"Saturday, May 26, 1906 [underlined] [On the way with Dr. Lenz from the steamer in the harbor of Dar es Salaam to the "Meiller-Shamba," further to the "Waldschlöschen," through a native quarter, on the return via a market, back to the steamer] [...] I went to the steamer and indeed there lay a dispatch: "Please turn back as soon as possible because the peanut harvest is over." What to do, no steamer leaves before June 7. I went to the government office and received the instruction to travel to Mikindani and see as much as possible. Glad to finally have a definite destination before me, I wandered back. – On the street I met a man who had various items to [p. 15] sell. I took from him: a large ship carved from ribs of the coconut palm, made by a local Fundi [craftsman]. It cost 2 Rupia, then 2 small canoes made from halved fruits of the baobab tree, with extensions on the left and right that lie on the water surface. [Drawing of a boat] These vehicles are called "Ngarawa" by the natives [Inv.no. KB 74]. Further, two masks for the Pepo Goma [dance], each adorned with cowrie shells (each = 1 Rupia) [Drawing] [Inv.no. KB 75], then a large headdress with feathers & glass beads = 6 Rupia. [Drawing] [Inv.no. KB 76] & three bracelets for the same purpose = 5 Rupia [Inv.no. KB 77]. With these things I was apparently taken advantage of, at least a local gentleman who was just on board told me that such things can already be bought for 1 Rupia, which I don’t really believe. In the evening on board." [translation]

source: Museum der Kulturen Basel, VI 56197, 47 (15)
author: Karl Braun

"76. Kopfschmuck mit Straußenfedern zum Tanz. Stirnband mit Perlenschmuck. / Daresalam 26. Mai 1906 = 6 Rp (viel zu teuer!) / TB 47,15. [Zeichnung]" [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"

I: Okay thanks, we have got the explanations of the ‘kibobo’ and many stories in it, we have another picture here registered with the number 2018_18527_1, look at it, can you identify what is this? R: This one, there used to be old dances played by girls like this, in Pare community we say 'mueka', meaning she was performed a dance, in Sambaa community they had their own way they said 'dawau unyago', meaning she was performed a girls’ initiation, so if they were Jumbe’ daughter or she did something good then she was dressed like that. I: What is that called? R: This is a hat which used to be called 'ivungah', that is Pare community, 'adokwa ivungah', meaning she had won hence that was when it was worn by her, which they have currently improved it they are saying she has worn a crown, in Sambaa they just say a hat or 'azaikwa taji', so these were lying here, now when she was brought there she walked proudly like this and they were shouting ululation, they called the ululation 'ngagha' in Pare community, the Zaramo community were saying 'nkheghe', when she was being shouted like that way it means she had won all things. I: So which communities were using such hats? R: The Pare community, but also Mbugu community, even the Sambaa community used to do like that when perfoming ritual, so when they were made, they were sold I: Which regions were mostly sold? R: It was Lushoto as I told you, in Same, in Gonja Maore there were markets there, for example there was a market called ‘Kwekanga’, other markets were ‘Baga’ and Kwemakame’, those were the markets where those things were sold, and in Mazinde there was also a market called ‘Mshangai’ I: Mr. [anonymous], those daughters who were dressed like that, what age were they? R: They were from the age of 18 - 20, they were the ones performed those dances. I: Was it danced after they were kept inside? R: Yes. I: For how long were they kept inside? R: In a week or a month, it was depending on the time of the child’s parents I: Does such crown or hat like that still in use at present? R: No. I: Why do you think they are not in use? R: Many died for those who valued the traditions and cultures, and many did not inherit that. I: For that hat to be used, was there something else that was matched with the one who wore it, probably there was something else that matched with that hat? R: Yes. I: What things were they? R: The clothing, there was a long gown that was sewn, its style was called 'mshono wa mwamvuli', (umbella style), that means if you completed that, you were told 'ula ni mgothi', but in those things if you happen to miss those decorations as I have mentioned, you would here 'ni mgothi yani ula atekoloshe' meaning she was missing other ornaments, and the Sambaa community were saying, 'simtuja, ukimuona mtu wa mana mya atala ngoma a mwanae, itimize, nainosiabigo waa, osiemteme vikoja’ large beads had large pods, so other ‘makoja’ had large pods like beetroot, thus those were used in tradition matching with that. I: What gender and at what age were they making these crowns for ladies? R: They were men, except the ‘makoja’ as I told you they were made by women, this was because it was reaching a point of going to measure her neck, they were the women who measured, others were for wearing around the waist, so they were the women who went to measure, but in the past they could wear fifty of them on her legs, when she hits her foot like this they were giving sound All: Laughing. I: Mr. [anonymous], can tell us what things were used to make that crown? R: There were chicken feathers, bird feathers, and these ropes there were some trees that were stripped in the forest for the joining... I: What trees were those? R: There is a tree called 'ifyofyokoo', or 'minyambo' that were stripped and braided, when you stripped the trees and them on the sun it had its color, and if you dried it inside it changed to blackish colour, others were added with the hair of the end tail of a cow, and they were braided. I: So, there were the ropes, feathers and what else? R: And that cow tail hair. I: What are these whitish things? R: These are the ropes that I am telling you, they were dried and distinguished, they are improved in preparing them, these are chicken feathers, bird feathers and whatever that they were things filled in here, but these are ropes that are prepared in a system of its own kind... I: I can see there are round objects. R: These roundish things in here are what we said they are ‘vikoja’. I: A hat like this for those who know its importance, if it is brought right now in our environment, how much shillings could it be sold? R: These were expensive, currently I can tell you at the cost of Tsh.10,000/= or even at Tsh.20,000/=, they had a long process I: So, when a girl did not wear it like that, she was incomplete? R: That's why I told you (...speaking Pare language... ...) so, they were things like that. I: Whose was responsible of buying these? R: He was the father, he was the one telling the wife to go and prepare then he gives money, but the father was the one who had all the preparations, a cow may be sold, and he goes to find all these and other things. I: Was it a respect when it on? R: Yes, it was a respect, even if a child went to engage and succeeded, his fellows will start saying 'tha uyu ne mgothe avae aingia ao avae hekoloke', meaning this man is strong because he has been accepted there, you couldn't go there carelessly, but currently if a lady is seen you will hear 'hey, go with her' All: Laughing

source: Amani-Stade Project / Amani Field Research 2023, Interview No. 19
author: I: Mohamed Seif, R: Anonymous

I: We are going to start with our first photo registered with the number 2018_18527_1, who recognized this photo number three, the one who have identified this picture can you tell us what this thing is called? R3: This is called ‘orimoronyi’. I: What does ‘orimoronyi’ means? R3: That was was worn by the Maasai during that time, but the Orimoronyi was worn by the Moran, hence that is what I have recognized. I: They were worn by the moran? R3: Yes, and they were the strong morans who wore them, and not the local morans, they were the strong morans in the community. I: What do you mean when you say strong moran? R3: During that time, he could kill a lion alone without any fear, so if he could come back with more cows than the others then he was now a strong moran. I: So, he was a hero? R3: Yes. I: How was it used? R3: This is a type of bird feathers, so if they go for war and whoever won then he was a hero, it was sewn for him and worn on his head, hence this would show the difference of the conqueror hero to the others, it was a type of bird that used to bite people, so in the history it is that when they went in a war and after the hero won he and found that bird and killed it, he then said this is my bird and the history started from there that anyone who wores that he was a hero, this was because when he went to fight in a war and succeeded to fight his opponent, when he was back then he was worn the hat that he was a conqueror. I: What was the bird called? R3: This bird is called ‘olimotonyi’. I: So that bird was bitting people? R3: Yes. I: Was it big? R3: Yes, it was very big. I: Was it like an ostrich or more than that? R3: It was like an ostrich. I: So, it was only used to the conqueror who killed lion or to the one who brought back many cows? R3: Yes. I: When he is dressed, was there any ceremony taking place? R3: If there there was any celebration, he wore it. I: What were they doing to wear him? R3: When he was dressed, they were announcing and was known it was the ‘motonyi moran’, that he was praised to be dressed in that because he was a hero in the community. I: I want to know the procedure that was used to dress him that hat, number two, can you tell? R2: In the past, people used to go to look for cows, they then they brought the stolen cows, so the hero who would kill many people was dressed with the hat and also blessed, so when they went to fight the people to take the animals, after killing them the birds came down to eat the carcus of the dead bodies, so the moran killed the big bird and he took it home, he gave it to the women and they sew it for him and they dressed it to the young man who was a hero for killing many people from their stolen cows. I: I want to know the procedure for dressing that hat, what was done until he was dressed it, was it after bringing it he was dreseed or was there something done, tell us what happened? R1: This thing is called ‘olimotonyi’, there is a way of dressing this young man, because he went by himself and killed that olimotonyi and taking back the animals in his boma, it will be a great day to praise this young man who has brought praises to his masai home because he has killed a lion and killed the olimotonyi that he has taken back their cows, so the Maasai will decide to sew him the olimotonyi and conduct a big ceremony for the moran, they will be singing and dressing him the olimotonyi hat to show his reputation that he went to do something meaningful. I: In that ceremony and probably also slaughting? R1: A cow or a goat was slaughtered, in the past they used to slaughter cows because they had a lot of livestock and not like today, so they used to slaughter cows I: There were many cows? R1: Yes, he slaughtered a male cow outside and brought meat for the women to eat, the women dressed nicely with the clothings called ‘orekelaa’, it was made of animal skin and sewn with beads, the women were also dressing on something called ‘mboroo’, for waiting their boy who has brought praise to their Maasai tradition, then the mothers came to sing and they dressed this young man the olimotonyi because he has done something very important in the community, he has brought praises to the boma. I: Number 1 please tell us, is it still happening like that as it used to happen in that period? R1: It was impossible for the fathers to do that because they used not to go for war but to prevent the war to the young men, so the young man was dressed up because of the praises he has brought, the father will arrive in the night for young man who has brought praises in the boma, but he doesn’t get into the fight. I: Currently if a young man does the act of bravery, is he still wearing this hat, number one tell us? R1: Yes the moran is completely dressed if he has gone to kill a lion, he puts something called ‘mboroo’, he puts it here and dresses then he ties his belt here something called ‘engimeta’, he puts the ‘mboroo’ on both sides because he has killed a lion, they sing and doing this, the women sing and they gets into the boma wearing the ‘mboroo’, they dress him because it is a great honor in the Maasai society, I: What is ‘mboroo’? R1: It is a bead like this, so it is sewn many of them and a person wears them on both sides, he puts these ‘lomboi’ to show a person that ‘mboroo’ is something of a great reputation for a person who has done a good job. I: So, when the Maasai boy is dressed in the olimotonyi, what else is he wearing, is it only the hat or there is something else he is wearing with the olimotonyi, number one tell us? R1: He is dressed up with ‘mboroo’, he also has a belt that is put with something called ‘endoroto’, this is a type of medicine brought from the forest, it is mixed with some little water and the boy is dressed up, have you ever seen a zebra in the wild, hence as well the moran is doen like that. I: So, he is painted? R1: He is painted and dressed in something called ‘odwala’, he ties it here and sings, two or four women stand on the side of the boma entrance and every woman carrying ‘endoroto’, so when the boy runs coming here praising and singing, they dress him because of the reputation he has brought to the boma, he has become a conqueror in the fight for defeating his enemies, that’s a great honor. I: So, this was an indicator of bravery in the Maasai community? R1: Yes. I: Now, who were making these? R1: The women were the ones sewing, but the person who brought it from the forest was the young man. I: The boy brings the bird? R2&1: Yes, he slaughters the olimotonyi and brings his skin then he mixes it with the dried skin of a cow, it was sewn like this, and a hat will be made which he will be dressed on. I: So, it's the cowhide? R1: Yes, you see this one here he has decorated it, but it is cowhide, they have sewn it and they will worn him like a hat. I: He is worn like a hat? R1: Yes. I: Are they currently still made like this? R1: You can make it but right now many things are from people, this is because you know everything this moment the government does not give…. so, people have now become afraid of their own things. I: Number one tell us, the women who were sewing this were from what age? R1: Even the old people like us can sew it, they can look for an old woman who is an expert, you know everything has an expertise, for instance in a hospital there is a specialist who knows how to give medicine, so in a boma there is there is an expertise people who know how to sew well, there are elder people who have stayed longer like us without sewing something like that the Maasai people will ask which woman knows how to sew olimotonyi, they will mention the old women, so she will sew the hat and they will come to dress the young man with olimotonyi, it is lowered like this when he sings. I: What kind of thread was used to sew olimotonyi? R1: In the past, we were sewing with something called ‘endupati’, it is the sisal, there are two types of sisals containing medicine, there is the type of sisal which I had seen in many schools, there is something called ‘ndubai’, and it is the one which is even used currently, another thing used with ‘endupati’ is a kind of thread which is not local but from ndubai, women use it to sew the olimotonyi. I: Number 3, there is something you wanted to add. R3: That thing is called ‘enopini’, on cowhide there is a little thing like enopin that sews something like this. I: So, it is white meat on the skin that is made and sewn, number three tell us? R3: Yes.

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 10
author: I: Mohamed Seif, R1-3: Anonymous