Fuliru people


The Fuliru people are a Bantu ethnic group native to the South Kivu Province of the eastern region of the Democratic Republic of the Congo. They predominantly inhabit the Uvira Territory, forming the largest ethnic group within the Bafuliiru Chiefdom, located centrally and to the northwest. They also form the primary constituency in the Ruzizi Plain Chiefdom, to the northeast, near the Rwanda and Burundi borders, where some Fuliru communities reside.
According to a 2009 census, their population was estimated at over 250,000, while a 1999 estimate of Kifuliru-language speakers placed the number at 300,000. The Fuliru speak the Fuliru language, a branch of the Bantu subgroup within the Niger-Congo family, closely related to Vira, Shi, Havu, Tembo, and Nyindu. Occupationally, Fuliru primarily work in agriculture and herding, with a notable reputation in pottery and basket-weaving. Their handcrafted baskets are used for storage, decoration, and even as musical instruments.
The Fuliru, like many other communities in the eastern part of the DRC, face ongoing challenges related to access to basic needs such as clean water, healthcare, and education. Parenthetically, they face issues related to land disputes, political marginalization, and human rights abuses. The Fuliru women and girls are particularly vulnerable to sexual and gender-based violence amplified by the region's persistent armed conflicts, which have resulted in the prevalence of a pervasive culture of impunity.

Ethnonym

According to Historian Jacques Depelchin, the Fuliiru and Vira earned reputations as skilled ironworkers, and the ethnonym Fuliiru likely derives from these abilities. The verb ku-fula means "to forge" or "to beat iron", and from this comes the noun Fuliiru, meaning "blacksmiths" or "ironworkers".

Bafuliiru Chiefdom

At the onset of Belgian colonization, the establishment of chieftaincies was the primary method of governance. These chieftaincies were established with due respect to the customs and traditions of each area, particularly based on three principal criteria defined and established by the Belgian colonial administration as essential conditions for the establishment of any chieftaincy. This was done to prevent lawlessness and to avoid violating the ancestral realities that had existed for millennia. Belgian colonial administration's criteria for establishing chieftaincies varied based on the region and the ethnic group in question. The establishment of chieftaincies was often accompanied by the appointment of a local chief or a traditional ruler who was then tasked with maintaining law and order in the area, as well as ensuring the well-being of the local population. However, in multi-ethnic areas, the imposition of a single chief often created friction, as colonial authorities were forced to decide which ethnic group would hold authority. This sometimes led to tensions or even violent conflict. Moreover, colonial structures frequently reshaped identities; individuals could assume new ethnic affiliations depending on the chiefdom under which they resided. For instance, members of the Fuliiru community living within the Bavira Chiefdom might, over generations, come to identify as Vira. Similar dynamics unfolded in surrounding chiefdoms such as Burhinyi, Luwindja, Luindi, and Kaziba. Each ethnic group, however small, was assigned a chiefdom or a sector, if not, a grouping . The administrative territories were thus constituted within the limits of the chiefdom. The aim was to regroup "ethnic units" in their own geographical entities. This approach by the Belgian colonial administration was based on the principle of indirect rule, which aimed to maintain control over the local population through traditional rulers. This system was viewed as a means of preserving the existing social and political structures of the colonized societies while ensuring their loyalty to the colonial authorities.
The Bembe and Buyu were both grouped in the Fizi Territory, which was further subdivided into five sectors, including Itombwe, Lulenge, Mutambala, Ndandja, and Tanganyika. Conversely, the Bafuliru Chiefdom borders Rwanda and Burundi through the Ruzizi Plain in the Uvira Territory. The sandy soil of the plain is suitable for growing crops such as groundnuts and cotton, with Luvungi, Lubarika, and Luberizi being particularly noteworthy areas for such cultivation.
The Fuliru collectivity is situated in two distinct types of plateaus: the Middle Plateau and the High Plateau. The Middle Plateau spans between Luvungi and Mulenge, with the altitude gradually increasing from 100 m to 1800 meters. This plateau comprises several groupements and villages, including Namutiri, Ndolera, Bulaga, Langala, Bushokw, Bushuju, Butole, Lemera, Bwesho, Katala, Mulenge, and others. It is also a favorable environment for growing cassava, coffee, banana, beans and maize. The High Plateau, on the other hand, form a watershed between the tributaries of the Ulindi and the Elila rivers, as well as the torrents that flow into the Ruzizi River and Lake Tanganyika. The High Plateaus are characterized by a rugged landscape with steep slopes and elevations ranging from 1800 to 2700 meters. The main villages located on the High Plateaus include Kagongo, Kishusha, Mulobela, and Kashekezi. These villages are known for their cool climate and are suitable for the cultivation of crops such as Irish potatoes and beans. This plateau is mostly used for grazing cattle and is less populated compared to the Middle Plateau.

Bafuliiru ''groupements'' (groupings)

is an officially recognized Decentralized Territorial Entity under the DRC's Constitution, adopted on 18 February 2006. The chiefdom operates under a dual system of governance that integrates traditional authority with decentralized administrative structures. At the head of the chiefdom is the Mwami, who holds customary and statutory powers. The Mwami is appointed according to local traditions and is supported by three Chief Aldermen, who assist in administrative responsibilities. Administratively, the chiefdom is divided into five groupements: Runingu, Itara-Luvungi, Lemera, Muhungu, and Kigoma. Each groupement is governed by a chef de groupement, appointed by the Mwami, and further subdivided into localités, each headed by a chef de localité or chef de village, who serves as the local representative of the groupement chief.
The Muhungu groupement consists of the following villages:
The Kigoma groupement consists of the following villages:
The Runingu groupement consists of the following villages:
The Itara-Luvungi groupement consists of the following villages:
The Lemera groupement consists of the following villages:
Traditionally, Bafuliiru governance was centered around the Bwami system, a traditional institution that positioned the Mwami as the political and spiritual leader. Although his authority was regarded as nearly absolute, the Mwami relied on an organized royal court made up of various dignitaries and functionaries with specific roles. The Mugoli, or Nakima, was the Mwami's wife at the time of his coronation and held a ceremonial position. The Banjonga served as guardians of Bafuliiru customs and were responsible for crucial ceremonial duties such as overseeing the enthronement of the Mwami, announcing his death, and conducting his burial. They also held the responsibility of determining the next Mwami, with the most senior among them referred to as the Kabaka. The Bagigi served as the Mwami's inner circle of advisers, selected for their wisdom, loyalty, and discretion. The Balalizi had a military function, ensuring the safety of the Mwami and controlling access to the royal court, especially when receiving foreign guests. The Baganda, known for their obedience and reliability, were charged with carrying out the Mwami's directives and were often sent on important missions. Legal matters were handled by the Batwi b'emaja, who acted as customary judges within the chiefdom.

Clans

To be considered Mufuliru one must be born into one of the thirty-seven progenitor families of the ethnic group. The Fuliru people are made up of about 37 clans:
  • Badaka
  • Balabwe
  • Bahatu
  • Bahamba: The Bahamba clan are one of the significant clans within the chiefdom and played a key role in its political and social history. The Bahambas are well known for their lineage from the royal family and have held leadership positions over the Batumba clan at some point in history. Many clan members hold authoritative positions in local government and community organizations. While they had a historical relation to the royal court, they also had an occupancy in agriculture, trade, and other economic activities.
  • Bahange
  • Bahembwe
  • Bahofwa
  • Bahundja
  • Bahungu
  • Bazige: The Bazige clan are believed to be descendants of Hutus from Burundi who were assimilated through exogamy.
  • Baiga
  • Bajojo
  • Bakame
  • Bakukulugu
  • Bakuvi
  • Balambo: According to Historian Jacques Depelchin, the Balambo trace their origins to the Banandola and are credited with bringing cattle into Fuliiru society. Their ancestor, Ndandola, is said to have migrated from a hill in Bukunzi, crossing the Ruzizi River with a large following of people and cattle. His journey took him to Nyangezi and later Kaziba, where he met Mwami Ngweshe. Refusing to remain there, he moved to Luhwindja and established himself as chief. This provoked opposition from Ngweshe, Kaziba, and Muganga, who sought to eliminate him, but Ndandola succeeded in defeating them. From Luhwindja, his descendants expanded further, with two men, Nyabuvuma and Mulambo, moving toward Lwindi.
  • Balemera: Often regarded as "pre-historical" rather than historical actors, the Balemera clan is sometimes excluded from local memory as legitimate inhabitants. Oral traditions vary: some portray them as mythical, while others acknowledge them as displaced earlier occupants. A Fuliiru clan myth describes Kahamba Kalingishi, founder of the Bahamba lineage, as "the one who stole the land", suggesting that he seized territory from the Balemera.
  • Balizi: The Balizi clan are believed to have migrated to the area from present-day Bunyoro in Uganda several centuries ago. They are primarily farmers.
  • Bamioni
  • Banakatanda: The Banakatanda clan is a matriarchal clan, with women traditionally holding positions of power and influence within the clan. Depelchin noted that the clan handles the funeral preparations for a deceased mwami. The process includes preparing the body, wrapping it in cowhide, and laying it on a wooden frame elevated above a fire. But these clan representatives hold responsibilities beyond burial rites. Known as banjoga in Kifuliiru and baluvi in Kivira, these individuals are also charged with identifying and initiating the successor to the deceased mwami. Their role in choosing and consecrating the new leader gives them considerable influence over the mwamiship, though not over the mwami himself once installed. Notably, the clans from which these banjoga and baluvi are selected are believed to be the first settlers in the region, which may lend them historical legitimacy and ritual authority in the succession process.
  • Banakyoyo
  • Banamubamba
  • Banamuganga
  • Basamba
  • Bashagakibone
  • Bashimbi
  • Bashamwa
  • Bashashu
  • Basizi: The Basizi clan are believed to be a subgroup of the Bahavu ethnic group
  • Basozo: The Basozo clan originally came from Bugarama in Rwanda and intermarried with the wider Fuliru population to the point where their distinct identity was practically extinguished.
  • Bashago
  • Batere
  • Batoké
  • Batumba: The Batumba clan is a prominent royal lineage clan among the Bavira and Bafuliru. Mutumba was the traditional ruler of Batumba.
  • Bavunye
  • Bavurati
  • '''Bazilangwe'''