Thread by @kavsmaina

Among the Kikuyu proper ( as they were referred to wakati wa ukoloni), the largest localized kinship unit
was the "mbari" or sub-clan, a land-holding group containing as many as 5,000 persons. They comprised of male descendants of a common ancestor, their wives & dependents.

The head of the sub-clan, if not the original founder,
was chosen from amongst his brothers, sons or grandsons by all the adult males of the group. His selection was based on qualifications such as wisdom, tact and his ability as a religious leader.

His selection was the result of a lengthy process of discussion carried on until unanimity of opinion was achieved. The Gikuyu had a decentralized and democratic political system.

Decisions relating to sub-clan land ( githaka) and all other matters, religious and secular, which were the exclusive concern of the entire mbari we reached in the same democratic manner.

Affairs of lesser scope, affecting only the members of a given polygamous or extended family, were handled within smaller constituent units of the sub-clan.

The "Itura" or village was territorial and political unit of which the "mbari" formed the core. It contained, in addition
to sub-clan members, a number of attached dependents and tenants "ahoi" ( loosely translates as beggars)

These villages were dispersed rather than compact,
as the member families of an "itura" dwelled in homesteads scattered over the entire "githaka"

Disputes and other matters affecting the whole village group were handled by a village council of elders
"kiama kia itura", which performed a wide range of
judicial, religious and social functions.

A number of villages formed a ‘neighborhood’ or ‘fire-linked
unit’ "mwaki', within which, according to Kikuyu law &
custom, members could call upon one another for assistance in such tasks as house building or, if the need be, cooking water or hot coals to get a fire started.

Each such "mwaki", which literally means ‘fire’, was administrated by a neighborhood council "kiama kia mwaki" comprised of elders representing the lower level village councils.

All affairs affecting more than one "mwaki" were the responsibility of this neighborhood council, which met as the occasion arose and, like the village councils, chose a ‘spokesman’ to act as their representative in disputes, discussions, negotiations, etc., with other hoods.

The ‘ridge’ or "rugongo", generally comprised of several mwaki and covering an expanse of land lying between two rivers and extending some twenty or thirty miles, was the largest territorial unit with fixed political institutions.

In all matters affecting members of the ridge, irrespective of their sub-clan, village or neighborhood affiliations, the "rugongo" was the most important administrative unit.

The ‘ridge council’ " kiama kia rugongo" was made up of senior elders selected by the councils of the constituent neighborhoods and held jurisdiction over all religious,
judicial and military affairs which affected the entire ridge.

A spokesman or "muthamaki" was chosen from among the council members and, being responsible to the latter, carried out any talks or negotiations which might be necessary with ‘outsiders’ or foreigners.

While no fixed political institutions existed beyond the ridge, (seeing as it was the largest administrative unit) ad hoc councils of leading elders would be convened whenever matters arose involving members of two or more "rugongo"

The territorial scope of such a council, determined in each case by the particular issue or dispute being dealt with, was variable. The general term applied to such an area, however, was "bururi" aka ‘the countryside’

The Council or body of elders convened for "bururi" affairs was referred to as ‘the big council’ "kiama
kinene" or the ‘council of the countryside’ "kiama kia bururi". Its members would include representatives of all the involved "rugongo"

The question of leadership within this decentralized
traditional structure, shows that important offices or positions of leadership, whether political, judicial,
military or religious, were not inherited or acquired by virtue of a person’s genealogical standing

A person’s rise to importance as a leader was determined by his position within a hierarchy of age-grades and, equally important, by his ability to demonstrate to his peers those personal qualities and skills believed necessary for the natural leader.

So how did Gikuyu leaders emerged within the Kikuyu age-grade system and political structure. Please think of Uhuru Kenyatta ( whom many referred to as "Muthamaki", 😒 a term he never earned as you read this.

Leadership, viewed as an inherent quality or capacity, began
to reveal itself quite early in the life of a Kikuyu male. While
still a very small child "gakenge", a leader of the future would have taken charge of the games and mischief of the children within his homestead "mucii"

His greater knowledge of the secrets of the adult world around him, his popularity and flair for leadership, made him a sort of hero among his age mates.

He would engage other child "leaders" in the village and, if he emerged successful in the clash of personalities and wits, would be the acknowledged leader of all the children within the "itura" 🕺🕺

He would transition to" kaana" and as a "kahi" or young lad, would mix in work & play with others of similar status within the "mwaki" or neighborhood. At this stage,
since "mwaki" games and dances were organized affairs, leadership assumed a more formal quality & scouting began.

Our future leader had to, in competition with other village leaders, demonstrate his superiority as a personality, in directing social activities and in maintaining discipline. I trust you are still comparing these "traits" against our current leadership.

If he did, he would automatically assume his place as
the rightful leader of all the young boys of the HOOD.
Other leaders, while retaining positions of leadership within their respective villages, would defer to him in matters and activities of neighborhood scope. 😎😎

With the approach of circumcision and initiation into adult
status, this young boy, now referred to along with his peers as "kihii" could join the boys’ "kiama" or "ngutu" (‘club’) of his "mwaki".
Cool kid maneno!

The "ngutu", which had its own clubhouse, charged an entrance fee usually of one banana 😅and ‘heard’ cases involving misbehavior among its members, performed the important functions of inculcating an esprit de corps.

This Kirabu also conditioning habits of obedience, discipline and mutual aid, and provided a framework for the flowering of natural leaders.

If he maintained his drive & popularity, this "kihii" would have become leader of his boys’ club to sit as prezzo or "muciriri" of the "ngutu" court called "njama". When
older, he would be recognized as the leader of the young men of his "mwaki" who were ready for circumcision.

He would play a prominent part in arranging games and dances and, generally, in organizing the social life of youths within the neighborhood.

After circumcision and the completion of the initiation ceremony, spanning several months, this youth would become a member of a named age-set "riika"
comprised of all the boys initiated that year within the sub-tribe.

He would also become a junior warrior "mumo" and, if successful, become the leader of his age-set within the "mwaki". On payment of a goat, he became a member of the council of junior warriors "njama ya aanake a mumo".

When his set advanced to senior warriors "aanake", with each youth making a payment of two goats, he would become a section leader under the command and passing on the orders of the commander of the senior age-set of his regiment.

This is the Commander of a unit comprised of all youths initiated over a thirteen year period. In time, if he demonstrated a capacity for leadership as a warrior, he would sit on the ‘council of war’ or the "njama ya ita".

The Council comprised, in addition to regiment leaders; of senior advisors, who were no longer of warrior status, and a war magician or ""mundo mugo wa ita , who utilized his art to bless and cleanse warriors. He also determined the propitious time and place for raids.

In addition to its strictly military functions in offense &
defense, the war council was responsible for policing the markets, preserving order within the community, carrying out & enforcing the decisions & rulings of the elders’ courts, & maintaining discipline within the ranks.

If, in contact and competition for reputation with his peers,
a future leader was successful, his prestige and influence would spread beyond the confines of his own "mwaki"

A reminder that "leaders" in Gikuyu culture were not IMPOSED!

As his riika or age-set gets close to leaving the status of active warriors, he might, while still leading the "riika" in his "mwaki", have gained influence within his "rugongo" & earned the respect and attention of local elders as a person of sound mind & dispassionate judgment.

Upon marriage and birth of his first child, he would begin to
ascend the hierarchy of elders’ ranks, each marked by the payment of a goat.

As a "kamatimo" or elder of the lowest grade, he would be invited to attend and listen as the elders’ kiama determined suits; in minor cases, he would sometimes be called upon to express his own views regarding the evidence and verdict.

If he passed this ‘test’ he would be given the opportunity to
advance in seniority more rapidly than his age-mates and, if
inclined toward the law, train as a future "muthamaki wa cira" (leader in law).

When his first child was ready for circumcision, he would enter the lowest sub-grade of senior elders "athamaki". As his reputation for skill & wisdom in the arbitration of cases spread, he would increasingly be called upon to assist in the settlement of important disputes.

After achieving the highest rank of senior elder "ukuru", he would serve as the spokesman and representative "muthamaki" of the elders’ council "kiama" within
his village "itura" and neighborhood "mwaki".

If his prestige and reputation exceeded that of other "athamaki" within the ridge, he would act as spokesman and advocate for his "rugongo" and be called upon to serve on the ‘council of the countryside’ "kiama kia bururi" as occasion necessitated.

As a "muthamaki wa bururi" (‘leader of the countryside’), he
might develop into a prominent political figure whose strength of personality & broad base of popular support would enable him to exert considerable influence over important legislative and military decisions.

His sphere of influence would be in his "rugongo" and perhaps, even within wider political alliances of bururi scope.

Positions of leadership within the traditional Kikuyu social
system were thus achieved, on the basis of demonstrated skills and wisdom, rather than inherited or determined by one’s status at birth.

So, has you "Muthamaki" earned his title?

Fin.