[1] Except for their shared Bantu linguistic group membership, the Wameru have no kinship links with the Ameru people of Kenya.

According to most analysts, this similarity is not by chance: a historically large number of Wameru clans believed themselves the descendants of Machame and Siha/Ng'uni groupings affiliated with the Chagga ethnic community.

One version claims that approximately 400 years ago, inhabitants from the Machame area traveled away from the Kilimanjaro slopes and toward Mount Meru.

Poli, Urisho, Sura, Sing'isi, Mulala, Nkoaranga, Nsupo, Ndati, Kimundo, Ndoombo, Akeri, Ikona, and Nkoanrua are some of the current localities.

It is worth noting that the blacksmith clan in the pastoralist Datoga society holds a similar low social rank.

This is a result of the state strategy of Julius Nyerere's government in the 1960s, which was largely aimed at creating an unified Tanzanian country with a common language (Swahili) and cultural traditions.

Bananas, mangoes, avocados, coffee, tomatoes, legumes, and grains such as maize, rice, millet, and sorghum are grown on modern Meru.

The shift in land use priorities can be explained by the early twentieth-century switch to cultivating a variety of products for sale (mainly coffee).

The soil of the household is not just used for agriculture; a portion of the land can be occupied by trees that provide wood for construction and fuel for the fire.

Historically, the Meru erected spherical dwellings covered in banana leaves, but such houses are now rare in Meruland.

[1] Daughters also receive a dowry from their parents in the form of small and large animals, which the woman, her husband, and children can utilize after marriage.

[1] As a result, the circumcision ceremony no longer served as a symbol of female initiation, marking the shift from adolescence to the age of a mature woman capable of childbearing.

Some studies believe that this procedure equalizes women's standing with men who also undergo circumcision, helping them to recognize their relevance and worth in society.

However, the general organizational principles of such units are similar to those of the Maasai: each such unit chooses its own leader (laigvanani in Maa, means commander), whose primacy is strictly recognized by all members of the age-set; the leader serves simultaneously as a mediator in all internal conflicts, and he is delegated to the appropriate speaker to navigate conflicts with other agesets.

After receiving thorough training in the Marangu missionary center, they returned to Meruland and became directors of newly opened schools for the local people.

[1] At the start of the Christianization process, women actively rejected missionaries' attempts to enroll their children in school.

During this time period, missionaries began to demonstrate greater loyalty and tolerance with Meru traditional customs.

Furthermore, he was the principal judge, and the sentenced individuals were flogged with sticks and subsequently put to prison as a result of his decision.

[1] While the title of Mangi was previously hereditary, it was eventually abolished due to pressure from the colonial authorities (first German, then British).

Mangi ruled his people from here, holding regular meetings, making crucial decisions, and resolving clan disagreements and disputes.

The British attempted to crush the insurrection by deporting most of its leaders, but inadvertently exacerbated matters: many Meru joined the Kilimanjaro Citizens' Union (KCU), which had been established by the Chagga with the goal of undermining the power of local traditional rulers.

Kirilo Japhet, who was also the Secretary of the ATA's local branch in Arusha at the time, led the new national party.

The United Nations acknowledged that the British colonial authority had acted illegally and passed the resolution in favor of Meru.

They instructed him to travel through Tanganyika informing the entire country about the violation of his people's rights and the British disregard for the UN ruling in favor of the Meru.

'The Meru Land Case' became a nationwide business over time, and TAA leaders, notably Julius Nyerere, utilized it to construct the political demands of their party platform in 1954).

[1] Julius Nyerere dealt the ultimate blow to Meru tribal organization and traditional tribe leadership.

He never made judgments on his own; he always sought consensus, and all problems of general concern were considered in tribal councils or public forums.

Among the Meru are members of Tanzania's modern middle class: doctors, teachers, lawyers, engineers, and military professionals.

According to Tanzania's Ministry of Health, 100% of women in this region give birth in a hospital nowadays, and children under the age of one year are routinely examined and vaccinated.

As a result, small child mortality rates in Meru's compact dwelling zones are among the lowest in Tanzania.