Around the age of five or six years, another rite is performed, gutonywo matu, which involved piercing the child's ears, which were subsequently fitted with decorations in a ceremony called gutonywo ndurgira. This was at… Historically, this was crucial in defensive arrangements against persistent enemies such as the Maasai, and therefore one finds that society was strictly structured all the way up from family and home to the nine or ten clans which included everyone, and the councils of elders who presided over all the issues concerning the Kikuyu as a whole. I can’t vouch for any as I haven’t got the access to any. It is probably the most powerful document among the Gikuyu people and codifies Gikuyu cosmology in a text much like the Maya Calender stone below. How “cleanliness in the home” was sold to the Kikuyu, Three Women, Three Regions – Gaki, Metumi, Kabete, Sin and Atonement among the Gikuyu – Thahu, Gikuyu traditional architecture documented, Colonial Perceptions of Gikuyu Architecture. Ugurani wa ugikuyu muiritu endagio ni Nyumba na Muhiriga wao nake mwanake akaguranirwo ni Nyumba na Muhiriga wao. But the state of emergency with which the British responded to the Mau Mau uprising also saw the forced removal of the majority of Kikuyu into large 'protected villages', ostensibly for their own security, but actually only so that the colonial oppressors could more easily control the population, which was of course largely supportive or sympathetic to Mau Mau and independence. The nine clans in Kikuyu culture were the Achera, Agachiku, Airimu, Ambui, Angare, Anjiru, Angui, Aithaga, and Aitherandu. Kenya in the Central Province. The uncultivated field itself is also a symbol of fertility, strength and freshness; and using it is like a silent prayer that the mother's womb should remain fertile and strong for the birth of more children. The rite brings with it a conscious awareness in the child of its own birth, and ends the child's 'babyhood'. Nowadays, their function has been eclipsed by the modern (but woefully corrupt, it has to be said) Kenyan judiciary. Enter your email address to follow this site and receive notifications of new posts by email. Weird things about the name Kikuyu: The name spelled backwards is Uyukik. I doubt there exists a people anywhere on earth without such a map or worldview. A reconstruction of Borobudur in an artist’s mind’s eye. Kenya is in this study used to imply the area stretching from the present Kirinyaga region to the Muranga region known as Mukuruwe wa Nyagathanga. MUHIRIGA WA ACEERA NA MAUNDU MAO Muciari wao Etagwo WANJERI kana WACEERA. The Gikuyu Gicukia Dance where young men and women holding each other like weft and warp enact the dance of life around a Mukuyu tree or Axis Mundi. After their period of warriorhood, men became eligible to become members of the council of elders (kiama), to which women could also be admitted. The sense of a single Nationhood is slowly taking shape though the tribe seems to have the stronger mental hold to date. The great traditional Gikuyu initiation ceremonies, Mambura, that ushered a new generation of youth into adulthood ready for marriage involved many processes of which the circumcision of the genital organs is the most famous. Initiation into each of the steps was ritually sealed by the slaughtering of goats and by copious, prescribed consultation with all persons concerned: Kikuyu society was, within the stricture of mariika, highly democratic, at least for men. Shortly after having given birth, the mother announces the child by screaming: four times if the child is a girl, and five times if it is a boy. 3. It stops nearby at 12:56 AM. It stops nearby at 9:18 AM. Unless the child has gone through this 'second birth', he or she cannot participate fully in the life of the community. The stages also marked the path of life from birth (navel) to death (gutiriha) which will be discussed in detail in another post. In this platform, you’ll learn and share a lot on Culture, Traditions, Way of life and the Heritage of the Agikuyu people. The Mwangi generation started around the beginning of the 20th century and lasted for about 30 years. Such trees are like the Gikuyu Mugumo, the Norse Yggdrasill, the Christian Tree of Knowledge of good and evil etc. House/Nyumba (feminine) The woman’s hut is the centre of the nuclear family. The Kikuyu are found in Kenya and live mainly around Mt. The naming ritual intimately involves the father, whose status is enhanced by proper naming of the child. In fact, the age-sets can be seen as part of a broader picture, involving the entirety of one's life, from birth to death. See also Kiriro - a lament for newly-wed women. If the birth has been difficult, the father sacrifices a goat and a medicine-man is called to purify the house. What united the clans themselves, in fact what united everyone regardless of their clan, sub-group, kin or family affiliation, was the highly organised Kikuyu system of age-sets or age grades, which was called mariika. As the Kikuyu population expanded from the sixteenth century onwards and their land became more populated, broader social structures began to emerge. MERAGWO “ Muceera ndaceraga na ungi”-Ni andu a mawaara maingi, Aceera eri matirumagia thiriti tondu ni andu eri ogi na matirumagia thiriti tondu ni andu eri ogi “MATINGIKIIGUITHANIA” The entire spiral construction starts from a navel and continues to infinity. Ogni clan è suddiviso in numerosi mbarì (casate), l'unità che raggruppa i discen-denti, affini e dipendenti (da 100 a 200) di un capostipite (nonno o bisnonno) che His name "Mugo" means "a healer". A Kikuyu woman is a type of lady whom, when a man has money and he doesn't know the kind of business he can open using the amount of money that he has, she chips in fast and gives out an idea on the kind of business that is suitable and profitable. Kiama Kia Ma is the cultural pillar of the Kikuyu Council of Elders, whose other pillars include economy, politics and social welfare. The Kiondo has all these symbols embed in it. Much of the following sections on birth and childhood have been adapted from John S. Mbiti's "African Religions and philosophy" (1969: East African Educational Publishers, PO Box 45314 Nairobi). See this documentary video. Here I conceptualize the ideal Gikuyu map supporting at all levels the three basic needs of man. If the mother is deceased, another woman is substituted, and will henceforth be regarded as the child's mother. It is a sacred link which must never be broken. They believe to be the descendants of Gikuyu (father) and Mumbi (Mother) whose origin was in Mukurwe wa Nyagathanga (meaning a certain tree-mukurwe, with a certain species of birds-nyagathanga). Kikuyu elders at a Beer Festival (Tuthu Village,Muranga in 1908)According to Kikuyu tales, God, Ngai, created the first man Gikuyu and placed him at a place near Mount Kenya at a place called Mukurwe wa Gathaga in present day Muranga County. The Yam and it’s Support – Gīkwa na Mūkūngūgū, Gīkūyū Documentation Centre – Mūkūrwe-inī, How the Gīkūyū People Were Sold into the Money, Gīkūyū Marriage Ceremonies. The Kikuyu are known for… While the child is still small, they perform other rites which they consider necessary before the child can be a full member of their society. Four regulations by the colonial government that forced Kikuyu people into the exploitive wage economy. The council settled disputes, and with those that it could not resolve the outcome was determined by the "ordeal of the hot knife", the extent of blistering on the tongue being used to determine guilt or innocence. The hair also has the symbolic connection between the mother and child, so that shaving it indicates that the child now belongs not only to her but to the entire body of relatives, neighbours and other members of the society. Tribe/Ririri: This was the sum total of all the clans and referred themselves as belonging to a house, Nyumba, the “House of Mumbi” For this reason, I would hinge my bet that the tribe had a feminine connotation even if it seemed like matters were in men’s hands. His qualities would include the ability to listen, the ability to keep secrets, and the ability to make decisions on behalf of the people in a manner reflecting consensus and serving the well being of all. The rebirth ceremony appears to be a similar passage. When seclusion is over, the mother pays a symbolic visit to the fields and gathers sweet potatoes. According to the existing myths of the tribe, Gikuyu and Mumbi the first parents of the tribe bore nine plus one daughters and no sons. Kikuyu cultural practices did not allow for them to fully count people, children and livestock. These make up the nine clans (muhirigaThe). Examined closely, it is seen that the quintessential spiral of the Gikuyu is their basket, the ‘kiondo’ which is basically a spiral woven together with radiating strings from a navel and forming into a self supporting container basket. This is the web of life. Known as 'the second birth' (kuciaruo keri, literally 'to be born twice'), or 'to be born again' (kuciaruo ringi), or 'to be born of a goat' (kuciareiruo mbori), the child metaphorically returns to the womb to be born again. Nowadays, the most important social unit of the Kikuyu remain the family groups (nyumba or nyomba), which were traditionally self-sufficient and independent units, each with relatively clearly-defined territorial areas. See the page dedicated to circumcision among the Kikuyu. Kenya area. These in turn were gathered into the nine (or ten) clans called moherega or muhiriga, who were united by their shared matrilineal descent from one of the nine (or ten) daughters of Gikuyu and Mumbi, and hence by their names. This is the three legged stool (masculine) or the fireplace with three stones supporting the “pot of wholeness” (feminine)or . It is much like the fiber basket the south African girl is holding on her head. However even up to now they still refer to the tribe as “House of Mumbi”. The houses were made of thatch, sticks and baked mud, often raised on poles. She says: "The Kikuyu tribe are the largest, most populous tribe in Kenya. families are combined to form a homestead (mucii), which is part of a sub-group (mbari). Then, the intestine is cut through, and the child imitates the cry of a baby. The Kikuyu are clustered by age-sets.Like many tribes, the Kikuyu base their organization on the family unit (nyumbaSeveral). As a result, both men and women are now found in virtually every area of business and professional life in Kenya. Fun Facts about the name Kikuyu. This is a place in Murang’a Central Kenya. They also shared a common totem. MERAGWO “ Muceera ndaceraga na ungi” -Ni andu a mawaara maingi, Aceera eri … The three stones must uphold all the levels of “Adequatio” (food, health and shelter), and are summarised thus in Gikuyu Organization: If we look at the picture on the right we will see that the woman is making her porridge on a hearth of three stones and the man is sitting on a three legged stool representing the three basic needs. The family identity is carried on in each generation by naming children in the following pattern: the first boy is named after the father's father, the second boy after the mother's father. 'Rebirth' is now condemned by the church, who of course prefer their own versions of the rite (whether baptism, or being 'born again' by evangelical Christians). How unique is the name Kikuyu? Ngai gave him a… Some of the physical … The mucii, a part of a subgroup mbari formed a muhiriga which is a clan. Marriage renders a man an elder. When the period of seclusion is over, the mother is shaved on the head, and the husband sacrifices a sheep in thanksgiving to God and the living-dead: this ceremony was called Kumathithia mwana. Each stage, (itina) requiring a strip or initiation before the next stage. Out of 6,122,890 records in the U.S. Social Security Administration public data, the first name Kikuyu was not present. They also shared a common totem. (read the story behind the picture). The Gikuyu tribal organization is based on three factors: family group ['mbari/nyumba'], clan ['muhiriga'], and age-grading system ['riika']. If the man is polygamous as most of them were, each person in the homestead identified with a mother’s Nyumba. These in turn were gathered into the nine (or ten) clans called moherega or muhiriga, who were united by their shared matrilineal descent from one of the nine (or ten) daughters of Gikuyu and Mumbi, and hence by their names. It is as if the mother and child 'die' and 'rise again' on behalf of everyone else in the family. Angi maratumira andu matari a mihiriga yao hari magongona ma ugurani ucio naguo no mugiro . Welcome to Kikuyuland (Modern Kikuyu) Kikuyuland is a non-partisan, non-political website founded to share information and tales from Agikuyu people by Agikuyu. In the I-Ching the masculine Yang is denoted as a continuous line and the feminine Yin as a line with a gap in the middle. The slopes of Mt. Kīmengemenge Animal Fat – Gīkūyū Healthiest Fat. The age-sets formed under mariika served as the primary political institutions in traditional Kikuyu life, for they united everyone of similar age, who together who held a set number of responsibilities and social duties for the Kikuyu as a whole, such as its defence (the role of the warrior age set) and its judgement (exercised by the elders). This was definitely feminine in nature and each clan name went back to one of the original 9+1 daughters of Gikuyu and Mumbi, the father and mother of the tribe. See also A White Man's Initiation into the Kiama, which recounts Richard St. Barbe Baker's initiation into the Council of Elders in the 1920s in his own words. They are good in bed. During seclusion only close women relatives and attendants may visit the house, and for the duration of seclusion no member of the family is allowed to wash himself in the river, no house is swept, and no fire may be fetched from one house to another. According to research, Kikuyu women are among the top in bed. Seclusion symbolizes the concept of death and resurrection: death to one state of life, and resurrection to a fuller state of living. Nowadays, formal education has become of paramount importance, with an estimated 95% of Kikuyu children - both boys and girls - attending school. After the Colonial experience and independence in 1963, the country’s different tribal nations, all 42 or so in number were brought together to form one Nation, Kenya. Thiku ici amwe matiranyitari hamwe na Mihiriga yao ona amwe marendia muiritu wao ithe na nyina aiki nigetha mahimbirie indo ucio ni mugiro. The Mambura… According to myth it had not always been so and the Gikuyu speak of a time when women ran the affairs of the tribe. How the Gĩkũyũ and Africa’s Minds were Stolen. An ideal elder was known as a muthamaki, derived from the word guthamaka, meaning to choose, to reign and rule distinctively. Some of these might just be papers written by students and most seem to be published by the uni of Nairobi. How Kikuyu People were forced into the wage economy. The Mbari was identified with men’s names. It was a purely communal arrangement, and one which survives to this present day. This no longer functions today, and today's "council of elders" functions as an informal collectivity of regional elders who confer with each other on issues of broad concern. "Governorship" is no longer permitted by the post-independence constitution of Kenya, and the role of the Kikuyu elder is perceived to have been restricted. Ironically, this was what the British had attempted but failed to do over their seventy years of hegemony. Borobudur combines the ideas of the spiral as in the Gikuyu kiondo, the sacred mountain of God like Mt. This pattern also serves to incorporate new lineages as refugees are accepted into a clan or as young people now more commonly marry spouses from other tribes. This entitled the child to start looking after goats. Although agriculture remains of paramount importance, many Kikuyu are involved in business, and work in towns and cities throughout the country. The idea of 'rebirth' appears to be similar to the Turkana practice of ratifying marriages when when the first child reaches walking age (see under Turkana Marriage). He was lonely and he asked Ngai for a partner. Until the Mau Mau uprising of the 1950s, the most important Kikuyu social distinction was the family and the homestead. Their eligibility was dependent on their having raised children, and on at least one of their children having successfully married. According to the myth, God, Ngai took the first Gikuyu man … For these purposes, the candidate would be approached by community leaders and other regional elders who had polled community opinion as a basis for his eventual appointment to the role of 'regional elder', virtually the highest level of Kikuyu elderhood today. A further stage to their membership was to become a member of a secret council called njama (a word deriving from the Kiswahili, and in turn from the Arabic word jamma). Muciari wao Etagwo WANJERI kana WACEERA. The 105 is the first Bus that goes to muthiga in Kikuyu. The Kikuyu are traditionally agriculturalists and keep livestock– they are well-favored by the fertile soils and climate to the south and west of Mt Kenya, Africa’s second highest mountain. I should say immediately that the clan system no longer exists; at least not in any practical sense - it, along with so many other traditions, was swept away by the British, especially during the Mau Mau 'Emergency' of the 1950s when the Kikuyu were herded into 'protected villages', which were nothing other than concentration camps. The Maya Calendar Stone. The placenta and umbilical cord are powerful symbols of the child's attachment to the mother, and are therefore the object of special treatment in most African societies. Surplus crops are stored in granaries. Traditionally, however, the Kikuyu lived in separate domestic family homesteads, each of which was surrounded by a hedge or stockade and contained a hut for each of the man's wives. It is sung in a duet and the players are in a competition. Alternatively, an oath was taken on the githathi stone (this appears to be similar to the 'white stone' in this article about an Mbeere sacred grove), although nowadays the entire concept of oathing is treated with grave suspicion by the government, which is keen to avoid a re-run of Mau Mau in post-independence Kenya (see the article about the Mungiki sect for a modern parallel). Is the Nation masculine or feminine? Mugo wa Kibiru was born in Kariara, Murang'a, near Thika, but his exact dates of birth and death are unknown. Clan/Muhiriga: The most important classification in terms of a sense of identity for the Gikuyu was the clan which was associated with distinct characteristics and common rules governing such important rituals as marriage, circumcision, etc. Therefore the clans were ten but only nine were mentioned. Nonetheless, it has been estimated that 90 percent of Kikuyu Catholic priests in the Nairobi Diocese, for example, have been consecrated as Kikuyu elders: the system of elderhood may have changed, but it seems that aspects of their leadership - and the respect in which they were held - still survives. mihîrîga): i Kikuyu par-lano del numero nove pieno (x). Groups of boys were initiated each year, and were ultimately grouped into generation sets that traditionally ruled for anything between five and thirty years. This post speculates on the reasons she did not marry. NJERI f Eastern African, Kikuyu Means "travelling one" in Kikuyu. In the past, a paramount or senior Kikuyu Council of Elders was formed on the basis of representation from the nine (or ten) clans. Traditionally, the elders served as the custodians of ancestral land and, by extension, as the keepers of social cohesion within the community. of the Agikuyu of Kikuyu Division. As the interconnections grow stronger and stronger, this consciousness has been growing all over the world. Clan/Muhiriga: The most important classification in terms of a sense of identity for the Gikuyu was the clan which was associated with distinct characteristics and common rules governing such important rituals as marriage, circumcision, etc. The shaving of the mother's hair is another act symbolizing and dramatizing the death of one state and the rising of another. It is possible the name you are searching has less than five occurrences per year. Despite the wholesale changes in Kikuyu society nowadays, most of the essential elements of the age-sets remain in place: from birth celebrations, childhood ceremonies, circumcision of both sexes, marriage and childbirth. The first girl is named after the father's mother, the second after the mother's mother. Click to share on Facebook (Opens in new window), Click to share on Twitter (Opens in new window), Click to share on WhatsApp (Opens in new window), Click to email this to a friend (Opens in new window), Click to share on LinkedIn (Opens in new window), Click to share on Reddit (Opens in new window), Click to share on Tumblr (Opens in new window), Click to share on Pinterest (Opens in new window), Click to share on Pocket (Opens in new window), Click to share on Telegram (Opens in new window), Click to share on Skype (Opens in new window), Karũri wa Gakure: The Rise and Fall of a Giant. The numbers are no coincidence, for they total nine, which is the sacred number of the Kikuyu, and they appear again in the preparations made immediately after birth, when the father of the child cuts four sugar canes if the child is a girl, or five if it is a boy. The father would place a small wristlet made of goatskin on the child's arm, which symbolized the bond between the child and the entire nation: the wristlet is a link in the long chain of life, linking the child with both the living and the departed. The juice from these sugar-canes is given to the mother and child; and the waste scraps from the sugar-cane are placed on the right-hand side of the house if the child is a boy, or left-hand side if it is a girl. The Kikuyu observe a unique ritual pattern of naming children, still followed strongly today. Firstly, it has to be borne in mind that the immediate ancestral home of the Agikuyu of Kikuyu was the slopes of Mount Kenya. During the rite, the child is placed between the legs of its mother, and is bound to her by a goat intestine. They will be forbidden to assist in the burial of their own father, to be initiated, to get married, to inherit property and to take part in any ritual. Mugo Wa Kibiru the Great Sage of the Gikuyu Mugo wa Kibiru or Chege (Cege) wa Kibiru is a famous Gikuyu healer and prophet man who lived in the 18th and early 19th centuries in … Nowadays, the majority live in breeze-block homes with corrugated metal roofs. Wachira. After the birth, the child is then washed and oiled. Although much has changed since the Mau Mau uprising of the 1950s, Kikuyu society is still characterised by its strong unity on all levels. Wamuyu aka Warigia aka Wanjugu was the Gikuyu daughter of Mumbi who according to legend did't marry. One World/Thi Yothe: This is the forging together of all nations to build one shared consciousness. Oddly enough, although the clans were determined by matrilineal descent from one of the nine (or ten) founding daughters, all other social structures were patrilineal: that Kikuyu culture was originally matriarchal (around five centuries ago), though, seems to be beyond doubt. This photograph was taken by father C. Cagnolo of the Catholic Mission of the Consolata Fathers at around 1910. Contact Admin at muiniwagicandi@gmail.com. Sorry, your blog cannot share posts by email. Borobudur Buddhist temple in Java: One of the most fantastic cosmic kiondos ever constructed. The hair represents her pregnancy, but now that this is over, old hair must be shaved off to make way for new hair, the symbol of new life. Each wife is given her own dwelling and plot. further belonged to … The main nine clans were the Achera, Agachiku, Airimu, Ambui, Angare, Anjiru, Angui, Aithaga, and Aitherandu. MUHIRIGA WA ACEERA NA MAUNDU MAO. "The Kikuyu had a very elaborate sung riddle game, a duet called the enigma poem or gicandia set text poem of riddles. c] ‘Ngoma cia Riika’ (Age Group Spirits), which were concerned with age group activities and tribal affairs at large. Some people speak of these areas as 'ridges', alluding to the mountain ridges of Nyandarua and Kirinyaga, and the term 'ridge' is still occasionally used to describe both families and clans. The kiondo is also much more powerful symbolically because traditionally it was arranged as stages, (matiina) which were clearly marked and divided with stripes. However, the warrior system has disappeared (the traditional enemies are now fellow Kenyans, with their own modern political interests), and the system of elders - who were traditionally appointed on the basis of community consensus to judge and govern - have been replaced by the centralised Kenyan government based in Nairobi, and its own District Commissioners (DCs). Thereafter normal life is resumed by everybody in the village, renewed, it is revived and revitalized. Several mucii formed a patrilineal sub-group or 'community unit' called mbari, comprising of males and their wives and children ranging from a few dozen to several hundred persons. The poem is learned by heart. Right is the symbol of man, and left of woman. La tribù Kikuyu è divisa in 10 grandi clan (muhìrìga, pl. Despite the insanitary and overcrowded conditions in the 'protected villages', come independence many Kikuyu remained where they were, and the villages soon became towns, with their own economic and social impetus. The main nine clans were the Achera, Agachiku, Airimu, Ambui, Angare, Anjiru, Angui, Aithaga, and Aitherandu. The idea that a child is not quite alive until then is prevalent throughout Africa, and seems to stem from the fact that fatal diseases were much more likely to claim a child at an early age than later. b] ‘Ngoma cia Muhiriga’ (Clan Spirits), which had an interest in the welfare and prosperity of the clan. Home/Mucii: The entire homestead consisting of several Nyumbas and the man’s hut, thingira, plus other secondary elements like a cattle kraal and granaries was surrounded by a fence and the whole called Mucii or home and was identified with the man. It is also the central point of dispersal of the Gikuyu after arrival into the Mt. The duet is strikingly different than the normal singing of the Kikuyu performed by a soloist and a chorus. The Kikuyu thus no longer have any central leadership, at least not on any traditional lines. Before independence, boys and girls were raised differently: girls would help out their mothers by taking care of household chores, tend shamba (farm) crops and younger children, while boys were expected to help out by herding the animals. Ūhikania: Part 1, The Battle for the Hearts and Minds of the Gīkūyū: Learning from the Mau-mau, Hail Mother with all her warts and dirt: Kūngū Maitū na Hunyū wake, Gĩkũyũ Foundational Teaching for Initiates, The Woman and the ogre – A Tale of Deliverance. The Kikuyu deposit the placenta in an uncultivated field and cover it with grain and grass, symbolizing fertility. It was in the home that children were first introduced to the culture of their people, and where their mothers and grandmothers would tell tales and riddles both to amuse and educate their children. The Kikuyu, for all the problems and upheavals they faced during the colonial period, have also been the best able to adapt to the new realities. The 105 is the last Bus that goes to muthiga in Kikuyu. One begins to trace the needs of the individual from the center and incorporates a widening sphere of needs all interlinked and held together as a whole much like a spiders web. Mukurwe wa Nyagathanga is the mythical garden of Eden of the Gikuyu tribe of central Kenya. She is now a new person, ready for another child to come into her womb, and thus allow the stream of life to continue flowing. The kiama also deliberated over judicial, religious and political matters, although their rule was limited to the length of their respective age-sets. The Kikuyu Creation Myth, which has God apportioning land for the nine (or ten) daughters of Mumbi and Gikuyu, neatly explains the coming into existence of the clan system, and indeed, it seems that before the Kikuyu arrived in their present area, they either had no clans, or the clan system which may have existed before broke down completely to be replaced with another one. In time as the concept of a modern nation takes hold the tribal notion is expected to weaken. The mother is shaved, her house is swept and she visits the fields to collect food, just as she did after the period of seclusion that followed the physical birth. The word 'Muhiriga' comes from the Kikuyu language and when translated means 'Clan'. Post was not sent - check your email addresses! What time is the first Bus to muthiga in Kikuyu? This is what I call, “The Gikuyu Kiondo Kosmology” or “The Architecture of Gikuyu Thought”. Now the child is ready to enter the stage of initiation: it has passed from a state of ignorance to one of knowledge, from the state of being a passive member of society to being an active and responsible member. Ground Plan of Borobudur showing the successive stages (Matiina) of spiritual development. This is not however the end of the rituals concerned with childbirth. Formerly, the elders were the ones who carried out the legal functions of judgement and punishment. Mugo wa Kibiru or Chege (Cege) wa Kibiru was a Kenyan sage from the Gikuyu tribe (Kikuyu, in Swahili) who lived in the 18th and early 19th centuries. Every society has a mental map or world view of how man (male and female) relates to the cosmos and the Gikuyu are no different.
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