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Targeted
communities |
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Hadzabe tribe (Bushmen)
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Maasai tribe |
Datoga tribe |
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Hadzabe tribe (Bushmen) |
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HADZABE HISTORY:
In the hot, dry area around Lake Eyasi, live the Hadzabe
(also known as Tindinga) people who have been
‘in-residence’ for around 10,000 years.
Anthropologically, albeit distantly, related to the San
Bushmen of the Kalahari, the Hadzabe possess a thrilling
‘click’ language and the precise hunting skills of the
bow and arrow along with their food gathering
traditions. A consistent stream of budding newly
graduated anthropologists report that they are
approximately 1500 true Hadzabe families living
traditionally – nomadic and happily feasting upon
baboons and other small game. The term ‘family’ is used
loosely and encompasses a free-living society, where
there is space you are welcome to sit and eat or lie
down and sleep.
After night-long discussions amongst the men of the
Hadzabe, a pre-dawn departure for hunting often follows
with game meat on the menu. The women remain in the
‘camp’ preparing freshly collected ‘berries’ and tending
to the children – who are more often than not, efficient
hunters and gatherers by a tenderly young age, leaving
only the very young at home with the women. The absence
of fresh water is common-place and a selection fresh
fruits and vegetables rare but against a modern
nutritionists recommendations – they are surviving. |
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Wilson (right)
joined his family again after 5 years |
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In these southern arid areas of the Great Rift Valley
outskirts there are also other tribes that live near the
Hadzabe but do not possess a similar culture – the Iraqw
(Mbulu) are cattle-loving pastoralists like the Maasai
that are also in the area with various other Bantu
groups. There are no known serious conflicts said to
have occurred in recorded written history between the
tribes, only perhaps amongst themselves. |
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CHALLENGES FOR THE
HADZABE
Unfortunately there are more and more orphaned children
in the Hadzabe tribe as life is increasingly difficult
for the adults in the tribe. Modern culture is
encroaching on the lives of these tribe members, through
the introduction of ‘cultural experiences’ to the tour
itineraries and the need for the Hadzabe people to speak
Swahili in order to communicate with local communities.
The Hadzabe lives off of land that has been claimed as
National Park. As this land is protected the tribe is
being pushed off their own land, thus cutting off their
food supply.
Among the Hadzabe people of central Tanzania there is
currently a trend for tour companies to bring their
clients to ‘experience’ the culture of the Hadzabe
–hunting baboons with bow and arrow and smoking around
an open fire. While this is an amazingly educational
experience for the tourists, we believe they take a
little piece of the Hadzabe away from the tribe with
every visit. It is not possible for someone to maintain
their ancient culture when ‘intrusion’ is common place.
A man will not behave the same way with an ‘outsider’ as
he behaves with his ‘brother’. Bearing this in mind, ‘
Support for Indigenous Children’ proposes to assist the
Hadzabe to maintain what it is that is so interesting
for those who are watching from the sidelines – and
deliver it to them African to African.
Although the Hadzabe tribe is now using Swahili in order
to survive, ' Support for Indigenous Children is
concerned about four aspects of this change:
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Will
Swahili become common-place as a means of
communication for the Hadzabe, thus losing their own
glorious tongue?
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Are
there crucial cultural keys that are lost in the
translation from Kihadzabe to Swahili and then often
to English? Not all languages possess words for
certain things or ideas and therefore substitutes or
synonyms are used and are often not ‘exactly’ what
is meant.
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With
the introduction of another language into a society,
the original language commonly loses its strength in
terms of accent, tone, volume, etc – is this
possible for Kihadzabe.
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Will
the children of the Hadzabe today not be able to
communicate with the children of the Hadzabe
tomorrow?
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At ‘support for
Indigenous Children’, we will strive to entrench
education in the children of the Hadzabe as a means to
retain this ancient and endangered culture – so it
doesn’t fade, so ‘extinction’ is not an outcome.
Join together with us
and donate now so that ‘ Support for Indigenous Children’
can support their intentions because there is no one
that feels the pain of Africa than Africans themselves!
I have seen how a proper education and a healthy
lifestyle has changed one boys life and I am sure that
if every young Hadzabe had these opportunities that this
culture will be preserved and appreciated! Please help
us in this cause.
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