The Bayeke Social hierarchy

The Bayeke have three social classes.

 

1. The Nobility
2. The Mwami Wihala, the king suzerain, is also known as Mwenda.
3. The Banangwa, who are almost of the same class as the Mwenda, are usually his parents, princes by blood, brothers, children and very close parents of the Mwami, including princesses known as Bahindakazi, and not Inamfumu, as is excessively used today. It must be said that most of the Banangwa were bandeba or batwale.
4. The queens or Bagoli, of which three had unchanging names:
   1. First – Nihanga ou Kapapa, because the first Nihanga was named Kapapa.
   2. Second – Nihozyo or Kanfwa, because the first nihozyo was named Kanfwa.

• Third – Shikeme or Kamama, because the first Shikeme was named Kamama

 

1. Dignitaries and vassals

The Mwami is surrounded by several dignitaries who make up his Court. Each one of them has a specific role to play.

1. Bagabe: They are considered the Mwami’s mother, for once the Mwami has been enthroned, he can no longer see his mom. The Mugabe, then stands in her stead; hence their salutation, which is SHI HEKA from the verb KUHEKA, meaning to carry on the back, as a mother would carry her child. The Bagabe are very important in the Yeke system of government, and they play a part in most situations with the Mwami. He cannot carry out an official duty in the absence of a Mugabe. As an example, the Mwami cannot rest his foot on the skin of a lion, leopard, pangolin, or the tusk of an elephant without a Mugabe. The same is true when offerings are given to the ancestors. The Bagabe are similar to priests in the Yeke tradition; their presence is indispensable.

The Mugabe dons the Ndezi, which rests on their chest. The Ndezi is attached to a lanyard made of lion’s skin. During the enthronement ceremonies of the Mwami Wihala or the Mwami Mutemiwa, the Mugabe sits in front of the Mwami.

 

2. Batoni (from the verb Kutoneka = to be liked). The Batoni act as judges, however this category of dignitaries can also be considered part Public Relations/messengers. In the past, they would travel throughout the empire and would hand down sentences, in the place of the Mwami, in his name. Under the order of the Mwami Wihala, they could bestow the Ndezi.

 

3. Bandeba or Leaders of the Mwami’s commercial caravans. The Bandeba had as a symbol of power the Nkome (a scepter).

 

4. Bakalama ba Mwami: Servants or the Mwami’s pages.

 

5. Bana Bwami (literally: the Bwami’s children, or children of the Court). In other words, they were the personal guards of the Mwami.

 

6. Bamolega (from the verb Kumolega = To shed light). They made up the ‘pretorian guards’. The Bamolega have the prerogative to place and remove the Mwami’s Ndezi. It is therefore inconceivable that the Mwami would travel without a Mumolega to dress him. The same rule applies for his interment. During his enthronment, the Bamolega participate with a burning flame emanating from burning thatch in their hands. Their symbol is comprised of two horns of antilope, and pieces of wood suspended to their chest, or a Ndezi, similar to the Mugabe. Their salutation is: SHA MUMOLEGA.

 

7. Bazabula (from the verb Kuzabula = to retrieve). The Bazabula bestow the Ndezi, however uniquely upon the order of the Mwami. Their role is especially important during the enthronment of the Mwami. The Muzabula and the Mumolega stand to the left, and the Mufumu and his aide stand to the right of the soon-to-be king. The Muzabula retrieves the Ndezi from a recipient, where they were previously placed by the Mufumu. Once retrieved, the Muzabula hands the Ndezi to the Mufumu, who will bestow them to the new Mwami, according to a special ceremony. The Bazabula have two lion claws suspended to their chest. Their salutation is SHA MUZABULA.

 

8. Batwale or generals (from the verb Kutwala = To lead, To direct). Their insignia of command is the Lukunza, a flag. This flag was carried by the Kirongozi, who was always escorted by a special guard called the Bantiko or adjuncts of the Mutwale (singular of Batwale). In the event of an accident, the Kirongozi would be replaced by one of the Bantiko. These men had to defend the Lukunza at all cost. The Lukunza was never to fall in the hands of the enemy. In the event it did, the Kirongozi’s life was at risk. Whenever this occurred, it was viewed as a sign of defeat for the Bayeke. One can compare the Lukunza to the Roman eagles.

 

4. Bami Batemiwa or vassal kings. They wear a Ndezi on their heads, affixed with a lanyard of lion’s skin that hangs on the back of their neck and further down their back. With the authorization of the Mwami Wihala, the Bami Batemiwa can designate some Batoni, Bandeba, and so on. They can also bestow the Ndezi to their own vassals, acquire ivory, and animals’ skins. Most of them being of Yeke origin, though some were autochtonous, they had a very important political role. They were the ones who really governed the provinces or Mayanga of the empire, leading their subjects according to their proper customs, while maintaining respect for the laws as they were applied in those times, and the wishes of the Mwami, who had a representative in each province.

 

• Persons of inferior status

Msiri and the Bayeke have always abhorred slavery, especially the human trade, which was formally forbidden and severely punished. However, the Bayeke tolerated domestic slavery, in which the slaves enjoyed good living conditions, as we will see further. Undoubtedly, their condition was much more desirable than that of other slaves elsewhere, in Africa. Their situation was even better than the one that befell the serfs in Middle-age Europe . Slavery for the Bayeke was not hereditary. All things being equal, as it is the case with human nature, there existed ‘benevolent’ masters, and others who were less humane. However, the customs, the laws and Msiri’s wrath especially dissuaded many from infringing the law, and would bring them back to order.