THE POLITICAL ORGANISATION OF NYAMWEZI KINGDOM

By mid-19th Century, the Nyamwezi were not as centralized as contemporary Buganda or Bunyoro
Kingdoms. The Nyamwezi lived in a number of chiefdoms called Ntemiships. These chiefdoms had a
considerable degree of autonomy and must have therefore existed independent of each other. The
chiefdoms were usually small in size and with scarcely more than one thousand inhabitants. But if the
population increased, chiefdom would split up to make new ones along clan ties or common historical
origins. The existence of the various Ntemiships, in fact over 150, should not tempt one to think that all
Nyamwezi were disunited. Far from this, the Nyamwezi were knit together by clanship ties and
common historical origins. Moreover, the 1870’s and early 1880’s saw an emergence of great leaders
Mirambo and Nyungu Ya Mawe who forged centralized institutions that is, Urambo and Ukimbu states
respectively. Even then it has been pointed out that this centralization was mainly commercial and not
political. For instance, beyond Urambo it is alleged Mirambo was more known as a commercial giant
other than a politician. Whatever the case, the distinction between a commercial and political kingdom
is not as clear-cut as it may appear to be.
The Nyamwezi political entities, chiefdoms, were headed by chiefs known as Ntemi or Mtemi. The
Mtemi or Ntemi comes from a Bantu verb kutema which means “to cut.” The Mtemi was originally a
man appointed by villagers to “cut” discussions so as to reach judgements in legal cases and decisions
on political questions. His position was therefore not hereditary. The Mtemi was highly cherished by his
people and indeed looked at as their father. Were (1974:183) records that the well-being of his people,
country, crops and animals depended on his personal health. When he fell sick the chiefdom was
supposed to suffer in one way or another.”
Besides, as political leaders the chiefs had royal symbols such as the spear and drum. The Ntemi was
responsible for appointing the army commander and his deputy, the information officer as well as the
tribute collector called Minule. These officers usually got orders from the Ntemi. The Ntemi also had
religious duties to perform. They were adored as rain makers, magicians and judges. It has been
pointed out however that beyond these tasks, the chiefs did not exercise excessive political powers.
In their administration, the Ntemi were assisted by a council of elders known as Wanyampala. Below
the council of elders were various officers who included army officers, the head of the secret
intelligence service, tribute officer and the information officer. The information officer would travel
around the chiefdom announcing the Ntemi’s orders to the subjects. There was also the headquarters;
the influence of the Ntemi was hardly felt. Thus he had to depend on a group of administrators called
Gungli. These were heads of various settlement areas. In turn the Gunguli depended on the Wazenga
Makaya, the heads of households. Thus there were various important political units. There was
therefore power sharing among the Nyamwezi something that can be compared to modern
democracy. This is contrary to the view that African leaders were completely dictators.
Militarily, the Nyamwezi chiefdoms had a means of defense. They had an army that served the
pruposed of defense as well as maintenance of law and order. Leaders of settlement areas usually
raised armies to assist the Ntemi in times of war. Unlike the Buganda or Bunyoro where the Kings had
overall powers over the army, i.e. could make war and sue for peace; the Ntemi had no such powers. It
was the council of elders that had the powers to sanction any way. But before any war was fought, the
Ntemi had to perform a sacrificial ceremony referred to as “eating of the meat of war.” Later in the
second half of the 19th Century, the army became personalized and even more efficient with the
creation of the powerful professional rugarugas of Mirambo and of the one eyed Nyungu Ya Mawe.
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The Nyamwezi had an elaborate judicial structure. The top most judicial officer was the Ntemi himself
with his court as the final court of appeal. He had powers to administer traditional and customary law.
In addition to handling court cases, he also dealt with cases referred to his court from the districts. The
Ntemi handled cases ranging from murder, treason, to witchcraft. Cases of witchcraft were settled with
the help of advice from members of the secret of society