What was the relationship between the shona people and the groups along the swahili coast?

from Part II - Globalization during the Song and Mongol Periods (Tenth–Fourteenth Century), and the Downturn of the Fourteenth Century

Summary

From the eleventh century onward, in connection with an expanding trade between regions and with countries abroad, the culture of the Swahili city-states asserted its status as one semi-periphery of the world-system, coevolving along with the system’s cores. Islam spread only along 1,500 kilometers of coastline – but not inland – a process clearly simultaneous, in time and space, with the development of towns and trade. As was the case in West Africa, Islam merged with African beliefs and practices (Insoll 2003: 172) (generally speaking, a semi-periphery exhibits politico-religious and economic organizational forms that derive from its dominant cores as well as from the peripheries from which it springs). Wright points out (1992) that Islam developed, not mainly in towns located near the Arabian heartland – in the north – but instead spread to the most significant trade centers, along the coast, and then on to secondary centers, along paths already traced by the networks. Hierarchized societies formed, based on both African and Arabo-Persian organizational principles.

A postulated millennia-long series of migrations of speakers of the original proto-Bantu language group. Attempts to trace the exact route of the migrations, to correlate it with archaeological evidence and genetic evidence, have not been conclusive. The Bantu traveled in two waves, and it is likely that the migration of the Bantu-speaking people from their core region in West Africa began around 1000 BCE.

Kilwa Sultanate

A Medieval sultanate, centered at Kilwa (an island off modern-day Tanzania), whose authority, at its height, stretched over the entire length of the Swahili Coast. It was founded in the 10th century by Ali ibn al-Hassan Shirazi, a Persian prince of Shiraz. His family ruled the Sultanate until 1277, when it was replaced by the Arab family of Abu Moaheb. The latter was overthrown by a Portuguese invasion in 1505.

Swahili culture is the culture of the Swahili people inhabiting the Swahili Coast, encompassing today’s Tanzania, Kenya, Uganda, and Mozambique, as well as the adjacent islands of Zanzibar and Comoros and some parts of the Democratic Republic of the Congo and Malawi. They speak Swahili as their native language, which belongs to the Niger-Congo family. Swahili culture is the product of the history of the coastal part of the African Great Lakes region.

As with the Swahili language, Swahili culture has a Bantu core and has also borrowed from foreign influences. Around 3,000 years ago, speakers of the proto-Bantu language group began a millennia-long series of migrations eastward from their homeland between West Africa and Central Africa, at the border of eastern Nigeria and Cameroon. This Bantu expansion first introduced Bantu peoples to central, southern, and southeastern Africa, regions they had previously been absent from. The Swahili people are mainly united under the mother tongue of Kiswahili, a Bantu language. This also extends to Arab, Persian, and other migrants who reached the coast around the 7th and 8th centuries, providing considerable cultural infusion and numerous loan words from Arabic and Persian. However, archaeologist Felix Chami notes the presence of Bantu settlements straddling the Southeast African coast as early as the beginning of the 1st millennium. They evolved gradually from the 6th century onward to accommodate for an increase in trade (mainly with Arab merchants), population growth, and further centralized urbanization, developing into what would later become known as the Swahili city-states.

Swahili Arabic script on a carved wooden door (open) at Lamu in Kenya. British archaeologists assumed during the colonial period that Arab or Persian colonizers brought stone architecture and urban civilization to the Swahili Coast. Today we know that it was local populations that developed the Swahili coast. Swahili architecture exhibits a range of influences and innovations, and diverse forms and histories interlock and overlap to create densely layered structures that cannot be broken down into distinct stylistic parts.

Around the 8th century, the Swahili people began trading with the Arab, Persian, Indian, Chinese, and Southeast Asian peoples—a process known as the Indian Ocean trade.
As a consequence of long-distance trading routes crossing the Indian Ocean, the Swahili were influenced by Arabic, Persian, Indian, and Chinese cultures. During the 10th century, several city-states flourished along the Swahili Coast and adjacent islands, including Kilwa, Malindi, Gedi, Pate, Comoros, and Zanzibar. These early Swahili city-states were Muslim, cosmopolitan, and politically independent of one another.
They grew in wealth as the Bantu Swahili people served as intermediaries and facilitators to local, Arab, Persian, Indonesian, Malaysian, Indian, and Chinese merchants. They all competed against one another for the best of the Great Lakes region’s trade business, and their chief exports were salt, ebony, gold, ivory, and sandalwood. They were also involved in the slave trade. These city-states began to decline towards the 16th century, mainly as a consequence of the Portuguese advent. Eventually, Swahili trading centers went out of business, and commerce between Africa and Asia on the Indian Ocean collapsed.

The Kilwa Sultanate was a medieval sultanate, centered at Kilwa (an island off modern-day Tanzania), whose authority, at its height, stretched over the entire length of the Swahili Coast. It was founded in the 10th century by Ali ibn al-Hassan Shirazi, a Persian prince of Shiraz. His family ruled the Sultanate until 1277, when it was replaced by the Arab family of Abu Moaheb. The latter was overthrown by a Portuguese invasion in 1505. By 1513, the sultanate was already fragmented into smaller states, many of which became protectorates of the Sultanate of Oman.

Despite its origin as a Persian colony, extensive inter-marriage and conversion of local Bantu inhabitants and later Arab immigration turned the Kilwa Sultanate into a diverse state not ethnically differentiable from the mainland. It is the mixture of Perso-Arab and Bantu cultures in Kilwa that is credited for creating Swahili as a distinctive East African culture and language. Nonetheless, the Muslims of Kilwa (whatever their ethnicity) would often refer to themselves generally as Shirazi or Arabs, and to the unconverted Bantu peoples of the mainland as Zanj or Khaffirs (infidels).

The Kilwa Sultanate was almost wholly dependent on external commerce. Effectively, it was a confederation of urban settlements, and there was little or no agriculture carried on in within the boundaries of the sultanate. Grains (principally millet and rice), meats (cattle and poultry), and other supplies necessary to feed the large city populations had to be purchased from the Bantu peoples of the interior. Kilwan traders from the coast encouraged the development of market towns in the Bantu-dominated highlands of what are now Kenya, Tanzania, Mozambique, and Zimbabwe. The Kilwan mode of living was as middlemen traders, importing manufactured goods (cloth, etc.) from Arabia and India, which were then swapped in the highland market towns for Bantu-produced agricultural commodities (grain, meats, etc.) for their own subsistence, and precious raw materials (gold, ivory, etc.) that they would export back to Asia. The exception was the coconut palm tree.

How did the Swahili Coast and Great Zimbabwe interact?

Who are considered the ancestors of the Shona speaking people?

Which was the main cause of the development of Swahili culture?

Which best explains the development of Swahili culture along the east coast of Africa?