. Breaking the rules? No threat, she still holds fast to the basics and won’t let go or allow her children to. Just marching on with the times along with the strict Nubian standards.
Published on: Sunday, 8th February, 2004
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