Teenage girls were given special care by female adults. They were educated on how to maintain hygiene during their monthly periods and generally how to carry themselves responsibly as young ladies. This education was provided by mothers and other mentors referred to as (Kungwi). Sanitary towels were unheard of in those days. Girls were taught how to stitch pieces of Khanga (absorbent cotton fabric) together in a way to create a thick padding at the center with strings attached to the ends. The pads would be worn and strings tightened to prevent unnecessary dropping. The stitched pads were washed and aired on strings tied under the girl’s beds so that no one else sees them. Beds were made from wood, woven papyrus (miyaa) and raised to allow sufficient air to pass underneath for the cotton pads to dry up. After menstruation; they would wash their hair with shampoo locally made by boiling baobab seeds and pulp in water to foam.
They would then perform ablution (ghusl) (kutia maji kichwani mara tatu, kisha mabegani), an Islamic religious tradition. Parents always watched out for the routine and frequency of their daughters boiling the baobab seeds. If any of them failed to boil her baobab shampoo; the parents would note that she had not had her period and would carefully watch out for possibilities of pre- marital pregnancy. Even though the girls were well protected and educated about sex, some got pregnant before marriage. Whenever this happened, it was frowned upon by Society but support was given to the girls to carry the pregnancy to delivery. However, babies born out of wedlock were not told who their fathers were but were raised by their maternal grandmothers.
It was regarded as respectful behavior for girls to hide in rooms whenever doors were knocked by visitors and strangers. This prevented visitors from seeing the girls as they would easily think of sending marriage proposals, yet at that time, it was an affair purely left to parents and close adult relatives.
Discussions during marriage proposals were done by adults in the family, without both the girls and boys knowledge of who their future husbands would be. The boy’s parents would visit the girl’s parents home to propose. Weddings were arranged as soon in marriage proposals were accepted.
Halima observes any child’s character (mannerisms) depend a lot on how their parents, especially mothers bring them up. On accepting marriage proposals, special female teachers experienced in sexuality were assigned the duty of teaching the girls how to live in marriage; particularly how to prepare themselves to have sex with their husbands).
Girls were taught and given guidelines on how to live with their husbands. How to receive them whenever they come back home from work, to show respect to their in-laws, how to adorn their bodies in preparation to going to bed, how make love/have sex with their husbands’ e.t.c.
On the wedding night, a white cotton sheet was spread on the couple’s bed by the kungwi and close female relatives before consummation of the marriage. This was then shown to close family members after consummation to prove the virginity status of their girls. If stained after sex, the girls would be congratulated for guarding their virginity and special gifts given by husbands to appreciate that.
The bridegrooms would be given spiced milk (maziwa ya kungu) to stimulate them and make them bold in preparation for the act of sex on the first night of the marriage.
For seven days following the wedding (fungat), the bride was not allowed to cook to prevent her heena decorations from fading and her body from smelling smoke and also to give her and her husband a lot of time to bond (one week equivalent to honeymoon). On the seventh day, her family members (mother, aunts and sisters together with her teacher came to teach her and supervise her cook). Of course while growing up, she had been taught how to cook. Then from that day, she would always cook for her husband. In the past, there were no bakeries.
There was plenty of food, in Mambrui, when the elementary school started (Arab Primary School), only boys were enrolled. Children were taught Koran education but girls were not enrolled for the elementary education. Almost all households in Mambrui had come to an agreement amongst themselves about that. When some of the boys were asked to pay school fees, they would work, to get coins to take to school; it was not strictly a parent’s duty to pay school fees. Halima remembers from what her late husband told her that one time he ran errands for people and paid 30cents as school fees at Mambrui Primary school for one year. There was regular inspection by Colonial Officers in schools and after class 7- most young men were employed to start earning salaries. A few who came from wealthy families managed to proceed for further education, those from poor families had no choice but to settle for employment. Her husband and many other boys were recruited by force to attend school. Colonial Officers would come to their village with guns to threaten them to go to school or risk being shot, of course no one was shot for refusing to attend school. She also notes that the kind of knowledge, understanding and wisdom about life that young men had after class 7 in those days was more than what most form four school leavers of today have. This is because in the past the sense of responsibility, diligence, respect and other virtues that society approved of were more upheld in the village than today’s situation.
Weaving beds, carpentry, basketry, crocheting, stitching hats (kushona kofia).
Most people, planted maize, cowpeas, green grams, simsim, cotton, millet, cashew nuts, mango trees, citrus fruits (oranges, lemons, limes), pumpkins, watermelons and many other food crops.
Maize was harvested in large quantities and preserved in a granary (uchaga), raised from the ground and fire wood lit underneath to smoke the maize dry. Whenever needed, enough quantities would be taken from the granaries and pounded in mortar and pestle ( kinu na mti) and cleaned before cooking. Maize pounding was done by women but men being more energetic enjoyed helping their wives and daughters do it as well, although that was rare.
As a child, she helped her grandfather harvest cotton, clean to remove chaff, pack in sacks. These sacks were then taken to a banda near Riyadha Mosque in Mambrui. Trade in cotton was popularly handled by men. Cotton seasons were also a trade season for ladies who would make and sell Mahamri, juices, teas at the market.
Leisure activities for women
Some of the teachers (kungwi she remembers are _ Bi. Shebani wa Sadala, Bi. Baraka Kifua mbele and Bi Rupia Bahamisi.
Taxes were paid at the Chief’s Office. Many times, askaris were sent around to collect taxes. Each household would pay Ksh.2 and get a stamp to last them one year. Even at this minimal rate, many men would be heard bragging that they had run away when Police Officers came to collect tax, some men hid in granaries to evade the taxes, somehow, the chief and police knew about this and in their rounds, they would search granaries too. All men over 30years old were expected to pay the tax.
Safari to Mombasa
There was a wealthy man in Mambrui (Bw. Said Abdallah Basadiq) with a long bus (Leyland) that was the main means of transport from Mambrui to Mombasa. There were no good roads. So, the vehicle passed through mavueni – milimani, kaloleni and the journey to Mombasa she heard took a very long time as the vehicle moved at a slow speed.
Provisions for home use
Commodities from shops were sold at an affordable price. Both the rich and the poor could afford to buy. A cup of milk cost 10cents, several pieces of bajia with on a skew (like mshakiki) cost 5cents. A bottle of Fanta Soda (popularly known as soda ya Jeffrey) in a tall narrow bottle cost 2 shillings and 3cents.
Families whose children went to school beyond Primary level, which mama Halima remembers are.