Chauncey Hugh Stigand's 1910 account, "To Abyssinia through an Unknown Land
Echoes from 1910: A Glimpse into Wolaita Society and Culture
Chauncey Hugh Stigand’s 1910 account, “To Abyssinia through an Unknown Land,” offers a fascinating window into the Wolaita people, among many other tribes, in Southern Abyssinia. His observations, though filtered through a colonial lens of the time, provide valuable insights into their daily lives, customs, and unique characteristics.
The Wolaita and Their Neighbors: A Tapestry of Cultures
Stigand describes his journey through a land “profuse in little tribes,” highlighting the distinct customs and languages of each. Among these, the Wolaita particularly captivated his attention. He notes that while many tribes were “uncivilized barbarians” by his definition, the Wolaita “undoubtedly show traces of having sprung from an old civilization, perhaps emanating from ancient Egypt.”
His initial encounter with the Kucha people, whom he describes as “resembling the Wolaita,” paints a picture of resourceful communities adapting to challenging mountainous terrain. Their villages, often just a few beehive-shaped huts, were nestled on small cultivable patches, surrounded by wild banana and bamboo plantations. The use of bamboo for building, and the cultivation of terraced crops like the “kikwa” yam, showcase their ingenuity.
Evidence of a larger historical population is suggested by the numerous grass-overgrown stone walls on the Kucha and Boroda Mountains, hinting at a past where more people thrived in these areas.
Daily Life and Local Economy
The dietary staple for the Kucha, and indeed for many people Stigand encountered from Bako onwards, was the root of the wild banana, especially when maize and millet were scarce. Markets were held on different days in various spots, though offerings were often limited to occasional chickens or rolls of butter.
A vivid detail from Stigand’s journey involves a party of Kucha ladies returning from market, carrying parasols made from banana leaves. Their unique method of carrying goods – slipped under their locally-woven cotton robes – speaks to a practical and adaptable way of life.
Governance and Hospitality
Stigand briefly mentions Gobana, the “Negus” (King) of Kucha, and his exchange of gifts. He muses on the grand title of “Negus” when applied to a ruler whose subjects number only a few thousand, contrasting it with Menelik’s title of “Negus Nagast” (King of kings).
Upon reaching the Wolaita plateau, Stigand found a densely populated area and encountered people who were “very pleasant indeed, and hospitably inclined towards strangers.” This hospitality extended to bringing gifts, such as milk, and offering medical fees in advance – a practice he noted as a significant difference from the Abyssinians he had met. He recounts a charming anecdote of a man seeking “child-begetting medicines,” illustrating the trust and belief placed in the traveler.
The Curious Case of Marcho: Wolaita Currency
One of the most intriguing aspects of Wolaita society described by Stigand is their unique currency, Marcho. These weren’t coins, but rather “long thin bars of roughly smelted iron about two and a half feet long,” with a distinctive upturned end. Stigand observed men walking to and from markets with bundles of Marcho over their shoulders.
What fascinated him most was the elaborate ritual involved in appraising the quality of a Marcho. It wasn’t simply good or bad, but had varying values. The assessment involved flicking the bar in the air and judging its weight, though Stigand humorously admits he could never quite grasp the subtle distinctions, concluding that perhaps it was a performance rather than an exact science.
Cultural Practices and Similarities
Stigand provides glimpses into Wolaita celebrations, describing a “great function” for a widow lady who was hosting a dance to select a husband for her daughter. He details the musical instruments – drums and long bamboo horns with topi horns attached, noting their similarity to horns seen in Uganda. The Wolaita and Boroda drums were particularly unique, played in different keys with sticks.
He also remarks on the unusual practice of kissing among the Wolaita and Kucha, a custom he had rarely observed among other African natives he encountered, suggesting it as a potential sign of an “advanced civilization” or a connection to older cultural practices, perhaps influenced by Arabs or Abyssinians.
Stigand draws interesting parallels between the Wolaita and the Baganda of Uganda, noting their respective currencies (Marcho vs. cowries) and textiles. He speculates on a possible “admixture of blood from the north” for the Baganda to explain some of these similarities. He also points out a curious guitar used by the Wolaita, similar to those found in South Arabia and among some groups in British East Africa.
Wolaita Civilization: A Traveler’s Perspective
Stigand was particularly impressed by the Wolaita, considering them to have reached a “very advanced state of civilization for an African tribe, until just lately, entirely cut off from the outer world.” He attributes their potential “recession” in civilization to the Abyssinian administration that had recently taken over their country.
He enumerates several points that struck him about their society:
- Size and Governance: A large tribe, mostly unified under one ruler, King Tona (though Tona was detained by the Abyssinians at the time of Stigand’s visit).
- Dwellings: Their huts were “larger, more roomy, and better built than the average African hut.”
- Commerce: The possession of their own money (Marcho) and the practice of holding markets were seen as “great steps in civilization and commerce.”
- Agriculture and Property: They grew cotton, wore woven cloth, and used a rudimentary plough, which Stigand considered a significant advance over the hoe. Property was also clearly divided by fences and walls.
Stigand’s journey through Wolaita country reveals a people with rich cultural practices, a distinctive economic system, and a remarkable degree of social organization, even as they navigated external influences and changes in governance. His account, though a product of its time, serves as a valuable historical record of this vibrant community.
Source:
- Stigand, C. H. (1910). To Abyssinia through an unknown land: An account of a journey through unexplored regions of British East Africa by Lake Rudolf to the kingdom of Menelik. London: Seeley & Co Limited.
About The Author
