The Circumcision Attire:

• A red cloth decorated with beads (all colours) shining like 50 ct. pasted on it a little black. The red cloth is tied around the waist tightly and (mini) to allow dancing and showing off her beauty.
• Necklace made of beautiful beads (red, green and white) was the main colours.
• A nice long kofia made of monkey skin and decorated with beads
• A fly whisk believe made of Horse tail
• The dancing is done bare footed and this allows them to jump even high and dance in style
• On both legs at the ankle they wore (bells)

The D. Day
The entire village would be celebrating outside with the elderly men drinking Busa far away from the operation place and women and children would also be celebrating with drinks, food and praise songs for the girls. The circumcision starts very early in the morning at around 3.00am – 4.00am in the morning and should be finished before sun set.
The girls who went through it successful and were brave will get praises and a sign to show their braveness will be put on top of the roof and right near the door called (SINNENDET) a special leaf associated with happiness during the weddings and circumcision ceremonies.

After the circumcision the girl’s would be together during the day with their grandmother’s elderly women in the society and their aunties for a month or so and during this time they will be taught on

• Roles and how manage their homes
• Cleanliness
• Natural family planning
• Respect to their husbands and elderly people
• Their role and participation in the society and community work

During the one month or so the girls will wear skin and sleep on the same.

ENGAGEMENT:
Once the girls are circumcised then the interested parties on the girl will throw the (SINENDET) on top of the house a sign to show their interest on the girl, and this is done before the sun rise by the grooms father and then he would go back and sit at the (KOKWET) a specific place meant for family meetings under a tree.  Already the (Sindendet) is a sign but still the girl’s father after seeing the sinnendet he would ask what is the purpose of the early visit? And the grooms father would politely answered him that “we have come to ask for your daughter’s hand)

PREPARATION (GROOMS SIDE)
The groom’s family will come and sit at the Kokwet and the girl’s family will come to meet them. The grooms family include uncle’s, aunties, Grandfather, Grandmother, Father, Mother and Clan (ORET)

The family clan from both families meets and discuss engagement preparation but before talks on preparation both families would want to know each other well. Proper introduction is done to prevent getting married to your own. And as for that each clan has a name of an animal to present their clan, in kalenjin they call it –  (TIONDO) or ORET

Once both families are aware of their Tiondo and Oret the two families get ready to discuss the dowry. The dowry is discussed based on:

• Domestic animals that’s Cow’s
• Money  (cash)
• If there will be sheep (automatically this goes to the bridegrooms mother)

The cows to be given as dowry are discussed in deep describing each and every detail eg:

• The color of the animal (white & black, Black, Brown e.t. c.)
• Name of the cows to be given as dowry (Salat, Cheptilit, Legina, Chelel, Siwat  )

The groom family has to be specific without missing even a point for example one has to mention if it is a heifer or (TUPKIER) almost giving birth.  Every detail mention of the animal is noted down during the proposal (GOITA).   And this will guide both families to identify the cows when the time is ripe (when the groom’s family comes for their bride the same day they are required to pass by the boma and identify the cows for the bridegroom’s family to see).
Once both families agreed on the proposal and dowry, both families will share and drink milk from the Calabash (SOTET) and the milk shared is in the form of sour milk (MURSIK) and fresh milk (GEYANIK). Ointment from ghee is used by both families to smear to each other all this exercise is known as covenant between the two families this brings them to one family together and strong and from there on words the two families would refer to each other as (KABAMWAI) the In laws.

CELEBRATION DURING PROPOSAL (GOITA)
The Nandi’s celebrate proposal by slaughtering animals, food, traditional drinks, they also sing and dance in tradition in traditional styles to make the occasion special and entertaining.

WEDDING DAYCELEBRATION:
Bride dressings:

• Skin (CHEPKAWIYET) decorated with red ,green, yellow  beads
• Silver bangles
• Flat shoes

In beautifying the bride the red soil (NGARET) OGRE is applied to the bride.

THE IMPORTANCE OF VIRGINITY
If the bride happens to be virgin “a three stool legged with milk is given to her to sit on it” once it is approved that she is really a virgin the information is shared and celebrated by all and gifts from relatives, friends, elderly people of the society with praises. Likewise if the bride is not virgin she will be calls names and no respect for her.

Roseline ended her story saying circumcision ceremonies does not exists (the act) however in some communities girls are gathered during the long holidays to get some few lessons in life.

STORY BY
ROSELINE CHEROTICH 43YRS
MAKUPA – MOMBASA

If the young boys were disobedient in following up the rules of Egesarate (that is any of the young boys) He could be denied his share of milk, meat and Amaguta even if these items were produced by his own cow.

Prepared by
Daniel Momanyi Ogondo
NMK Main Library
And
Stella Nyambariga
NMK Planning Department

Interviewer: How old were the boys when they were circumcised?

Mzee Rajab: the boys were circumcised between the ages of 4 – 10 years

Interviewer: who circumcised the boys and where exactly does it take place inside the house?

Mzee Rajab: The circumcision took place in a forest like place very early in the morning, 4am and it is done by a traditional professional doctor well known to the community. The traditional doctor is always identified by his way of dressing, and would be carrying a small bag containing his charms and traditional medicine.  Once he has  Circumcised, he would then apply the medicine to the wound to stop blood from oozing out and for the wound to heal soon.

Interviewer: Where wound the boys stay after the circumcision takes place?

Mzee Rajab: during planning and organizing the family agreed upon themselves on where the boys will stay during the healing period, preferably a big house distance from the daily activities and crowded places.  The boys are taken care by the big boys in the family, they are also allowed to play but inside the house with their age mates.

During the healing period the families would contribute and share all the expenses ranging from basic needs, food etc. the boys would be taught many things; one of the teaching  is to  respect and obey  their  elders, to hunt for birds, small animal ,  preparing the tools e.g. Bladder.  Their duties and responsibility at home is to take care of the security.

Interviewer: how long did the boys take to heal?

Mzee Rajab: the boys would take 2 -3 weeks before they heal properly however most of the time it depends with the wound, and individual.

Interviewer:    How often would the traditional doctor visit the circumcise boys?

Mzee Rajab: The traditional doctor would come after every four days to clean
The wound, not unless there is a special case and urgent then he would be called up on to attend.

Interviewer: Mzee Rajab when the boys come out do you has any special ceremony? Do you celebrate their coming out? And if yes how is it celebrated?

Mzee Rajab: to be precise yes the celebration is even much bigger this time, the boys are bought new out fits , kanzus, on the big day, in the morning a maalim/sheikh would be called up on to (zunguwa) pray for the boys well being by reciting the sura’s in the Holy Quraan eg Alfatiha, Falak, Nas, Ahad and Yassin dua’s will also be recited. All these is to prevent the boys from any harm, bad eyes, evil eye , hassad, etc. It would then followed by Matwari and qaswida  praising Allah S.W.  (PBUH) and his Prophet S.A.W (PBUH). DRING THE OCCATION THE FAMILY WOLD ALSO READ HITIMA (PRAY AND REMEMBER THOSE WHO HAVE DIED IN THE FAMILY BY PRAYING TO THEM AND GIVING SADAKA”

During this occasion animals would be slaughtered and food will be in plenty because all the family members are invited the neighbours and friends to the celebration.

The two hours interview ended p with the old man giving a story based on his own experience during the circumcision. Mzee Rajab is approaching approximately 75 years but despite the fact that many, many years have past since the event took place the memory in him is still fresh like it just happened yesterday, the pain he felt was so severe that it is hard to explain, the pain that even with the age he is now, its still difficult to explain.

“Mzee Rajab said; I was circumcised together with my two cousins, we were all Muhala’s family, and age mates of 8 – 9 years. Being a well known family and my father being the area chief, the occasion was celebrated by the entire village. They sang, danced and ate the whole night as per the custom.

In the morning 4am it was still cold and chilly outside, I was the first one to be led out to the bush a distance from home and the celebration.  We reached a point where we no longer hear the noise, very quiet.   in a dramatic move and within a blink of an eye I found myself hold up in fixed position that I cold not even help myself or even move my entire body. The remaining place was my mouth but even with all the noise I made no one heard me due to the distance, it was well calculated by the operators. The man who holds me up to be circumcised was so experienced that within 10 – 15 minutes the operation was over.  I was then left loose and a piece of kanga raped around my neck (kishingo shingo) I was then asked to walked back home.  “a man” Interestingly after the operation you are not thought or guided on how to walk, in fact it just happened automatic “Mzee Rajab demonstrate the walking style and sitting position” (laughter) WIHOUT GUIDANCE AND HELP YOU WILL WALK LEGS APART AND YOU WILL ALSO SIT IN A POSITION NOT TO WOUND YORSELF”  (nakila kijitonesha ni bora zaidi” you  experience the pain of being a man “ true to the saying that experience is the best teacher”

CHILD NAMING IN MIJIKENDA

Mzee Rajabu is one of the Mijikeda’s nine tribes at the Coast Province. As said in the circumcision article, the family moved from the South Coast or to be precise Kilindini to settle in the North Coast a place called Junju. Mzee Rajabu is mziwani by tribe and he got married to a mjibana, she too is among the mijikenda tribe from the North Coast.

Child Naming is not a big ceremony however a small ceremony witnessed by a few relatives and children from the neighbourhood.  The naming of the baby is done during the third day the new born baby sweets/ bisi/biscuits is distributed to the children as “Sadaka” The Baby “ana zunguliwa” to wish him/her well being and to be protected from the evil eye and Hasaadi.

Mzee Rajabu continues to say naming of the child in Mijikenda is done in two, three ways;

1. A child is given a name while still in the womb by a relative; for example the auntie would want the baby to be named her if it would be a female, and if it turns out to be a male he should be called after his husband. (Kutunikiwa) if no objection from other members of the family then the naming would be through.
2. If it turns out that some of the family members objected and proposed other names; then pieces of papers would be written all the names proposed by the relatives present during the naming ceremony, and then children would be called up on to pick each a piece of paper, the exercise is repeated three times, and the name that would be picked three times would be the name given to the new born child.
3. The exercise is practiced to avoid gossip, favours’, etc. That can harm the baby.
4. Another way of naming is if a relative happens to pop up in the house before the 3rd day and name the new born baby it’s accepted.

MARIAGE IN MIJIKENDA – MZIWANI

Marriage in Mijikenda according to Mzee Rajabu Muhala was not an expensive affair as
It is now days.  Those days marriage was arrange by parents, relatives and elders.

• 1st Step: Parents identify the girl from a family with good history and reputation
• 2nd Step: The family would then send an investigator, to gather all the information related to the family identified, e.g. their tribe, relatives, clan, etc
• 3rd Step: The son parents would then send a word to the girl’s parents that they would pay them a visit on the arranged date.
• 4th Step: The son parents would then pay a visit to the girl’s parents accompanied by relatives and respected elders in the society to propose to the girl (kutafuta jiko) Kuposa

BRIDEGROOM:

At the bridegroom house the in laws to be would be very busy preparing for the day, proposal day is usually the important part in marriage life. The bridegroom parents would also inform their families and elders in the community to attend the occasion.

Usual the occasion is marked with songs, food prepared for the grooms family and other visitors. The elders would then sit down to talk on the proposal and the things that are mostly talked about are:

• Kilemba ya baba (money given to old man to appreciate his upbringing of bride groom  a way to say thanks. However  before,  it used to be very little money compare to now days ,  Kilemba ya baba is very expensive and goes up to ksh 20,000/=
• Maziwa ya mama (this is also money given to the girl’s mother to appreciate her and a small thank you, but this has also gone up maziwa ya mama now days is around ksh. 15,000 – 20,000 Thousand or even more.
• Mahari: Mahari is the bride grooms  dowry and according to Mzee Rajabu Mahari those days used to be 3 – 4 goats and it’s taken to the bride groom parents. Compare to now days mahari is very expensive affair

Interview Taken on 7TH AUGUST, 2012 at Kongowea – Pemba Ndogo
Interviewer – Fatma Mansoor
Interviewed – Rajab Muhala

The bride and the bridegroom are put in one room so that they can introduce to one another and this is how it goes-: They tell their names first then:”Nidzire haha henu Kwa sababu nidza fahirwa ni nne, je unnambadze?”-I have come to your home because I have a passion for you, what do you say about that? The bride may decide to conceal her feelings-“sidzihisi ma mtu yoyosi mino” I do not feel for anybody. The bridegroom goes on persuading her”Mwanzangu umudzo zhomu ma mahedzu niknhale fukale hammenga siku zosi”My friend you are so cute and I wish I marry you we be together for the rest of our lives. The bride shrugs her shoulders meaning that she has agreed but can say it verbally. The bridegroom stands and hugs the bride then he goes out the house. He tells the grandma that things are okay and they leave. The bride groom tells his parents he is pleased and procedures follow.

The parents of the bridegroom go to the bride to discus dowry. The parents of the bride asks for”ndama”bull and”kadzama mirongomiri na nane”eight liters of liquor (mnazi) that will be sent twenty eight times. A day for giving the bull and the liquor  is planned, the visitors go to the bride and a ceremony is held. This time they take the bride with them. They sing and dance. The main song is”Nangoza mwanangu, dama mwanaanenda, zho kwaatu, anenda kwamulumewee…dede, mudzungu wa utsunguni nau hambale”meaning Iam nursing my daughter dama,the daughter is going to peoples home, to her husband, my dear the cucumber of pain let it spread. “The father in law asks for a blanket as a gift to bless the couple. The mother in-laws for an”mkamba wa kurekeketa mwana”The kanga for carrying the baby. The bride is blessed and asked to agree with all that her husband tells her .The father in law takes water and swirls in his mouth then blows it on the chest of the bride and the bride groom. The mother in law does the same. The bride groom is told that the bride is not a ball for him to beat all the time, he is advised to protect the bride in happiness and in problems.

The visitors leave the home of the bride with a thigh of a goat to the bridegroom’s home. They are supposed to go on foot irrespective of how long it may be. When the couple reaches at the bridegroom’s home, they first enter the house of the bride groom parents. Water is poured on top of the makuti and are asked to come out as it dripples on them. The parents say –“zizimwani mimwiri”let your body relax. The couple then goes to the house of the bride groom, the first day  at the bride grooms home is called”kikutamanina”-shading dews. Several chicken are slaughtered and mnazi is brought a lot for people at home to drink and seep. The bridegroom sleeps at another house while the bride sleeps with her sisters and cousins at the bridegroom’s house. The second day goats are slaughtered and people keeps on celebrating. On the third day, the relatives of the bride go back and leave the village with a goat’s thigh. The couple starts life.

COMPLIED BY: Samson Karisa-MALINDI HIGH SCHOOL
ASSISTED BY: MADAN; SIDI MWAVITA

Hando is a popular traditional skirt worn by Mijikenda women. Traditionally it was worn as a knee-length skirt, especially in the public to show respect by not exposing body parts that were regarded as private. The Hando was made from cotton fabric in the following process:-

• Pull threads along the grains of fabric in one direction to fray the fabric.
• It is then soaked in water and while wet, beaten against a tough surface, mostly stone or wood and sometimes in a mortar & pestle to soften the thread strands.
• The tangled threads are then combed through to straighten using a wide-toothed wooden comb (mkowa).

There are 2 types of skirts
Hando – Regarded as special, dressed in any place at home and on safari. It is also reserved for very special occasions like community ceremonies. Elderly women prefer hando because it is longer and some of them posses special talents such as spirits and divining power.

Bandika  –This is a less special type of hando made from mixed coloured fabrics referred to  as  f Calico and commonly worn at home, it is also gaining popularity as a dance costume, it is therefore made slightly shorter than the hando to ease movement when dancing.Younger women interested in exposing their bodies prefer this type of skirt

When visiting places where one needs to show respect by covering nakedness, bandika is worn with a longer wrap underneath.In the past, these skirts were worn without anything to cover chests, but with improvement, a matching cotton fabric is tied to cover nudity.

Women of any age can wear hando but restrictions are imposed on colours that are significant to practices that the community associates with as follows.

White Hando( Handoraruhe/ Bafuta) – popular during cultural wedding/marriage ceremonies. It has no restriction to particular age groups.

Red Hando (HandoraNgundu/Tune) – this colour is associated with spirits; it is commonly worn by women who are thought to possess spirits. It is believed that a grandmother can pass over spirits to a daughter or granddaughter and recommend that they dress in the red coloured hando. (Women with spirits wear their hando with a mix ofblue, white and red coloured beaded bracelets and sometimes with talisman (hirizi)

Blue Hando (Hando raMsimbiji) – this is worn by diviners to enable the rest of community members identify them by their role of divining & traditional healing.

Hando raKaputula – this style of hando would be of mixed colors of lesso fabric, prepared like all the others but worn very short like miniskirts. It was popular among young girls and fashion conscious ladies who prefer short to long.

The hando was worn with other adornments such as:-

• Aluminium Arm bangles /Bracelets – worn around wrists and molded from old aluminum cooking pans by traditional Mijikenda blacksmiths.
• Tunda– this is made from strands of coloured beads( usually red, yellow and white) intertwined around the waist
• Brass or bronze Necklace – Mkufu
• Beaded Arm bands –  Vivorodete – worn in pairs by married women around the arms above the elbow during social meetings, ceremonies and festivals.
• Ankle Bangles–Vidanga
• Tsango- coiledaluminium wire worn around the arm below the elbow by girls and unmarried women. Popular during dances and when visiting relatives.
• Earnings –Vifufu – molded from aluminium

Men wore white loin cloth called shuka and nothing else on top.However as a mark of recognition, elders with special responsibilities in the community also wore them. These are: –
Vaya – elderly men who dealt with politics and governance
Gohu – Elderly men of a secret society responsible for oaths & medicine men.  The elders worekitambi/kaniki on the waist. Kitambi could be a blue coloredkikoy with red bands on the top and bottom.
Kaniki– a plain blue or black colored calico strands tied around the waist to form a dress piece known as mkumbuu
Amba/yamba – A long white piece of Calico shawl flipped on the shoulders.

Both men and women styled their hair in dreadlocks.

Information collected from
Emmanuel Munyaya
KadzoNgumbaoNzai (Tetemeko dance group).
Compiled by Doris Kamuye – Librarian – Webb Memorial Library, Malindi Museum

• Kutoanjee bi harusi – is a request by the grooms family to Pamba the bride on the stage after the wedding day Nikkah
• Kipepeo -Zawadiya mama bi harusi ; Kipepeohupambwanamanotinamayasminiapelekewa mama biharusikwajasho la harusiajipepeapumzike
• Hidaya – zawadiya bi harusi
• Kombe la mume – vyakulaupelekwakwafamiliayamume (sambusa/kaimati/mkate wasinia/mahamri/rojoya kuku amanyama (enough for the groom family). Mkate mayaiwatokakwamkewapelekwa design with notes and muasimini
• Mwamvuli – notes design as a mwamvuli taken to bride family as a token.

Kuchumbia:
In arranged marriage the groom family will send word to close relatives and friends to search a bride for their sons. The search includes religion background tribe, where they live, and brief history of the family. Once all the information is gathered the groom family will then send a word to the chosen family (KUCHUMBIA)

POSA “Propose”
The groom family will visit the bride family in a surprise in their first visit usually it is between 2pm – 4pm to propose.  On arrival the groom family will pronounce their intention of visit “TUMEKUJA NA JAMBO LA KHEIR KUTAKA JIKO” (jiko here mean a woman). In arranged marriage the groom families knows and have information on the bride to be. Here it depends if the bride to be families have more than one girl in the house or the family lives with extended family the bride to be family will want a description of the girl in detail.  The detail description includes; complexion, height, weight, etc.  Usually the description is done in detailed manner.

The bride mother will then based on the description given will call the girl and ask her to serve the visitors tea and snacks the move is aimed at identify the bride to be (a mother guess is always right) and approval from the groom family. The groom family leaves the bride family house promising to come back soon but not without leaving a groom photograph behind for the bride to be.

Despite the fact that in arranged marriage the bride parents decision is considered to be final but the bride to be mother will explain in details to her daughter about visit and intention of the visitors, she will also give her the photograph of the groom to be.

MAULIDI:
Maulidi ceremony is performed immediately by both parents.The slaughter of cow as a “SADAKA” to the villagers and a thank giving to ALLAW (SW). Dua and Fatihais performed.

KUPELEKA PETE:
Kupelekapete will be a second visit to the bride to be family. The bride family will be informed early in advance in order to inform their close relatives about the occasion.  On this particular day the purpose of visit is to discuss on the:

• Girl dowry (MAHARI)
• Maziwaya mama
• Kilembaya baba
• Bag (bagi)
• Fixed marriage date

The groom family will bring the engagement ring together with other gift for the bride e.g. Kanga, cloths, hijab, buibui etc.

MAHARI OR DOWRY : this belongs to the bride to be and she is the one to decide on what she wants her Mahari to be. Mahari can be given in a form of:

• Furniture:  this includes double bed, dressing table, wardrobe, sofa sets, and wall unit worth Ksh. 150,000/= to Ksh. 200,000/=
• Cash money ranging from Ksh. 100,000/= to Ksh. 150,000/=
• Set of gold worth Ksh. 100,000/= to Ksh. 150,000/=
• The Holy Qur’aan and Mswala:

Mahari is bargainable and also depends on financial ability and stature in society.

• Maziwaya mama it is between Ksh. 30,000/= and Ksh 50,000/= an appreciation to bride mother.
• Kilembaya baba: it is between Ksh. 30,000/= and Ksh. 50,000/=  an appreciation to bride father.
• Bag (Bagi) as they call it in Swahili the bagi can cost Ksh. 100,000/= to 150,000/= but the same Bagi can cost as little as only Ksh. 10,000/= this also depends on the family wealth.

Maziwaya mama is usually shared among the mama family (uncles and unties) same with kilembaya baba the cash is divide among the baba families (Shangazi and Ami)

• Marriage date: the wedding date is fixed between 3 – 4 months to give both families time for wedding preparations
• Kufungaukuti: during this period the bride will remain indoors this is what is referred as “KufungaUkuti”during this time the bride is not allowed to go out not unless it is very necessary and in any case she has to go out then she will be accompanied by an elderly person in the family and covered completely from head to toes, she should not be recognized by anybody.
• Somo and kungwi: will be chosen among the family or alternatively profession on the field to guide the bride and give lessons on Elimu Asilia of the Swahili people to the bride to be during the kufungaukuti period.

SOMO:
During the four months indoors somo will help the bride to be with body beautification so that by the time she gets marriage she will be in a fair complexion and smooth this is made possible applying the following to the body; Liwa, Manjano, BintiDhahabu waxing and shaving is done also. Five days to the wedding the bride hair will be relaxed using the cream relaxer died to her color of choice, dried and styled by the beautician (somo) the day of the wedding.

KUNGWI: An old woman chosen to give guidance to the bride on the cleanness of the body, bedroom matters, and how to handle a husband during the wedding day and after the wedding day duties and responsibilities.

• HINNA PARTY: The Hinna ceremony takes place 3 days before the wedding, the ceremony is attended by the bride friends and age mates as a farewell party to the bride the bride is applied hinna the occasion is marked by songs, and dance. Snacks and soft drinks are served to the visitors.
• SHINDA: Shinda is the coming together of the close bride relatives to make the final preparation of the wedding day especially to make arrangement on food drinks,  to divide duties and responsibility for the big day. During Shinda lunch is made for the family gathering and soft drinks served. The occasion is meant to bring togetherness in the family and close relation. On the same day at night the family will celebrate KESHA with friends and neighbors. Snack (mahamrisviazivyarojo, kitoweo (meat or chicken) and juice will be served. The Kesha ceremony is marked by dance, songs, Ngoma “mama lele, Kirumbizi or buzi by the elderly women.
• LIMATULARUS – LUNCH: the lunch ceremony takes place at the bride’s home relatives, friends, neighbors and family gather for lunch.Taarab dance and modern songs mark the occasion.
• KUPAMBA: is mostly done in the evening from 7pm – 12pm at the hall this is strictly meant for married women to enter the hall one must have invitation card for the occasion.  The hall beautification and design is made by professionals. A parked box of snacks and soft drinks is serves to the guest as they enter. Taarab music played and dance for about 3hours to be precise and at 10.30 pm to 11.00pm the bride will arrive marched to the stage for photographs, immediately the bride groom enters the hall the invited guest leave and the bridegroom is left with her relatives and very close relatives to explore the stage and take family photographs. The exercise takes between an hour and two hours. The groom takes her bride home escorted by close relatives.

MKE NI LESO:
Ni la zima mke kuvaa leso mbili wakati wakulala na mumewe Mume ni avae leso kiunoni Kikaii na upambaji wa milazakishellasikuyanikkah tuna

songanyelemviringoamamkilinahukuzimetatiliwanamuyasmininausoni tuna wekamapambozayasmininamapamboyamkufuusoni.

Muyasmini, vilua, udi, manukato, mafutamazurinausafizaidiyamkekimwili, kinyumbanahatainjeyanyumbanimuhimu.

Mwanamkewa Kiswahili nipambonalazimatuendelezemilanadesturiyetukatikaelimuasiliatuliofundishwanawazeewetu. Na vituhivikuvitumiakwamwanamkewa Kiswahili nikamalazimakumfurahishamumewako

GROOMS FAMILY HOME:
The groom and bride will go to bed while both relatives wait for the answer from the groom.  It the bride turns out to be a virgin the bed sheet is send to the bride family and a celebration for both the family.

“KUOLEWA NA KUOA SI RAHA NI KARAHA YATAKA USTAMILIVU” a saying  from Munira Yusuf to remind the couples on the wedding vows.
Manukatoyawaswahili – vilua, muasumini, roses.

By Munira Yusuf.
Facilitated by Fatma Mansoor.

Preparation:

Our old mothers did not have what we now call bi-carbonate, but had ash which was prepared by burning the remains of bean plants. This was kept in a pot to avoid burning now and then as the plants after harvesting leaves the Shamba for another season. This Atipa was mixed with (poth) to make it became more slippery and softer that even a toothless person could enjoy it with Ugali as you’ll not struggle to chew. It can be mixed with alot-boo to serve the same.( cow-peace)

Take atipa, wash with clean water, light the fire, using firewood on a 3 stone.  Take ash or thudho as it is called. Using cowrie-shell, scoop 2* to mix with water.Give it time to settle down. Checkon it after 5min. You will find after it has purified. Sieve the mixture of about 2cups, pour in the pot and wait for it to boil, put your atipa and wait for it to cook as you keep on stirring.  Wait for about 15min and it will be ready.
Atipa was not to be fried, instead they were to use cow milk to make it more softer and tastier. The salt they were using was called kadosero and was found at the lake.

Usage:

It is very good for somebody with constipation.
Pregnant mothers whose apetite is low.
A sick person who cannot eat well

That is the preparation of Sweet atipa.

By Mary Nyateng’
NMK Database Section

This style of burial is hardly practiced and skulls are seldom exhumed. When medicine men died, wailing was not allowed, until after a sheep had been sacrificed. If death was caused by a certain epidemic, themourners were first cleansed by medicine men before mourning.

Members of the community regarded as important and famous were accorded special burial ceremonies. The body would be buried in a hut or in a special burial place (Vinenyi) usually in the grooves near the settlement. After the burial, close relatives of the deceased were ceremonially washed at the doorway of the hut. The men then harvested a lot of sugarcane to make a brew known as Lambo for the following day. On the first day after burial, a goat was slaughtered and the contents of the stomach put aside for sacrificial purposes. Later, it was roasted in the doorway using grass from above the door and beams from the left side of the house to make fire. The meat was eaten with porridge. The first seven mouthfuls were spewed on the ground. Chief mourners were shaved and wailing continued for four days, after which friend would return to their homes. Close relatives would continue for a further three days. On the seventh day, women would go to fetch firewood, and men went to the plains to hunt and shoot game meat as a break and then come back to mourn until a complete lunar month had passed.

Closing the period of mourning was known as kuchumbuamaridia. This event was marked by scattering the contents of the sacrificial goat over crops. On the very last day, friends returned to take part in the last night of wailing, shaving themselves again. The women oiling themselves on the doorway of the hut. Those who had helped dig the grave were paid by slaughtering a cow for the occasion. If the deceased had been widowed (lost a husband or wife) to death before, the hut would be sold for a goat or sheep and then dismantled and the poles and the thatching used elsewhere by the purchaser. Otherwise, the husband or wife would continue to occupy it.

Story Contributed by Brian Nyamu
Presented by Malindi Museum Librarians.
Rose Mwandotto& Doris Kamuye

Before going the elders will sent a word to their in-laws on the date of visit.

VISIT TO THE GIRLS PARENTS:
On arrival the elders will be invited in by the hosts, they will exchange greetings, and immediately announce their intention for the visit, (usually they will say they have come to ask for jiko) “JIKO” the word used to refer to the girl.

Before serious talk or negotiation takes place the girl’s family will ask for the following:

• Kifungwa mdomo
• Kutandika Jamvi – (spreading of the mat)
• Kahawa

The above demands by the girls family is given in a form of money by the groom’s family. From here the groom’s family will be welcomed again for proper negotiation and bargaining on the:

• Mahari (the girl dowry) usually given in a form of cash money, (fedha) Furniture, Msahafu, (Quraan)  and mswala
• Maziwa ya mama (mothers milk) the milk is given in money form of money and is divided between the girl’s mother, and her sisters and brothers
• Kilemba ya baba (also is in money form) and the cash is divided among girls father his brother’s and sisters.

After the negotiation the grooms family “women” will then visit the bridegrooms family to give them “Kitamba cha utumba” as Kifunga Mlango “closes the door” the girl belongs to them now. The kitamba cha utumba bag contains

• Gora mbili za Lesso (two pairs of Kanga cloth)
• Viatu vya kuogea champali (a pair of slippers for shower)
• Mswaki na dawa ya meno (tooth brush and tooth paste)
• Mafuta ya Nazi, sabuni ya kogea na ya kufulia (coconut oil, bath soap and washing soap).

The family members will then report back to the family on the requirements, wedding date will be set by the groom’s family. The girl’s family will be informed on the date to start preparing for the ceremony. Meanwhile, the groom family will also be making arrangements for the bride grooms dowry, the furniture includes bed, dressing table, wardrobe, and sofa sets. The furniture will be ready before the wedding day and set in grooms room or house ready for the bridegroom. A day or two before the wedding the groom’s family will then visit the bridegroom’s family to take the wedding Bagi “Bag”

The bridegroom’s bag depends with the groom’s family they can be more than the reqirements depending on their financial status, but a must in the bag are the following:

• Lesso gora mbili (two pairs of kanga cloth)
• Mafuta nazi (Cocont oil)
• Mafuta mazuri (perfume)
• Viyatu vya kogea mbili (two pairs of slippers)
• Mswaki mbili na dawa ya meno (two pairs of toothbrush and tooth paste)
• Vitamba vya kanzu ama nguo (material for the bridegroom or ready made cloths)
• Sidiria na suruali (bra, panties and pad)
• Chanuo, udi, Hinna, Chitezo, na handkerchief (comb, udi, henna incense burner and a handkerchief)

The bridegroom will remain indoors while waiting for the wedding preparation to be completed and the wedding date to be sent from the groom’s family. Meanwhile the bridegroom to be will undergo some lessons and training from the grandmother on how to maintain her households, taking care of her husband, cooking lessons, bedroom lessons, respect to the husband and her in laws, dressing mode generally and in the bedroom, (twahara). (The important and use of kanga “Leso in Swahili communities)

Mapambo ya mwanamke na manukato is also important and the bride to be should get all the lessons on mapambo na manukato ya mwanamke because she should beautify herself for the husband every day (nikama adda kujirembesha kwa ajili ya mume nani lazima)

Wedding Day:

Nikka and wedding ceremony is celebrated at the bridegrooms home (main ceremony) not unless the grooms also wants to celebrate then they will also invite their guest. Otherwise during the Nikka day, the groom’s family will go to the bridegroom’s with “kahawa and Halwa” for the Nikka ceremony.

KUPOSA (ENGAGEMENT)IN DIGO SWAHILI COMMUNITY
BY
MISHI HAMISI KOMBO 65 YEARS
MAJENGO – ZIWANI – MOMBASA

NAMING OF THE CHILD (Miyo Nyathi Nying)
This was done a few days after birth, by the parents of the child. Luos were naming their children after their dead relatives, the time and the season the child was born, and if a mother conceived without seeing her periods. Children born at a certain time were named after that time, i.e. Otieno/Atieno, these are children born at night, Okoth/Akoth born during rainy season, Okumu/Akumu born without the mother seeing her periods. Naming children after the dead relatives has now stopped, but they still name them after the seasons, time of birth and the living relatives.

VISITATION (Neno Nyathi)
According to Luo culture when a baby is born in a family, the relatives and friends must pay a special visit. In the olden days, many rituals were also performed during this visitation. The first visitation was done by the lady’s young sisters to represent their mother. The sisters were sent with cooked food and food which was not cooked. The cooked food included Meat (Sun dried) ,Ugali made from Millet flour, Indigenous Vegetables i.e. African Nightshades (Osuga), Spiderplant (Dek), Crotalaria (Mitoo). The cooked food was eaten cold and served in a small basket called (Adita). After this, one sister was usually left behind to help the sister until she was strong.

VISITATION BY FRIENDS AND OTHER LADIES FROM THE VILLAGE (Ting’o Nyathi)
The visitation by friends and other ladies from the village was always arranged in advance before the day of visiting. The day of visitation, each lady was suppose to carry Millet flour, sorghum flour, dry Meat, dry Fish,  indigenous vegetables, fire wood and Beads for both mother and child. The Beads (Tigo) were tied around the mother’s neck for blessings and also tied around the child’s wrist for protection from the witches. The visiting was playing a big roll in bringing different families together, also bringing ladies together, what the modern people call CHAMA. TUNAJIVUNIA ELIMU

Story Contributed by Monica Ondiek