"Friday, May 30, 1906 [underlined] In the evening, a short walk with Max. We were surprised by heavy rain. From 2 Masai we bought: ear ornaments made of red clay, decorated with a few white and blue glass beads. Cf. Diary 43 p. 104. Until now I had only seen such things [p. 108] made of wood (= 25 heller). Then a necklace like one already acquired on p. 41 [...] (= 12 heller). According to the work of M. Merker, The Masai (Berlin 1904) p. 346, this jewelry is named after the vine from which it is made: ol mogou - gora. "The strongly vanilla-scented root bark is twisted into a cord-like form and worn as a necklace (ol orowil) by men and women. It is also used as a secret medicine by the ol oiboni and ol goiatiki. The scientific name is not known. It is said to occur in river forests [?]." [translation]

source: Museum der Kulturen Basel, VI 56197, 46 (108)
author: Karl Braun

"38. Necklace of the Masai, made of vanilla-scented wood, coated with red clay / Amani 30 Nov. 1905 = 50 Heller / TB [diary]. 46,41, 108, 52, 69. (20 Sep. 1908) / M. Merker D. Masai (1904) p. 346 = ol mogou - gora [?] / necklace = ol orowil [?]" [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, now we continue with another photo which has been registered with registration number 2018_18426_C. Look and tell us, what is it? R: These are Makoja. I: Makoja? R: Yes, they are called Makoja. I: Makoja is a term from which local language? R: Sambaa language. I: You call them Makoja? R: Yes! I: Makoja? R: Yes, they are worn around the neck. You wear them, wrap them around the neck about three times, and they make you look good. I: Who wears them? R: Mostly girls who are ready to be married. I: Females? R: Yes, Makoja are for women. I: Women? R: Yes! I: From what age? R: From 18 years and above. After getting a fiancé and preparing for marriage, it was necessary to find Makoja for her to wear during the wedding. I: So they were worn when someone was getting married? R: Yes, when she was about to get married. I: During the period she was kept inside, or on the day she was taken to her husband? R: When she was taken out to go to her husband, that’s when she was dressed with Makoja, she was decorated and then went to her new home. I: Was it only the Sambaa who used Makoja, or did other communities use them too? R: From what I see, other communities also used them. For example, the Maasai wear many beads, but the Sambaa didn’t have many—they just used Makoja. I: So for the Sambaa, it was Makoja? R: Yes. I: But it seems like Makoja were used before beads were available—can you clarify? R: At that time, there were no beads, only Makoja. I: Only Makoja? R: Yes. I: So it was the Sambaa and the Maasai? R: The Sambaa, the Zigua, and the Bondei had similar traditions. I: They all wore them? R: Yes. I: And where can these communities mostly be found? R: In the Tanga region. I: Tanga region? R: Yes. I: Okay. Can you tell us exactly which areas in Tanga Makoja were worn? R: In the past, there were ceremonies called miviga. When a girl was taken out of miviga, she was given Makoja and taken to her husband, well-prepared. I: And now, are Makoja still in use? R: No, they are no longer known. I: Right. R: These old customs are gone. Nowadays, you don’t see someone putting their daughter inside or doing the miviga ceremony. It's all over now. I: It’s over? R: Yes, now it's modernization. I: Hahahaha! Now it's modernization? R: Yes, modernization. I: Makoja were only worn by girls? R: Yes, women—particularly when getting married. I: During marriage? R: Yes. I: After being kept inside? R: Yes. I: And how long were they kept inside? R: About a month, depending on the parents’ financial ability. Sometimes it could be two months—it depended on how the parents could support the ceremony. I: Okay, so now Makoja are no longer used? R: No, my son, they’re gone. Even the time for keeping someone inside doesn’t exist anymore. After finishing primary, secondary, or high school—there's no time for that. No one would wear Makoja anymore. I: No one? R: No. I: So the Sambaa no longer use Makoja? R: You might even go 20 years without hearing about Mviga. There's nothing. I: What is Mviga? R: Those were ceremonies for preparing a girl. I: The ones where people were kept inside? R: Yes, girls. I: Mviga? R: Yes, Mviga. I: So there’s no more Mviga today? R: Nothing. I: Why is there no more Mviga nowadays? R: People have developed. I: Developed how? Hahaha. R: Hahaha. The old ways are gone. I: The old ways are gone? R: They are gone. I: Hahahaha! Okay, and who used to make Makoja back in the day? R: It was the women. I: Women of what age? R: The older women—those who used to oversee the girls being kept inside. They were the ones who made them. As you can see, they were not rounded but flat. They were sewn and tied together and worn during marriage. I: From what age did they start making them? R: From about 45 to 50 years old. I: Why was it the older women? R: Because they had wisdom—nothing went wrong in their hands. There were no conflicts. I: Hahaha, okay! Can you tell us what materials were used to make Makoja? R: Makoja? I: Look carefully—can you tell what was used to make them? R: Sometimes they were made of decorated small pieces of wood. They were cut, drilled neatly, and looked beautiful. I: So, wood? R: Yes. I: They were drilled? R: Yes, drilled, sewn, tied, and worn. I: How were they joined? R: After being cut and drilled, you’d use a rope—also from a tree. I: A tree rope? R: Yes. You’d peel the tree bark, prepare it, and thread it through the holes to make the necklace. I: Which specific tree was used to get these small pieces and rope? R: For the rope, there was a tree called Sosokole. It had very strong rope fibers. I: Sosokole? R: Yes, Sosokole. Even used in construction—its fibers don’t break because they’re very strong. I: Okay. R: So, that’s what was used to make Makoja for girls to wear around their necks. I: And up until the time they disappeared, were they still made using this tree and rope, or were the materials changed? R: Now it has changed. We use beads. I: Beads? R: Yes, now Makoja are gone, replaced with beads as everything is going digital. Hahaha! I: Eeeeh! R: They’re more scientific now, more advanced. I: Okay, so now it’s beads? R: Beads. I: What did you call them again? R: Makoja. I: If Makoja were brought into today’s market, how much do you think they’d sell for? R: Who would buy Makoja when we have beads now? Hahahaha! I: Hahahaha! R: Maybe for healing purposes (uganga)! Hahaha! I: Hahahaha! Maybe for healing? R: Yes, for healing. If someone told you to find a Koja for healing, you might look for it. But if you go to a shop and see the sparkling beads inside, you wouldn’t pick the old ones. I: You wouldn’t pick it? R: No.

source: Amani-Stade Project / Amani Field Research 2023, Interview No. 18
author: I: Mohamed Seif, R: Anonymous

I: Okay, thanks, there is another photo here, it is registered with the number 2018_18426_C, look at it? R1: This is ‘olimokongora’. I: What does Olimokongora mean? R1: This is a kind of root that you dig up and it smells good and even you can chew it, the girls weave it with a rope and hang it on her neck, she smells good that if she passes you feel the good smell, it is even worn by the young men called ‘moran’, and it is also used as medicine to treat hernia, you chew it and the hernia is over, so it is also as a medicine. I: So ‘olimokongora is only for women? R1: It is for both boys and girls. I: From what age? R1: They are young people from the age of 15, 20, 22 years old and finally up to 30 years old, from there she stops using it and does not use it anymore. I: So, what is its function? R2: It has very nice smell. I: I also touched it and it really has good smell, hahaha. R2: Yes, hahaah, because it smells good if you come, we will bring it to you. I: Fine, it is as well a hernia treatment? R2: Yes, it is a medicine. I: For men and women? R2: If you chew, it is very helpful. I: So, they wear it from how many years? R2: Girls from the age of 15 to 20 years, at that stage already they have known many things, boys from the age of 18 years already knows good things, he wears it from the age of 20 years and when he reaches 30 years to the elders they don’t like it, and aged women don’t like it too, it is like the spraying perfume the way it smells, so this also has a good and attractive smell, hence many young people like it. I: So, it is worn around the neck? R1: Yes, it is worn around the neck, see the way it is sewn with the rope, you wear it on the neck, and it fits well. I: So, this is a tree? R1: It is a tree, and they are many on this mountain, if you go and look for them you will find them. I: Fine, so the importance is for attraction and giving a good smell, so who make them? R1: They were brought and made by the young people, those who use it make them. I: So, if I want to use, I just go to the forest to find it? R1: Yes, you go to the forest, like in the rivers that flows water, there are so many there, so you remove it like this a cut a root like this. I: What is the name of that tree? R1: It is called ‘olikomongora’. I: Olimokongora? R1: Yes, you cut it like this. I: Does it have a hollow in the middle? R1: Yes. I: The ‘olimokomgora’, but you are the only people who know about this, others don't? R2: Even the Samba community knows it. I: Do the Sambaa people also wear it? R2: They don't wear it but they know it as medicine. I: Do the Sambaa knows that it cures a hernia, or do they know in another way? R1: They call it a ‘ubombo’. I: Ubombo is used for doing what? R2: It is a stomach medicine; it is trusted, and many people say it increases the male reproduction. R2: I told you it is a medicine. I: Okay ‘ubombo’ is in Arusha, and in Moshi they call it ‘nkongora’. R1: Yes. I: Is it that one? R1: Yes, it is. I: Okay, then I know it, previously I went in Mlalo, I bought it from a certain mother who sell local medicine. R1: I tell you these people came from up there coming to the market they bring them a lot. I: Okay, and even now the young people your community is putting on this? R1: Until now but they are not many who wear it. I: Fine, is the cost expensive or you can even find it in the market being sold? R1: They don't make it in the market, it is you because it gets dry and cracks, so you take it then you go and make it for yourself and in a week, it is over. I: So, it is used in a specific period? R1: Yes. I: After one week ends, do you make another one? R1: After the week ends, it bursts, those in the market sell it for chewing, you find someone chewing. I: It's strange, you know, I saw it still like this R2: Does this exist? I: Eeeeh R2: It is hernia medicine, it is helpful. I: Olimokongora, oh!’ mkongora’ hhahhaha fine, so it is a kind of tree or what kind of rope is it, Mr. [anonymous] have a look at it careful? R1: This is just a common rope; they are the wild ropes that they weave it for making.

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

I: I have another photo with registration number 2018_18426_C, mama [anonymous] please take it and tell us what is it? R1: This is called Erureshi I: What does Erureshi mean? R1: People worn it like an ornament I: Where was it being worn? R1: On the neck I: Erureshi? R1: These are just like the current beads, but this was a bead of the past times I: What kind of materials was used in making Erureshi mama [anonymous]? R1: This is called Engeene which is being used in tightening Erureshi I: Engeene means a rope, isn't it? R1: Eeeeh! It is a rope I: Then what are those things which have been tightened together? R1: This is Erureshi I: Does Erureshi a tree or what? R1: This means an Erureshi of the past times I: I would like to know what kind of a tree is that which was being used in making this mama [anonymous], please tell us if you know it? R1: These are pearls, but their pearls are made from a tree that is found in some wet places, but it is not its leaves but rather its roots that are taken and cut into some pieces to make these. I: What is the name of that tree? R1: Mkongoraa I: I know Mkongoraa, it is being sold even in town hahah! R1: Eeeeh! I: So, it was taken and being cut into some pieces? R1: Eeeeh! Then it was being drilled, these were the past beads as you can see the current beads are not white like the past ones I: These were the past beads? R1: Eeeeh! I: Who used to put on it, was it the males or the females? R1: It can be worn by anyone because it is a beaded necklace.

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

I: I do have another photo with registration number 2018_18426_C, please look at it R2: This is Olmokongora of the past times, it has been made from a goat leather, do you see it eeeh! This is Olmokongora I: Olimokongora? R2: Eeeh! I: You said it was for the youths? R2: Eeeh! I: The youths from which age? R2: Even twenty or thirty years and above I: Why was it made from the goat leather? R2: That was a long time ago, those who made them were there even before our birth, it is a long-time age before we were born I: So, the string from the goat leather was the one which was easily being found? R2: Then the other times they went finding the tree rope and carve on the leg until it was ready I: Olimokongora? R2: Eeeh!

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

I: I have another photo here registered with the number 2018_18426_C, is this the same Olikeria, or what is it called? R3: ‘Engonongoi’. I: What does engonongoi mean? R3: Engonongoi are beads used when a boy is taken for initiation, the father puts it on his head to show that he has circumcised his boy, he stays for some days and later removes it and wears it around the boy's neck, when the stage of ‘esipolio’ is over he is taken to the moran and the father takes it to wear it, hence there is no initiation law for elders who do not use it, what had been used is the ‘emboronoti’ from the sheep. I: The sheep hide? R3: Yes. I: So ‘engonongoi’ are these little things? R3: Yes. I: Is it a tree? R1: It's not a tree, it's a black bead that has been bored in the middle. I: I want to know about these ones because they are different from the beads I know? R1: Yes, we say that it is a bead that is bored in the middle, for example, he can give a bead like this and it is cut at the center, but this is called ‘engonongoi’ that if you go to find it in shops there is no red engonongoi, they are the black engonongoi which does not work without engonongoi, because on the day they go for initiation they will need it. Even if it is not available he has to find it from other men. The day it is returned, if it does not belong to that man, he can buy sugar and tea leaves, and he will return the engonongoi for respect to the one who provided it. R4: It is something very important. I: I would like to know, is it a tree? R1: It's a tree and even my fellow closer to me knows the place where it is found here at Namanga going to Sinya to cut the ‘olikeria’, she comes with it in a car. About sewing and making the ‘esoso’, she can explain it because she sees everything the Maasai do. She knows where olikeria grows; it grows with leaves, so she goes and collects it from where it grows. I: And engonongoi comes from a tree too? R1: No, engonongoi is made by beads. A person who makes engonongoi makes the beads. If you hold it, it is like a stone bead, bored at the center, not small but thin, cut at the center. There is no red, white, or black engonongoi. I: And those who make engonongoi are also women? R1: The sewer has to go to the bead shop to buy it. He can either be the father who buys it and brings it to the mother. She is responsible for sewing until it is complete. The fathers do not sew; their main job is just to buy and give to the mother to sew.

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