# Ngulelo

Ngulelo or Mangi Ngulelo Ndesserua Kombe (c.1865s–1960s), also known as Mangi Ngulelo of Machame ("Mangi Ngulelo" in Kichagga; Mfalme Ngulelo in Swahili), was a prominent king of the Chaga of the Machame Kingdom during the latter part of the 1800s. His father was Mangi Ndesserua of Machame. Mangi means king in Kichagga.

## Reign

Ngulelo ascended to the position of Mangi of Machame with a clear understanding of his role: to temporarily occupy the chiefdom until Shangali could safely reclaim it. Ngulelo was known for his pragmatic outlook, having been born to one of Ndesserua's middle wives, named Makunde, who was a sister to Mangi Marealle. By the late 1880s, Ngulelo had reached adulthood and, under different circumstances—specifically, had his half-brother Mangi Ngamini not fled—he might have had a strong claim to the chiefdom. However, the influential Nassua supported the claim of the younger Shangali instead.
The Machame throne assumed by Ngulelo in 1901 had been previously offered to and declined by at least one other candidate. At that time, the position was considered perilous. Ngulelo himself, initially reluctant to accept the role, sought refuge in the mountain and concealed himself in the forest for several months prior to his eventual acceptance. Despite being appointed by a powerful faction in Machame as a temporary solution, Ngulelo established himself in the position of mangi and maintained his rule uninterrupted for a period of 16 years, from 1901 until 1917.
During Ngulelo's rule, tensions in the Kikafu region significantly decreased, particularly among the communities east of the river, which had previously experienced clan rivalries and grievances over land appropriations. Ngulelo established fair governance and improved relations with the western communities by appointing representatives from former ruling houses as headmen. Unlike his predecessor Shangali, he engaged with the west and maintained residences there for his younger wives. His efforts to reconcile the east and west left a lasting positive impression on the eastern communities, who appreciated his equitable treatment of their western counterparts, contrasting it with the exploitative practices of Shangali and his successors.
Ngulelo's character is often regarded as stronger than that of his predecessor, Shangali. Notably, he was the only chief of Machame from the early 19th century, beginning with Rengua, to govern without the traditional magical regalia associated with chiefly power, which remained in the possession of Shangali and were later inherited by his descendants. Despite this lack of magical symbols, Ngulelo maintained a secure position, especially after 1905, when his authority was reaffirmed with the reinstatement of Mangi Marealle, diminishing Shangali's influence and attempts to reclaim the throne.
Ngulelo fostered positive relations with the German officials who succeeded Capt. Johannes in Moshi Boma in 1901. Unlike Shangali, he did not rely on the Lutheran mission in Machame for support, which resulted in a decline of the mission's influence during his reign. In 1912, a missionary described Ngulelo as less talented than Shangali but more energetic and purposeful, possessing the confident demeanor of a ruler. Although he was friendly towards the mission, the missionary noted that Ngulelo remained distant from Christianity. Over time, the relationship between the missionaries and Chagga leadership shifted, with Müller, a prominent Lutheran figure in northern German East Africa, ultimately preferring Ngulelo over Shangali.

## Exile and dispossesion

In 1919, Ngulelo was among those who were not restored to power following his exile. He was banished to Kismayu and returned after 2 and a half years to find his land and possessions seized, with the kingdoms now held by others. The restoration of any Mangi depended on several factors, including the availability of time from the serving British officer, the officer's personal preferences, and the testimony provided by his Chagga interpreter, Joseph Merinyo. In Ngulelo's case, the influence of Merinyo was pivotal, as he supported another candidate for the chiefdom.
Merinyo, who worked in the Boma in Moshi from 1916 as an aide to Major Morrison and Major Dundas, developed a relationship with Ruth Fisha of Machame, one of Shangali’s wives who had fallen out of favor with her husband. Ruth had a complex history, having initially been given as a peace offering to another Mangi before being redeemed by Shangali. Merinyo's loyalty to Ruth ultimately led him to advocate for her son, Abdiel.
The Chagga perspective on Merinyo's actions describes a three-stage plan. Following Ngulelo's deportation, Merinyo assumed control of the kingdom and effectively acted as Mangi for several months, ruling harshly with the support of askaris from Moshi. This groundwork facilitated Shangali's temporary reinstatement as Mangi in 1918, which was designed to pave the way for Abdiel's eventual installation. After a suitable interval, Major Dundas formally appointed Abdiel as Mangi of Machame in 1923.

## Legacy

Ngulelo was well-regarded by the people of Machame for his policies of land protection and generosity towards the poor. He successfully united various factions within Machame, bridging divisions between the Masumba on the east and west sides. His popularity contributed to the decline of the Lutheran mission's influence during his leadership. Reflecting on his 16 years as mangi in 1959, Ngulelo recalled a period of peace and his commitment to the welfare of the impoverished, noting that he took decisive action against oppressors. He also intervened to prevent the wrongful alienation of land designated for European farms during German colonial rule.
Ngulelo's leadership ended abruptly in 1917, following the second significant Chagga conspiracy that ousted him. Ironically, he had initially been appointed chief as a result of the first major conspiracy in 1900 that led to the mass hanging of Chagga leaders in Moshi. Had there not been a disruption in European sovereignty over the Kings of Kilimanjaro, it is likely he would have continued to rule and eventually passed the throne to one of his sons. However, the transition from German to British colonial authority created opportunities for politically ambitious Chagga factions to challenge the established Kingdoms across Kilimanjaro.