Coastal region Bantus

Language: Kigiryama. Alternate names: Agiryama, Giriama, Kigiriama, Kinyika, Nika, Nyika.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Mijikenda.

Origins of the community: The Giriama are one of the nine ethnic groups that make up the Mijikenda (which literally translates to “nine towns”). They are among the largest of these ethnic groups.

The Mijikenda people who include Giriama, Digo, Duruma, Rabai, Kambe, Chonyi, Jibana, Kauma and Ribe came from Shungwaya in the southern Somali hinterland at the turn of the 17th century and settled initially in six individual, fortified, hilltop Kaya or villages, along the ridge behind the Southern Kenya coast. Three more Kayas were built later to make a total of nine. At Shungwaya the Mijikenda were collectively called ‘Kashur’ by others. Shungwaya as remembered in traditions was somewhere on the Juba river near Deshek Wama and the junction of the Lagh Dera and the Juba River.

Giriama Vigango (Kigango - singlar), placed in the ground where a dead person is buried.

When they migrated and settled behind the Kenya coast they became known as ‘Nyika’ (meaning ‘Bush’ people). They had no collective name for themselves, until they chose the name Mijikenda in the late 1940s to replace the pejorative ‘Nyika’. The name ‘Mijikenda’ is a purely descriptive term and means, quite literally, ‘The Nine Kayas or Makayachenda’.

The Mijikenda speak dialects of a single language, which they attribute to their Shungwaya origin. Each of the nine Mijikenda speaks a separate dialect of the same language, which is closely related linguistically and historically to other languages along the Kenyan and Tanzania coasts.

The traditions of all the Mijikenda, with the exception of the Rabai and the Duruma, are unanimous in tracing their origin to the region between the Juba River and Singwaya along Southern Somali coast. They lived there with the Taita, Pokomo and Galla until one day a Galla was murdered. The Mijikenda refused to pay compensation to the dead man’s kinsmen and the Galla took retribution on any Mijikenda they found. Unable to defend themselves, the Mijikenda, Pokomo, Taita were forced to flee to the south. They left in two groups – the Digo first, followed by the Pokomo, Taita, and remaining Mijikenda.

Population: According to the 2009 Kenya population and households census results the Giriama number 751,531.

Geographical location of the community: After their last migration, the Giriama settled in Coast Province’s Kilifi and Kwale districts,and to the North of Mombasa. The Giriama inhabit the area bordered by the coastal cities of Mombasa and Malindi, and the inland towns of Mariakani and Kaloleni.

Housing: The Giriama extended families reside in homesteads, or compounds. There are usually three generations – a father, his wife or wives, all of his sons, the sons’ wives, any unmarried children, and grandchildren. They live in Makuti thatched houses mostly mud-walled, but recently iron sheets and brick structures are common.

Economic activities: The Giriama grow crops (coconuts and cashew nuts) to sell and partake in subsistence agriculture (maize,millet and peas). Some also carry out fishing-albeit small-scale. Trade: The Mijikenda tribes’ main trade has been with the Swahili towns on the coast. In exchange for clothes and beads, they traded grains and items such as ivory, hides, honey, and beeswax which they obtained from people further inland.

Language: Chidigo. Alternate names: Digo and Kidigo. Chidigo is a Bantu language spoken primarily along the East African coast between Mombasa and Tanga by the Digo of Kenya and Tanzania.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Mijikenda.

Digo woman going to farm.

Origins of the community: The Digo are part of the larger Mijikenda community living on the southern coastal strip of Kenya between Mombasa and the border of Tanzania.

The “Mijikenda” literally means nine homes or nine homesteads (in Swahili), pointing to the common ancestry of the Mijikenda sub-tribes. Mijikenda oral history traces their origin to the Southern Somalia regions. It is believed that the Mijikenda people escaped constant attacks from the Oromo and other Cushitic tribes, and settled in the coastal regions.

Historically, the Mijikenda have had close interactions with the Persian, Arab, and Portuguese traders who frequented the Kenyan coast. The interaction and subsequent intermarriage with the Arabs gave birth to the Swahili culture and the Swahili language. As a result, the Swahili language, Kiswahili bears a close lexical similarity with all dialects of the Mijikenda people.

The Mijikenda people who include Giriama, Digo, Duruma, Rabai, Kambe, Chonyi, Jibana, Kauma and Ribe came from Shungwaya in the southern Somali hinterland at the turn of the 17th century and settled initially in six individual, fortified, hilltop Kaya or villages, along the ridge behind the Southern Kenya coast. Three more Kayas were built later to make a total of nine. At Shungwaya the Mijikenda were collectively called ‘Kashur’ by others. Shungwaya as remembered in traditions was somewhere on the Juba river near Deshek Wama and the junction of the Lagh Dera and the Juba River.

When they migrated and settled behind the Kenya coast they became known as ‘Nyika’ (meaning ‘Bush’ people). They had no collective name for themselves, until they chose the name Mijikenda in the late 1940s to replace the pejorative ‘Nyika’. The name ‘Mijikenda’ is a purely descriptive term and means, quite literally, ‘The Nine Kayas or Makayachenda’.

The Mijikenda speak dialects of a single language, which they attribute to Shungwaya origin. Each of the nine Mijikenda tribes speaks a separate dialect of the same language, which is closely related linguistically and historically to other languages along the Kenyan and Tanzania coasts.

The traditions of all the Mijikenda, with the exception of the Rabai and the Duruma, are unanimous in tracing their origin to the region between the Juba River and Singwaya along southern Somali coast. They lived there with the Taita, Pokomo and Galla until one day a Galla was murdered. The Mijikenda refused to pay compensation to the dead man’s kinsmen and the Galla took retribution on any Mijikenda they found. Unable to defend themselves, the Mijikenda, Pokomo, Taita were forced to flee to the south. They left in two groups – the Digo first, followed by the Pokomo, Taita, and remaining Mijikenda.

Population: According to the 2009 Kenya population and households census results the Digo population count stands at 313,288.

Geographical location of the community: After their last migration, the Digo settled in Coast Province’s Kwale district.

Housing: Traditionally, the Digo lived in large, fortified villages; but today their villages only consist of about 40 huts with the shape of the house indicating the villager living in it. The huts of the elders are round, while those of other people are rectangular.

Economic activities: The main economic activities for the Digo community are farming and fishing. The principal crop is “manioc”, a small shrub with thick roots that are eaten like potatoes. They also grow sesame, maize, rice and beans.

Marriage: The normal bride-price was 4 heads of cattle, 2 goats or sheep, and palm wine. The bride-price had to be paid before a man was incorporated into the brides family.

Language: Chichonyi-Chidzihana-ChiKauma. Alternate names: Chichonyi, Chonyi-Dzihana-Kauma. Spoken by the Chonyi, Jibana and the Kauma.

The “Mijikenda” literally means nine homes or homesteads in Swahili language. Each sub-tribe speaks its own dialect of the Mijikenda language. The sub-tribes are the Giriama, Digo, Chonyi, Duruma, Jibana, Kambe, Kauma, Rabai and Ribe.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Mijikenda.

Origins of the community: According to a Chonyi myth, the Achonyi originated from Singwaya (Shungwaya), which was to the north of the Somali coast. They were driven by the Oromo until they reached their present locations along the ridge, where they built their kayas – a shrine for prayer-  within a protective setting.

The Mijikenda people who include Giriama, Digo, Duruma, Rabai, Kambe, Chonyi, Jibana, Kauma and Ribe came from Shungwaya in the southern Somali hinterland at the turn of the 17th century and settled initially in six individual, fortified, hilltop Kaya or villages, along the ridge behind the Southern Kenya coast. Three more Kayas were built later to make a total of nine. At Shungwaya the Mijikenda were collectively called ‘Kashur’ by others. Shungwaya as remembered in traditions was somewhere on the Juba river near Deshek Wama and the junction of the Lagh Dera and the Juba River.

When they migrated and settled behind the Kenya coast they became known as ‘Nyika’ (meaning ‘Bush’ people). They had no collective name for themselves, until they chose the name Mijikenda in the late 1940s to replace the pejorative ‘Nyika’. The name ‘Mijikenda’ is a purely descriptive term and means, quite literally, ‘The Nine Kayas or Makayachenda’.

The Mijikenda speak dialects of a single language, which they attribute to Shungwaya origin. Each of the nine Mijikenda tribes speaks a separate dialect of the same language, which is closely related linguistically and historically to other languages along the Kenyan and Tanzania coasts.

The traditions of all the Mijikenda, with the exception of the Rabai and the Duruma, are unanimous in tracing their origin to the region between the Juba River and Singwaya along Southern Somali coast. They lived there with the Taita, Pokomo and Galla until one day a Galla was murdered. The Mijikenda refused to pay compensation to the dead man’s kinsmen and the Galla took retribution on any Mijikenda they found. Unable to defend themselves, the Mijikenda, Pokomo, Taita were forced to flee to the south. They left in two groups – the Digo first, followed by the Pokomo, Taita, and remaining Mijikenda.

Population: According to the 2009 Kenya population and households census results the three communities population count is as follows: Chonyi-148,806; Jibana-35,216; and the Kauma-52,851.

Geographical location of the community: After their last migration, the Chonyi, Jibana and the Kauma settled in Coast Province’s Kilifi District. Housing: Today, their architecture comprises of coral blocks and corrugated aluminium sheeting. They build rectangular houses with rooms on either side of a central corridor, replacing the traditional grass thatched building style.

Economic activities: Agriculture is the main economic activity of the Mijikenda people. Their most important cash crop is the coconut palm, whose products include oil extracts and palm wine. Its fronds -finely divided leaf- are used for roofing and as material for making baskets, mats, brooms and other weaved products. Other cash crops include cashew nuts, oranges and mangoes. Favourable weather allowing some Mijikenda grow annual crops such as maize, sorghum, millet and beans. Fishing in the Indian Ocean is another of their economic activities.

Their staple food is “wali” (rice prepared with coconut milk), fish and other seafood.

Cycles of life Naming: Naming among the Chonyi people is symbolic, for example, “Mbeyu” and “Nyavula” are names of girls meaning seeds for planting, and a rainy season respectively. “Karisa” means a boy who is a herder and most probably born when his mother was in the field grazing.

Elders and leadership: Members of the oldest age-set; the Kaya elders, often were believed to posses mystical powers like the ability to make rain.

Language: Chiduruma. Alternate names: Duruma, or “Wanyika”. The Duruma sub-tribe of the larger Mijikenda tribe.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Mijikenda.

Origins of the community : The Duruma are one of the Mijikenda (“Nine Tribes”) of the coastal ridge. Their origin can be traced back to about the 17th century, along with other Mijikenda groups, to the southern movement of Bantu-speaking peoples from Somalia, having settled from around 500AD as far north as Mogadishu, the expansions of the Somali then the Oromo from the north pushed these less warlike peoples back to the south. They settled at Kirao and later at Shungwaya in the 16th century.

The Duruma were formed from the fusion of three separate groups: (1) the Digo people from Kaya Kwale who came first and built a Kaya at Mtswara, in the tradition of people who came from Shungwaya, (2) a group of refugee slaves who fled Mombasa, they are referred to as Mokua, (3) Kamba immigrants.

The Mijikenda people who include Giriama, Digo, Duruma, Rabai, Kambe, Chonyi, Jibana, Kauma and Ribe came from Shungwaya in the southern Somali hinterland at the turn of the 17th century and settled initially in six individual, fortified, hilltop Kaya or villages, along the ridge behind the Southern Kenya coast. Three more Kayas were built later to make a total of nine. At Shungwaya the Mijikenda were collectively called ‘Kashur’ by others. Shungwaya as remembered in traditions was somewhere on the Juba river near Deshek Wama and the junction of the Lagh Dera and the Juba River.

When they migrated and settled behind the Kenya coast they became known as ‘Nyika’ (meaning ‘Bush’ people). They had no collective name for themselves, until they chose the name Mijikenda in the late 1940s to replace the pejorative ‘Nyika’. The name ‘Mijikenda’ is a purely descriptive term and means, quite literally, ‘The Nine Kayas or Makayachenda’.

The Mijikenda speak dialects of a single language, which they attribute to Shungwaya origin. Each of the nine Mijikenda tribes speaks a separate dialect of the same language, which is closely related linguistically and historically to other languages along the Kenyan and Tanzania coasts.

The traditions of all the Mijikenda, with the exception of the Rabai and the Duruma, are unanimous in tracing their origin to the region between the Juba River and Singwaya along southern Somali coast. They lived there with the Taita, Pokomo and Galla until one day a Galla was murdered. The Mijikenda refused to pay compensation to the dead man’s kinsmen and the Galla took retribution on any Mijikenda they found. Unable to defend themselves, the Mijikenda, Pokomo, Taita were forced to flee to the south. They left in two groups – the Digo first, followed by the Pokomo, Taita, and remaining Mijikenda.

Population: According to the 2009 Kenya population and households census results the Duruma number 396,667.

Geographical location of the community: After their last migration, the Duruma settled in Coast Province’s West Kwale, and south of Mombasa to Tanzanian border.

They live just inland from the Indian Ocean coast of Kenya along the Nairobi-Mombasa highway south to the Tanzania border. Their area is marked roughly by a triangle of Taru, Mazeras and Lunga Lunga on the border. The main administrative centre is Kinango.

All homesteads are members of one of the 14 clans. Clan membership is determined  by birth and not subject to change; a bride joins her husband’s clan if it differs from hers.

Economic activities: The main economic activity is farming carried out by both men and women. Males also hunt wild animals and herd their domestic animals -cattle, sheep, goats and chicken-assisted by the boys.

They are a subsistence farming people growing maize for their own consumption. They herd cattle, fish, and raise tobacco as a cash crop.

The Rabai people live in Rabai (or Rabai Mpya) is a historic location in Kilifi District in the Coast Province of about 24 kms northwest of the city of Mombasa.

Rabai women outside a grass house.

Their language is also known as Rabai (kirabai in Swahili) and they are one of the nine tribes known as Mijikenda.

Rabai is the first place in Kenya where Johann Ludwig Krapf together with Johannes Rebmann of the Church Missionary Society, CMS, established a Christian mission in 1846.

The Rabai Museum was founded in memory of Krapf and his work in the area.

Language: Kipfokomo. Alternate names: Pokomo, Upper Pokomo, Lower Pokomo.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Pokomo.

Origins of the community: The Wapokomo like other Coastal peoples have a common tradition of origin and migration from Shungwaya, the legendary town or territory supposed to have been situated on the southern Somali coast, somewhere in what is now Jubaland. Traditions of origins and settlements of the Wapokomo are that Shungwaya must have been the original home of a number of clans, not only of the Pokomo, but also of Taita, Digo, Giriama and Segeju/Katwa tribes.

Population: According to the 2009 Kenya population and households census results the Pokomo number 94,965.

Geographical location of the community: After their last migration, the Pokomo settled in Coast Province’s Tana River District; and  Upper and Lower Tana River.

The Pokomo live in the flood plain of the Tana River from its mouth at Kipini to Mbalambala, a settlement in Coast Province.

The Wapokomo are divided into four main groups or vyeti and into thirteen sub-groups. The four groups have distinct identities, territories and dialects. The territory of the first major group, the lower Pokomo, is from Kipini to Bubesa in Salama location; the upper Pokomo occupy the area from Matanama in Ndera location to Roka near Masabuba; the Welwan (called Malakote by the other Pokomo) live in the area extending from Roka to Garissa; and the Munyo Yaya (meaning “Northern Pokomo” in Oromo; other Pokomo call them Korokoro) occupy an area extending from Garissa through Mbalambala.

Housing: The Pokomo live in small villages of 10 – 60 grass-thatched houses.

Economic activities: The Pokomo are an agricultural and fishing group. Since moving to their current location in the 17th century they have learned to accommodate themselves to the flooding river, and benefit from the silt and water which these floods provide.

The Pokomo use the banks of the Tana to grow maize, sugar cane and plantains. Fish are also part of the diet, and hippo and crocodile were once hunted for meat.

Cycles of life Birth: The midwife stays with the new mother and child for 40 days in seclusion. Between the 2nd and 7th day after birth both mother and child undergo treatment of massage using charcoal. If the mother or the midwife has to leave the child behind in the house for any reason, they put soil or ash on the baby’s forehead to avert evil spirits. On the 40th day, “malewale” ceremony is performed, where the community feasts to bless the child and the mother. This is the first time father and child meet.

Among the Pokomo community a woman is not supposed to give birth outside the house or even in the farm, for it is believed this will adversely affect the rains or the harvest.

Naming: Naming of the child is on a family tree basis, maternal and paternal.

Initiation: Among the Pokomo, the boy’s rite of passage into adulthood is circumcision done in groups at ages 10-15. The initiates are then kept away in a camp for 2 months for healing and counselling. A ceremony called ‘bakora’ is organised to welcome the initiates back into the village, with feasting.

The rite of passage for girls is isolation in a camp on showing signs of puberty. The isolation period is used to guide and counsel the young women on motherhood by elderly women. This prepares them for marriage.

Marriage: Among the Pokomo, marriage is at age 18-25 years. On conception of the first baby, the expectant mother is taken to her parents to deliver there. After delivery, her parents buy presents for their in-laws and the new mother and child are taken back.

Language: Dawida. Alternate names: Dabida, Davida, Kidabida, Kitaita, Teita. Spoken by the Taita people (the Wataita or Wadawida).

The name Taita brings together three communities namely the Dawida, the Sagalla and the Kasigau, all who lived among the Mijikenda in Shungwaya before they migrated to their present home south of the confluence of the Tsavo, Athi and Galana rivers in a region east of the Tanzanian border.

Taita woman grinding grain.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Taita.

Origins of the community: Historians record that the Taita migrated from Central Africa alongside other Bantu tribes, arriving in present day Kenya from the south through Shungwaya before finally settling in the fertile Taita hills.

The Wadawida (pronounced more like Badabida) are a subgroup of the Taita people of the south eastern Kenya. These Bantu speaking people are in origin and language more related to the Taveta (Tuweta) people of Kenya, and the Pare who live at the Pare Mountains, Chagga who live on the slopes of Kilimanjaro and Sambaa people of Usambara mountains in Tanzania.

The Taita people migrated to Kenya through Tanzania. While settling the Taita speaking people interacted with other communities or tribes particularly the Taveta, the Pare of Tanzania, the Borana, the Wakamba and the Maasai.

What is known as the Taita tribe actually consists of three separate but closely-related tribes: Wadawida (or Taita), Wasaghala (Sagalla) and Wataveta (Taveta). The Wadawida tribe is the largest of the three, numbering about 300,000 people.

The language of the Taita people (Kidawida, Kitaita) is an enriched language full of shared words from Chagga, Wakamba, Pare, Maasai, Kikuyu, Mijikenda and the Cushitic communities they lived with.

The Wadawida people or Taita as they are commonly referred are believed to have moved in to their present Taita Hills as early as the 18th century.

Population: According to SIL Ethnologue, the population count of the Wadawida stood at 312,000 in 2006.

Geographical location of the community: After their last migration, the Taita settled in Coast Province’s Taita district, and in Taita hills.

The Taita people occupy the mountains in west-southern Kenya now known as Taita Hills with the Dawida on the higher slopes and the Sagalla and the Kasigau on the surrounding plains. Outside the administrative district there are two colonies of the Taita people in Usambara Mountains in Tanzania and Taita have also penetrated into Pare, Chagga and Taveta.

Economic activities: The main economic activity is agriculture. They grow coffee, rear dairy cattle and practice horticultural farming. Gemstone mining is done in the drier parts of Taita land, where large deposits of precious stones such as ruby, tanzanite and garnet can be found.

The traditional diet of the Taita consisted of bananas, pumpkins, cassava, beans, sweet potatoes, cow peas and millet. Occasionally, this diet would be supplemented with game meat hunted from the plains. Kimanga (a mashed combination of beans plus either cassava, sweet potatoes, pumpkins, or bananas) is still a traditional Taita delicacy prepared during special occasions. It is often accompanied by mbangara, a traditional drink made of sugarcane, corn or cassava.

Language: Taveta. Alternate names: Kitaveta, Kitubeta, Tubeta. Spoken by the Taveta. They are sometimes referred to as Wataveta.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, G, Shambala (G.20).

Origins of the community: Taveta has been home to the Wataveta people for about four hundred years. Originally, they arrived in Taveta as refugees and immigrants from population groups living in the surrounding mountains and plains. Taveta remained an unoccupied forest until the latter part of the 17th century. Settlement of Taveta began after wars, famine and raiding in the Kilimanjaro area drove people into the forest for security and in search of sufficient sustenance. Tradition states that the first immigrants came from Usambara followed shortly thereafter by people from Ugweno, Ukamba, Taita, Chaggaland, Arusha and Kahe. Since there was sufficient land for all in this early period, no group constituted an immediate threat to the economic interests of any other.

In the 1820s, the Wakuavi (agricultural Maasai) immigrated into the Taveta area after sustained military pressure from other Maasai sub-groups, as a result of conflicts between the Maasai sub-groups, arising from disputes over cattle raiding and grazing land.

Population: According to the 2009 Kenya population and households census results the Taveta number 20,828.

Geographical location of the community: After their last migration, the Taveta settled in Coast Province’s Taita District; the Taveta area; and in Tanzania.

The Taveta tribe is one of the Bantu ethnicities in south central Kenya in Taveta district. They mainly inhabit the lands between Tsavo National Park and the Tanzania border, up to the slopes of Mount Kilimanjaro.

In pre-colonial times, Taveta territory beyond their home in the interior of the forest extended south to Lake Jipe on the Kenya-Tanzania border. This border marked the western limits of Taveta then extended north to the sacred grounds around Lake Chala and east to Kishota Ngonji or Grogan hill, a traditional burial place. The boundaries today have been extended farther to the east, to Salita hill.

Housing: The traditional dwelling of the Wataveta is a “bee-hive” hut thatched from peak to the ground level with banana leaves. The huts were normally in small groups in clearings in the forest. These “bee-hive huts” have since been replaced with rectangular bandas.

The Wataveta often went to war with the Maasai over conflicts centred on cattle rustling. In the early periods, they could not take their cattle out to graze for fear of the Maasai cattle raiders. Therefore, they shared their dwellings with their animals. They built huts called msomasi where a small enclosure was made inside for the cattle.

Economic activities: They carry out both commercial and subsistence farming, with the main cash crops being bananas, cotton, sugar cane, exotic and tropical fruits especially mangoes, avocados and horticultural produce. Some work at local sisal plantations.

The staple food of the Taveta people is the banana, which was first imported from the Kahe people. Bananas are both a staple food and a source of income for most people. Trade: Taveta town thrives as a point of commerce between Kenya and Tanzania, with a twice-weekly outdoor market. Large numbers of people walk across the border from socialist Tanzania to buy and sell wares in Taveta.

Language: Kiwilwana. Alternate names: Ilwana, “Malakote” Spoken by the Malakote.

Language family: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, E, Nyika (E.40), Malakote. Origins of the community

Population: According to the 2009 Kenya population and households census results the Walwana number 16,803.

Geographical location of the community: After their last migration, the Malakote settled in Coast Province’s Tana River district; Tana River north of Pokomo; and between Bura and Garissa.

The Malakote territory begins 200 kilometres from the coast in eastern Kenya and extends for about 100 kilometres.

Housing: Houses are constructed near the river, often using banana or palm leaves over a framework of poles. In areas not prone to flooding, mud walls are used instead of leaves.

Economic activities: The Malakote are an agricultural people living along the Tana River.

Their livelihood is based on farming, fishing and bee-keeping. Trade: The Malakote derive cash income from the sale of honey, cattle, and mats woven by women. They also trade with the Somali people to the north and with businessmen in towns adjacent to Malakote area.

The Swahili is the name given to the coastal people who historically could be found as far North as Mogadishu (Somalia) and as far south as the Ruvuma River (Mozambique). They share a common language, widely spoken by non-Swahilis across East and Central Africa, called Kiswahili, and enjoy a city-based fusion of African and Arab culture.

The Swahili believed to have descended from Bantu-speaking agriculturalists who lived in an area reaching roughly from Kenya’s Tana River in Kenya to the Webi Shebelle region of Somalia. These people were also fishermen and around 500 A.D. they began to trade and migrate along the coast. Over the next three centuries migrant groups moved south, establishing settlements both on the coast and on adjacent islands. These independent polities were linked by trade as well as by a common culture and language, Swahili.

From an early date, merchants from the Arab peninsula, Persia, and India settled among and intermarried with the Swahili towns’ African founders.

A more detailed description of the Swahili people can be found here.