Imitako n’imitamirizo

Imitako n’imitamirizo ifite imimaro itandukanye: ikoreshwa mu kurimba no kurinda uyambaye. Ishobora no kuba ifite ibisobanuro byihariye cyangwa by’imihango: ishobora kugaragaza ubukire bw’uyambaye mu buzima bwe bwa buri munsi cyangwa mu mihango y’indengakamere. Imiterere y’imitako n’imitamirizo yagendanye n’ibihe: hari iyahindutse n’itarahindutse. Ariko imyinshi yarazimye. Ubwo umwami Karori Mutara III RUDAHIGWA yimaga ingoma nyuma ya se Yuhi V MUSINGA, habaye impinduka zikomeye mu byerekeye imitako y’ibwami. Buri gice cy’umubiri cyagiraga imitamirizo yabugenewe. Habagaho imitamirizo yo ku mutwe, imitako yo mu ijosi, ku gihimba, ku maguru no ku maboko, ndetse n’imitamirizo y’inka.

Jewelry and beadwork had an aesthetic and/or magical function: to beautify and/or protect the person that wore them. In addition, jewelry could indicate a position in social life or in ritual. It could indicate the owner’s wealth or be used during ceremonies for the supernatural.
Jewelry and beadwork follow the fashion on the time: some of these fashions have not changed, while others have. Furthermore, many styles have disappeared. When King Charles Mutara III Rudahigwa succeded Yuhi V Musinga, a noticeable advance of the jewelry of the royal court occurred. Each part of the body had its specific jewelry. Therefore, there was jewelry for head ornaments, jewelry for the neck, the trunk, the feet and hands, as well as jewelry for cattle.