"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 way back via a market, back to the steamer] [...] I went to the steamer & indeed there was 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 & received the instruction to travel to Mikindani and see as much as possible. Glad at last to have a definite goal ahead, 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 coconut palm ribs, made by a local Fundi [craftsman]. It cost 2 Rupiah, then 2 small canoes made from halved fruits of the baobab tree, left and right with extensions that rest 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 decorated with cowrie shells (each = 1 Rupiah) [Drawing] [Inv.no. KB 75], then a large headdress with feathers & glass beads = 6 Rupiah [Drawing] [Inv.no. KB 76] & three bracelets for the same purpose = 5 Rupiah [Inv.no. KB 77]. Apparently I was ripped off with these items, at least a gentleman resident here who was just on board told me such things could be bought for 1 Rupiah, which I don’t quite believe. In the evening on board." [translation]

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

"77. Bracelet of black, white and red glass beads / Daresalam 26 May 1906 / 3 pieces = 5 Rp. / TB [diary] 47,15 / set with white feathers at the top and bottom [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"

I: I do have the last photo for today Mr. [anonymous], it has been registered with a registration number 2018_18207_3, please look on it R2: This was being made for an arm I: How being it called? R2: Emustani Engaena, and Engaena means an arm, so it has been made and being wrapped on the arm, but if it is long, it can be worn on waist R3: But this one is for an arm I: Eeeh! Mr. [anonymous] the other one you told us it was a shield pattern, which pattern is this one, can you tell us? R2: This is only just a decoration to make it look good by its color eeeh! As you can see, they just mixed three or four colors, the red one, black and white I: So, these were being worn by which gender Mr. [anonymous], can you tell us? R2: It is being worn by everyone R3: But in most of the cases it has been the youth, an elder can not put on it, this is only for the youth I: The youngest of which age specifically? R2: It started with the age of 16 to 20 years who used to put on it, but we as elders do not put on them because we have already passed that age I: The elders are not put on it? R2: No, you’re not restricted but rather you restrict yourself I: It depends on your age set. R2: Eeeeh! You cannot follow things of the children I: So, this was being worn by the males and females, which gender worn it specifically Mr. [anonymous]? R2: It is commonly being worn by the males R3: But it is even being worn by the females I: Emustani Engaena? R2: Eeeeh! Emustani Engaena I: Engaena means an arm? R2: Eeeeh! As you know the waist needs a long belt, and the one which is being worn on the waist it is Emboross I: Emboross means a waist? R2: Eeeeh! It is for the waist I: So, if it is short is for an arm? R2: Eeeeh! It is for the arm I: If it is long, it means for the waist? R2: Eeeh! The waist I: And this was made with beads and what else? R2: With a certain type of leather, but this was made for some business purpose, it could have been made to be sold or to take a photo, but if you need a real one and take its photo to show them how it was made, it could be a good thing because it could have been prepared very well. I: So, which animal leather was this? R2: A cow I: Is it a cow leather? R2: Eeeeh! It is cow leather I: So, it is being worn by both male and female youth? R2: Eeeeh! I: Emustani Engaena? R2: Or Emboross I: Emboross, it is a waist belt? R2: Eeeh! It is a waist belt, she can disturb you, but beaded objects are their activities, you can ask them I: Okay, thank you Mr. [anonymous] for your participation, you have contributed a lot on some of the objects you have identified, because there are the objects that directly touch the traditions of your community, thank you very much for your time and for accepting our call, it's a huge respect for us, I know you had some duties, thank you very much. R2: Okay

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 02
author: I: Mohamed Seif, R2, 3: Anonymous

I: I have another photo registered with the number 2018_18207_3, you also recognized it, can you remind me of its name? R1: This is called ‘engomesha’. I: How is it used? R2: Engomesha is worn by both young men and the morani, they are all beads that they can all wear. I: What period do they wear it? R2: A girl when she reaches the stage ‘seikiki’ she can still wear it, but the moran for men he uses it only on the moran stage. I: What part do they wear it? R2: On the lower arm. I: On the right hand or the left hand? R2: On both hands. I: Is it just for beauty or does it have another meaning? R2: It has no meaning. R1: They only wear it because he wants beauty, he shows it on both hands as beauty; when holding a stick, he looks attractive, but it has no other meaning, it is only for beauty. I: Is it possibly to attract the moran when dancing? R1: Yes, if he is attractive, you can see him with your eyes. I: Number 3, do you have anything to add? R3: It’s just the same. I: Number 4, can you tell us the name of this fashion? R1: This is sewn with a common thread, the ‘enopin thread’, because if it is something that is woven, these threads are not seen, but if you can see something that has been sewn with enopin, it is the enopin which is seen, and this is what is in here. I: Number 1, can you identify what material is used to sew the ‘engomesha’? R1: This is sewn with ‘enopin’; a cow has enopin that is inside the meat in the tail; in the skin, there is a line that gives out something called ‘enopin’. If a person puts it on a stick, he leaves it on a tin for two or three days to dry. After drying, it will be made for sewing with enopin. R2: It is only sewn with enopin and there are no beads. I: If you look carefully it looks like there is skin, can you tell what kind of skin it is? R1: That is cow or sheep skin. A cow’s skin is thick; sheep or goats have light skin. There are other people who use goat skin to make for their knives because it is light, and it is this one used to sew the engomesha until it is complete.

source: Amani-Stade Project / Massai Field Research 2023 / Interview No. 10
author: I: Mohamed Seif, R2, R1: Anonymous