Mariakani is a town in Kenya lying on the boundary of Kaloleni and Kinango subcounties (formerly Kilifi and Kwale respectively) in the former Coast Province of Kenya , 36 kilometres northwest of the port city of Mombasa .
115-576: The administrative areas which make up Mariakani today were shared by the Durumas, Chonyi, Giriamas and Kambas. The British colonists considered it more prudent to administer the dominant ethnic groups separately. The Kilifi county side had a Giriama and Kamba Chief to take care of the interest of the two ethnic groups, whereas on the Kwale County side, i.e. the Mwavumbo area, was another pair of chiefs to represent
230-549: A Bantu ethnic group who predominantly live in Kenya stretching from Nairobi to Tsavo and northwards to Embu , in the southern part of the former Eastern Province . This land is called Ukambani and constitutes Makueni County , Kitui County and Machakos County . They also form the second largest ethnic group in 8 counties including Nairobi and Mombasa counties. The Kamba are of Bantu origin and they are originally believed to have originated from Congo. They are also known as
345-491: A fig tree (Mũgumo) would be used. The olive tree (Mũtamaiyũ) was a sacred tree for women. Ngai or Mwene-Nyaga is the Supreme Creator and giver of all things. He created the first Gĩkũyũ communities, and provided them with all the resources necessary for life: land, rain, plants, and animals. Ngai cannot be seen but is manifested in the sun, moon, stars, comets and meteors, thunder and lightning, rain, rainbows, and in
460-480: A bit offset. Ndia and Gachũgũ are extremely far from Metumi. Gaki on the other hand, as far as my geographical understanding of Gĩkũyũ land is concerned should be much closer to Metumi, yet virtually no names of regiment sets are shared. It should however be noted that Gaki had a strong connection to the Maasai living nearby. The ruling generation names of Maina and Mwangi are also very popular male Gĩkũyũ names. The theory
575-586: A colony in the region, noting the abundant and fertile farmland. Although initially non-hostile, relationships between the Agikuyu and the Europeans soon turned violent: Waiyaki Wa Hinga , a leader of the southern Agikuyu, who ruled Dagoretti who had signed a treaty with Frederick Lugard of the British East Africa Company (BEAC) burned down Lugard's fort in 1890. Waiyaki was captured two years later by
690-539: A consequence, there are notable Kikuyu literature icons such as Ngũgĩ wa Thiong'o and Meja Mwangi . Ngũgĩ wa Thiong'o's literary works include Caitani Mutharabaini (1981), Matigari (1986) and Murogi wa Kagogo ( Wizard of the Crow (2006)) which is the largest known Kikuyu language novel having been translated into more than thirty languages. Traditional Kikuyu music has existed for generations up to 1888, when colonialism disrupted their life. Before 1888 and well into
805-589: A great famine. This led to dispersal as the family scattered in search of food. Some became the Kikuyu , others the Meru while some remained as the original people, the Akamba." The Akamba are not specific about the number of children that each couple had initially borne. The Akamba believe in a monotheistic, invisible and transcendental God, Ngai or Mulungu, who lives in the sky ( yayayani or ituni ). Another venerable name for God
920-467: A head band intensively decorated with beads. The various kilumi or dance groups wore similar colours and patterns on their bead work to distinguish themselves from other groups. Traditionally, both men and women wore leather sandals especially when they ventured out of their neighbourhoods to go to the market or on visits. While at home or working in their fields, however, they remained barefoot. Schoolchildren, male and female, shave their heads to maintain
1035-460: A mwanake na a muirĩĩtu. Freely translated it means "In those days the male children were given the names of the riika (initiation set) like Watene, Cuma, Iregi, or Ciira. Girls were on the other hand named after the clans that were named earlier until such a time as it was decided to name the children after the parents of the man and the woman." From this statement it is not clear whether the girls were named ad hoc after any clan, no matter what clan
1150-454: A rate that was three to four times their percentage of the overall Kenyan population.' The Kamba people successfully resisted an attempt by the British colonialists to seize their livestock in an obnoxious livestock control legislation in 1938. They peacefully fought the British until the law was repealed.Among the Akamba people, lack of rain is considered an event requiring ritual intervention. As
1265-482: A recognised leader, others did not. However, in either case, real political power was exercised by the ruling council of elders for each clan. Each clan then forwarded the leader of its council to the apex council of elders for the whole community. The overall council of elders representing all the clans was then led by a headman or the nation's spokesman. The Gĩkũyũ were – and still are – monotheists believing in an omnipotent Creator whom they refer to as Ngai . All of
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#17328554577221380-411: A result, they perform a ritual rain making dance called Kilumi. It is a healing rite designed to restore environmental balance through spiritual blessings, movement, offering, and prayers. According to Akamba, Kilumi has been present since the very beginning of Kamba existence. This ritual emphasizes symbolic dance movements as a key force in achieving the goal of the ceremony. The heart of the dance ritual
1495-577: A station on the Kenyan Railway system. Mariakani also benefits from motorcycles popularly known as ‘Boda Boda’ motorcycle owners charge a fee to transport passengers from one place to another. 03°52′00″S 39°28′00″E / 3.86667°S 39.46667°E / -3.86667; 39.46667 Kamba people Modern ethnicities Diaspora Performing arts Government agencies Television Radio Newspapers The Kamba or Akamba (sometimes called Wakamba ) people are
1610-608: Is Asa, or the Father. He is also known as Ngai Mumbi (God the Creator) na Mwatuangi (God the finger-divider). He is perceived as the omnipotent creator of life on earth and as a merciful, if distant, entity. The traditional Akamba perceive the spirits of their departed ones, the Aimu or Maimu , as the intercessors between themselves and Ngai Mulungu. They are remembered in family rituals and offerings / libations at individual altars. In Akamba culture,
1725-678: Is Durumas word for quiver; Mariakani translates as the place of quivers in Duruma language. The Giriama word for quiver is similar to the Kamba: Thyaka though it may be spelled slightly different. The Kamba call Quiver "Thyaka" (singular) hence the town is also called "Mathyakani" when speaking in Kigiriama or Kikamba. Most of the business activities are done on the Kaloleni side owing to the shift of transport preference to Mombasa-Nairobi Highway rather than
1840-456: Is also that Waciira is also derived from ciira (case), which is also a very popular masculine name among the Agĩkũyũ. This would call into question, when it was exactly that children started being named after the parents of one's parents. Had that system, of naming one's children after one's parents been there from the beginning, there would be very few male names in circulation. This is however not
1955-722: Is also the most systematically defined list so far. Most of the most popular male names in Gĩkũyũ land were names of riikas (initiation sets). Here is Mũriũki's list of the names of regiment sets in Metumi (Mũrang'a): Kiariĩ (1665–1673), Cege (1678–1678), Kamau (1704–1712), Kĩmani (1717–1725), Karanja (1730–1738), Kĩnũthia (1743–1751), Njũgũna (1756–1764), Kĩnyanjui (1769–1777), Ng'ang'a (1781–1789), Njoroge (1794–1802), Wainaina (1807–1815), Kang'ethe (1820–1828), Mbũgua (1859–1867), Njenga or Mbĩra Itimũ (1872–1880), Mũtũng'ũ or Mbũrũ (1885–1893). H.E. Lambert, who dealt with
2070-530: Is an important aspect of the Akamba people. In most but not all cases, the first four children, two boys and two girls, are named after the grandparents on both sides of the family. The first boy is named after the paternal grandfather and the second after the maternal grandfather. Girls are similarly named. Because of the respect that the Kamba people observe between the varied relationships, there are people with whom they cannot speak on "first name" terms. The father and
2185-633: Is considered by some the gravest crisis of Britain's African colonies The capture of rebel leader Dedan Kimathi on 21 October 1956 signalled the ultimate defeat of the Mau Mau Uprising , and essentially ended the military campaign although the state of emergency would last until 1959. The conflict arguably set the stage for Kenyan independence in December 1963. Since the proclamation of the Republic of Kenya , after colonial rule in Kenya came to an end in 1963,
2300-422: Is given a family name (some sort of baptismal name), such as "Syomunyithya/ng'a Mutunga", that is, "she who is to be the mother of Munyithya/Mutunga". Her first son is to be called by this name. This name Munyithya was descriptive of certain qualities of the paternal grandfather or of his career. Thus, when she is calling her son, she would indeed be calling her father in-law, but at the same time strictly observing
2415-424: Is given upon joining her husband's household. She supplies the bulk of the food consumed by her family. She grows maize, millet, sweet potatoes, pumpkin, beans, pigeon peas, greens, arrow root, cassava, and yam in cooler regions like Kangundo, Kilungu and Mbooni. It is the mother's role to bring up the children. Even children that have grown up into adults are expected to never contradict the mother's wishes. The mother
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#17328554577222530-496: Is interpreted to be the movement of Ngai and lightning is the weapon used by Ngai to clear the way when moving from one sacred place to another. Some people believe that Ngai's abode is on Mount Kenya. In one legend Ngai made the mountain his resting place while on an inspection tour of earth . Ngai then took the first man, Gikuyu, to the top to point out the beauty of the land he was giving him. The cardinal points in this Traditional Gĩkũyũ Religion Philosophy were squarely based on
2645-399: Is its spiritual essence; in fact, it is the spiritual aspect that distinguishes the dances of Africans and their descendants worldwide. For this reason, it is important to understand the nature of rituals. Dance rituals take participants on a journey; they are designed to foster a transformation moving them to different states, with the ultimate goal of invoking spiritual intervention to resolve
2760-403: Is known as Mwaitu ('our One'). Very little distinction is made between one's children and nieces and nephews. They address their maternal uncle as inaimiwa and maternal aunts as mwendya and for their paternal uncle and aunt as mwendw'au . They address their paternal cousins as wa-asa or wa'ia (for men is mwanaasa or mwanaa'ia , and for women is mwiitu wa'asa or mwiitu wa'ia ), and
2875-524: The Batutsi of Rwanda-Burundi and the Aembu of Kenya. The earliest, most famous and respected traditional Kamba soloist who can be documented was Mailu Mboo and came from "Kwa Vara" Now mwingi . The following are some of the varieties of traditional dance styles of the Akamba community: Dances are usually accompanied by songs composed for the occasion (marriage, birth, nationally important occasion), and reflect
2990-613: The Embu and Mbeere . Geographically, they are concentrated in the vicinity of Mount Kenya . The exact place that the Northeast Bantu speakers migrated from after the initial Bantu expansion is uncertain. Some authorities suggest that the Kikuyu arrived in their present Mount Kenya area of habitation from earlier settlements further to the north and east, while others argue that the Kikuyu, along with their closely related Eastern Bantu neighbours
3105-478: The Embu , Meru , Mbeere , and Kamba moved into Kenya from points further north. From archaeological evidence, their arrival at the northern side of Mt. Kenya dates to around the 3rd century, as part of the larger group known as Thagicu. By the 6th century, there was a community of Agikuyu newly established at Gatung'ang'a in Nyeri . The Agikuyu established themselves in their current homeland of Mt. Kenya region by
3220-534: The Mariakani , Kinango, Kwale , Mombasa West (Changamwe and Chaani) and Mombasa North (Kisauni) areas of the coast of Kenya, creating the beginnings of urban settlement. They are still found in large numbers in these towns, and have been absorbed into the cultural, economic and political life of the modern-day Coast Province . Several notable businessmen and women, politicians, as well as professional men and women are direct descendants of these itinerant pastoralists. In
3335-507: The South American country of Paraguay form two groups: Kamba Cuá and Kamba Kokue with the former being the most famous. They arrived in Paraguay as members of a regiment of 250 spearmen ('lanceros de Artigas'), men and women, who accompanied General Jose Gervasio Artigas , in his exile in Paraguay in 1820. The Kamba Cuá are famous for their African traditional ballet that is described as
3450-413: The riikas extensively, has the following list of regiment sets from Gichũgũ and Ndia. (It should be remembered that this names were unlike ruling generations not uniform in Gĩkũyũ land. It should also be noted that Ndia and Gachũgũ followed a system where initiation took place every annually for four years and then a period of nine calendar years followed where no initiation of boys took place. This period
3565-607: The "central cultural identity of the Afro-Paraguayan community". The Kamba speak the Kamba language (also known as Kikamba) as a mother tongue . It belongs to the Bantu branch of the Niger-Congo language family. Kikamba has no letters c, f, j, r, x, q and p in its alphabet. The Swahili language reveals closer ties to the Akamba mother tongue, this being due to the various interactions of
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3680-651: The 'Akamba.' They are closely related in language and culture to the Kikuyu , the Embu , the Mbeere and the Meru of whom together they form the GEMA community, and to some extent relate closely to the Kambe and the Giriama of the Kenyan coast. The Kambas are concentrated in the lowlands of southeast Kenya from the vicinity of Mount Kenya to the coast. The first group of Kamba people settled in
3795-415: The 13th century. Before the establishment of East Africa Protectorate in 1895, the Agĩkũyũ preserved geographic and political power from almost all external influence for many generations; they had never been subdued. Before the arrival of the British, Arabs involved in slave trading and their caravans passed at the southern edges of the Agĩkũyũ nation. Slavery as an institution did not exist amongst
3910-471: The Agikuyu now form an integral part of the Kenyan nation. They continue to play their part as citizens of Kenya, helping to build their country. However, some Kenyans resent their incorrectly perceived superior economic status and political power and unity, a resentment sometimes vented through political violence, as happened in 1992, 1997 and 2007 Kenyan elections. According to a Y-Chromosome DNA study by Wood et al. (2005), around 73% of Gĩkũyũs belong to
4025-600: The Agikuyu often resulted in defeat for the latter, thanks to their inferior weaponry. The Agikuyu, having been unsuccessful in their conflicts with the European settlers and the colonial government, turned to political means as a method of resolving their grievances. Kenya served as a base for the British in the First World War as part of their effort to capture the German colonies to the south, which were initially frustrated. At
4140-450: The Agĩkũyũ were involved in small scale industries with professions such as bridge building, string making, wire drawing, and iron chain making. The Agĩkũyũ had a great sense of justice ( kĩhooto ). The Agĩkũyũ nation was divided into nine clans. Each clan traced its lineage to a single female ancestor and a daughter of Mumbi . The clans were not restricted to any particular geographical area, they lived side by side. Some clans had
4255-447: The Agĩkũyũ, nor did they make raids for the capture of slaves. The Arabs who tried to venture into Agĩkũyũ land met instant death. Relying on a combination of land purchases, blood-brotherhood (partnerships), intermarriage with other people, and their adoption and absorption, the Agĩkũyũ were in a constant state of territorial expansion. Economically, the Agĩkũyũ were great farmers and shrewd businesspeople. Besides farming and business,
4370-402: The Akamba people with Arab traders for centuries. Like many Bantus, the Akamba were originally hunters and gatherers but later became long distance traders because of their knowledge of the expansive area they inhabited. They also had good relations with neighbouring communities as well as excellent communication skills. They would go on to later adopt subsistence farming and pastoralism due to
4485-605: The British colonial government during one of their raiding expeditions on the local populations. Muindi Mbingu was arrested for leading another protest march to recover stolen land and cattle around the Mua Hills in Masaku district, which the British settlers eventually appropriated for themselves. JD Kali, along with Paul Ngei, joined the Mau Mau movement to recover Kenya for the Kenyan people. This movement took place between 1952 and 1960. He
4600-401: The Duruma and Kamba people . The last of these chiefs were the late Chief Johnson Mwero Mwaiga from Matumbi and Ex-Senior Chief Nzana wa Mumo from Gwasheni. From the 1960s onwards and especially after Kenya achieved independence, the practice was discontinued to give way to one chief for the entire area. The first chief of the area in Mwavumbo was Mkalla Mwero from Matumbi. The boundary between
4715-547: The European fashion, taking their pick from dresses, skirts, trousers, jeans and shorts, made from the wide range of fabrics available in Kenya. Primarily, however, skirts are the customary and respectable mode of dress. In the past, the women were attired in knee-length leather or bark skirts, embellished with bead work. They wore necklaces made of beads, these obtained from the Swahili and Arab traders. They shaved their heads clean, and wore
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4830-761: The Gĩkũyũ nation, so, for example, were the occurrence of smallpox and syphilis recorded. Girls' initiation sets were also accorded special names, although there has been little research in this area. Mũriũki only unearths three sets, whose names are, Rũharo [1894], Kibiri/Ndũrĩrĩ [1895], Kagica [1896], Ndutu/Nuthi [1897]. All these names are taken from Metumi (Mũrang'a) and Kabete Kĩambu . Mathew Njoroge Kabetũ's list reads, Tene , Kĩyĩ , Aagu , Ciĩra , Mathathi , Ndemi , Iregi , Maina ( Ngotho ), Mwangi . Gakaara wa Wanjaũ's list reads Tene , Nema Thĩ , Kariraũ , Aagu , Tiru , Cuma , Ciira , Ndemi , Mathathi , Iregi , Maina , Mwangi , Irũngũ , Mwangi wa Mandũti . The last two generations came after 1900. One of
4945-421: The Gĩkũyũ people possessed and minimize events that led to catastrophes that would diminish the life force of the people or lead to death. The leader of the Gĩkũyũ people was the person who was thought to possess the greatest life force among the people or the person who had demonstrated the greatest life force in taking care of the people, their families, their farm produce, their cattle and their land. This person
5060-401: The Gĩkũyũ religion and life, in general, was anchored on the understanding that everything in the universe has an inner interlinked force that we do not see. God among the Gĩkũyũ people was understood hence to be the owner and distributor (Mũgai) of this inner life force in all things and He was worshiped and praised to either increase the life force of all things (farm produce, cattle, children)
5175-452: The Gĩkũyũ, Embu, and Kamba use this name. Ngai was also known as Mũrungu by the Meru and Embu tribes, or Mũlungu (a variant of a word referring to the Creator). The title Mwathani or Mwathi (the greatest ruler) comes from the word gwatha meaning to rule or reign with authority, was and is still used. All sacrifices to Ngai were performed under a sycamore tree (Mũkũyũ) and if one was not available,
5290-460: The Hair of the N'jenge , and many more. When the European missionaries arrived in the Agikuyu country in 1888, they learned the Kikuyu language and started writing it using a modified Roman alphabet. The Kikuyu responded strongly to missionaries and European education. They had greater access to education and opportunities for involvement in the new money economy and political changes in their country. As
5405-460: The Kamba language. Mauvoo News is an online news website which covers current affairs and local news touching on Kenya's three Akamba people Counties of Makueni, Kitui and Machakos in the English language. Kikuyu people The Kikuyu (also Agĩkũyũ/Gĩkũyũ ) are a Bantu ethnic group native to East Africa Central Kenya . At a population of 8,148,668 as of 2019, they account for 17.13% of
5520-660: The Kamba live in Mbeere South region and in Taita–Taveta County they are mainly concentrated in the Taveta region. They share a border with the Maasai people and are literally separated by the Kenya-Uganda railway from Athi-River to Kibwezi . Up until late 20th Century the Maasai and the Akamba communities were involved in persistent cattle-rustling and pasture conflicts especially on the pasture-rich Konza plains. This attracted
5635-479: The Kamba people who speak a language similar to Gĩkũyũ. As a result, the Gĩkũyũ people that retain much of the original Gĩkũyũ heritage reside around Kirinyaga and Murang'a regions of Kenya. The Murang'a district is considered by many to be the cradle of the Gĩkũyũ people. Until 1888, the Agikuyu literature was purely expressed in folklore . Famous stories include The Maiden Who Was Sacrificed By Her Kin , The Lost Sister , The Four Young Warriors , The Girl who Cut
5750-462: The Kenya African Union (KAU). It was a nationalist organisation that demanded access to white-owned land. KAU acted as a constituency association for the first black member of Kenya's legislative council, Eliud Mathu , who had been nominated in 1944 by the governor after consulting with the local Bantu/Nilotic elite. The KAU remained dominated by the Kikuyu ethnic group. In 1947 Jomo Kenyatta ,
5865-418: The Kikuyu nation, most of whom had been pushed off their land by the encroaching European settlers, and lived as itinerant farmers. To protect their interests, the settlers banned the production of coffee, introduced a hut tax , and landless workers were granted less and less land in exchange for their labour. A massive exodus to the cities ensued as their ability to provide a living from the land dwindled. In
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#17328554577225980-495: The Kikuyu, the Embu, the Mbeere and the Meru, moved into Kenya from points further south. Most of the Akamba people live in Kenya, and are concentrated in the lower eastern counties of Machakos , Kitui , and Makueni . According to the national census of 2019, there were 4,663,910 Akamba people in Kenya, being the fifth-most populous tribe in the country. Machakos is the most populous of
6095-642: The Niger-Kordofan cluster, 36% from Cushitic, 8% from Nilo-Saharan, 6% from Sandawe, and 1% or less from each of the other clusters According to Salas et al. (2002), other Gĩkũyũs largely carry the L1a clade, which is one of the African mtDNA Haplogroups. Gĩkũyũs speak the Gĩkũyũ language as their native tongue, which is a member of the Bantu language family . Additionally, many speak Swahili and English as lingua franca,
6210-696: The Queen" during the Mau Mau Emergency , a press release by the East Africa Command went on to characterize the Kamba as a "fighting race." These sentiments were echoed by other colonial observers in the early 1950s who deemed the Kamba a hardy, virile, courageous, and "mechanically-minded tribe." Considered by many officers to be the "best [soldierly] material in Africa," the Kamba supplied the KAR with askaris (soldiers) at
6325-515: The Second World War (1939–45) Kenya became an important military base. For the Agikuyu soldiers who took part in the war as part of the King's African Rifles (KAR), the war stimulated African nationalism and shattered their conceptions of Europeans. Meanwhile, on the political front, in 1944 Thuku founded and was first chairman of the multi-ethnic Kenya African Study Union (KASU). In 1946 KASU became
6440-521: The availability of the new lands that they came to occupy. Today, the Akamba are often found engaged in different professions: some are agriculturalists, others are traders, while others have taken up formal jobs. The Kamba also practiced Barter trade with the Kikuyu, Maasai, Meru and Embu people in the interior and the Mijikenda and Arab people of the coast. Over time, the Akamba extended their commercial activity and wielded economic control across
6555-406: The ban on female circumcision, and support for Thuku. The KCA sent Kenyatta to England in 1924 and again in 1931 to air their grievances against the colonial government and its policies. By the 1930s, approximately 30,000 white settlers lived in Agikuyu country and gained a political voice because of their contribution to the market economy . The area was already home to over a million members of
6670-418: The benefit of all earlier literature on the subject as well as doing extensive field work in the areas of Gaki (Nyeri), Metumi (Mũrang'a) and Kabete (Kĩambu). On top of the ruling generations, he also gives names of the regiments or army sets from 1659 [within a margin of error] and the names of annual initiation sets beginning 1864. The list from Metumi (Mũrang'a) is most complete and differentiated. Mũriũki's
6785-514: The case, as there are very many Gĩkũyũ male names. One theory is that the female names are much less, with the names of the full-nine daughters of Mũmbi being most prevalent. Gakaara wa Wanjaũ supports this view when he writes in his book, Mĩhĩrĩga ya Aagĩkũyũ , Hingo ĩyo ciana cia arũme ciatuagwo marĩĩtwa ma mariika ta Watene, Cuma, Iregi kana Ciira. Nao airĩĩtu magatuuo marĩĩtwa ma mĩhĩrĩga tauria hagwetetwo nah au kabere, o nginya hingo iria maundu maatabariirwo thuuthaini ati ciana ituagwo aciari
6900-883: The central part of the land that was later to be known as Kenya (from the Kikamba, 'Ki'nyaa', meaning 'the Ostrich Country.' This was derived from the reference they made to Mount Kenya and its snow cap similar to the male Ostrich), from the Indian Ocean in the east to Lake Victoria in the west, and all the way up to Lake Turkana on the northern frontier. The Akamba traded in locally produced goods such as sugar cane wine, ivory , brass amulets, tools and weapons, millet, and cattle. The food obtained from trading helped offset shortages caused by droughts and famines experienced in their Kamba land. They also traded in medicinal products known as 'Miti' (literally: plants), made from various parts of
7015-511: The colonial government was short-lived. He was exiled to Kismayu the following year, and it was not until 1924 that the Kikuyu Central Association (KCA) was formed to carry on with Thuku's campaign. From 1924, the Kikuyu Central Association (KCA), with Jomo Kenyatta as its Secretary General focused on unifying the Kikuyu into one geographic polity, but its project was undermined by controversies over ritual tribute, land allocation,
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#17328554577227130-402: The colonial government. When disputes with white settlers and the Agikuyu became violent (usually over land issues), the settlers would employ Maasai tribesmen together with some colonial troops to carry out their fighting for them. The Maasai had historically negative relations with the Agikuyu, and thus were willing to take up arms against them. The various conflicts between the settlers and
7245-474: The common paternal haplogroup E1b1a . The remainder carry other clades : 19% E1b1b with E-M293 contributing 11%, 2% A , and 2% B . In terms of maternal lineages, Gĩkũyũs closely cluster with other Northeast Bantu speaking groups like the Kamba . Most belong to various Africa-centered mtDNA macro-haplogroup L lineages such as L0f , L3x , L4g and L5 per Castrì et al. (2009). Kikuyu were estimated by Tishkoff et al. to have 43% ancestry from
7360-610: The company and buried alive in revenge. Following severe financial difficulties of the British East Africa Company, the British government on 1 July 1895 established direct Crown rule through the East African Protectorate , subsequently opening in 1902 the fertile highlands to European emigrants. The Agikuyu, upset at the waves of emigrants, enforced a policy of killing any of their own that collaborated with
7475-596: The cultural law of never addressing her in-laws by their first names. After these four children are named, whose names were more or less predetermined, other children could be given any other names, sometimes after other relatives and / or family friends on both sides of the family. Occasionally, children were given names that were descriptive of the circumstances under which they were born: Children were also given affectionate names as expressions of what their parents wished them to be in life. Such names would be like Of course, some of these names could be simply expressive of
7590-427: The departed spirits of the ancestors can be reborn again in this world when children are being born, hence the rites performed during the child naming ceremonies. The Gĩkũyũ people believed the vital life force or soul of a person can be increased or diminished, thereby affecting the person's health. They also believed that some people possessed power to manipulate the inner force in all things. These people who increased
7705-436: The earliest recorded lists by McGregor reads (list taken from a history of unchanged) Manjiri , Mandũti , Chiera , Masai , Mathathi , Ndemi , Iregi , Maina , Mwangi , Mũirũngũ . According to Hobley (a historian) each initiation generation, riika , extended over two years. The ruling generation at the arrival of the Europeans was called Maina . It is said that Maina handed over to Mwangi in 1898. Hobley asserts that
7820-537: The elder daughter (Wanjirũ according to Leakey) of the original Gĩkũyũ of Gĩkũyũ and Mũmbi fame. After he was deposed, it was decided that the government should be democratic, which is how the Ituĩka came to be. This legend of course calls into question exactly when it was that the matrilineal rule set in. The last Ituĩka ceremony, where the riika of Maina handed over power to the Mwangi generation, took place in 1898–9. The next one
7935-708: The explorers' scouts and long-distance traders. Mariakani (Kilifi county side) hosts a town council with a population of 67,984, of whom 10,987 are classified urban (1999 census ). The town council consists of five wards: Kaliangombe, Kawala, Mariakani, Mugumo-wa-Patsa, Tsangatsini. All of them are located within Kaloleni Constituency . Central Mariakani is located in Mariakani location of Kaloleni division of Kilifi district. From at least 2019, 21 Kenya Rifles ( Kenya Army Infantry ) has been located at Mariakani Barracks, reporting to 6 Brigade at Garissa . Mariakani has
8050-410: The family known as (Musyi) plays a central role in the community. The Akamba extended family or clan is called mbai . The man, who is the head of the family, is usually engaged in an economic activity popular among the community like trading, hunting, cattle-herding or farming. He is known as Nau , Tata , or Asa . The woman, regardless of her husband's occupation, works on her plot of land, which she
8165-723: The following sets were grouped under Maina – Kĩnũthia , Karanja , Njũgũna , Kĩnyanjui , Gathuru and Ng'ang'a . Professor Mũriũki however puts these sets much earlier, namely Karanja and Kĩnũthia belong to the Ciira ruling generation which ruled from the year 1722 to 1756, give or take 25 years, according to Mũriũki . Njũgũna , Kĩnyanjui , Ng'ang'a belong to the Mathathi ruling generation that ruled from 1757 to 1791, give or take 20 years, according to Mũriũki. Professor Mũriũki's list must be given precedence in this area as he conducted extensive research in this area starting 1969, and had
8280-497: The former president of the moderate Kikuyu Central Association, became president of the more aggressive KAU to demand a greater political voice for the native inhabitants. The failure of the KAU to attain any significant reforms or redress of grievances from the colonial authorities shifted the political initiative to younger and more militant figures within the African trade union movement, among
8395-419: The general Bantu peoples thought as follows: The Gĩkũyũ held a belief in the interconnection of everything in the universe. To the Gĩkũyũ people, everything we see has an inner spiritual force and the most sacred though unspoken ontology was being is force. This spiritual vital force originated from God, who had the power to create or destroy that life force. To the Gĩkũyũ people, God was the supreme being in
8510-539: The great fig trees (Mugumo). These trees served as places of worship and sacrifice and marked the spot at Mũkũrwe Wa Nyagathanga where Gĩkũyũ and Mũmbi – the ancestors of the Gĩkũyũ in the oral legend – first settled. Ngai has human characteristics, and although some say that he lives in the sky or in the clouds, Gĩkũyũ lore also says that Ngai comes to earth from time to time to inspect it, bestow blessings, and mete out punishment. When he comes, Ngai rests on Mount Kenya (Kīrīnyaga) and Kilimambogo (kĩrĩma kĩa njahĩ). Thunder
8625-406: The initiation. For example, Wainaina refers to those who shivered during circumcision. Kũinaina (to shake or to shiver). There was a very important ceremony known as Ituĩka in which the old guard would hand over the reins of government to the next generation. This was to avoid dictatorship. Kenyatta related how once, in the land of the Agĩkũyũ, there ruled a despotic King called Gĩkũyũ, grandson of
8740-550: The interest of colonial government who created Cooperative Society and the later the establishment of Konza , Potha and Malili Ranches where the proposed Konza Technology City sits. Apart from Kenya, Kamba people can also be found in Uganda, Tanzania and in Paraguay . The population of Akamba in Uganda is about 8,280, 110,000 in Tanzania and about 10,000 in Paraguay. The Kamba people in
8855-514: The land and neutral standing with many of the other societies they traded with. During the colonial era, British colonial officials considered the Kamba to be the premier martial race and sharp-shooters of Africa. The Kamba themselves appeared to embrace this label by enlisting in the colonial army in large numbers. After confidently describing the Kamba serving in the King's African Rifles (the KAR, Britain's East African colonial army) as loyal "soldiers of
8970-638: The land, capturing British supplies, and remaining undefeated. He eventually surrendered in Zambia eleven days after the Armistice was signed in 1918. To chase von Lettow-Vorbeck, the British deployed Indian Army troops from India and then needed large numbers of porters to overcome the formidable logistics of transporting supplies far into the interior by foot. The Carrier Corps was formed and ultimately mobilised over 400,000 Africans, contributing to their long-term politicisation. The experiences gained by Africans in
9085-653: The latter part of the 19th century the Arabs took over the coastal trade from the Akamba, who then acted as middlemen between the Arab and Swahili traders and the tribes further upcountry. Their trade and travel made them ideal guides for the caravans gathering elephant tusks, precious stones and some slaves for the Middle Eastern, Indian , and Chinese markets. Early European explorers also used them as guides in their expeditions to explore Southeast Africa, due to their wide knowledge of
9200-401: The less strenuous chores around the home, such as rope-making, tanning leather, carving of beehives, three-legged wooden stools, cleaning and decorating calabashes, making bows and arrows, etc. Older women continue to work the land, as this is seen as a source of independence and economic security. They also carry out trade in the local markets, though not exclusively. In the modern Akamba family,
9315-517: The many anthills around, a man and a woman came out. These were the initiators of the 'spirits clan'- the Aimo. It so happened that the couple from heaven had only sons while the couple from the anthill had only daughters. Naturally, the couple from heaven paid dowry for the daughters of the couple from the anthill. The family and their cattle greatly increased in numbers. With this prosperity, they forgot to give thanks to their creator. Mulungu punished them with
9430-400: The maternal cousins (mother's side) as wa mwendya (for men mwanaa mwendya ; for women mwiitu wa mwendya ). Children often move from one household to another with ease, and are made to feel at home by their aunts and uncles who, while in charge of their nephews/nieces, are their de facto parents. Grandparents known as ( Susu or Usua (grandmother), Umau or Umaa (grandfather)) help with
9545-487: The modern times, like most people in Kenya, dress rather conventionally in western / European clothing. The men wear trousers and shirts. Young boys will, as a rule, wear shorts and short-sleeved shirts, usually in cotton, or tee-shirts. Traditionally, Akamba men wore leather short kilts made from animal skins or tree bark. They wore copious jewellery, mainly of copper and brass. It consisted of neck-chains, bracelets, and anklets. The women in modern Akamba society also dress in
9660-402: The mother in-law on the husband's side, for instance, can never address their daughter in-law by her first name. Neither can she address them by their first names. Yet she has to name her children after them. To solve this problem, a system of naming is adopted that gave names which were descriptive of the quality or career of the grandparents. Therefore, when a woman is married into a family, she
9775-513: The numerous medicinal plants found on the Southeast African plains. Maingi Ndonye Mbithi, commonly referred by his peers and locals as Kanyi, from Kimutwa village in Machakos was known for his concoction of herbs mixed with locally fermented brew (kaluvu) with the ability to heal cancerous boils (Mi'imu). The Akamba are still known for their fine work in wood carving, basketry and pottery and
9890-403: The other hand, were initiated every year. Several regiments then make up a ruling generation. It was estimated that ruling generations lasted an average of 35 years. The names of the initiation and regiment sets vary within Gĩkũyũ land. The ruling generations are however uniform and provide very important chronological data. On top of that, the initiation sets were a way of documenting events within
10005-635: The outbreak of war in August 1914, the governors of British East Africa (as the Protectorate was generally known) and German East Africa agreed to a truce in an attempt to keep the young colonies out of direct hostilities. However, Lt. Col Paul von Lettow-Vorbeck took command of the German military forces, determined to tie down as many British resources as possible. Completely cut off from Germany , von Lettow conducted an effective guerrilla warfare campaign, living off
10120-442: The parents belonged to. Naming them after the specific clan that the parents belonged to would have severely restricted naming options. This would strangely mean that the female names are the oldest in Gĩkũyũ land, further confirming its matrilineal descent. As far as male names are concerned, there is of course the chicken and the egg question, of when a name specifically appeared but some names are tied to events that happened during
10235-445: The people who inherited life force from the first parents, then followed by the immediate dead and finally the eldest in the community. Hence when people wanted to offer sacrifices, the eldest in the community would perform the rites. Children in the community had a link to God through their parents and that chain would move upwards to parent parents, ancestors, first created parents until it reaches God Himself. The Gĩkũyũ people believed
10350-412: The present day county of Kitui) who will bear this name. A girl could be called "Mumbe" meaning beautiful one or "Mwende" (beloved); Wild animal names like Nzoka (snake), Mbiti (hyena), Mbuku (hare), Munyambu (lion), or Mbiwa (fox); or domesticated animal names like Ngiti (dog), Ng'ombe (cow), or Nguku (chicken), were given to children born of mothers who started by giving stillbirths. This
10465-548: The present-day Mbooni Hills in the Machakos District of Kenya. This was in the second half of the 17th century, before spreading to Machakos, Makueni and Kitui Districts. Some authorities suggest that they arrived in their present lowlands east of the Mount Kenya area of habitation from earlier settlements further to the north and east. Others argue that the Kamba, along with their closely related Eastern Bantu neighbours
10580-439: The problem at hand. Akamba resistance to colonial "pacification" was mostly non-violent in nature. Some of the best known Akamba resistance leaders to colonialism were: Syokimau , Syotune wa Kathukye, Muindi Mbingu, and later Paul Ngei , JD Kali, and Malu of Kilungu. Ngei and Kali were imprisoned by the colonial government for their anti-colonial protests. Syotune wa Kathukye led a peaceful protest to recover cattle confiscated by
10695-459: The products . Their artistic inclination is evidenced in the sculpture work that is on display in many craft shops and galleries in the major cities and towns of Kenya. In the mid-eighteenth century, a large number of Akamba pastoral groups moved eastwards from the Tsavo and Kibwezi areas to the coast. This migration was the result of extensive drought and lack of pasture for their cattle. They settled in
10810-417: The qualities displayed by the man or woman after whom they were named. Very rarely, a boy may be given the name "Musumbi" (meaning "king"). I say very rarely because the Kamba people did not speak much in terms of royalty; they did not have a definite monarchical system. They were ruled by a council of elders called king'ole . There is a prophecy of a man, who traces his ancestry to where the sun sets (west) (in
10925-540: The rail line and station. However, earlier business and development endeavours were done jointly by both side of the boundary. These include the Mariakani High school, the Kwale-Kilifi Milk Scheme Cooperative of the 1960s, slaughter houses among others. The Kwale County side is part of Mwavumbo area and is not widely known. Its population is dominantly Durumas and Coastal Kambas, the descendants of
11040-452: The spirit of uniformity and equality. Currently the most popular Kamba artist include; Ken Wamaria, Kativui, Kitunguu, Katombi, Maima, Vuusya Ungu etc. Ken Wamaria is rated as the top artist in Ukambani and the richest Kenyan artist (Kioko, 2012). Vernacular radio stations in Kenya where Kamba is the primary language spoken are as follows: Kyeni TV is a TV channel which broadcasts primarily in
11155-613: The squatters on the settler estates in the Rift Valley and in KAU branches in Nairobi and the Kikuyu districts of central province. By 1952, under Field Marshal Dedan Kimathi , the Kenya Land and Freedom Army (Mau Mau) launched an all-out revolt against the colonial government, the settlers and their Kenyan allies. By this time, the Mau Mau were fighting for complete independence of Kenya. The war
11270-526: The start of the fifth year and going on annually for the next nine calendar years. This was the system adopted in Metumi Murang'a . The regiment or army sets also get special names, some of which seem to have ended up as popular male names. In Gaki Nyeri the system was inversed with initiation taking place annually for four calendar years, which would be followed by a period of nine calendar years in which no initiation of boys took place ( mũhingo ). Girls, on
11385-461: The three Ukambani counties, with 1,421,932 residents. This is followed by Kitui (1,136,187 residents) then Makueni (987,653 residents). They make up the second largest ethnic demographics in each of the urban city - counties of Nairobi and Mombasa as well as Taita–Taveta , Kiambu , Muranga , Kirinyaga , Kwale and Kilifi counties. They also form the third largest ethnic group in Embu , Garissa , Meru and Kajiado counties. In Embu county
11500-535: The total population of Kenya , making them Kenya's largest ethnic group. Modern ethnicities Diaspora Performing arts Government agencies Television Radio Newspapers The term Kikuyu is the Swahili borrowing of the autonym Gĩkũyũ ( Gikuyu pronunciation: [ɣèkòjóꜜ] ) The Kikuyu belong to the Northeastern Bantu branch. Their language is most closely related to that of
11615-554: The traditional structure of the Kikamba song, sung on a pentatonic scale. The singing is lively and tuneful. Songs are composed satirising deviant behaviour, anti-social activity, etc. The Akamba have famous work songs, such as Ngulu Mwelela , sung while work, such as digging, is going on. Herdsmen and boys have different songs, as do young people and old. During the Mbalya dances the dance leader will compose love songs and satirical numbers, to tease and entertain his/her dancers. The Akamba of
11730-549: The two Counties has changed since the colonial times but nowadays there is the Railway line from Mazeras Town to Maji ya Chumvi. The origin of the centre is set in the 15th Century during the long-distance trade. The traders from Ukambani threw away their weaponry at this spot as a peace sign when approaching Mombasa as the Sultan of that time did not allow traders to enter the island with any kind of weaponry. "Riaka" (Mariaka in plural
11845-593: The two official languages of Kenya. The Gĩkũyũ are closely related to some Bantu communities due to intermarriages prior to colonization. These communities are the Embu, Meru, and Akamba people who also live around Mt. Kenya. Members of the Gĩkũyũ family from the greater Kiambu (commonly referred to as the Kabete) and Nyeri districts are closely related to the Maasai people also due to intermarriage prior to colonization. The Gĩkũyũ people between Thika and Mbeere are closely related to
11960-429: The universe and the giver (Mũgai/Ngai) of this life force to everything that exists. Gĩkũyũ people also believed that everything God created had a vital inner force and a connection bond to Him by the mere fact that he created that thing and gave it that inner force that makes it be and be manifested physically. To the Agĩkũyũ, God had this life force within himself hence He was the ultimate owner and ruler of everything in
12075-408: The universe. The latter was the ultimate conception of God among the Gĩkũyũ people hence the name Mũgai/Ngai. To the Gĩkũyũ people, those who possessed the greatest life force, those closest to God were the first parents created by God because God directly gave them the vital living force. These first parents were so respected to be treated almost like God himself. These were followed by the ancestors of
12190-555: The war, coupled with the creation of the white-dominated Kenya Crown Colony, gave rise to considerable political activity in the 1920s which culminated in Archdeacon Owen's "Piny Owacho" (Voice of the People) movement and the "Young Kikuyu Association" (renamed the "East African Association") started in 1921 by Harry Thuku (1895–1970), which gave a sense of nationalism to many Kikuyu and advocated civil disobedience. Thuku's campaign against
12305-402: The well-being of a person spirit were called medicine-men (Mũgo) while those who diminished the person's life force were called witchdoctors (Mũrogi). They also believed that ordinary items can have their spiritual powers increased such that they protect a person against those bent on diminishing a person vital life force. Such an item with such powers was called gĩthitũ . Thus, the philosophy of
12420-403: The women, especially in the urban regions, practice professions such as teaching, law, medicine, nursing, secretarial work, management, tailoring and other duties in accordance with Kenya's socioeconomic evolution.The Kamba clans are: Anzauni, Aombe, Akitondo, Amwei (Angwina), Atwii, Amumui, Aethanga, Atangwa, Amutei, Aewani, Akitutu, Ambua, Aiini, Asii, Akiimi, Amũũti, Amũũnda. Naming of children
12535-592: Was done to wish away the bad omen and allow the new child to survive. Sometimes the names were used to preserve the good names for later children. There was a belief that a woman's later children had a better chance of surviving than her first ones. The Akamba people's love of music and dance is evidenced in their spectacular performances at many events in their daily lives or on occasions of regional and national importance. In their dances they display agility and athletic skills as they perform acrobatics and body movements. The Akamba dance techniques and style resemble those of
12650-447: Was given a special name. According to Professor Godfrey Mũriũki, the individual initiation sets are then grouped into a regiment every nine calendar years. Before a regiment or army was set, there was a period in which no initiation of boys took place. This period lasted a total of four and a half calendar years (nine seasons in Gĩkũyũ land, each season referred to as imera ) and is referred to as mũhingo , with initiation taking place at
12765-409: Was hence thought to be closer to God than anybody else living in that nation. The said person also had to demonstrate and practice the highest levels of truth ( maa ) and justice ( kihooto ), just like the supreme God of the Gĩkũyũ people would do. The Agĩkũyũ had four seasons and two harvests in one year. Further, time was recorded through the initiation by circumcision . Each initiation group
12880-455: Was imprisoned in Kapenguria during the fighting between the then government and the freedom fighters. Their origin myth is as follows: "In the beginning, Mulungu created a man and a woman. This was the couple from heaven and he proceeded to place them on a rock at Nzaui where their foot prints, including those of their livestock can be seen to this day. Mulungu then caused a great rainfall. From
12995-420: Was referred to as mũhingo . ) Karanja (1759–1762), Kĩnũthia (1772–1775), Ndũrĩrĩ (1785–1788), Mũgacho (1798–1801), Njoroge (1811–1814), Kang'ethe (1824–1827), Gitaũ (1837–1840), Manyaki (1850–1853), Kiambũthi (1863–1866), Watuke (1876–1879), Ngũgĩ (1889–1892), Wakanene (1902–1905). The remarkable thing in this list in comparison to the Metumi one is how some of the same names are used, if
13110-437: Was supposed to be held in 1925–1928 [Kenyatta] but was thwarted by the colonial imperialist government and one by one Gĩkũyũ institutions crumbled. The ruling generations, the rĩĩka system can be traced back to the year 1500 AD or thereabouts. These were: The last Ituĩka ceremony where the rĩĩka of Maina handed over power to the Mwangi generation, took place in 1898–1899. The next one was supposed to be held in 1925–1928 but
13225-547: Was thwarted by the colonial government. The traditional symbols of power among the Agikuyu nation is the Muthĩgi (Stick) which signifies power to lead and the Itimũ (Spear) signifying power to call people to war. The traditional way of life of Agikuyu was disrupted when they came into contact with the British around 1888. British explorers had visited the region prior the " Scramble for Africa ", and now various individuals moved to establish
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