"Saturday, October 31, 1908 [underlined] Worked on paper fiber plants. – Dinner at Prof. Zimmermann’s, as there were “tripe” on the menu, a very rare & excellent dish. Later, bowling. It turned into a spoiled evening because Dr. Mücke and Raab got into a quarrel over “unlaid eggs.” – I received a very fine addition to the collection: a walking stick carved by a Bondei man from a naturally grown tree trunk with an attached root. It depicts a rabbit’s head – Sungura. I paid 40 Heller for it. [Detailed drawing of the stick’s end]" [translation]"

source: Museum der Kulturen Basel, VI 56197, 52 (85)
author: Karl Braun

"104. Cane grip, naturally grown and improved. / Bondei work. It is said to be a sungura i.e. rabbit head according to the owner. / Amani 31 Oct. 1908 = 40 heller / TB [diary] 52.85. / [Drawing]" [translation]

source: Museen Stade, r 2018 / 18566
author: Karl Braun

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"

[...] R: I can see this as a living thing. I: What kind of creature? R: These snakes were existing in the past, but nowadays they are not have dispeared. I: Now what is it, is it a snake or what, look at it well. R: I see this a tree, and this tree was meant to be like a stick, but it was decorated with a snake's head, and that is thought hence I don't know if I am wrong or.

source: Amani-Stade Project / Amani Field Research 2023, Interview No. 01
author: I: Mohamed Seif, R: Anonymous

I: Okay, I do have another photo with registration number 2018_18320_001, look and tell us what is that? R. This is Mkongojo I: That is? R: Mkongojo I: Mkongojo? R: Eeeh! It is an elder walking stick I: The elders walking stick? R: Eeeeh! I: Yes, it was being know by the name of Mkongojo R: The Sambaa call it Kome I: Kome? R: The Sambaa call it Kome but the language which I understand is Mkongojo, I do understand it by that name I: Is Mkongojo a walking stick? R: The Elder who needed some assistance, let’s say those who depended on the strength of the hand to walk, because they could walk while the hand touches somewhere, this kind of stick eeh! This is Mkongojo I: So, it was only being used by people who couldn’t walk or even the abled people could use R: To some people it was just like a design while the others it was an assistance I: So, some of the people used to walk with it just like fashion and the others were using it as a walking tool? R: Eeeeeh! I: So, in Sambaa it is Mkongojo? R: Kome I: Kome? R: Eeeeh! I: Mkongojo what langauge is that? R: It was a mixture of Language for the Swahili and the Sambaa eeeh! I: The people of which tradition commonly used Mkongojo? R: You could find the people of a certain ngoma holding mkongojo I: What ngoma, and of which communities in Tanga region used to walk with Mkongojo? R: It was in this hill side where Mikongojo were commonly being used I: You mean which community? R: The Sambaa I: Was the Sambaa? R: Eeeeh! Even in some low land you could find some of the elders having their mikongojo I: So, it was in Tanga region? R: In Tanga region eeeh! I: So, it was used for the purpose of walking with it? R: Eeeeeh! In walking some of them walked with it as a weapon, and being ready for anything which can happen to beat with it I: So, it was being used as a walking tool? R: Eeeeh! I: Like a weapon? R: Yes I: What was the other use of it? R: It was just like a fashion I: Fashion? R: Eeeeeh! I: Hahahahah! People of which status used to walk by Mkongojo? R: I can say the age which is a bit up I: From which ages? R: From the age of fifty, sixty and above you can find that Mkojongojo is not far from them, it is a must to use it while walking I: It is the males or the females? R: Both of us this one doesn’t without choosing males or females I: Yes R: Eeeeeh! I: Do you think mkongojo is currently being used? R: It is being used eeeh! I: Do you think it will reach a time when Mkongojo will no longer be valued to the people who use it? R: Its valued doesn’t get down I: Why doesn’t it get down? R: It is something which doesn’t have resistance I: What do you mean when you say it doesn’t be resistade? R: You will not be barked that you shouldn’t walk by using Mkongojo, to bring Mkongojo at home was something which was being supported because if you leg got a demage and brought at the hospital, you will be given it for walking eeeh! I: Okay R: So, that it can assist you I: To use Mkongojo what else someone was required to have? R: It doesnt have another thing to depend on I: Okay, do you think what was the importance of using Mkongojo in the traditions of the people who used it? R: As I said, this one here if you have little weakness in your body or your leg, you must walk by mkongojo eeeh! To aid your weakness in your legs so that you can get a balance in your body, it is a must to use it so that body can be balanced I: Are they still making mkongojo? R: Yes, it is being made I: In which places are they being made? R: This doesnt choose it can be made anywhere, even when someone is going to the bush and bring a tree for making mkongojo, he might go there and cut a suitable tree for you and scarve it well, and when it gets dried then you start walking by it I: Aaaah! So, it was being made from a tree? R: It is a tree I: What kind of tree? R: The tree which torelates and the hard one I: Hard tree? R: Eeeeh! The one which doesn’t break easily I: Mhhh! Okay, who were making mikongojo was it the males or the females? R: It was the males but there were some females who were different in their bodies no one could have made it for her, so when she found a straight tree, she could have picked a sword and cut it very well accorinding to her size, then she starts walking with it, but it was commonly being made by the males, that’s what I know I: Of which age? R: The ones who make or use this? I: Eeeeh! R: It is the aged I: The aged? R: Eeeeh! I: But you see the way it has been decorated? R: It where he found and come with it as it is, he made this side for holding and scarved very well eeeh! Maybe he took a piece of glass and stratch it and make it soft I: Are there other materials which can be used in making Mkongojo apart from the hard tree as you said? R: Eeeeh! You may gove it to the iron smiths I: Iron smiths? R: Eeeeh! You should get the lighter iron eeeh! There are certain light pipes, but they are very steal, they can be used to make it and after decorating it, you can get a very good mkongojo I: Okay, this kind of walking can (mkongojo) which has been designed that way how much would it be sold? R: This? I: Eeeeh! R: This way it is you know with the current currency stating ten or five thousand it a very simple thing, not like in the past when one hundred was being used, but current you can mention any price I: He would be shocked? R: Eeeeh! But nowdays stating one hundred you will be told are okey, how can I sell this for one hundred I: Hahahahah! R: He might tell you that it is five or six thousand, depending on where he brought that tree Just look they were it has been decorated I now see it here that is why he tells you to provide him ten thousand because he loved it, he can give it and take it I: So, it would be sold for ten thousand? R: That is why when you look at this, it looks like a goat with an eye and this is the mouth, and here are the ears

source: Amani-Stade Project / Amani Field Research 2023, Interview No. 04
author: I: Mohamed Seif, R: Anonymous

I: Okay fine, we have another picture registered with the number 2018_18320_001, look at it, can you identify what this is? R: This is a walking stick which was used by those who used to wear robes. I: What were those sticks commonly called in Samba language? R: In front here they could carve as it was done by the Maasai people, they could carve a shape of a person or any kind of animal, so there were trees called ebony trees which were very hard that you can carve, it is a walking stick that was used by those who wore robes especially the kilindi’s, you can see this is a picture of a bird that was drawn... I: It looks like a rabbit. R: It looks like a rabbit with ears, so when you welcome him... I: Did the stick had a special name when it was used by those rulers? R: They used to say it is a King or Jumbe walking stick, nobody touched them, they were only held by famous people. I: Like those from Kilindi... R: Yes especially the Kilindi, our fellows from Kilindi took a big chance, but now it is not a secret they are not existing…they are not the original from Kilindi, it used to be that period, currently if you are called Mkilindi, you hear them saying 'oh stop that the, original Mkilindi was in the past', in the past he had the power even to take your wife, when looking at her he could send his servants ‘go and tell Mr. Hiza, the woman is a Murugu' and if she was given the name 'Murugu', when he came he took her to his house, or if they did not believe they were given the walking stick to go with it to show this is Jumbe’s message... I: A walking stick like this? R: Yes, it was like this, this was a Jumbe walking stick, no one was allowed to touch this stick, it was only for Jumbe, so her daughter will be required to go with Jumbe. I: So the walking stick was a chance of using force... R: It was like a chance of using force to people who had poor life, I mean they had their own things, during the colonialism and this period... we should thank the white people for bringing us... and we should also thank Nyerere, probably upto this moment we could be under the colonial rule, but now you could even see yourself educated and having the memories of the past events, I couldn’t even remember this at all, it is not easier, and now the government is currently using this research, know that it issues of memory, you can see Mr. Chei having some plates with pictures showing a person fetching water, they are made of clay. I: Such walking sticks like these were mostly available in which regions? R: In Tanga region at Handeni, especially the region of Tanga at masai areas, in Singida, there is like the chief Mkwawa in Iringa, in Iringa they still have the traditional matters, it was in Iringa, in Tanga and Kilindi, Kilindi really ruled a lot, the Bondei was also good. I: So currently the walking stick is completely not I use? R: This time it is impossible to get it, where will you find it, although people are trying to look for such walking sticks, now where are the trees, it is a desert, during that period elephants and leopards used to pass through here, goats were being chased by leopards, but currently there are no places to graze, they are only farms. I: So you mean they are not made anymore? R: In fact, if you hold the stick, they will tell you he pretending to be an old man’ All: Laughing. R: Just the stick I want it to help me like that of Mzee Chaii over there, they say soon you have become an old at this moment, really, I am very grateful for reminding me of the past, I am very grateful. I: Can you tell me, what kind of people used to make those sticks? R: There were people with their professions like this, you can be told to make a stick like this, they were like slaves, they were directed, do this and this by the chiefs, make it like this and this, carve it like this, there were very sharp knives called ‘okapi’, they were used for carving, those knives were very sharp, so when they came they were directing make it this way, carve it like this and do this I: And this picture looks bright, it is very clear, what were they applying to make it look like this? R: Sometimes they could apply cow fat, it is the same as when a woman gives birth, a goat is slaughtered and the fat is applied on her, I mean they are old things really reminding me many things, when the mother comes out if it was two or three days, you will find her shining because of the fat she was applied, and there is also the tradition that in the first or second day you find the woman going to the market... All: Laughing. I: Mr.Hiza, for the stick in this current environment, you know its importance, how many money could you buy it from the market? R: I can buy it for 20/= or 30/=, I can buy it to keep for the children's memories, for instance like this time I can see properties of Mr. Chei like that camera, there is a magnet, the camera has a magnet, and in fact his children carried many things for those who know about them, if I get this stick and walk with it at least one day although people will laugh at me.

source: Amani-Stade Project / Amani Field Research 2023, Interview No. 21
author: I: Mohamed Seif, R: Anonymous