History of the Swahili Culture and Civilization
The Swahili culture and Civilization was and continues to be very influential along approximately 3000 kilometers of the Eastern African coast ranging from Inhambane in Mozambique all the way to Mogadishu in Somalia. The extensive history of the Swahili civilization and culture is well known for attracting linguists, historians, archaeologists as well as tourists who aim to learn more about the Swahili people. The fact that the Swahili civilization is an ancient and well respected culture is proven by the existence of historical structures such as tombs, stone buildings, mosques and palaces among others. Like other cultures, the Swahili people also interacted with other civilizations and populations such as the Persians, Portuguese and the Arabs among others. The existence of precolonial international trade by the Swahili is also proven by the existence of ancient products such as shell beads, ceramics, copper coins, bronze rings and glass breakers. Divers who ventured into the Eastern African coasts also reported the existence of shipwrecks especially along the Kenyan and Tanzanian coasts.
The Swahili People
The first person who used the word Swahili is considered to be Ibn Batuta, an Arab sailor who provided a detailed eye witness description of life in the East African coast in 1331. According to historians, Ibn Batuta had no intention of creating an ethnic/tribal identity but only used the word Sawahel or Al Sahil to describe the coastal people who inhabited the region between the northern coast of Mozambique and the southern coast of Somalia. The definition of the Swahili people is a question which has puzzled a lot of researchers and many people continue to have different ideas on who should be considered to be a part of the Waswahili. For example, De Vere Allen defines the Swahili as people who settled around the East African coast or became Swahilized because their lives involve prominent Swahili cultural features including mannerisms, food, funerals, weddings and language. Although the communities around the Eastern African coast interacted with different cultures and languages, the Swahili are primarily a Bantu people. This is proven by the fact that the Swahili language (Kiswahili) is mainly made up of features of other Bantu languages such as Pokomo, Mijikenda, Kikuyu, Kichagga and Kamba among others.
Most of the Swahili people consider themselves to be of African descent but different from other African populations because of the intermarriage of inland Bantu groups and other migrant populations from the Arab region mainly the Omani, Masharifu, Albaury and the Hadhrami. Kiriama, a famous anthropologist, classifies the Swahili people based on descent/parentage. The first category are those who have Bajuni parents and could easily identify themselves as native Swahili from the Lamu archipelago. The second are those who are born of Swahili mothers/fathers and Arab mothers/fathers. The final category are those who do not have Swahili parents but have become assimilated to the Swahili culture. In the past, the Swahili people lived in city-states and shared the Kiswahili lingua franca. They also had similar values/believed and relied on the maritime economy.
There is sufficient evidence to prove that people began living in the Swahili coast in the neolithic period and the region has not been abandoned consequently. According to Ichumbaki (2017), the Swahili people have inhabited the Swahili coast for approximately 20,000 to 30,000 years. It is also true that since the 9th century, various population groups have migrated to the East African coast creating a diverse population made up of ‘migrants’ from the African inland as well as other parts of the Indian ocean and the descendants of the the Swahili. The East African coast has always attracted people because of the access to international trade as well as the abundance of natural and marine resources mainly fish. In the past, monsoon winds enabled trade between the Swahili coast and other regions of the Indian Ocean including places as far away as China. The wealth generated from international trade facilitated the growth of the population and the spread of the Swahili culture/civilization
Swahili Cultural Heritage
In a broad sense, cultural heritage can be defined as the signs/symbols and material substances which represent the achievements as well as actions of a people/culture over a period of time. The Swahili civilization has existed for approximately two millennia and has a wealth of living and ancient cultural heritage. Although it is impossible to document all aspects of the Swahili heritage in one document, the features described below include boats/boat construction, music, dress, wood crafts, visual arts and historical architecture.
Today, most of the Swahili towns and their ruins are protected ancient places which are classified as cultural heritage sites and national historical monuments. These towns incude Gede, Mnarani (old Kilifi), Mtwapa, Shanga, Mbui, Takwa and Zanzibar Manda in the Lamu archipelago. Most of the historical towns were abandoned by their inhabitants after conquests by the Portuguese and the Omani Arabs. Like other political entities in Africa, the Swahili city states had lost their political sovereignty and economic bases by the onset of European colonization. After independence, the Swahili city states and populations were integrated into Kenya, Tanzania, Mozambique and Somalia.
Although people have immigrated and settled in the Swahili coast over the years, some of the former Swahili city-states remain inhabited by the descendants ancient generations who lived there. A good example is Lamu Old Town which is one of the oldest and best-preserved Swahili settlement in Kenya. Lamu Old Town has been inhabited for over 750 years and is located on the Lamu Island, 350 kilometers from Mombasa. As one of the ancient towns in Kenya, it is on the UNESCO World Heritage List because it has a unique architectural history which showcases influence from India, Europe, Persia and Arabia. The old towns in Zanzibar, Siyu, Pate and Mombasa as also listed in the UNESCO World Heritage list because of their historical value as parts of the Swahili civilization. Each of the Swahili towns often had 6 to 10 mosques depending on the size of the population. Moreover, each urban area had a Msikita was Jumaa(a congregational mosque) located in the centre to host the population for Friday prayers.
Built Heritage and Architecture
The pre-colonial Swahili architecture is mainly made up of fossilized block of coral obtained from the ocean’s shores. The built Swahili heritage is characterized by ruins of old town enclosures, mosques and houses. The houses in the town were predominantly rectangular, stood between 1 to 3 stories high and had complex internal designs. The windowless houses obtained light from a central courtyard or a kiwanda. The doors in Swahili houses were important because they symbolized the wealth and social status of the owner. Wealthy owners often had double doors of decorated and carved wood. All rooms had a gallery style and sometimes had two or more galleries. Each gallery would normally be higher than the one in front as they progress towards the kiwanda. The inner gallery was used by the man of the house and his wife followed by the upper gallery which was reserved for the other members of the household. The houses also had a gallery known as the sebule/sebuleni which was used to host visitors, relatives and friends. Although there were no tables in traditional Swahili houses, the basic furniture included traditional stools, chairs as well as a floor mat/carpet known as a mkeka. The size of a house in Swahili culture depended on the wealth of its owners. The peasants often lived in simple houses made of mud/bricks.
Carved Wooden Doors
The Swahili heritage is well known for one of its distinctive characteristics which is the carved wood doors found in many Swahili towns in Tanzania and Kenya including Zanzibar, Siyu, Lamu, Mombasa and Pate. In 1991, Lamu had over 200 antique doors while the Stone Town in Zanzibar had over 500. Since then, the number of antique doors has increased as the governments in Tanzania and Kenya took measures to create incentives for the restoration of built heritage sites after the ratification of the United Nations’ Convention on the Preservation of Cultural Heritage. The enactment of relevant laws in both countries has also enabled the listing of built heritage both as UNESCO World Heritage sites and national monuments. Furthermore, the prestige associated with antique doors has enabled the growth of wood carving skills which are taught in places such as Zanzibar, Lamu and Mombasa. Such doors are sold to commercial entities such as hotels and private actors such as wealth home owners.
According to archaeologists, the existence of carved doors in Swahili settlements can be traced back to the 14th and 15th centuries. The growth of the Swahili coast as an important trade hub in the Indian Ocean trade enabled the growth of the production of wooden doors because of the availability of talented craftsmen and quality timber/wood. As such, many Swahili households, both poor and rich were able to acquire such doors. However, carved wooden doors continued to be luxury goods in Arabia and the Persian Gulf mostly due to the dry climate which is not suitable for most trees. In the 19th century, the production of carved doors for export to South East Asia and Persia was revived and has continued to thrive to today.
In most cases, Swahili doors are comprised of a pair of shutter which slide together in a frame containing a central post. Locks, studs and brass bolt which accompany them are a symbol of dignity as well as security for the contents of the house. The Swahili doors can be transported in whole or as pieces that are assembled at the installation site. In the past, the doors were primarily made from a native hardwood known as mwangati (Terminalia spinosar) which is native to the coastal lands. The forms/styles of these doors varied depending on traditions and tastes. A famous historian known as Adrik identified two geographic locations as the main source of carved doors. According to him, the Tana River was the line that divided the doors which originated in the Lamu archipelago and those produced in the south coast from Mombasa to Zanzibar. The following is the description of Swahili doors from Adrik’s survey:
1. Siyu style doors: This is a northern variety produced by talented craftsmen from Siyu in the 19th century. Its distinctive features include the extend lintel which holds the framing beams together and the fact that they do not have centre-posts. The doors also have light carvings on the lintel/frame and may have designs painted in white and/or black.
2. Lamu style doors: This is a simple style which was used in Lamu in the 18th century. It features include the absence or lintels and frames as well as placement which is set back in the entrance porch.
3. Gujarati style doors. These door style uses teak wood, an import product from India which arrived in the Swahili coast at the end of the 19th century. One of the characteristics of the Gujarati door is that it has a corbel which marks the connection between the outer and inner frames. Some of the best illustrations of this style can be found in Zanzibar as well as Mombasa.
4. Rosette style/Framed doors. The lintel in this style has insignia and is frequently dated and inscribed in the Arabic text. The style was popular among the Al Busaid Sultans of Zanzibar. The earliest known door of this type is believed to have been made in 1797.
5. Late Zanzibar style doors. This design was introduced in the Swahili coast by Sultan Bargash who was Zanzibar’s ruler from 1870 to 1888. It features centre-post which is highly decorated, a round head and a frame. Adrik states that this style is primarily influenced by Kashmiri designs and was first carved by Punjabi craftsmen in Mumbai (Bombay). It is one of the most beautiful styles and is still used today.
6. Bajuni doors. The style is influenced by the Siyu door. It has geometric roundels on the panels and a unique mark
7. Indian neo-classical doors. They are made of teak wood and have a rounded head with cartwheel decorations or spokes. This style originated in India and spread to Mombasa after the introduction of colonialism in 1887. Some of the doors made using this style are now produced in East Africa while others continue to be imported from India.
8. Wavy line styles/unframed doors. This style’s doors have heavy, undecorated frames with a lintel which is carved with a running design of rosettes as well as palmettes.
Poetry, Proverbs and communication
Poetry or ushairi has always been the most popular literary form used by the Waswahili to express their culture as well as emotions. Ushairi uses rules passed down for generation to express ideas, the desires of war/peace, emotions and to describe political/cultural affairs. The poetic verses in shairis and proverbs can be useful in recording historical events and advising the youth to behave properly in society. The proverbs are also important for archaeologists and historians as they help authenticate the the historical claims contained in oral history. A good example of a saying or proverb is “usione zombo kupita, ungama uliua mui” meaning “do not marvel at the boat sailing across the bay below was a great city known as Ungwana.’ The proverb originated in Kipini, a Swahili settlement in Ungwana Bay close to the Tana Delta in Kenya. It is used to warn the people of the fate which befell a ‘lost’ city that was destroyed by Allah because of the immorality of its residents. In the past, this was considered to be a myth/legend until it was archaeologically proven that Ungwana was a part of the city-states complex along with Liziwa, Mwana, Wanawali Saba and Shaka in the Tana Delta.
According to Middleton, although the use of proverbs is common in most African communities, the Waswahili have perfected the art in two ways. First, they use proverbs to communicate to specific audiences without speaking to them directly. Second, they use it to avoid vulgarity and to create elegance in speech. The Swahili women are also known to wear kangas (traditional female dress) which have pictures and captions/proverbs/sayings to communicate to the society. For example, a kanga can have the message ‘tenda wema nenda zako’ meaning ‘do good and leave’ to encourage people to do good and not brag about it. This saying expresses the good will and nature of the Swahili people who are known to be humble, polite and caring. The kangas often have religious messages such as “Mungu ni kiongozi wangu milele” meaning “God is my guide/leader forever.” Other messages also address unkind/annoying people in society. For example a kanga can have the message ‘Koma yasokuhusu’ meaning ‘do not in matters which do not concern you’. Some kangas won by women have messages which console the heartbroken or those who are struggling. For example a leso/kanga can have the saying ‘japo sipati sikati tamaa’ meaning ‘although I do not get what I desire, I do not lose hope.’
The Swahili Dress/Costume
As a result of the extensive interaction with Arabic peoples, the Swahili dress shows the influence of Islam on the Swahili culture. The Waswahili women’s daily dress is made up of a pair of wraps produced from cotton , referred to as kanga (from Gujarat) or leso (Portuguese). One is worn around the waist while the other covers the shoulders and head. The modern kanga was made in the 19th century in Mombasa and Zanzibar and later spread to Madagascar, Comoros as well as the Lamu archipelago. It is also won by other communities such as Mijikenda who are not Muslims. As described earlier, one of the reasons why the kanga is popular is because it carries special messages which can be read by people in society. It is also easy to wear and clean. The other popular dress among women in the Swahili culture is the hijab and the buibui. This dress was introduced by the Omani Arabs who made it compulsory among women in Zanzibar and the Swahili coast under their rule. Today, Swahili women wear both the traditional dresses as well as European style dresses.
The Swahili men’s traditional dress/wear is known as the kanzu. It is a long white robe which is common among Muslims in the East African coast and other parts of the world. A lot of the men who wear a kanzu often accompany it with a cap (kofia) and a European style coat. Caps are also popular among Muslim men around the world depending on their culture.
Boats and Boat Construction
The fact that the Swahili are a maritime people means that throughout their history, they have been known for the construction of a variety of sailing vessels used for fishing and trading. It is believed that the mtepe (plural mitepe) was among the earliest sailing crafts on the Swahili coast. The mtepe is a boat made up timber planks that are fastened with rope. The other common vessel is the jahazi or the dhow in English. The third type of vessel is the ngalawa, a double-outrigger dugout canoe that was mainly used to install fish traps in rivers and creeks. The Swahili were also known to use a vessel known as mtumbwi which is made from a mature mango log and usually has a flat base.
Swahili Music
The other important part of Swahili culture is music. Historically, the Waswahili love their music and have different songs for different occasions such as funerals, religious functions, entertainment and weddings among others. The Swahili music is deeply influenced by African culture mainly because Kiswahili is a Bantu/African language. Swahili songs are loved because they are poetic and use many features of the Swahili language such as proverbs,idioms, and word play. The fact that music is an integral part of the Swahili culture was proven in the past when the Omani Arabs tried to ban/stop people from playing music claiming it was unislamic but failed miserably.
The Swahili music consists of various genres. One of the most famous genres is the Taarab which exemplifies the Swahili culture more than any other genre. This is because Taarab includes styles and influences from various parts of the world including East Africa, Egypt, the Indian subcontinent, Persia, arabia and beyond. It also represents the values, beliefs, politics, lifestyle, intimacy and day to day life of the Waswahili whenever it is played. The word Taarab comes from the Arab word “tarba” meaning ‘be mollified.’ Some people argue that Taarab comes from the Swahili word ustaarabu or ungwana meaning noble/gentle/honourable. In the past, Taarab was mainly played using a ‘kinanda’, an instrument which was invented in Lamu. As time progressed, the Taarab musicians began to incorporate other instruments from the Arab and African worlds to make the music more rhythmic and attractive to the ear.
Swahili Influence
The Swahili people have extensive influence on the people/societies around them mainly through the Kiswahili lingua franca. In the last two hundred years, Kiswahili has been among the fastest growing languages in the African continent and the world. Today, the Swahili language is spoken in Kenya, Tanzania, Uganda, Mozambique, the Democratic Republic of the Madagascar, Seychelles, Congo, Mauritius, Comoros, Congo, Rwanda and Burundi. This means that over 200 million in the region speak/understand the language. Kenya and Tanzania both recognize Kiswahili as anofficial/national language. Other countries in the East African Community (EAC) have also taken steps to introduce Swahili into their school curricula as part of the regional integration project. Furthermore, the migration of people from the East African region to major cities such as New York, Washington D.C, London and Paris means that the language is also spoken internationally.
Today, major international broadcasters globally have Swahili serves. These include Deutsche Welle, the British Broadcating Corporation (BBC), TRT (Turkey), Voice of America (VoA) and Radio China among others. The existence of these services is proof that the international influence of the Swahili language is recognized globally and that major international actors wish to have the Swahili people as part of their audiences. Moreover, UNESCO recognized that Kiswahili is beacon of muticulturalism and peace and set July 7 as World Kiswahili language day. The EAC and the South African Develepment Community (SADC) also recognize Swahili as an official language used in all legislative, political and judicial processes.
In conclusion, it is undeniable that the Swahili language and culture are very influential in the East African region and Africa as a whole. Today, Kiswahili is widely recognized as a major force of political/economic integration in sub Saharan Africa especially in southern, central and eastern Africa. The growth of the language has been welcomed by the Swahili people as they are able to share their culture through music and art. In addition, it has also enabled them to have very strong influence in the East African region in spite of their small population.
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