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 fine, we have finished and now let’s look at the pictures of items. I have a picture that is registered with the number 2018_18288_3. Look at it if you can identify what it is? R: This thing is not understood, it is either a metal or something like a pumpkin, but this is seen like a metal with two chambers in it. Inside there is a rope, or if not, it is wire. On top here this metal has a hole where wires were tied. In that sense, when it was shaken, it hits the frame and rings like a bell. I: Like a bell? R: Yes, but the local people had their tradition of making and tying them on their livestock, such as cows and goats. They were tied on their necks so that when a goat walks it would ring ‘kara karaaa kara’, hence it was easy to know where your livestock are. I: For example, what is your language? R: I am a Zigua by tribe. I: A Zigua? R: Yes. I: In your language how do you call them? R: We call them ‘mmanga’. I: „mmanga”? R: Yes. I: What does that mean? R: „mmanga” is the name of it, meaning a cow bell. I: A cow bell? R: Yes. I: Can you tell us, was it only used in cows, or was it used for other purposes? R: It was used even on donkeys. The Maasai women were using it for their donkeys and goats. If you have a herd of goats, you will hear the bell and know where they are. I: Okay, for monitoring. R: Yes, for monitoring. I: Difference from your community and the Maasai, what other communities are using such bells in their community? R: I have not done deeper follow-up with other locals, but I had reached the Maasai community in Ngorongoro. They still have this culture, and this must be made of metal so it can produce sound. We met groups of livestock there with such bells. I: Well, and do you think it can reach a time this tool will no longer be in use in society? R: Currently, I think due to the technology that exists, this tool is old-fashioned. For example, I have a device in my cows that can trace them. I: Really? R: Yes, in the ring worn here there is a device that can detect and monitor the direction of the cow without any problem. I: In monitoring where it is? R: Yes. I: So that is technology advancing? R: It has helped a lot, hahaha. I: Hahahaha. R: Yes, it has really helped. I: So will it reach a time in our communities that this tool will no longer be in use? R: I don’t think even now that we would find such bells with the Maasai where technology is not very available to them. The government was recently announcing livestock registration so that you can be known how many animals you have. Also, if it is stolen, you can trace it through that technology. I: Well, and do you think these bells are currently made, or is it just technology that’s taking over? R: In the villages, as I told you in Ngorongoro where I went in 2019 (three years ago), I think they still use these bells on their livestock. I: Mr. [Anonym], through your thoughts, what gender do you think makes them? R: There are blacksmiths in many places. Even at home we have blacksmiths who make them. I: Are they female or male? R: They are male. They use traditional methods of heating these metals to soften them. I: From what age do they start making such items? R: They learn from a young age, but when one reaches an age of understanding — because the fire is very hot — it cannot be done by a child unless he is really aware. I: For example, if to the communities who still use this tool and you want to sell it, how much can you sell it for? R: At this moment? I: Yes. R: Well, for instance if we look at its value now, if I tell you about my salary in 1975… I: Let’s bring it into today’s context, let’s forget the old days. How much would it cost in today’s value? R: We are looking now at the value of this metal. I: Yes, hahahaha. R: For example, the value of this metal today? I: Yes. R: I don’t really know how much it would be worth. Someone might treat it as scrap metal and sell it for a few shillings per kilo. They don’t know its full value or how it was used before. If someone picks it up, they can’t use it the same way. They’ll sell it as scrap. But its value from then until now would have increased. Comparing Tanzanian shillings then with today’s dollar rate — and since the dollar rises every day — its value now would be quite high.

source: Amani-Stade Project / Amani Field Research, Interview No. 16
author: I: Mohamed Seif, R: Anonymous