[4][5][6] The most westerly dispersion center on Kilimanjaro is the high Shira plateau, a vast protrusion of towering tableland created on the hillside by ancient volcanic eruptions.

[7] It's also possible that some people relocated there from previously inhabited areas on the now-empty north side of Kilimanjaro to avoid the fertile grassland there, which had the drawback of being vulnerable to assault from hostile communities.

[8] The next large cluster of peoples, centered on the massive Kikafu River system, was closest to Nguni and Kyuu, petty kingdoms to the east.

[9] The higher zone along the edge of the forest, particularly the old Samake, Mane, Nguni, and Kyuu (Kichicha and Sumu were sparsely populated), was the area that had been inhabited the longest.

[12] Similar to the Munoo tribe, the Nathai clan lived in the east and was physically isolated from the other Shira plateau inhabitants by a ring of dense forest.

[12] The Masaki clan dates back to the first ancestor Makyora, who came down four generations ago and was a honey-hunter and cultivator of eleusine, beans, and bananas but with little wealth in cattle.

[13] The trail took this route up from Mane because, to the east of it, there were vast ravines, and to the west of it, at Ol Molog, there were Masai, a shared foe and many lions and leopards.

Because of this the Siha, Ngasseni, and Usseri pursued becoming cow ranchers to a greater extent than any other group on Kilimanjaro, grazing their animals on wide fields instead of the typical stall-fed Chagga tradition.

A large tree and some bushes make up the shrine at Kihubihu, a high open meadow with a stunning view of Meru and Maasailand over the plains.

The flame was then used to start a large fire on a spectacular spot in Nguni, a high dramatic promontory encircled by steep ravines on three sides.

Before the First World War, the last time the tradition was used, a German administrative officer serving in Moshi predicted to the Siha people that they would see a shooting star in March 1910.

[16] The elders publicized their intention to organize a cursing ceremony two or three weeks in advance and stated that anyone who believed he had acted improperly had the opportunity to repent before the ritual.

No clan has managed to secure a succession of several rulers in the current century, which means none has solidified its position to the point where it can impose an established perspective of history that is exaggerated in time upon the others.

The result is that the past is foreshortened rather than lengthened, with memories scattered among the interests of numerous rivalries that are going on at once rather than being concentrated on one main source—the shifting fortunes of one ruling dynasty.

More often than not, he only had partial control over Siha, albeit the majority of it, while a variety of different individuals came and went in old Samake and once in Wanri, each of whom briefly exercised the mangi's independent rights there.

[22] They arrived from the northwest in the direction of Ngare Nairobi, setting up camp for the first time just west of the Sanya River in the plain, close to where the current Siha District post office is located.

To exact revenge for his father's murder, this man's son Nkunde traveled along a high track around the mountain's base to contact his blood-brother Kinabo in Mkuu.

At that time, Mangi Marealle of Marangu, who was at the height of his power and enjoying the highest levels of German government favor, organized the successful operation that brought down his most formidable adversaries on Kilimanjaro.

A group in the lower mitaa desired Maanya's brother Tarawia, arguing that the Mmari clan had the right to reign in the same capacity that they did before Sinare's accession.

No Mmari clan candidate had the opportunity to receive a fair hearing from the local German or British governing authority delegate, who made the final decision, in 1905 or later.

Jacob continued to rule the chiefdom from Old Samake, and it appears that throughout this time the upper and lower mitaa had varying degrees of allegiance because he made no effort to appease the Mmari and Mwandri clans residing there.

[31] Although Jacob's methods as a chief were not novel on Kilimanjaro, they were carried out with a thoroughness that finally prompted people to complain about him to the European authority, which was by this point controlled by the British.

Malamya had been one of the chiefs falsely accused of conspiring against the newly arrived British government in 1916, the second great engineered conspiracy on Kilimanjaro; after being deported and later vindicated, he returned to find another mangi, Ngulisho, ruling Kibosho in his place.

[32] The kingdom of Machame was assumed by Abdiel son of Shangali in 1923, and for the following thirty years, he would rule the political landscape with the full support of the British government and a steady buildup of power.

[32] In the meantime, Mangi Abdiel's father Shangali relocated to Nguni mtaa, Masama, which was conveniently located for him to sway events in his son's favor.

Simeon son of Nkunde of the Mwandri clan in Wanri was appointed mangi of Siha in his place; however, a few months later, he was compelled to retire using a similar scheme.

The argument put forth to the then-serving British governor, Mr. Hallier, and accepted by him was that the Siha people had asked Mangi Abdiel to rule over them because they had never been able to elect a chief among themselves.

They were cow farmers who enjoyed dancing at night and napping during the day while growing just a tiny amount of eleusine, beans, and bananas for their diet.

[33] Beginning in 1945, the British government, acting through the Provincial Commissioner of the Northern Province, officially elevated Gideon to the status of mangi to recognize his accomplishments and avoid any succession issues.

There are plenty of indications that Mangi Abdiel's local research into the likelihood of a Kilo clan member succeeding him and the thawing of his relations with him preceded his retirement.