Location and Background: The Alagwa live in in a geographically remote area at 4,000-6,000’ elevation in the hills and mountains of central Tanzania. They live in 15 villages, and although the Bubu river runs through the lower lands, the  higher regions suffer from lack  of water and they often must walk miles to find water to meet the needs of their families.

History: The Alagwa are a Cushitic group, who migrated south from the horn of Africa. They believe they are descended from Habesh, who was the 10th generation from Noah’s son Ham, and are still living with the curse put on their ancestor.

Culture: The Alagwa are subsistence farmers, growing maize and millet. They also keep cows, goats and sheep. They are very community oriented, living in houses made of burned brick with roofs of thatched grass. The Alagwa speak both Alagwaisa and Kiswahili.

Religion: A tribal legend says that once when some Alagwa visited Mecca they were rejected by the Muslims for having ‘no religion’—only animistic beliefs. They later embraced Islam, so that now well over 90% are Muslims. However, they seamlessly blend their traditional beliefs with their Islamic ones. Allah, Mungu and Lala’a are all used to refer to God. So although they are called Muslims, their beliefs and practices are strongly steeped in their traditional ways of life.

Learn more about the Alagwa at Joshua Project or about Tanzania at Operation World.

Location and Background: The Antakarana, who are originally of mixed Austronesian, African and Arab ancestry, settled in the far north of Madagascar in the 12th c. with the town of Ambatoharanana considered their capital. They are called “People  of the White Coral Rocks” as they live in a geographically isolated, rocky place. In the late 18th c they mixed with the Sakalava, and although they are now separate groups, they are still considered close. The Island of Nosy Mitsio has major significance because of the role it played during the Merina invasion.

History: During the Merina invasion, when the Antakarana were in danger of being wiped out, their king Tsimiaro I hid in caves with them for over a year. Life was difficult and many died. He prayed that if his people should survive, they would embrace Islam. He then took a group of people with him in dugout  canoes to find refuge on the island of Nosy Mitsio and converted to Islam in the 1840s.

Culture: Some live as coastal fishermen, but in the interior the villagers harvest rice and raise cattle, as well as grow crops on a small scale. Others work in factories and do other work in towns.  They see themselves as Antakarana before they consider themselves Muslim and are proud of their history and culture.

Religion: In this mix of folk Islam and animistic beliefs there are many deities and elements of nature that play a significant role. They adhere to many taboos in their daily lives. Elaborate burial rituals are the primary link between the living and the dead. The most significant event is the tsanga-tsaina, a festival which occurs every five years, in which they commemorate the arrival of the kings and royalty, and demonstrate their commitment to their king. The current king is Tsimiaro III.

Learn more about the Antakarana at Joshua Project or about Madagascar at Operation World.

Location and Background: The Malagasy people, who are a mixed Malayo-Indonesia and African-Arab ancestry, are believed to have migrated to the island between 1500-2100 years ago. The Bara live in the grasslands of south-central Madagascar, and although there are some roads, it is not very accessible by vehicles.

History: While traditionally a cattle people, changes are taking place amongst the Bara due to the discovery of sapphires in their area. It means many other tribal groups have come to their area to dig for gemstones, as well as ex-pats who have set themselves up as exporters. This means the Bara’s traditional way of life is changing and becoming less viable, and they are more open to new ideas and ways of life.

Culture: Possessing cattle is very important to the Bara, and much of their lifestyle revolves around the care and maintenance of their cattle, as well as their rice fields. They have a reputation for cattle-rustling even those it’s little practiced today. The traditional Bara authority structure gives power and respect to the Lonaky, who is a family and community leader who has spiritual and material responsibility for the animals, people and general well-being of the village. He may be the village “priest” and give stability and direction to the whole community.

Religion: The Bara believe in Zan͂ahary, the Creator, who is a high and distant figure, and they also fear and worship ancestors—the living dead who can exert influence for good and ill on those still alive. They have a complex system of customs, rituals, taboos and practices which play a key role in their animistic worldview. Keeping harmony between the spiritual and physical worlds is important, and sacrifices and rituals aid in doing so. Much emphasis is given to death and dying, and elaborate rituals have traditionally accompanied burials. The “second burial” which comes some time after the “first burial” is deemed even more important and involves bones being reburied, sacrifices and feasting. Their independence from outsiders, bondage to false gods, and influence of witch doctors are challenges, but there are Bara stories that have parallels which could point them to Christ.

Learn more about the Bara at Joshua Project or about Madagascar at Operation World.

Location and Background:   Datooga is the name of the large group to which the Barabaig and Taturu belong— there are possibly 16 groups or clans. They were formerly nomadic but now most farm as well as keep animals. Although scattered across Tanzania, their homeland seems to be near the sacred mountain Mt Hanang, which is an important theme in their songs and myths.

History:  The Datooga are highland Nilotics who it is thought came down from southern Sudan or Ethiopia about 3000 years ago. About 1500 years ago they split into two groups—the Kalenjin who stayed in Kenya, and the Datooga who continued south to Tanzania.

Culture:  Cattle are by far their most important animal though they also keep goats, sheep, donkeys and chickens. They also now grow maize, millet, and beans. They live simply, and everyone who is not a Datooga is a “mswahili” (other people). They are a proud people and see no reason to change. The Datooga have distinctive body markings, whether scars or burn markings or elongated ear lobes. They love wearing beads. Polygamy is widely accepted where wives are ranked in order of marriage, and women are required to work tirelessly for the  family. School attendance is sporadic amongst the children and illiteracy common

Religion:  The Datooga respect and fear their ancestors, and communicate with them through the spirits, so witchcraft and sorcery is rampant. They believe in a distant creator God named Aseeta who has twin sons who will come to rule and judge the world some day. The Datooga will be recognized by their distinctive dress and jewelry and will then be taken to heaven. They have many rituals, including worshipping at a special tree, or going to the mountains to call on the ancestors. Burial rituals can last for weeks or even months where they slaughter cows and consume alcohol and erect shelters for the dead.

Learn more about the Datooga at Joshua Project or about Tanzania at Operation World.

Location and Background: The Didinga live in the Didinga hills—in the valleys, on the plateaus and slopes, and on the adjacent plains of the region.  Their neighbors include the Boya, Toposa, Dodoth, Dongotono and Lotuka/Lopit. There were tensions in the past but now they are generally on friendly terms and  intermarry and speak a similar language to the Boya, Murle and Tenet.

History: Tradition has the Didinga arriving in their present home during the 16th c, as part of a group migrating either from Lake Turkana or Ethiopia. The East and West banks of the Nile were divided during the British period into Protestant and Catholic influence spheres, which put the Didinga into the Catholic area. Amongst some older people there remains a bit of Catholic influence, but not genuine faith.

Culture: The Didinga are pastoralists by inclination and farmers by  necessity. The herding of cattle is very important, and at 2000’ elevation, the area has sufficient rainfall to grow two crops per year. They live in homesteads by clans, in round houses with cone-shaped roofs. They also enjoy making music and various crafts. Although there is a paramount chief, which is a hereditary position, decisions are made by the community, and younger people have the right to question the older. They desire education.

Religion: Like their neighbors, the Didinga accept the existence of a  supreme being, and the sphere of spirits interacting with the  living. They worship and sacrifice to spirits and gods and place great importance on the worship of dead ancestors. The rainmaker is an important person in the community, who performs certain rituals and is seen to carry great influence and power.

Learn more about the Didinga at Joshua Project or about South Sudan at their official website.

Location and Background:   The Cushitic Gabbra live in the Chalbi desert along the border of Kenya and Ethiopia, keeping livestock such as camels, sheep and goats. The camel is central to their way of life and economy, and they follow weather patterns to move their herds in search of water and pasture. Their mobile houses are made of sticks, woven mats, skins and cloth, so they can easily move it all on 2-3 camels, while the woman, children, and elderly remain in semi-permanent shelters.

History:   The Gabbra escaped from Ethiopia around 1900 to avoid conscription into Menlik’s army. Traditionally they moved freely across the border, but life is now more difficult as there is less grazing land available (which is semi-arid), and there are more people and bigger herds. Drought always poses a risk.

Culture:   The camel is at the center of their culture and economy, using it for meat and milk as well as transportation. They build their homes, fencing and household items out of palms, grasses, trees and other local materials which can be carried on camels. Moving camp is all considered “women’s work”. Their proverb “a poor man shames us all” explains why their  mutual support for survival as nomads compels them to allow no Gabbra to go hungry, be without animals, or be refused hospitality or assistance.

Religion:   The Gabbra believe in a benevolent God (Waaqa) who gives rain as he pleases. Animal sacrifices and ritual prayers are part of their religious practices. They believe in “merciless” justice, where grace is unknown and wrongs are righted by payment. Forgiveness is possible, but the penalty must be paid. Ancestors are honored, and may rituals are performed with fear of incorrect practices. “Ayana” worship—the worship of Satan and his angels—is a practice increasing among the Gabbra, with the center of worship being at Dabel. The “Yaa” is the high court in each clan, choosing leaders and overseeing all spiritual aspects of the community. Islam is increasing by building mosques in each town and promising education and finances.

Learn more about the Gabbra at Joshua Project or about Kenya at Operation World.

Location and Background: The Ik (called “Teuso” by their neighbors) are a small farming and hunting community squeezed between the large, powerful Karamojong and Turkana pastoralist tribes. The Ik have struggled to survive in harsh ecological conditions—droughts and floods. They continue to fight against isolation and marginalization to overcome their difficult circumstances and enter Ugandan national life as a people with their own culture and voice.

History: TheIk migrated to the area over 200 years ago from Ethiopia and settled in the highlands of Timu. There has been an escalation of raids in the last decade by marauding bands of Turkana. The Ik have also been displaced from their land to create a national park, and consequently have suffered from famine. Their small numbers make them very vulnerable.

Culture: The clans are led by the “J’akama Awae”, an inherited position. The people live in small village clusters and are subsistence farmers, growing tobacco, maize, sorghum, millet and other vegetables, as well as keep bees and hunt. They decry the abandonment of the Ugandan government in helping to educate their children. As an agricultural community they are surrounded by pastoralists, and therefore suffer from threats which push them further and further up into the hills. They keep to themselves and do not mix with other ethnic groups. The most important annual event each December is the“itowe-es” (“blessing of the seed ceremony”) which marks the beginning of the agricultural year. There is another ceremony which marks the “opening of the harvest”.

Religion: The Ik legend of origin tells how God created the herder, letting cattle down from heaven by a rope and  giving the cattle together with spears to one group of people. To the other group (the Ik) he gave only the digging stick with the order never to kill. They are very proud of their culture and are traditionally a peace-loving people. It’s only in recent years that they have acquired modern firearms for hunting and protection against raiders.

Learn more about the Ik/Teus at Joshua Project or about South Sudan or Uganda at Operation World.

Location and Background: The Kacipo (Suri) live on the Boma plateau with their tribal headquarters at Koma. They live in two villages, Meyun and Rumiit. They are a predominantly sedentary agrarian community, with rich fertile soil which allows them to grow a quantity of crops.

History: They believe they originally lived on the banks of the Nile River, migrating eastwards. They were continually harassed by other tribes, forcing them to settle on the Boma plateau in 1925. They continue to have poor relationships with their neighbors, the Murle.

Culture: Besides growing a large variety of crops, they also hunt large game and collect honey. They pan for gold, and they make pots. They trade in tobacco, pots, animal skins, honey, ivory, rifles and ammunition. They engage in traditional stick fighting after harvests. Some Kacipo practice cicatrisation, which is a form of tribal markings. The women pierce and stretch their lower lips as a sign of beauty. The clan chiefs lead their villages in times of war and peace, judge cases, and are recognized as leaders by their symbols such as an ivory horn, drum, and set of fire-sticks.

Religion: They believe in the existence of a supreme being-God-as well as lesser spirits. They sacrifice and pray through a medium in times of calamity. In Meyun there are 22 witchdoctors (one pictured below), 8 rainmakers commanded by the one main rainmaker, and 4 traditional healers. Although they are deep into witchcraft, they are very receptive to the gospel, and in the past few years a church with over 150 people has begun. There is a great movement of the Spirit amongst the Kacipo, and though there is no Kacipo Bible, they are hungry to know the Word of God.

Learn more about the Kacipo at Joshua Project or about South Sudan at their official website.

Location and Background: Also known as the Boya or Narim, the Laarim are a Nilotic people living in the Boya Hills. It’s a rugged and hilly terrain with rich savanna, high grasslands and scrub bushes. They live in small settlements, with the main town being Kimatong.

History: The Laarim are close relatives of the Didinga, Murle and Tenet. They believe they came from Ethiopia in the 18th c as part of a group that separated from others because of a dispute over gazelle soup. Cattle-rustling continues to fuel hostilities with the Toposa, and efforts for peace and reconciliation have borne no fruit, though they continue to look for ways to end the long-standing conflict.

Culture: Social and cultural life is centered around cattle, with livestock being their only known natural resource. They breed them, eat their meat, use them as dowry to get a bride, drink their blood and milk, and sleep on their hides. Raiding and stealing of cattle is a question of honor and valor. The do also grow some food, and also hunt and fish. Hereditary chiefs are highly respected. The Laarim share the same rainmaker as the Didinga and perform rain-making rituals in common. The culture is patrilineal, with strong ties of community solidarity.  Initiation rituals are followed for passing into adulthood, and dowries are paid for brides.

Religion: The Laarim practice Africa Traditional Religion with some Catholic influence. They are highly aware of spiritual forces,  and believe in a supreme being who controls all of life, including the health of their cattle. They believe spirits of their departed ones roam the earth and they can communicate with them through prayers and offerings which they perform collectively in designated ritual places.

Learn more about the Laarim at Joshua Project or about South Sudan at their official website.

Location and Background: A sub-tribe of the Lango, the Lokwa are agriculturalists and pastoralists living near the border with Uganda on the slopes of the Imatong massif. The area is mountainous with  gentle slops and valleys, good rainfall and fertile soil. Their relationships with the Lotuka is not good due to cattle raiding and occasional feuds.

History: The Lokwa are a Nilo-Hamite group who came to their present location in the 18th c during the great migration from the east. The war and extensive trafficking in small arms and light weapons has had a devastating effect on the Lokwa, causing massive displacement and destruction of communities. Lokwa communities can be found in refugee camps in Kenya and Uganda.

Culture: Each clan has an animal as a totem (leopard, bush-buck, monkey, elephant, crocodile etc) and they believe they transform into one of them upon their death. Their identity is bound up in their social stature, valor in warfare, cattle raids and wealth (in cattle and agricultural produce). Their cultural identity is expressed in songs, music, folklore, eating habits, age-class system and body marks. Initiation of men in the same age-set involves killing a goat and serving the un-skinned roasted meat to the village elders. After initiation they are allowed to sit in certain seats and take part in other celebrations.

Religion: The Lokwa believe in the existence of a spiritual being (Najok) for whom every household must build a small stone shrine (natifini). They give offerings at the beginning of planting and hunting seasons, and also believe in the power of the fortune-tellers, medicine-men and rain-makers.

Learn more about the Lokwa at Joshua Project or about South Sudan at their official website.