The Life & Legacy of Karuri wa Gakure: A Kikuyu Chief in a Changing World
From Gathigiyo to Warriorhood: The Early Life and Rise of
Karuri
Chief Karũri wa Gakure was born in Gathigiyo, in the district of
Iyigo. His father was from the Angare clan while his mother was actually called
Wangare.
His brothers (from his own mother) were Kiguma and Ngaru and his three sisters were Wambui, Muthoni and Gacoki. Karuri displayed leadership qualities early among his peers who named him ‘mutongoria’ (leader) which stack like a common name. He belonged to the age set Manguchya makuru (old stealers of clothes) which was initiated around 1869. Karuri displayed his bravery during the village wars between warriors of one ridge with another.
Building a Foundation: Marriage, Ivory Trade, and Entry
into Traditional Medicine
When he was ready to marry, Karuri raised the necessary dowry
and married Nduta, daughter of Kihia wa Kibe of Kanyenya-ini. Karuri built a
home for his wife Nduta at Kigumo. During this time, Karuri was actively
involved in elephant hunting. He traded the ivory with Arabs who came inland up
to Naivasha. To augment his income, Karuri decided to practice traditional
medicine even though he had not been apprenticed. With thirty goats, he bought
his first batch of herbs from Githaiga wa Muya, Gikerumi wa Karura and from the
Ndorobo in the nearby forests. He was eventually inaugurated in a big ceremony
into the trade as a traditional Doctor. This trade made him famous far and
wide. Karuri’s fame increased when he agreed to give war medicine to the
Warriors of Karura (Kiambu) in their perennial wars with the Naivasha Maasai.
He even led them in the battles after applying on them the medicine that was
supposed to make them invincible.
It is not clear whether Karuri went with the Warriors in battle
as the ‘Muthigani’ or leader of the war council ‘Njama’. The lead Chief
Muthigani (lead spy/scout) carried the ‘githitu’ (war medicine preparations)
without which the warriors would surely lose the raid. They easily worn due to
the belief in Karuri’s medicine and his presence. This earned him enormous
riches from the animals that were taken as booty from the losers. This
eventually led to his ascendancy to leadership, a role he had longed for, for a
long time. It may be important to mention here that the Kikuyu Chief Muthigani
and his assistants together with the war council (Njama) divided their warriors
into three sections – 1.gitungati (reserve). These were the very best fighters
who had proved themselves in previous raids. They also acted as guards to the
Muthigani who carried the precious ‘ithitu’(war charms); 2.ngerewani (advance
guard). These were young warriors, some of whom would be in their first ever
raid and eager to prove themselves; 3. Murima (rear guard). These were the
older warriors would wait to receive the raided cattle and drive them to the
safe forest edge as the ‘itungati’ and ‘ngerewani’ kept the enemies at bay.
A Rivalry Forged in Famine: Karuri's Conflict and Truce
with Chief Wang'ombe
Chief Wangombe who was allied to the Maasai of Nanyuki and Rumuruti was not happy with Karuri’s power and fame. With his Maasai allies he attacked Karuri at a time when Karuri’s land was experiencing a famine. Karuri decided not to fight and moved his weak warriors to safe areas. Wangombe attacked the defenceless villagers, burning and looting and went away with a lot of booty. He planned to come back and this time get rid of Karuri forever. But Chief Karuri was well prepared the next time round. He caused the death of close to half of Chief Wangombe’s fleeing warriors. The defeat was so resounding that Chief Wangombe sent emissaries to sue for peace. The two chiefs performed f ‘blood ritual’ for peace and friendship. The swore to never fight each other again. Karuri also defeated Chief Ndiuini wa Murathimi and his brother Ngambi. After that all other lesser chiefs feared him and caused him no more trouble.
The Dawn of a New Era: Karuri's First Interactions with
Europeans and the IBEA Company
Chief Karuri supplied labour to the IBEA company at Fort Smith
(today’s Kikuyu Town) during the construction of the Uganda Railway. The Kikuyu
around Fort Smith had already been enlisted by Francis Hall as porters between
Machakos and Ravine. Hall had for sometime wished to open up the interior of
Kikuyu land by starting an administrative station. It is at this time, during
Karuri's travels to Naivasha and Karura (Kiambu) that he met Francis Hall. Hall
had already made a treaty with Chief Kinyanjui, and it is unlikely that Karuri
would pass through Kinyanjui's teritory, or even make aquintance with Hall
without the knowledge of Kinyanjui. A. t. Matson in his Autobiography of Hall
writes that the Muranga chiefs had been requesting Hall to build a station in their
area for a long time without mentioning Karuri by name.
The Curious Case of John Bowes: An Impersonator's Exploits
in Kikuyuland
At a time when there was no British administration in Central
Kikuyu, Karuri got entangled with John Bowes, a white trader of questionable
character. Bowes was the first white man that most Kikuyu in central had seen,
a fact that he exploited to the maximum. He inspired much awe for the guts to
venture where many dreaded. During the a famine that plagued the land around
that time he was the only trader who could supply the mombasa caravan with
grain from the interior, which had fared better. Finally, After the Mbiri
station was well established, Francis Hall ordered his capture. Karianjahi
(eater of lablab beans) as the locals had named him, made thieving excursions
disguised as punitive expeditions to amass wealth while staying close to Karuri
in a symbiotic relationship. Bowes was charged with impersonating the government. By the time of his arrest, Bowes was a rich man with three Kikuyu wives.
Strategic Alliances: Chief Karuri and the Arrival of the
Consolata Missionaries
Sometime in 1902, the coronation of King Edward VII was
celebrated by his subjects in the new East African Protectorate, specifically
in Nairobi. The Consolata Fathers had just landed in town from Turin in Italy,
having come from the Mombasa port by the new railway. They had already made up
their minds to evangelize the Kikuyu. They were wondering how to proceed into
the interior in safety due to the numerous bad stories they had heard about the
savagery of the Kikuyu. It so happened that Chief Karuri was in town. When he
heard of their intention to evangelize the Kikuyu, he not only offered them
safe passage but also the land on which to build their mission station. The
Fathers describe Karuri as "a sagacious man man of keen insight who had
already argued that with the arrival of the Europeans his country would undergo
great change." After a three day journey, the party celebrated their first
Holy Mass on 29th June 1902.
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Conclusion:
Chief Karuri wa Gakure's journey
from a young warrior in Gathigiyo to a formidable Paramount Chief encapsulates
a pivotal era of transformation within Kikuyu society. His life, marked by
strategic alliances, shrewd leadership in trade and conflict, and pivotal
interactions with early European settlers and missionaries, paints a vivid
picture of a leader navigating the complex currents of tradition and
encroaching colonialism. While his cooperation facilitated certain
developments, such as the establishment of missions and administrative posts,
it also coincided with the erosion of indigenous governance structures.
Karuri's legacy, therefore, remains a compelling study of influence,
adaptation, and the enduring impact of a figure who stood at the confluence of
two worlds, ultimately shaping the trajectory of his people and the region now
known as Murang'a. His story is a testament to the intricate dance between
resistance, collaboration, and survival that characterized African leadership
during the dawn of European colonial rule.
Preserving Kikuyu memory takes time, care, and community support. If this post added to your understanding, Buy Me a Coffee and help keep these stories alive.
References
1. Mutaarani, A Kikuyu Reader for Std. IV, Catholic Mission
Press, Nyeri, 1953
2,. Muriuki G., A history of the Kikuyu 1500 - 1900,
3. Cagnolo, the Akikuyu, 1933
⚠️ Disclaimer
This article discusses Kikuyu colonial chiefs within the historical context of British rule in Kenya. Interpretations of these figures may vary across communities. The intention is to inform, not to judge, and to encourage respectful engagement with Kenya’s complex past. Readers are encouraged to explore multiple sources and form their own understanding.
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