In 1934, the former director of the Biological Imperial Institute for Agriculture and Forestry (Biologische Reichsanstalt für Land- und Forstwirtschaft) Karl Braun (1870–1935) gave the so-called “Kolonialsammlung Braun” (Colonial Collection Braun) to the Hanseatic City of Stade, or rather its representative, the then mayor Hans Arthur Meyer (1884–1961). See the file „Transfer of a colonial collection from the senior government councillor Professor Dr. Karl Braun in Stade to the City of Stade” („Überlassung einer Kolonialsammlung vom Oberregierungsrat Professor Dr. Karl Braun in Stade an die Stadt Stade") at the Lower Saxony State Archives Stade (Niedersächsischen Landesarchiv Standort Stade).

source: Niedersächsisches Landesarchiv Standort Stade, Dep. 10 Nr. 03025

In 1997, the then city archivist Jürgen Bohmbach concludes a permanent loan agreement with the Museum Society Stade (Museumsverein Stade e.V.), for which the then director Gerd Mettjes signs. Thereafter, the collection from Karl Braun is transferred to the care of the Museum Society Stade (Museumsverein Stade e.V.).

source: Museen Stade, Vereinbarung Leihgabe "Brauns'sche Kolonialsammlung"

I: Okay, I do have another photo here with registration number 2018_18279_001, look and tell us what is that? R: Handbag I: What is it? R: Handbag I: What is that language? R: That is the modern term but, in the past, it was being called a bag (mfuko) I: Why did you call it mfuko? R: Our fellows have been calling it mkoba, that’s it eeeh! I: So, mfuko and mkoba it is the same thing? R: It is the same I: Which community called it mkoba? R: It is Sambaa I: In Sambaa they call it mfuko? R: Eeeeh! I: In which regions do the mfuko’s been available? R: We bought them from some places of Muheza in Tanga I: Muheza and Tanga? R: Eeeeh! I: How was that mfuko used? R: It was just a handbag to carry and go to the market with it I: You carried it when you went to the market to do what with it? R: To put things I: Things like what? R: Some vegetables, there are coconuts and all the things which were required in the house I: That mkoba has another use other than being carried to the market? R: This? I: Eeeeh! R: I don’t know how it has been used in other ways, I only know to put some things I: Only to put some things? R: Eeeeh! But there are some witchcraft mikoba, but for us we have been using it for putting some things I: But the others have been using for what? R: In witchcraft I: Witchcraft? R: Eeeeh! They put some things in there and it becomes mfuko I: Mfuko? R: Eeeeh! I: Just tell us when it is mkoba, it has been used for what? R: Inside I: And if it is mfuko? R: It is just the same, for inside use I: Inside? R: Eeeeh! I: You said, mfuko is being used in witchcraft? R: Eeeeh! I: And mfuko has also been used in witchcraft? R: Eeeeh! But in the past these kinds of bags were being used for putting their traditional healing things I: The healing things? R: Eeeeh! I: Ahaah! R: But we used it when we went to the market and to put some things, that’s it I: In traditional healing what have they been putting in it? R: There inside? I: Eeeeh! R: There are some horns you saw, and we had some sick people here and we passed there indeed, but now we are not I: So, it was being used in two kinds of use? R: Eeeeh! I: To buy some things in the market? R: And others have been putting their traditional healing I: Their healing? R: Eeeeh! I: So, for those who are keeping their healing, are the traditional healers? R: Eeeeh, the traditional healers I: How is it being now? R: They keep their things I: And which gender commonly used this kind of mkoba? R: It was the females I: The females? R: Eeeeh! I: The females of which age? R: It was the old women I: The old women? R: Yes, they were the ones who did that work with it eeeh! I: Eeeeh! I: Who makes these? R: The people of mainland I: Which communities specifically? R: The ones which I mentioned I: Can you please mention them again, I just forgot them? R: The Fipa, the Mambwe, Nyakyusa and Nyamwanga I: The Fipa are of Sumbawanga, what about the Nyakyusa? R: It is the same, I don’t know how they call it I: The Nyakyusa in Mbeya or Iringa, Nyamwanga R: And the Mambwe I: The Mambwe were the ones who commonly used that? R: Eeeeh! I: How have they commonly used for? R: Even there in Monga they used to sell them I: In the market? R: Eeeeh! I: The market of which day in Monga? R: Saturday and Wednesday I: Saturday and Wednesday? R: Eeeeh! I: Are they still bringing them today? R: Nowadays ahhh! It has been a long time, even before I had two children I: But the market is still there? R: The market is still there, there is a huge hut there I: But they no longer bring those kinds of mikoba? R: Nothing is there nowadays I: Aaaah! R: Nowadays you can’t even find a floor mat I: Do you think they are no longer used or? R: They are no longer used, it died I: So, even the traditional healers are not using it? R: I don't know for the traditional healers eeeh! Because nowadays they say that they go with the internet I: Hahahah! Even in the traditional healing they are using the internet? R: The internet eeeh! Because everything changes I: Hahahaha! R: Because when he puts his mkoba, he is recognized as a traveler, but in fact, he is going to heal I: Hahahaha! Now it is internet? R: Eeeeh! Because if you put it that way, you will not be recognized as a traditional healer hahahah! I: Hahahaha! In there they used to put some horns, what else has also been kept in it? R: In there, there are some small bottles, some horns and we have been healed so we used to see them I: What was the importance of this mkoba to the traditions of the people you mentioned? R: It was being carried when someone went to the market I: Okay, are they still being made today? R: Nowadays, nothing I: It was the people of which gender who used to make the mikoba? R: The females I: The females? R: Eeeeh! I: Why was it the females? R: They were searching for money I: Searching for money? R: Eeeeh! I: The males didn’t find some money? R: The males were the drunkards I: Hahahaha! So, it was the women who used to find some money in the past? R: Eeeeh! I: The males were only drinking beer? R: Eeeeh! I: Hahahaha! Okay, can you tell us which materials were being used in making it? R: They had been using a needle, but not the normal needle eeeh! There was a special needle for it eeh I: Which materials have been used in making this? R: They carved it but it's not ukindu, this is that thing I told you which was being used in carving virago I: Virago? R: Eeeeh! These are the things found in the river I: How do they call it? R: I don’t know its name I: Okay, in all those years the materials which have been used in making this thing have never been changing? R: Eeeeh! I: It has never changed? R: No I: Because nowadays there are some plastics R: Eeeeh! Nowadays there is nothing I: The handbag like that when brought into the market, for how much would you be ready to pay? R: Now if they sell it to you, it could be five thousand, but in the past, it was one or three thousand I: So, nowadays the price is high? R: Eeeeh! You will be told five thousand I: Why has the price been raised nowadays? R: It’s the internet I: Hahahaha! It is the internet which has raised the price? R: Eeeeh! People are going with the internet I: The internet? R: Eeeeh! I: Okay, mum, let us take this opportunity to thank you for your participation. You have helped us get the information of some photos, and you have contributed a lot R: Is it? I: Eeeeh! Thank you for your participation and when we come back next time, please receive us with two hands R: Is it? Okay I: Hahahaha!

source: Amani-Stade Project / Amani Field Research 2023
author: I: Mohamed Seif, R: Anonymous