Mt. Elgon National Park is a trans-boundary natural resource shared between Kenya and Uganda. Being an ancient massif, early geological history of Mt. Elgon is as mysterious as its mist-shrouded peaks. Elgon’s is one of the largest intact calderas in the world.  Like other mountains in Eastern Africa, Mt. Elgon is part of the African Rift Valley, and pre-Cambrian bedrock of Trans Nzoia Plateau. The mountain is estimated to be over 14 million years old, even older than Mount Kilimanjaro. Over the years, the mountain lava has weathered at different rate forming a series of complete cliffs, caves, valleys, and jagged peaks. Layers of fertile soil due to weathering have supported different ethnic population from as early as middle stone age. The area has experienced waves of migratory population forming a cosmopolitan culture of nearly all ethnic groups found in Kenya.

The National Park was established around Mount Elgon to conserve the mountains resource in their natural state and thus preserve a globally unique area for the enjoyment of people of the world. Due to the variety of some of the species found on Mt. Elgon, its bio-diversity also warranted national and world protection. Mount Elgon is recognized for its importance as a water tower for Lake Victoria, Lake Turkana, River Nile, and habitats. Mount Elgon is traditionally important to the people living around it who harvest forest products and medicine herbs. One of the floras of Mt. Elgon National Park is Afro-alpine giant and shivering bamboo forest. Mt. Elgon National Park being a forested ecosystem that does not host a huge population and diversity of animals compared to many savannah habitats.

However, a number of animals do abound and some are even endangered and rare, including Maathai’s Longleg an endangered dragonfly that was discovered there in 2000 and named after Nobel Prize winner Wangari Mathaai, Black and White Colobus (Colobus guereza) and Blue Monkey (Cercopithecus mitis elgonis), the endangered Lammergeier (Gypaetus barbatus) and African Goshawk (Accipiter tachiro)

While we were approaching the Kitum cave, which lies on the slopes of Mt. Elgon, we were so frightened but eager to learn about the elephants and the salt story. Kitum Cave is well known because this is the only place in the world where elephants go underground into the caves at night to scrap the cave walls with their tusks and eat salts the rocks contain. The vegetation in the forest is low in sodium so they come there to satisfy their salt need.

Other animals including bushbuck, buffalo and hyenas come to kitum cave to consume salt left by the elephants. The cave is well known when it was featured in the book ‘The Hot Zone’ of Marburg Hemorrhagic Fever. This is a close cousin to Ebola Fever being contracted there. It is believed in the 1980s, visitors contracted Marburg virus and even some got sick and died after visiting the cave. Although causes have been minimal but mortality rate of anyone catching it has been 100 percent.

COMPLIED BY :TONNY FONDOH-MAZERAS HIGHASSISTED BY:FRANCIS SAFARI-KIBOKONI PRIMARY SCHOOL

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

Modern-day tourism began with the opening of Malindi Airport and the start of air package tours to Kenya. Malindi was a popular destination for Germans in the 70’s and 80’s, but as Malindi Bay silted up more hotels were built in the Silversands area to cater for the increasing number of Italian and domestic tourists. Today, tourists include international and local visitors travelling as individuals, families and groups for holiday and learning purposes.

Brady’s Palm Beach Hotel (now The Blue Marlin)

This was the first hotel in Malindi, started in 1932 when Pat Brady acquired an existing old house which had originally been built by a European rubber plantation owner before 1914.

Source: MMS Archives, Postcard

Silversands Holiday Camp

This was a public campsite in the early 1970s through to the 1990’s. It had a cafeteria at the North end of the Campsite and was mostly used by domestic tourists from upcountry. Daily charges were Kshs. 2/50 per tent and 50 cents per person. Tents were available for hire at Ksh. 20/- per day.

Source: MMS Archives, Postcard

The Sindbad Hotel (1946)

This hotel was built by Margaret Bowker Douglas in 1946 as the New Malindi Hotel. In 1948, it was purchased by Phillip and Marjorie Mumford and renamed Sindbad. Mr. Mumford engaged architects to give the building an Arab decoration style. The Sindbad was reputed as a prime place to stay in Malindi. Currently, the Sindbad is an abandoned ruin.

Source: MMS Archives

More research has been undertaken on this facility by Nation Media Group and published on Sunday, 18 February 2018 at https://www.nation.co.ke/counties/Sinbad-Hotel–A-paradise-ruined-/1107872-4310378-3oa8f4z/index.html.

Lawford’s Hotel (1934)

This hotel was built by commander Theo Lawford, a navy commander during the 1st World War. It was built near Brady’s Palm Beach Hotel. The first building was

constructed from mangrove poles and mud plastered over with cement.

Source: Lawford’s Hotel Manager

Photo sourced from Mr. Stephen Mungai

Eden Rock Hotel

This hotel was started by John Carberry in the late 1930s as a simple hotel on a cliff at the north end of Malindi. It was known as the Malindi Hotel. After the war it was upgraded by Carberry in partnership with Charles Schwentafsky and renamed Eden Rock Hotel. In 1962 the hotel was bought by Mr. and Mrs. Meynhart who managed it together until 1992. It was sold in 2011 and later taken over by the family. The hotel was preferred by the Government during Meynhart’s time. All the previous presidents stayed at the hotel during their visits to Malindi. President Kenyatta was a popular guest at suite number 9. President Moi stayed at this hotel for over 22 visits.

Source: Meynhart’s Family archives & Former MP Malindi Constituency, Aisha Jumwa Katana

Photo and plaque donated by Mr. Patrick Becker

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

Familia ya Ustadh Mohammed Ahmed Hassan vizazi vyao vimetokana na Jinni na wanaadamu. Babu yake Mohammed (grand grand father) alikuwa jinni na alikuwa amesafiri kutaka inchi za Kiarabu, akapitia Zanzibar, Pemba na mwishowe akatua Kenya katika bahari hindi upande wa Light House hapo ndiko iliko pango ya mzimle Kaimu Idarus (Jinni).

Jinni huyu ama kwa jina Kaimu Idarus bin Baushi Wakaile aliingia mjini na kamuoa msichana wa kibinaadamu na kasha kuzanae watoto wa kiume na wa kike.  Madhumuni ya jinni huyu hata kuowa mke wakiibinaadam ni kwamba kuwa alitaka wanaadamu wapate elimu ya kutibu na dawa za mti shamba nasi tu haya pia wapete elimu ya Kijinni na nguvu yakuweza kuona matatizo yanao wakumba wanaadamu hapa duniani.

Mzimle Kaimu Idarus  aliwafundisha wanao wa kiume;

• Elimu ya dunia na Akhera,
• Akawafundisha juu ya madawa ya miti shamba
• na akawapa nguvu ya kimajini kuweza kuona na kutibu mgonjwa

Ustadh Mohammed Ahmed Hassan anatibu maradhi mbali mbali yanao wakumba wanaadam kwa kutumia ;

• Dawa za miti shamba
• Vyakula, matunda na mbegu yanao tokana na chakula
• Dawa kubwa zaidi husomea mgonjwa Qur’aan Tukufu
• Talasin – ni visomo husomwa na matabibu
• Na nguvu za Jinni “Mzimle Kaimu Idarus”

Madawa anayo tumia Mohammed Ahemd Hassan kwa kutibu wagonjwa wake. Mfano:

Elimu Ya Urathi Kutoka Kwa
Kaimu Mzimle Idarus
na
Mohammed Ahmed Hassan

Haya ni madawa anayotumia Mohammed kutibu wagonjwa kwa kuchanganya kwa mfano mgonjwa wa kisukari:

1. Unga wa mbegu za Zambarau
2. Unga kibiriti upele
3. Unga wa haltiti
4. Unga wa haba soda
5. Unga wa maganda ya koma manga

Changanya na;

1. Asali half Glass
2. Majani ya mwembe (yakaushwe kivulini. Yakikauka yasagwe unga)
3. Matumizi – 1 spoon katika maji (half glass 1×3)
4. Mzizi wa kabichi (yaondoa kisukari kabisa)

Kiuno Kuuma:

Ponda thomo jipake sehemu inayo uma
(kwa mda mpaka upate nafuu)

Mafuta ya haba soda (Yapashe moto Jipake hapo Kiunoni)

Kifua Kikuu (1X2) Kwa Miezi Miwili.

1. Juisi ya kitunguu thomo (1 Glass changanya na)
2. Haba Soda ya unga (1 spoon)
3. Asali Safi
4. Al-Qasusi
5. Koto na Mawaridi
6. Tembe (Sita) za Karafuu
7. Unga wa Pembe ya mbuzi

(asifanye kazi ngumu na jimai asikose chakula kilicho bora)

Ustadh Mohammed Ahemed Hassan atibu magonjwa mengi na dawa asilia za Kiswahili na mti shamba.

ELIMU YA URATHI KUTOKA KWA
KAIMU MZIMLE IDARUS
NA
MOHAMMED AHMED HASSAN

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