"The book also seeks to expose the unfair treatment the warrior, who had risen to the rank of paramount chief (Muthamaki), was subjected to by the colonial operatives he had warmly welcomed and defended when his people were of a mind to chase the foreigners out of the country.
That, and the need to help his children and the future members of the family understand and be proud of their roots, is his motivation.
Waiyaki wa Hinga is said in many history books to have been killed by the colonial government officers at Kibwezi in 1892.
The muthamaki had been arrested and sentenced to detention in Kibwezi after a scuffle between him and an officer of the colonial government called Purkiss at Fort Smith in present-day Kiambu County.
Some accounts have it that Waiyaki was buried alive, in an upside-down position, in revenge after Mau Mau subjected a settler to similar treatment in Nyeri.
This book comes with some fresh, interesting revelations.
For starters, while Waiyaki is thought to have hailed from the Kikuyu community, the book traces the warrior-king’s roots to the Masai of Laikipia. "
Photo of Waiyaki obtained from the National Museums of Kenya.
Write up extract Nairobi law monthly
The book is available.
In case you missed our Saturday thread 👇👇
The Agìkūyū Staff ( Mūthìgi) that bear psychic effects
Whenever there is a gathering of elders, be it a meeting, ceremony, or ritual, it is usual to see one or all of the elders holding a Mūthìgi (staff.)
Ideally, a staff in many African communities is a symbol of power. However, among the Agìkūyū there is more to this. There are staff among the Agìkūyū that actually reflect psychic effect on the bearer. These types are 3.
The first is a long staff that is bent at the top. This is the Seer’s staff Mūthìgi wa Mūrathi. Other than portraying the sacerdotal authority in relation to the mysteries of the universe, the seers originally used their staff as a calculating device.
Among the Agìkūyū political or governance system, power from one generation SET to another was passed through an important and community wide ceremony called Ituìka. Ituìka has a long history and how it actually happened is captured in detail by Jomo Kenyatta
in Facing Mount Kenya and in A History Of The Kikuyu, 1500 1900 by Godfrey Muriuki
Elders who managed the affairs of the nation ( community) came from one generation set. The population was therefore divided into two generation sets and each individual
belonged to his grandfather's generation set. At any given time there would be two generations Maina and Mwangi. A man and his son would therefore belong to two different generation sets.
Mūriūki (1974) reconstructed the dating of the 11 ruling generations
THE SYMBOLISM OF GIKUYU LIFE
At the end of the ceremony of initiating an elder into the council of Mataathi elders ( Kìama kìa Mataathi) a symbolical act is performed. " The sexual organ of the slaughtered ceremonial goat is dipped in the contents of the stomach,
and then it is slit and won as a bracelet on the right wrist of the initiated elder. ( Kenyatta 1938;195). The male organ symbolizes aggressiveness and impulse power. The act of slitting the make organ is a renouncement of aggression and impulsive, and the embracing of calmness,
peace and reason. For after all, the initiate has joined the Council of Peace, the council of elders who carry Mataathi leaves which symbolizes Peace.
This text is from the Book A people called THE AGÌKŪYŪ Yesterday and Today and Tomorrow
Definition of terms: 1. Irigithathi - First born 2. Itiema - Second born
3.Mūruna / Aruna - Third, Fourth, Fifth borns
4 Kihinga nda- Last born
5 First wife - Nyakiambi
6.Second wife - Nyakiambūri 7. Third Wife - Mūte itūra 8. Fourth wife - Mwenji wa mūyū
9. Tata-sister to your father/mother
10.Mama/nyarūme -brother to your mother. 11. Baba Mūkūrū -elder brother to your father. 12. Baba mūnyinyi -younger brother to your father. 13. Mūiru -co-wife.
14 Nyaciara -Mother in-law 15. Iciciara -Father in-law
DEFINITION OF TERMS
✓ MÛHÎRÎGA----Nî rûciaro rwa mûirîtu ng'ania wa arîa kenda mûiyûru a gîkûyû na mûmbi, rîmwe na rîmwe andû a mûhîrîga ûmwe nîmeitaga a nyûmba îmwe.
Cege wa Kìbirū one of great supernatural Ūgo (wisdom)
The place of prophecy in the history and Religion of the Agìkūyū cannot be under rated. Across cultures, there are certain people that are supernaturally endowed with special kind of Ūgo (wisdom) that enables
them be specialists in different fields. This Ūgo, was and is (hopefully) to be used for the well being of individuals, families, and the community. Never for self gain or glorification
Among the Agìkūyū, one category of such people endowed with special kind of Ūgo,
were the prophets. This is where our story of Cege wa Kìbirū also known as Mūgo wa Kìbirū lies.The name Mūgo is a professional name for medicine men, diviners and seers. Mūgo wa Kìbirū was in the real and honest sense, Doctor Cege wa Kìbirū.