Nusayris
(Nusayris) (Nusayriyah) (‘Alawites). See ‘Alawi.
Nuwayri, Shihab al-Din Ahmad al-
Nuwayri, Shihab al-Din Ahmad al- (Shihab al-Din Ahmad al-Nuwayri) (al-Nuwayrī) (Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al-Nuwayri) (1279-1333). Egyptian encyclopedist and historian. His fame rests on an encyclopedia in which he attempted to sum up all the knowledge that was indispensable for a first class secretary, the greater part being devoted to Muslim history. His work was known in Europe in the 17th century. Al-Nuwayri was also a fine calligrapher.
Al-Nuwayrī is known for his work regarding the conquest of the Mongols in Syria, and wrote extensively about the history of the Mamelukes in the 12th-13th century.
Shihab al-Din Ahmad al-Nuwayri see Nuwayri, Shihab al-Din Ahmad al-
Nuwayrī, al- see Nuwayri, Shihab al-Din Ahmad al-
Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al-Nuwayri see Nuwayri, Shihab al-Din Ahmad al-
Nuwayri, Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al- see Nuwayri, Shihab al-Din Ahmad al-
Nuwayri, Shihab al-Din Ahmad al- (Shihab al-Din Ahmad al-Nuwayri) (al-Nuwayrī) (Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al-Nuwayri) (1279-1333). Egyptian encyclopedist and historian. His fame rests on an encyclopedia in which he attempted to sum up all the knowledge that was indispensable for a first class secretary, the greater part being devoted to Muslim history. His work was known in Europe in the 17th century. Al-Nuwayri was also a fine calligrapher.
Al-Nuwayrī is known for his work regarding the conquest of the Mongols in Syria, and wrote extensively about the history of the Mamelukes in the 12th-13th century.
Shihab al-Din Ahmad al-Nuwayri see Nuwayri, Shihab al-Din Ahmad al-
Nuwayrī, al- see Nuwayri, Shihab al-Din Ahmad al-
Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al-Nuwayri see Nuwayri, Shihab al-Din Ahmad al-
Nuwayri, Shihāb al-Dīn Ahmad ibn 'Abd al-Wahhāb al- see Nuwayri, Shihab al-Din Ahmad al-
Nyamwezi
Nyamwezi (Banyamwezi) (Wanyamwezi). One of the major Bantu peoples of Tanzania who live south of Lake Victoria in the western and lake regions. About thirteen percent of the Nyamwezi are Muslim.
The Nyamwezi have probably occupied their present area for some 300 years, and there are traditions of origin from several geographical directions. There were many small chiefdoms, each with a ruling dynasty. Many of these appear to have had a different ethnic origin from that of the people over whom they ruled, and in some cases, the chiefs observed matrilineal descent.
During the nineteenth century, when the caravan trade with the coast was at its height, estimates of as many as one to two million Nyamwezi men went to the coast annually as porters. It is significant that the Nyamwezi have a special joking relationship known as utani with peoples all the way across Tanzania. All Nyamwezi men and most women speak and understand the national language, Kiswahili, although their mother tongue is Kinyamwezi, a Central Bantu branch of the Niger-Congo language family. Islam came into the area via the slave trade in the 1840s and was introduced by the Arab and Swahili caravan leaders, who set up an important center at what is today called Tabora (the Kazeh of Dr. David Livingstone). There was little attempt to proselytize, and it seems that most people became Muslim converts in imitation of particular chiefs, particularly in the Tabora area, or through contacts with this town and on expeditions to the coast.
The Nyamwezi, or Wanyamwezi, are the second-largest of over 120 ethnic groups in Tanzania. They live in the northwest central area of the country, between Lake Victoria and Lake Rukwa. The term Nyamwezi is of Swahili origin, and translates as "people of the moon".
Historically, there have been five tribal groups, all referring to themselves as Wanyamwezi to outsiders: Kimbu, Konongo, Nyamwezi, Sukuma, and Sumbwa, who were never united. All groups normally merged have broadly similar cultures, although it is an oversimplification to view them as a single group. The Nyamwezi have close cultural ties with the Sukuma people. Their homeland is called Unyamwezi, and they speak the language Kinyamwezi, although many also speak Swahili or English.
It was only in the 19th century that the name could be found in literature; the term might include almost anyone from the western plateau. Travel taught them that others called them Nyamwezi, and almost all men accepted the name given to them by the coastal people indicating that the Nyamwezi came from the west. A century later, their land is still called "Greater Unyamwezi", about 35,000 square miles (91,000 km2) of rolling land at an elevation of about 4,000 feet (1,200 m).
Nyamwezi, also called Banyamwesi, Bantu-speaking inhabitants of a wide area of the western region of Tanzania. Their language and culture are closely related to those of the Sukuma.
The Nyamwezi subsist primarily by cereal agriculture, their major crops being sorghum, millet, and corn (maize). Rice is a significant cash crop. The Nyamwezi have long been famous as travellers and workers outside their own country; as porters they became known throughout East Africa.
Though they once lived in compact villages, the Nyamwezi have dispersed since the 19th century, living now in relatively scattered homesteads. Marriage entails both a bride-price and bride service; polygyny is permitted but limited in practice. Descent is through the female line. The Nyamwezi have a number of secret societies that require initiation and other ceremonies.
Chiefdoms were formerly highly developed. Each had a hierarchy of territorial officers culminating in that of the ntemi (“chief”). There was a large aristocracy and an even larger slave population.
Ancestor worship is the most important facet of religious activity. High gods and spirits are also recognized. A mfumi (“diviner”) can interpret a situation for an individual or a group, telling them what forces are impinging on their lives. Christianity and Islām have made only limited inroads.
Wanyamwezi see Nyamwezi
People of the Moon see Nyamwezi
Banyamwezi see Nyamwezi
Nyamwezi (Banyamwezi) (Wanyamwezi). One of the major Bantu peoples of Tanzania who live south of Lake Victoria in the western and lake regions. About thirteen percent of the Nyamwezi are Muslim.
The Nyamwezi have probably occupied their present area for some 300 years, and there are traditions of origin from several geographical directions. There were many small chiefdoms, each with a ruling dynasty. Many of these appear to have had a different ethnic origin from that of the people over whom they ruled, and in some cases, the chiefs observed matrilineal descent.
During the nineteenth century, when the caravan trade with the coast was at its height, estimates of as many as one to two million Nyamwezi men went to the coast annually as porters. It is significant that the Nyamwezi have a special joking relationship known as utani with peoples all the way across Tanzania. All Nyamwezi men and most women speak and understand the national language, Kiswahili, although their mother tongue is Kinyamwezi, a Central Bantu branch of the Niger-Congo language family. Islam came into the area via the slave trade in the 1840s and was introduced by the Arab and Swahili caravan leaders, who set up an important center at what is today called Tabora (the Kazeh of Dr. David Livingstone). There was little attempt to proselytize, and it seems that most people became Muslim converts in imitation of particular chiefs, particularly in the Tabora area, or through contacts with this town and on expeditions to the coast.
The Nyamwezi, or Wanyamwezi, are the second-largest of over 120 ethnic groups in Tanzania. They live in the northwest central area of the country, between Lake Victoria and Lake Rukwa. The term Nyamwezi is of Swahili origin, and translates as "people of the moon".
Historically, there have been five tribal groups, all referring to themselves as Wanyamwezi to outsiders: Kimbu, Konongo, Nyamwezi, Sukuma, and Sumbwa, who were never united. All groups normally merged have broadly similar cultures, although it is an oversimplification to view them as a single group. The Nyamwezi have close cultural ties with the Sukuma people. Their homeland is called Unyamwezi, and they speak the language Kinyamwezi, although many also speak Swahili or English.
It was only in the 19th century that the name could be found in literature; the term might include almost anyone from the western plateau. Travel taught them that others called them Nyamwezi, and almost all men accepted the name given to them by the coastal people indicating that the Nyamwezi came from the west. A century later, their land is still called "Greater Unyamwezi", about 35,000 square miles (91,000 km2) of rolling land at an elevation of about 4,000 feet (1,200 m).
Nyamwezi, also called Banyamwesi, Bantu-speaking inhabitants of a wide area of the western region of Tanzania. Their language and culture are closely related to those of the Sukuma.
The Nyamwezi subsist primarily by cereal agriculture, their major crops being sorghum, millet, and corn (maize). Rice is a significant cash crop. The Nyamwezi have long been famous as travellers and workers outside their own country; as porters they became known throughout East Africa.
Though they once lived in compact villages, the Nyamwezi have dispersed since the 19th century, living now in relatively scattered homesteads. Marriage entails both a bride-price and bride service; polygyny is permitted but limited in practice. Descent is through the female line. The Nyamwezi have a number of secret societies that require initiation and other ceremonies.
Chiefdoms were formerly highly developed. Each had a hierarchy of territorial officers culminating in that of the ntemi (“chief”). There was a large aristocracy and an even larger slave population.
Ancestor worship is the most important facet of religious activity. High gods and spirits are also recognized. A mfumi (“diviner”) can interpret a situation for an individual or a group, telling them what forces are impinging on their lives. Christianity and Islām have made only limited inroads.
Wanyamwezi see Nyamwezi
People of the Moon see Nyamwezi
Banyamwezi see Nyamwezi
Nyankole
Nyankole. The Nyankole belong to the western Interlacustrine Bantu of Uganda that include also the Nyoro and Toro tribes. They all developed similar political cultures of kingship and centralized government and also share a common tradition about a group of alien gods who brought statecraft and cattle to the area. Historians question the tradition but agree that the states in this region were established about five centuries ago by pastoral people who founded their dynasties and dominated the agricultural inhabitants.
Islam was first brought to Ankole in the late 1880s by Arab and Swahili traders coming from the coast of East Africa. They entered the region, via the caravan routes across Tanganyika and along the western shores of Lake Victoria. The Muslim traders’ main interest was Buganda, but some of them went north and reached Ankole. Here they sold their merchandise, consisting of cloth, beads, guns, gunpowder and magical fetishes and bought mainly ivory. Although some of those traders stayed in Ankole for long periods, they did not leave any significant Islamic impression. Usually they lived alone and did not mix with the local population. Unlike Mutesa I of Buganda, the Mugabe of Ankole did not show any interest in the traders’ religion.
As happened with other Interlacustrine Bantu, the main Islamic influence came from Buganda and by Ganda shaikhs and walimu (teachers). The first Ganda Muslims arrived as refugees during the religious wars of the 1880s and 1890s in Buganda, after being defeated by the Christians. Among those Ganda Muslims was Shaikh Kauzi, who reached Bukanga in Ankole during this period and established the first Muslim community there. Other Ganda refugees who befriended the Mugabe were given posts of chiefs and subchiefs, and in their position they could convert some of their servants and other dependents. After the British incorporated Ankole into the protectorate of Uganda, they used to send Ganda administrators to act as chiefs and help in the organization of the new district. Among these were some Ganda Muslims like Abdul Affendi, who arrived in 1900 and later became the chief of the Bukanga area. Another was Abdul Aziz Bulwada, who arrived in Ankole in 1905 as interpreter to the British officials and then was made chief of Mitoma. He became known for his efforts to eliminate witchcraft and other traditional beliefs among the local Muslims.
During the regime of President Idi Amin (1971-1979), the Muslims of Ankole, as in other areas, enjoyed a privileged position, but Christianity remained the dominant religion in the district. It was Nyankole Christians who could organize the biggest and the most efficient Uganda military force, which joined the Tanzanians in the war which put an end to the Amin regime.
The Nyankole Muslims are mostly Sunnis of the Shafi school.
Nyankole. The Nyankole belong to the western Interlacustrine Bantu of Uganda that include also the Nyoro and Toro tribes. They all developed similar political cultures of kingship and centralized government and also share a common tradition about a group of alien gods who brought statecraft and cattle to the area. Historians question the tradition but agree that the states in this region were established about five centuries ago by pastoral people who founded their dynasties and dominated the agricultural inhabitants.
Islam was first brought to Ankole in the late 1880s by Arab and Swahili traders coming from the coast of East Africa. They entered the region, via the caravan routes across Tanganyika and along the western shores of Lake Victoria. The Muslim traders’ main interest was Buganda, but some of them went north and reached Ankole. Here they sold their merchandise, consisting of cloth, beads, guns, gunpowder and magical fetishes and bought mainly ivory. Although some of those traders stayed in Ankole for long periods, they did not leave any significant Islamic impression. Usually they lived alone and did not mix with the local population. Unlike Mutesa I of Buganda, the Mugabe of Ankole did not show any interest in the traders’ religion.
As happened with other Interlacustrine Bantu, the main Islamic influence came from Buganda and by Ganda shaikhs and walimu (teachers). The first Ganda Muslims arrived as refugees during the religious wars of the 1880s and 1890s in Buganda, after being defeated by the Christians. Among those Ganda Muslims was Shaikh Kauzi, who reached Bukanga in Ankole during this period and established the first Muslim community there. Other Ganda refugees who befriended the Mugabe were given posts of chiefs and subchiefs, and in their position they could convert some of their servants and other dependents. After the British incorporated Ankole into the protectorate of Uganda, they used to send Ganda administrators to act as chiefs and help in the organization of the new district. Among these were some Ganda Muslims like Abdul Affendi, who arrived in 1900 and later became the chief of the Bukanga area. Another was Abdul Aziz Bulwada, who arrived in Ankole in 1905 as interpreter to the British officials and then was made chief of Mitoma. He became known for his efforts to eliminate witchcraft and other traditional beliefs among the local Muslims.
During the regime of President Idi Amin (1971-1979), the Muslims of Ankole, as in other areas, enjoyed a privileged position, but Christianity remained the dominant religion in the district. It was Nyankole Christians who could organize the biggest and the most efficient Uganda military force, which joined the Tanzanians in the war which put an end to the Amin regime.
The Nyankole Muslims are mostly Sunnis of the Shafi school.
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