has indicated extensive activity, most notably in terms of iron smelting, from the last few centuries BCE. These societies exploited the extensive rainforests that were available at the time and, after initial cultivation of yams and other forest crops, presumably became proficient in the exploitation of bananas. Linguistic and archaeological evidence in Karagwe and Nkore on the other hand, indicates occupation around the beginning of the second millennium, based upon the increasing exploitation of cattle, supported by grain crops. From these bases, the core elements of the polities undoubtedly developed, although there is little evidence, as yet, to document the process. The actual origins of the dynasties that came to dominate are also unclear, being dependent on the interpretation of oral traditions. At face value, in all areas, dynasties claimed origin back to the Cwezi persona, Wamara. Subsequently, power fell into the hands of Ruhinda, and descent was directly drawn to him by many of the royal clans, known as Abahinda. Reinterpretations of these oral traditions suggest that characters such as Wamara and Ruhinda may well have been charismatic chiefs, who, after their deaths, became important spirits controlled by mediums tied to political power. Shrines to Wamara and Ruhinda were specifically associated with the manipulation and control of fertility. A further integral component of these polities was clans. Each polity was an amalgamation of clans, and each clan contributed important components to the polity. Clans involved in the polity at an earlier stage tended to be regarded with a higher status. Clans were also associated with specialized activity, such as cattle-herding, iron-smelting, and regulating rituals. The royal clan sat atop this confederation and carefully maintained the status quo, by allocating particular offices to specific clans and by accepting wives for the king from the different clans. Thus, the mother of the king and her clan were very powerful in each individual reign, and this power helps to explain the regularity of succession disputes revealed by oral traditions. Particularly in drier Karagwe and Nkore, there was also an increasing importance in the distinction between cattle-herding Bahima and farmers. In later years, these economic pastimes became almost mutually exclusive and were the foundations of class formation. It is significant, however, that although kings generally leaned toward pastoralism as an ideal lifestyle, even in the later centuries the king stood above the cattle-agriculture dichotomy, practicing rituals which were integral to both economic forms.