The Understanding of God in Waha Tribe

1.0.  Introduction

Waha is among of tribe found in Tanzania, in regions like Kogoma and Kagera. Although in other areas in Tanzania Waha are foundered but in large number are in Kigoma and Kagera regions especially Ngara District. In Tanzania Kigoma termed as the home place of Waha in districts like Kasulu, Kibondo, Kigoma, and Uvinza. There are sub-tribes found within Waha tribe where depends on clan systems. These sub-tribes are Wahambwe, Wanyaheru, Wasagala, Watambo, Washingo, Washunda, Wagabila, Wanyongozi, Wabembe, and Abhanyogoza.

Classification of these sub-tribes depends on their economic activities and clans that they originate[1].

2.0.  Perception of Waha on the Meaning of God

For Waha tribe traditional name of God known as “Imana”, for them “Imana” is the highest being accordance to the hierarchy of the being, “Imana” is simple, eternal and Supreme Being. Apart from Imana, Waha believe that there are the gods such as depend with a certain activity. For example, there are gods of richers, gods of intellectuals and gods of politicians. These gods according to them depend on the highest God who is “Imana[2]”.

3.0.  Mode of Worship of Waha Tribe

There were special places for worship compared with churches and mosques, where traditionally were known as “Indalo”. Indalo is kind of house special for worshiping whereby people within their community met for worship.

During this process in worship women and children involved, although they were involved with other activities.

Apart from these houses, “Indalo” also they were planted trees known as “Imivumu” in Kiswahili is known as “Milumba and Imilanzi” for themselves believe that these trees are residents for the ancestors. Therefore, there was two places for worship such as “Indalo” and on the big special trees.

Waha tribe were used sacrifices of animals like sheep and whip hen when they practiced for seek of rainfall especially for the famers, seeking for escaping various problems and also for the seek of avoiding fateness and calamities in the society.

The kind of animals that were used for sacrifice was known as “Ingabhulo” while the whole process of making sacrifice was known as “Uguhezagila”[3].

4.0.  Criticisms on the Mode of Worship

Apart from the use of sacrifice as mode of worship, some of the people they were practiced in both which are traditional means and religious means especially after introduction of Christianity and Islam religions. Still nowadays most of people engaging in this kind of worship where in the same situation they practicing on the traditional worship and religious worship.

Also, there was contradictions between worship for God as a supreme being and small gods such like god of politicians and god of intellectuals. Here means there was two kinds of supreme beings who were termed as the God. Although this kind of worship still practicing but is in the small extent because most of people within Waha societies are affected by Christianity and Islamic religions.

The mode of worship was involved only elders and a certain group of adult men especially aged 25-40, these adult were involved for special functions. This means women and children were not allowed in the process.

5.0.  Position of Women in Worship

In worship women play role as the ones who is preparing food for the people who are practicing worship. The matter to note is that in worship ones who were permitted were only elders and some of adult men aged 25-40 especially for the special functions during making sacrifice of such animals (sheep and white hens). Women and children were not engaged completely during the process of worship[4].

6.0.  Conclusion

Waha’s conception on God considered traditionally mainly before the introduction of Christianity and Islam where after influxing of these religion this perspective were declining until nowadays most of Waha people use religious perception in defining God, where nowadays they use either churches or mosques as a place of worship, also elders, children, adults and women are involved in worship. Although there are other clans who still practice on traditional worship.
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BIBLIOGRAPHY

Chubwa, E. N. Historia ya Waha na Tamaduni Zao, TMP Publishers, Tabora: Tanzania, 1996.

Ernest, L. Kumbukumbu za Matukio ya Kale. Kabila la Waha, University of Dar es Salaam Press, Dar es Salaam. Tanzania, 1990.

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[1] E. N., Chubwa, Historia ya Waha na Tamaduni Zao, TMP Publishers, Tabora: Tanzania: 1996:1-22.

[2] E. N., Chubwa, Historia ya Waha na Tamaduni Zao, TMP Publishers, Tabora: Tanzania: 1996:1-22.

[3] L. Ernest, Kumbukumbu za Matukio ya Kale: Kabila la Waha, University of Dar es Salaam Press, Dar es Salaam: Tanzania, 1990: 11-46.

[4] L. Ernest, Kumbukumbu za Matukio ya Kale: Kabila la Waha, University of Dar es Salaam Press, Dar es Salaam: Tanzania, 1990: 11-46.