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: Fine, now we go to another picture registered with the number 2018_18542-1, what is the name of this thing? R1: It is ‘ingimeta’. I: This first one here? R1: Yes, the first one. I: Fine, and how is this ‘ingimeta’ used? R2: This is for the ladies, it is a belt. If a girl has reached 9 years old, this is made, and she starts wearing it and it is completely her belt. I: And this ‘emutha’? R1: This ‘emutha emborosi’, she ties it around her waist. It is only worn by women. I: From what age is this tied on the waist? R1: She wears it when she is 10, 15, 20 years old, but when she reaches the age of getting married, she leaves both because she has reached an adulthood stage, so she no longer wears them; hence she leaves them to the children to wear. I: Is there anything else she wears different from that? R1: It is the belt, on her ear, and the beads. I: So those are worn when she is still a young girl? R1: Yes, she is still a young girl. If you find her putting on these, she is still a child and not married. I: So, at what age does childhood end? R2: When she is 15 or 20 years old. We can say when she gets her husband, that is when she leaves them. I: So, this ingimeta is worn outside? R1: Yes. I: And the ‘emutha emborosi’? R1: It is worn inside. I: Fine, and it is only for the ladies? R1: Yes, only for the ladies. I: Fine, and what was the importance? R1: It's just a decoration, it's decoration worn by the lady, and she looks good so that if a boy sees her, she is attractive, hahaha. I: Hahaha, so it was to make them look good? R2: Yes. I: And becoming attractive to the community? R2: Yes. I: Fine, are they currently still in use? R1: Up to this moment, they are still in use. I: Who makes them? R1: They are the women, and nowadays they have improved more. It is not like in previous times; nowadays they are making them nicely and better. I: At what age do the mothers start making them? R1: Starting from 20 years old. By the way, this has no specific level. Even if she is 15 years old and knows how, she can make it. You can find an adult who does not know how to make it. So, it is a skill—any age can make it. I: And what materials were used to make this? R2: Skin. I: A skin? R2: Yes, this is skin. Don’t you see it is turned to the other side where it is being used? I: And these are beads? R2: Yes, those are beads. I: The way those colors are mixed, was there any meaning? R1: It is decorated. The beads are put on their part, this one in its part, and the other one as well. I: So, it was made to make it more attractive? R1: To be more attractive, like this one you see here. I: Yes. R2: And that one as well has the decorations. I: And what kind of skin is it? R1: It is a cow’s skin. I: ‘Emutha emborosi’? R1: Yes, a waist bead. I: But my wife has already passed this age, hahaha. R1: Hahahaha, if you want it, she can wear it inside. If you feel like, you can go and pat your wife, hahaha. I: Okay fine, and if a person wants to buy them, how much can she buy them for? R1: Right now, this ‘ingimeta’ is sold from 70,000/= if it is completely sewn. The artisan is here and if you tell her, “Mama, I want something like this, make it for me,” it is 70,000/= if paid in cash. If paid with a goat, it is a mid-sized one. But the cash price now is 70,000/=. I: So, who buys them for the young ladies in the community? R2: Her parent. I: The mother or the father? R2: The woman, especially her mother. Or the girl can go to her father and ask, “Dad, please buy it for me.” Then the mother will go and make it for her because men don’t know how to make it. And if the mother doesn’t know how, she will find someone who knows, and once it is finished, the girl will wear it. I: So, it’s a lot of money, 70,000? R1: Yes, 70,000/=. I: And how much is this ‘emutha emborosi’ sold for? R1: The sewing of this does not take a long time like the other one. This one takes only five days to complete. I: Five days and it is complete? R1: Even a week, but the other one can take up to two months just for making. I: That is why it is sold at a high price? R2: Yes, because you might finish making it and the owner says it should be changed to what she prefers—that’s why it is a little difficult. I: And I see this is a bead, is it also made of skin? R2: Some are made of skin, others are just woven with rope. Like this one here, it’s not skin, it’s just woven. I: What rope do they use to weave with? R1: A certain thin manila rope, bought from the shop. I: But this one is from since 1905—were ropes available? R1: They know there were ropes or maybe skin. I: Mr. [anonymous], look at those ropes carefully. What are they made from, if you can identify them? R1: This is sisal. They remove the outer layer and the fibers are what they use for sewing.

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 01
author: I: Mohamed Seif, R1, R2: Anonymous

I: Okay, I have another photo with registration number 2018_18542_1, please take it and tell me what is it? R1: This is Engimeita I: That is Engimeita Emboross? R1: Eeeh! Engimeita Emboross is for the girl to wrap some clothes I: And the other one? R1: It is being called Surutiai I: So, this was special for the unmarried girls? R1: Eeeeh! I: They leave it when they marry R1: Eeeeh! She put it off and this is for the mothers I: Surutiai? R1: Eeeeh! It is being rounded and when it reaches here it’s being attached, as you can see it has been detached here I: The mothers of which age? R1: From the age of 20 after being married, it is when they put on it until she gets old can still put on it I: Mama [anonymous], do you have it? R2: Eeeeh! But now it got so old because it is no longer in use in our community I: So, it is being put on the neck? R1: Eeeeh! I: What materials are they being used in making Surutiai? R1: It is being made for the married women, the one who has already been a mother, it is her husband who buys it for her I: Is it also being made of leather? R1: Eeeeh! It is a cow leather, because you do not put it off frequently, you only put on it I: How much would it cost if I want you to make it for me? R1: These are being sewed for eighty-five thousand I: What was the importance of this ornament, please tell us mama [anonymous] R1: This is just an ornament to identify that this one is already married I: So, it was an identity for the married ones? R1: Eeeeh! I: So, if someone sees it, it identifies that this one is already married? R1: Eeeeh!

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 03
author: I: Mohamed Seif, R1, R2: Anonymous

I: I have another photo with registration number 2018_18542_1, please grand [anonymous] look and tell us what is it? R2: Engimeita is being made by a cow leather, and this is its wrapping rope because in the past it was the cow’s leather rope which was being used. I: Is it also being worn by the females? R2: It was only for the girls. I: From which age? R2: From the age of this one and above. I: She never puts it on after being married. R2: She doesn’t put it on. She only leaves it after being married. She then gives it to another child to put it on. I: So, what was its work in the Maasai tradition, particularly for the unmarried female youths? R2: This is for the unmarried, and this one is a neck dress. I: What was its importance to the unmarried youth? R2: It is just like an ornament for someone who wants to go to the market or during the holidays. It was this one that was being worn. I: Emustani Orubusi is a neck dress? R2: Eeeeh! Then this is Engimeita. I: Emustani Engimeita? R2: Eeeeh! Orubusi is a neck dress. I: What is the difference between Emboross and Engimeita? R2: This is being worn on the outer clothes while the previous one is an underwear. I: This is being called Emboross? R2: Eeeeh! I: So, Emboross is for underwear? R2: Eeeeh! I: Engimeita is for the outside clothes. R2: Eeeeh! I: So, the one which is being worn under the body? R2: Eeeeh! On the body, and this is being worn on the neck only. I: Okay, thanks. R2: It has been sewn just with manila. I: How is this Engimeita pattern called? R2: This is called Engimeita Orobela. I: The neck bead pattern—how is it called? R2: It is called Naigenda. I: I do remember, grand [anonymous], you said that this was being worn by the uncircumcised? Please tell us. R2: It is for the unmarried. I: Aah! It is for the unmarried? R2: Eeeeh! If a girl has already been married, she leaves this to her mother and never puts it on again. I: She leaves it to her youngest sister? R2: Eeeeh! She then wraps another leather beadless belt. I: Aah! So, after being married, she then wraps another beadless belt? R2: Eeeeh! She goes to her husband because she has already been married. I: So, this is an identity of someone who is not yet married? Mama [anonymous], please tell us. R2: Eeeeh! I: Hahahah! R2: If this is seen, it is easy to recognize that this one is not married. It is just like an identity in the Maasai community. I: Okay, let me thank you for your time and the good explanation you have given me. Thank you very much and please never be tired of me when I come back. Hahaha! R1 & R2: We welcome you with both hands. I: Thank you a lot. R (ALL): Thank you very much, father. I: Thank you all.

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 05
author: I: Mohamed Seif, R1-3: Anonymous

I: Okay, now let's finish with our last photo, registered under number 2018-18542_1, welcome number one. R1: Thanks, we call it Engimeita. I: Engimeita? R1: Eeeh! Engimeita was only being wrapped by the girls. I: It was them who wrapped it? R1: Eeeeh! The Maasai community is now mixed, but it was the girls who used to wear this. I: Was it the unmarried or the married ones? R1: The uncircumcised and the unmarried. I: The unmarried or the uncircumcised? R1: Eeeh! If a girl is already circumcised, she leaves it to her young sisters because she is already circumcised, although in modern times someone can put it on, but in Maasai traditions it was worn by uncircumcised girls, it was not for everyone who was allowed to put it on. I: Was it being wrapped on top under the clothes? R1: Outside. I: On top of the cloth? R1: Eeeh! As I told you in the past, we used to put on leather dresses, the girls were left until they grew up and reached twenty without being circumcised, then when they entered in circumcision, it was wrapped with leather and a belt on top of it to make it seen while walking. I: What was its meaning to put on it? R1: It is mostly an ornament in Maasai tradition, worn by girls to identify them as uncircumcised, but after circumcision they had to leave it to their young sisters. I: So, it was an icon of the uncircumcised one in the Maasai community? R1: Eeeh! The un-cut ones. I: Which animal leather were they using? R1: Cow. I: Why cow’s leather? R1: The cow leather is very hard and can last longer, they don't like goat leather because it's soft, so we used cow leather because it lasts longer. I: Are they currently made? R1: They are being made. I: Are they still putting on it? R1: Nowadays they don't wear it much, although some of the people who keep the traditions in some places, especially the girls, still wear it, for example some of the Maasai of the Chalinze, who are known as Lumbwa, still wear it. I: Okay, thank you for your time and for what you shared with us, we used almost thirty-seven minutes in our discussion, thank you for your good explanations, because if you want to learn you have to meet the elders like you, thank you very much for your time. R1: Thank you too, we have realized that there are things we have forgotten, things like Ndalama for example, but today we have been reminded of them for a long time eeeh! I: It reminds you of your traditions. R1: We have been reminded of our traditions. I: Okay, thank you a lot. R: ALL: You’re so welcomed. I: Okay.

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 07
author: I: Mohamed Seif, R1-3: Anonymous

I: There is another photo here registered with the number 2018_18542_1 and this is also the same engimeta? R1: Yes, it is the same ‘engimeta’, we said this one is similar to the first one, the ‘orekelaa’, it is necessary. I: Is that ‘orekelaa’? R1: Yes, that is ‘orikelia’, and the one below is an engimeta, and that is cowhide which is not put with beads, and the orikelia is worn by boys, for example I have my boy I took him for circumcision and this is before a masai boy dressing a black cloth who has not gone for circumcision, but he is prepared with things which are sewn, there are things he is needed to do like hair shaving, the orikelia is appropriate to the moran, in the past orikelia were structured and there is no woman who had circumcised her boy without sitting down sewing the orikelia, that was the first thing, the moran sings putting on like this one, although it big but it is not put with many things like this one, it is sewn with cowhide, nowadays it is in another fashion, it is sewn in modern fashion because it is not used with cowhide, she sew something called ‘olicheka’, it is like the way this woman has worn, this is olicheka, you can sew it at the sides and cover here with a hide, the person wears it like that way, but they are both different for the boys and the girls. I: So, the ‘orikalie’ is for the boys? R1: For the boys when they are ready to be circumcised, their mother prepares by sewing another thing called ‘maradipi’, this is a waist bead, and another thing called ‘ndalama’, they are worn on legs, when a boy removes his hair he is smeared with clay, he puts a little charcoal on his head and he wears it on the same day and he takes tea and rice, he puts on things like that because he is from the circumcision, so all things made by her mother he puts them on. I: So, the ‘orokelia’ was worn around the neck? R1: Yes, around the neck. I: Do you know the name of the fashion? R1: Currently that fashion is called ‘olicheka’, so a person will get seated and think to sew before putting a skin, he can sew this and then he cuts a piece of skin and stick, so he first sews the outside then follows the skin called ‘olicheki’. I: Number 1, tell us what was the importance of olikelia to the young man? R1: It is for singing. I: For singing only? R2: If the boy is circumcised the mother sew the orikelia meaning that he is going to sing, in the past a moran used to create something of running from his home even if he is sent by his father to go and look for the goats, so he will go and sing with the morans to a certain place or he goes to take something called ‘ngibo’ for the ladies, for example the boy has a friend they love each other, who will take out some milk prepared by her mother in a gourd, he goes to sing with the moran wearing orikelia, this is because he is going to drink his friends ‘ngibo’. R3: Orikelia is very important thing to a young man, it is the same as the engimeta for girls that it is important her mother should sew for the boy when he becomes an adult, that he has finished the initiation and the first thing to be made is the bead that his mother sew for him as his first thing is to sing on the side of men. I: For how long does she dress it, we have seen engmeta is not useful when she is married, what about the orikelia? R2: It is important that she wear it for a long time until she reaches the stage of becoming an old woman, when she reaches the elder stage, she no longer wears it and leave it to the young one to continue wearing it, this is because she had entered the age of elderly.

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