Gĩkũyũ Heritage: Exploring the Rich History and Traditions of the Agĩkũyũ People

  An early Picture of Chief karuri Source: Routledge 1910   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. Durin...

  Ancient Kikuyu Symbols: Tracing Potential Roots to Egyptian Hieroglyphs Long before the adoption of the Latin alphabet, the Kikuyu people of Central Kenya employed ingenious methods for preserving knowledge and conveying meaning through memory aids and symbolic representations. This article delves into these intriguing early forms of communication, by examining notched sticks, knotted cords, and inscribed symbols. It also explores the potential connections to ancient scripts, including the iconic Egyptian hieroglyphs. Writing falls into two major categories: mnemonic writing (memory aids without drawn designs) and symbolic representation (painted and drawn designs). 1. Mnemonic Writing: Memory Aids Without Drawn Designs This first method relies on memory aids to communicate with oneself or others. ·         Notched Sticks: This Method Records Debts and Livestock History . Michael Waweru (mutigairi – meaning the late) informed me that t...

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 forti...

               The Kikuyu faced Mt Kenya during prayers in the belief that God reseded there - image from Wikipedia commons Who was Wang'ombe wa Ihura of the Kikuyu? Chief Wangombe was the son of a Kikuyu man and a Maasai woman. He was born in Tetu, at Kamakwa, near present-day Nyeri Town. His father and therefore the whole family belonged to the Ambui clan of Thiukui  Mbari . Mbari is a cluster of homesteads whose members of several generations can trace their origins to a single clan member. His father was a trader by the name, Ihura Karugu. He went frequently into Maasai country to trade with foodstuffs, especially during famines and cattle epidemics when the Maasai needed grain most. In one of Ihura’s business trips , in the company of the young Wangombe, he was dispatched by the Laikipiak Maasai. The young boy escaped and went to live with his relatives among the same people who had caused the demise of his father. After a period that is...