Waiyaki wa Hinga of the Kikuyu

Who Was Waiyaki wa Hinga?

Little is known of this Kikuyu Chief who saw the transition from self government of the Kikuyu to colonial domination first by the Imperial British East African Company followed by the crown of the British Empire. Wa Hinga means that his father was called Hinga. Muriuki in his book on the History of the kikuyu tells us that Waiyaki’s father was called Kumale ole lemotaka – a hinga, since he could masquerade as either Kikuyu or Maasai.

Hinga is a Kikuyu name for men that may have two different meanings, depending on the circumstances.

a. Hinga – a person of mixed Maasai and Kikuyu blood who is fluent in both languages, or any person is able to speak both Kikuyu and one other African language.

b. Hinga - A hypocrite; someone who does not show true feelings or intentions. "

" The hidden entrances to Kikuyu fortified villages in forest fringes were called ‘Ihingo,’ – gates. Chief Waiyaki’s home area was at the border with the Maasai and had several fortified villages. A famous ‘hinga’ – one able to speak Kikuyu and Maasai during the life of Chief Waiyaki is remembered as Nyakairu. She is reputed to have brokered peaceful missions between the Kikuyu and Maasai when either of the parties had taken hostages. "

" Some living members of the Waiyaki family claim Maasai ancestry, which begs the question – Was Waiyaki’s father called Hinga? Was he called Hinga because he had Maasai blood and was fluent in both languages? The Maasai and Kikuyu are not the only ones willing to take ownership of the Kikuyu as this quote from the Internet shows:

Chief Waiyaki was a Kalenjin (Ogiek) whose real name was Arap Koiyoki. The Masaai called him Koiyaki ole Lemotaka while Kikuyu called him Waiyaki wa Hinga. He was a respected leader accepted by the three neighboring communities. The Maasais recognized his leadership abilities, and so did the Kikuyu. However he really was an Ogiek. (Kalenjin online; www.kalenjin.net) "

" Some accounts, as will be seen below, attest to Waiyaki having ‘Wanderobo’ relatives so the claim that he had kalenjin blood is not far-fetched.

Waiyaki's First Contact with European Explorers

Thomson would probably have been the first European to go through Waiyaki’s village around 1883, but he gave in to Maasai and Arab accounts about the hostility exhibited by the Kikuyu. Thomson recounted how the Kikuyu would be alerted about the arrival of a trading party with a volley of bullets in the air. After the warriors had ascertained that the trading party was peaceful, the women would come from the confines of the villages with farm produce for barter trade. Bishop Hannington also came close to the edge of Waiyaki’s territory on his way to Uganda but unfortunately lost his life in Uganda. Count Teleki and Von Hohnel were the first known Europeans to make contact with Waiyaki wa Hinga and other Kikuyu Athamaki.

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The Kikuyu Form of Government

It is generally agreed that the Kikuyu form of government was by a ‘Ruling age set,’ with the opposition being the ‘Rulers in waiting’ age set. It appears that each ridge elevated one of the ‘Ruling age set’ members into the position of a Muthamaki wa kiama – leader or the council of elders. Some of these local leaders were influential to begin with on account of great prowess at fighting, wealth, or otherwise accumulated the wealth as a result of the position. According to L.S.B Leakey, Waiyaki wa Hinga was not a leader of the Council of Elders but a Muthamaki wa Njama – leader of the warriors in his location. The warriors, besides defending their community from enemy attacks (the Maasai were the perennial enemy) also served as a police force, maintaining law and order. "

" The first mention of Waiyaki wa Hinga was by Von Hohnel, who stated the name as Utahaj Uajaki in 1887. How the European arrived at the name Utahaj is a mystery. Von Hohnel, accompanied by Count Teleki were the first Europeans to penetrate Kikuyuland from the South. They were in the company of a notorious Arab by the name Maktubu. Some accounts claim that Maktubu was a former slave from Malawi who had taken to work as porter upon his freedom. "

" Other leaders mentioned in the company of Waiyaki were Terere and ‘Kassa.’ This last one has been identified by Leaky as Gathu wa Waruiru. In Von Hohnnel’s own account, Waiyaki was instrumental in facilitating passage of the Teleki/Vohnel party through Kikuyu land by constantly quelling the uneasy warriors who had been keen on disrupting it. "

" After Teleki and Hohnnel, the next European to pass near Waiyaki’s territory was Jackson in 1889 on his way to Uganda. Lugard followed him in 1890. This year was remembered by the Kikuyu due to locust invasion and was commemorated with the ‘Ngigi’ initiation group. Lugard of the Imperial Biritish East African Company (IBEA) camped at the spot which would later host Fort Smith. Lugard referred to Waiyaki as ‘Eiyeki’ who showed him around the country. Miruru was one of Waiyaki’s brothers with whom he met Lugard. Lugard called him Miroo. Lugard stated that the spot which he selected for his camp was at the time called Dagoretti and there is reason to believe it was near today’s Dagoretti. Like Teleki before him, Lugard recorded that Waiyaki “friendly and helpful.” "

" There is a myth that the name Dagoretti came about from the words – ndagurite; He had not bought it. This is said to be in reference to the European who grabbed that land without paying for it. From this account, it can be seen that the word has more ancient origins.

Lugard entered into a blood-brotherhood ceremony with Waiyaki and other ‘chiefs’ before his onward trip to Uganda. He left one Wilson in charge of his ‘Dagoreti’ camp. It appears that Wilson and his men were unable to maintain friendly relations with the Kikuyu after Lugard left. When Lugard returned, the relationship which had been bonded with a peace treaty had degenerated into hostility and bloodshed. The garrison had been unable to defend itself with 150 rifles with well trained men “where formerly Wilson, was safe with 30 ill-armed men.”

Destruction of the IBEA Fort by Waiyaki's Kikuyu

Lugard found his camp at Dagoreti abandoned in favour of one in the spot he had rejected. Apparently the camp had been unable to control the men in the caravans from the coast which had harassed the Kikuyu, stolen their crops and generally caused a nuisance to the women. It should be noted at this point that there were plans to build the Uganda Railway and that Lugard was overseeing the surveying. Moreover the road linking the coast with Uganda passed through the edge of Kikuyu country in Waiyaki’s location.  After Waiyaki’s death, Kinyanjui wa Gathirimu was to become one of the many ‘collaborators’ of the British Colonial Government.

Other Famous Colonial Kikuyu chiefs

• 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. In 1915, Chief Karuri fell gravely ill and requested to be baptised by the Reverend Perlo. https://kikuyucultureandhistory.blogspot.com/search?q=Karuri
• Kinyanjui wa Gathirimu belonged to the initiation age set called ‘Njenga.’ Kinyanjui had been banished from his home area in Githunguri for some transgression, which caused him to relocate to Southern Kikuyu. Muriuki gives his origin as Kandara.  https://kikuyucultureandhistory.blogspot.com/search?q=Kinyanjui

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Conclusion

Chief Waiyaki wa Hinga remains one of the most enigmatic and significant figures in Kenya’s pre-colonial and early colonial history. A leader who straddled multiple identities—Kikuyu, Maasai, and possibly Ogiek—his legacy is intertwined with the resistance against British encroachment and the shifting dynamics of power in 19th-century East Africa.

From his first encounters with European explorers like Count Teleki and Lugard to his eventual clash with the Imperial British East African Company (IBEA), Waiyaki’s story reflects the tensions between African sovereignty and colonial expansion. His role as a warrior leader (Muthamaki wa Njama) and mediator highlights the complex governance systems of the Kikuyu, where age sets and localised councils maintained order long before colonial impositions.

Yet, Waiyaki’s fate—exiled and dying en route to the coast—symbolises the tragic downfall of indigenous leaders who resisted colonial rule. His name lives on in Kenyan history, not just as a traditional eader, but as a symbol of early defiance and the struggle for self-determination.

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For a deeper exploration of Waiyaki wa Hinga’s life, alliances, and ultimate confrontation with colonial forces, the full detailed account is available in the PDF: Voices of Power—Five Kikuyu Chiefs Who Shaped History. Discover the untold layers of his leadership and the lasting impact of his resistance.