Water management among the Chagga people of Kilimanjaro has involved community collaboration in the construction, ownership and management of water infrastructures. Since the second half of the second millennium AD, the Chagga settlement on the lower slopes of Mt Kilimanjaro significantly transformed the landscape to reflect an agrarian society characterised by decentralised forms of socio-political and economic organisation. Such organisation involved conception, construction, and post-construction management of water distribution systems, synonymous with high levels of socio-political complexity. The study employs ethnography and archaeological surveys to document the construction of water infrastructures on the lower slopes of Mt Kilimanjaro. An ethnographic survey among Chagga elders generated primary data on water furrow construction. This information was then used to aid archaeological surveys in mapping irrigation furrows (mfongo) in the lower slopes of Mt Kilimanjaro. The ethnography also provided data on how Chagga chiefs and clan leaders governed the construction, use and maintenance of water infrastructures in the past. Such approaches highlighted Chagga lived experiences of traditional irrigation technologies and infrastructures and how these developed a complex agrarian society. Results show that community collaboration was key in the management of water infrastructure vital for their home gardens, and this sustained Chagga society for centuries.

More often than not, Africans employed local religion and the seemingly antagonistic faith of Christianity and Islam, to respond to colonial exploitation, cruelty, and violence. Southern Tanzanians’ reaction during the Majimaji resistance presents a case in point where the application of local religion, Christianity, and Islam for both individual and community spiritual solace were vivid. Kinjekitile Ngwale—the prominent war ritualist—prophesied that a concoction (Maji) would turn the German’s bullets to water, which in turn would be the defeat of the colonial government. Equally, Christian and Islamic doctrines were used to motivate the resistance. How religion is used in the post-colonial context as a cure for maladies of early 20th-century colonialism and how local religion can inspire political change is the focus of this paper. The paper suggests that religion, as propagated by the Majimaji people for the restoration of social justice to the descendant’s communities, is a form of cultural heritage playing a social role of remedying colonial violence.