The Agumba (also Gumba ) people were an ethnic group who inhabited the forests of Mount Kenya , but are now either extinct or assimilated.
85-890: The Agumba people are known of only through the oral tradition of the Kikuyu , Embu , and Meru peoples. Routledge notes that the traditions collected among the Kikuyu were "definitely to the...effect that the A'si preceded the Agum'ba and that the latter two people lived side by side in villages". However, according to Meru traditions, the Agumba predated the Athi people in their areas of occupation. A specific instance of tradition relating to rituals also seems to affirm this fact, "A-Athi traditions suggest (that rituals) were adopted ('bought') from earlier hunting peoples whom they encountered as they entered
170-498: 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
255-484: 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
340-607: 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
425-543: 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
510-441: A continuous exposure on one side of the ravine, a cliff some 150 feet in height, creamy pink in color and devoid of any vegetation. The original rock, which is broken down by water to yield the iron bearing sand, is a much decomposed granite, from which can also be extracted a good deal of micaceous clayey matter strongly stained with iron oxide... The Agumba of Meru tradition are said to have known and made use of cursing rituals,
595-502: A few of the saucer shaped depression's said to have been former Agumba residences, they only came across fragments of obsidian. They note that the British Museum confirmed that this had been worked by hand. They also found, at the same depth of three feet, fragments of pottery, the charcoal remains of fire and banana seeds. They make note that after the excavation and as they were setting up tent, pieces of obsidian kept coming up in
680-460: 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
765-462: A population of 8,148,668 as of 2019, they account for 17.13% of 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
850-474: A practice that they taught to the pre-Meru clans. A-Athi traditions recorded by Fadiman capture the development of these cursing rituals. They suggest that these rituals were developed by the first hunters who ventured into the forest as defensive mechanisms against fear. The montane (remembered as "black") forest harbored large animals such as buffalo which represented a mortal threat to the A-Athi. In response to
935-403: A psychological zone of safety for those sleeping therein. A-Athi traditions state that during the 1700s, conceptual changes begin to appear in the development of these cursing rituals. These appear to have arisen from a fusion of prior practice with the Athi "ax, red-earth and fire-stick" practice which appears to initially have been a property rights and use demarcation system. This resulted in
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#17327944257661020-482: 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
1105-456: 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
1190-726: 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
1275-702: 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,
1360-496: 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
1445-455: Is the Manjiri and is in Kikuyu tradition associated with a narrative; "When God had finished the world He spoke to the first man, Mam'-ba. Mam'-ba told his son N'ji-ri to separate the dry land from the waters. N'jiri dug channels, and when he came to the sea built up a bank of sand. The second age, Mandoti, is remembered in Kikuyu tradition as the age of evil doers. According to Kikuyu tradition,
1530-611: The Northeastern Bantu branch. Their language is most closely related to that of 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
1615-413: 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
1700-791: The 'Asi' for it is noted that they "took charge of the herds" as the Athi wandered off, far and wide. According to certain Kikuyu traditions, the Gumba dwelt in caves, or pits dug in the earth. Routledge captured traditions that describe a distinctive housing system. The Agumba are said to have, ...lived in the forests and dug pits in which their huts were built. These houses were large and communal, and were roofed with poles, banana leaves and earth. Routledge states that their informants advised them that Agumba "used bows and arrows, and also had other weapons". They note that in their estimation "they must therefore have possessed iron". However, when they excavated
1785-470: 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
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#17327944257661870-586: The 1920s, Kikuyu music included Kibaata, Nduumo and Muthunguci. Cultural loss increased as urbanization and modernization impacted on indigenous knowledge, including the ability to play the mũtũrĩrũ – an oblique bark flute. Today, music and dance are strong components of Kikuyu culture. There is a vigorous Kikuyu recording industry, for both secular and gospel music, in their pentatonic scale and western music styles such as "Mathwiti Maigi Ngai!". Athi people The Athi (sing. Mwathi, pl. A-Athi) were an ethnic group who lived around Mount Kenya up to and during
1955-524: 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
2040-616: 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
2125-411: The Agumba gradually disappeared from the land following Kikuyu settlement. They note that one tradition states that they went "west to a big forest". Another Kikuyu narrative claims the Agumba were chased away by marabou storks sent by Mwene Nyaga to make way for the Kikuyu. Kikuyu people The Kikuyu (also Agĩkũyũ/Gĩkũyũ ) are a Bantu ethnic group native to East Africa Central Kenya . At
2210-450: 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
2295-447: 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,
2380-527: The Athi as hunters. A common reference to meat and honey point to these being the Athi staples. In both Meru and Kikuyu traditions, the Athi are remembered as forest dwellers. Athi traditions recorded in Meru, i.e. "the more permanent hunting encampments", indicate that the Athi were partly mobile and lived in a hunting camp setup. According to Athi traditions captured in Meru, the Athi were armed with small bows, axes and iron knives when they first ventured into
2465-761: 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
2550-421: 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
2635-401: 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)
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2720-460: 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,
2805-464: 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
2890-531: 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
2975-471: 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 ,
3060-455: The Kikuyu are said to have come during the age known as Mathathi. Traditions indicate that they had splintered off from the Kamba. The Bantu migrants found a unique way of life being practiced by the Gumba when they first arrived. The Agumba are remembered as being short hunters who used bows and arrows. They are also remembered as beekeepers. The Agumba of Kikuyu tradition may have been pastoralists, or perhaps adopted pastoralism, when they met
3145-418: 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
3230-708: 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,
3315-527: 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
3400-406: 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
3485-418: 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
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3570-514: 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
3655-522: 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,
3740-402: 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
3825-525: 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
3910-637: 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
3995-427: The creation of a 'Ndindi', essentially a stick which was curved with clan markings and smeared with bright red-ochre to enhance visibility. This stick was 'communally cursed' then used to demarcate the hunting zones of the using community. These traditions portray the development to have arisen out of 'problems over the use of land'. Fadiman does make note of this stating that meat and honey hunters "from every region of
4080-415: The creation of stationary zones of safety around more permanent hunting encampments. This was known as 'Nkima', a word which Fadiman notes carries linguistic connotations of 'stiffness' but which "A-Athi translate as 'skull'". This involved placing an object, such as a horn filled with herbal concoctions or a rounded mass of skins and hide, in the center of the encampment. The supposed effect is that it created
4165-623: The cursing rituals of the Agumba resulting in a witchcraft ritual known as 'Ndindi', essentially a stick which was curved with clan markings and smeared with bright red-ochre to enhance visibility. This stick was 'communally cursed' then used to demarcate the hunting zones of the using community. In Kikuyu tradition, the Athi are recalled as having sold the Kikuyu land in the Kabete region. They were partially assimilated into this community and as late as 1983, groups of Athi were thought to be resident in
4250-498: The defensive rituals such as bite and blow could be prepared only by curse removers known as Aga. The Aga are remembered to have been fellow A-Athi (i.e hunter's). The herbal concoction, would be 'gifted' to an Athi hunter only on request and always in exchange for a specified amount of honey, skins, meat, or horns (used as containers). This arrangement effectively created a marketplace for these rituals. The initial 'bite' and 'blow' were quickly developed along similar precepts to include
4335-427: 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
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#17327944257664420-436: 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
4505-462: The eighteenth and possibly nineteenth centuries. Many of their traditions have been captured among the Meru and Kikuyu people of Kenya . According to Meru traditions, the Athi were predated in their areas of occupation by the Agumba people . According to Meru traditions recorded by Fadiman, the period of entry onto Mount Kenya is recalled as the time of ax and fire-stick. As the hunters ventured into
4590-541: 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
4675-732: 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
4760-636: The forest zone, each "Mwathi...marked of a specific hunting region, often adjacent to that of hunter neighbors from other clans. Using 'ax, red clay, and fire-stick' to stake his claim". The hunters then progressed 'west' (uphill) into the forest in search of both meat and honey, making sure to remain within their self selected boundaries. Meru traditions aver that the forest hunters of this era were armed, "only with small bows, axes and iron knives". They "declare that no forest hunter of this era used either shield or spear. Instead they relied on magic to protect them...". Traditions recorded by Fadiman (1994) portray
4845-428: The forest. Neither instance seem to provide a point of origin beyond their presence on Mount Kenya. The Agumba of Meru tradition spoke a Kalenjin dialect that bears similarity to present-day Okiek languages. The 'Doko' with whom they bear close resemblance spoke Maasai but were thought to have been Cushitic speaking. The Agumba appear to have made use of an 'age' system to define time. The first recalled of these ages
4930-505: 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
5015-419: 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
5100-539: 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
5185-406: 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
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#17327944257665270-647: 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
5355-406: The montane forest at the base of Mount Kenya. The Athi of Kikuyu tradition traded meat and skins for agricultural products from their neighbors. According to Meru tradition, the Athi demarcated hunting zones and defined them as belonging to a hunter or clan. These zones were demarcated using a 'fire-stick' . During the 1700s, the 'fire-stick' demarcation system appears to have been fused with
5440-473: The mountain found themselves forced steadily uphill...into regions that grew progressively colder, steeper and less favorable to both beehives and game". These traditions portray the land-use conflict as being with a herding-cultivating community. They do note that following the development of the Ndindi ritual, contact with between these communities diminished steadily. Routledge note that the Kikuyu state that
5525-597: The north and east, while others argue that the Kikuyu, along with their closely related Eastern Bantu neighbours 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
5610-403: 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
5695-649: 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
5780-442: 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
5865-427: The people increased greatly during the third age - Chiera. A separate instance of Kikuyu tradition states that the Athi lived with the Agumba. They lived together, though separately, but it would appear that some families at least were assimilated into Agumba society... ...The two tribes, it was stated, even went as far as to intermarry. Smearing with red-earth became fashionable during the age known as Masai while
5950-445: 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
6035-446: The problem, these meat and honey hunters developed a number of defensive rituals. A noted, and perhaps first, example is the 'blow' (ua) or 'bite' (uma). The 'blow' ritual for example consisted of blowing a powdered herbal concoction in the directions of the wind while chanting the phrase "only ants on the paths we shall see no bad thing". This had the psychological effect of creating a moving zone of safety. According to A-Athi tradition,
6120-635: 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
6205-533: 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
6290-437: The surface soil. Contemporary understanding of the Agumba is that they were iron and pottery makers. Within Kikuyu tradition, they are understood to have taught the iron-making skill to the Kikuyu. The working of iron was still practiced by some families living near the deposits described below. At the time of record, this tradition seemed so natural as to be "obviously the outcome of practice". The iron produced by these families
6375-652: 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
6460-429: 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
6545-408: 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
6630-566: 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
6715-402: 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
6800-662: Was a "very pure form of steel, that (could) be drawn into wire or fashioned into cutting instruments". Routledge observed and described some deposits which, it was noted, were the only deposits in Kikuyu. It was stated that the only other deposits were located 50 miles away near Kilimanjaro; however, to derive metal from that source required trade with the Akamba or Masai which as of the early 20th century, at least in Routledge's eye's seemed "never to have existed to any appreciable extent". The workings are described as follows; They form
6885-447: 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
6970-409: 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
7055-420: 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
7140-437: 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
7225-551: 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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