Agikuyu Religion

Introduction

It seems that the belief system is the best starting point to understand any culture and so I will begin with the Gikuyu concept of God. Their belief is rooted in Monotheism—one Supreme Being—the source of all things (L. Leaky 1977, Vol III 1075). This idea drives the culture and is the starting point on every discussion that I had on the subject of belief with the interviewees.  It is a highly sensitive subject because the Gikuyu feel that they have unfairly been painted as animists by Western anthropologists and they want the record to be corrected on the matter (Njoroge 2011).

Names of God

Mogai:

Literally means “server.”  The idea is that the source of everything is God (Njoroge 2011).

Ngai:

This is by far the most popular word for God in the current vernacular, but it seems this is more a matter of the adoption of this word in Christianity for the Christian concept of God.  The original source of this word may have been from the neighboring Maasai (or conversely the Maasai may have burrowed it from the Agikuyu) (Waweru 2011). This is the “generic” term for God but also is used in conjunction with the Agikuyu’s God dealing more directly with the Agikuyu[1].  For instance, there is a saying, “Ngai niwe Mugai,” which means that God is the only server, or that the source of all things is God.  Here, we see the use of these two terms for the same deity.  Historically, this confused early missionaries and anthropologists who assumed that there were different gods rather than a variety of names for the same God (Njoroge 2011).

Mwene Nyaga:

Literally means "the owner of the spotted mountain” or "the owner of the Ostrich” or "the owner of whiteness.”  The male ostrich is mostly black with large white areas toward its back.  In a similar way, Kirinyaga (Mount Kenya), from the Kikuyu land perspective, is a mostly dark-to-black mountain with a white patch on its “backside”—not unlike that of a male ostrich.  This has led many non-Gikuyu to conclude that the Agikuyu worshiped the mountain itself, which is not the case (Njoroge 2011). 

Murungu:

            Literally means “Underworld Dweller.”  Unlike in Western thought, the underworld for the Gikuyu is not necessarily “evil.” The belief is that departed ancestors dwell beneath the roots of the most sacred fig tree called the Mugumo.  God visits the ancestors under the roots of this tree.  It is an absolute taboo in Gikuyu culture to deface or cut down a Mugumo tree once it has been decided that it is the dwelling place of the ancestors (Njoroge 2011).  

The Two-plus World View

The Gikuyu believe[2] that there are three parts to existence, but in typical Gikuyu fashion, they do not mention three but rather say “two plus” or “big two.”  The first existence is the before-life with God.  God created all his children to live with him, and before humans are born to this earth, they enjoy their existence with God.  The second existence is the afterlife when all humans who have lived on this earth are called at their appointed times to return to God and to enjoy their existence with him.  The third existence is the very brief life on this earth between the first and the second.  God created the world for his pleasure and sends people to the earth to enjoy and take care of his world. The Gikuyu (and humans in general) are not from the earth; instead, they are visitors who come from and belong with God (Njoroge 2011).

Ancestors

The Gikuyu believe that the Ancestors dwell in a spirit form that resembles the human body.  The ancestors dwell under the roots of the Mugumo tree but will come and interact with the living, often in a negative way, when the living do something that offends them or offends the Gikuyu traditions (Gacheru 2011). It is apparent that the Gikuyu do not believe that the ancestors dwell literally under the physical Mugumo trees but rather under a sort of “spiritual” Mugumo tree that is represented in the physical ones (Njoroge 2011). An important distinction is made between the Ancestors and Ngai.  The Gikuyu believe in the existences and presence of the ancestors; however, they only worship Ngai (Gacheru 2011).[3] 

Three Trees

The Gikuyu believe that all living things contain a spirit and that it is important to not cause unnecessary disturbances in those objects.  While the Gikuyu clear-cut the forests for their shambas,[4] there are three types of trees that they will never cut down.  They feel that the spirits of the fallen trees escape to one of the standing trees which keeps the natural world around them (Njoroge 2011).[5]  These trees are fundamental to the Gikuyu world and almost every rite of passage and sacred act occurs in proximity with them.

Mugumo – ficus Natalensis

The first of these trees is the mugumo tree.   This is the most sacred tree and the one under which circumcisions, sacrifices and prayers offered to Ngai are performed.  This tree is a member of the wild fig tree family. It is under the “spiritual” mugumo tree that the Gikuyu ancestors are said to dwell in the afterlife (Gacheru 2011).

Mukuyu – ficus sycomorus

The second of the trees is the mukuyu tree (already mentioned in the origin stories).  This is a different variety of the wild fig tree and is a place of meeting and deliberation by the various councils of elder’s judiciaries. While the tree itself is never cut down, the mukuyu tree is unique in that when its branches are burned the ashes turn to a very bright white color.  The Gikuyu mix this ash with sheep fat and use it to paint their faces white.  White is a symbol of the  holiness of Ngai and the whiteness of the ash is considered a sacred gift from Ngai (Njoroge 2011).  

Muringa – Cordia Africana

The third and final tree is the muringa tree. Unlike the others, this is not a fig tree.  However, it is a fast growing and very utilitarian tree for the Gikuyu.  Its uses include providing  structural poles used in the construction of Gikuyu houses, handles for  tools that the ironsmiths make for implements designed for farms and warfare, and it has edible fruit. Its leaves are highly desirable as fertilizer in the shambas.  It is believed that the first Gikuyu and his wife Mumbi lived under a muringa tree and built the first Gikuyu house from its branches. 

 

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[1] Interestingly in all origin story accounts the name “Mogai” is used over “Ngai.”  It seems clear that the older term is Mogai and the stories harken back to it.  In every other case when God is referenced  the interviewees used the word Ngai. 

[2] It is difficult to know if this statement should be in the past or present tense.  The vast majority of Gikuyu are now Christian and very few hold to the traditional beliefs.  However, even the Christian Gikuyu tend to maintain this same two-plus world view. 

[3] According to Leaky, the Gikuyu believe from time to time that the spirit of the ancestors will inhabit an animal such as a snake or a mongoose in order to more directly interact with the living, such as to feast on food left by the living for the ancestors (L. Leaky 1977, Vol III 1104).

[4] farms

[5] While the fact that they believe that trees contain a spirit does fall into the definition of animism, the interviewees were quick to point out that they do not worship the spirits of the trees and they worship Ngai not trees.

Agikuyu Origin Narratives

Introduction

            It is important to note that none of the following traditions are intended to be looked at or treated as 

 stories in and of themselves.  One who looks at these as complete stories will be dissatisfied and feel like they are missing key elements.  They are but the necessary elements that storytellers must use in their stories about these subjects. However, a storyteller is free and expected to embellish these traditions into an entertaining and fresh story for the listener’s entertainment (Gecau 1970, 7-9).  The same storyteller may tell the same tradition but choose to add different elements or emphasize different parts or add characters to their heart's content.  The only guiding principle is that the story contains the essential elements of the tradition.  The audience is well aware of the distinction between the parts that are embellished or added and the parts that are essential.

               As an aside, a Gikuyu storyteller is not interested in internal dialogue (I am led to understand that this is the case with most all African storytellers). What matters is what one does or does not do—the audience is left to infer the internal response of the character. This can be very strange to a person accustomed to modern Western ideas of the elements of story. This concept of storytelling is similar to old Greek stories as well as most stories of the Hebrew and Christian scriptures.

In the beginning

              Mogai (the creator of the universe) was given special charge over a beautiful country surrounded by Kirinyaga[1], Kia-Nyandarua,[2] Kia-Ng’ombe, and Kia-Mbiuiru.[3] Mogai put a rare white blanket of dust (snow) on Kirinyaga so that he could have a resting place when he came to visit the beautiful country. Mogai filled the land between these mountains with abundant trees, rivers and blessed it with good soil and rains. Mogai then made a man to look after the beautiful country (Orgins 2011). Mogai named the man Gikuyu. Mogai took Gikuyu to his resting place on top of Kirinyaga and showed him the land. Gikuyu was given responsibility and authority over all the country and was told that it was his responsibility to take care of the beautiful land (Njoroge 2011).

Before sending Gikuyu down the mountain, Mogai pointed in a direction to the south of the great mountain and told Gikuyu there was a place on a ridge filled with fig trees (mukuyu) and a giant muringa tree. Mogai told Gikuyu when he got to the place he would recognize it because on top of the giant tree there would be birds called Nyagathanga (Njoroge 2011).[4] Mogai called the place, Mukurwe Wa Nyagathanga. Gikuyu was instructed to begin his homestead near the giant tree. Mogai instructed Gikuyu that when he was in need, he should make a sacrifice under a fig tree and lift his hands facing Kirinyaga, and Mogai would come to his assistance.

It took Gikuyu many difficult days of crossing rivers and climbing ridges, as Mogai led him to the place of the fig trees (mukuyu). When he finally found the tree, he was tired and lay down under a giant mukuyu tree[5] and the man entered a deep sleep. When he woke up, he saw that Mogai had also created a woman for him. Mogai told him the woman’s name was Mumbi (which means "creator/provider” (Mouitherero 2011).

The Nine-plus Daughters

            

God gave Gikuyu and Mumbi nine daughters plus one.[6] These daughters grew and were a delight to Gikuyu and Mumbi. But the time came when the daughters grew up and complained to their mother that they too deserved to make their own homes but there were no men in the land to become their husbands. Mumbi reported the daughters' complaints to Gikuyu. Gikuyu sent each girl into the forests to find a good stick that was their own height. When the daughters brought their sticks to Gikuyu, he took a ram to a mugumo tree and offered a sacrifice of petition to Mogai (Moultherero 2011). He prayed for an answer as to how he was going to find nine-plus men to marry his daughters.

            As Gikuyu was praying, the voice of Mogai answered him in the sound of thunder so loud that Gikuyu fainted in fear.  When Gikuyu awoke, he saw nine[7] men standing and waiting next to him. 

Gikuyu was amazed that his prayer was answered. He led the men to his daughters, who were very happy when they each met the man that Mogai had given them.[8] The last daughter was too young to marry and she did not marry until later.[9]

When women ruled

         In the beginning of the Gikuyu, women ruled men, as the daughters of the first nine-plus daughters and the givers of life. However, the women ruled the men harshly and their demands were cruel to the men. The men gathered to discuss the matter. They decided that each of them would go to his wife's hut on the same night and all would get their wives pregnant on the same day. They did this in order to make their wives more vulnerable to a takeover plot by the husbands. When the men’s wives were heavy with child, the men rebelled against their wives and men have ruled ever since (Njoroge 2011).[10]

Wild animals and Iron

            In the beginning, Mogai divided authority over his animals between the men and the women.  However, the women had only sharp sticks and wooden knives to slaughter their animals for food.  The animals suffered greatly and this displeased Mogai, so he made the women’s animals wild and untamable. When the men saw what Mogai had done to the women’s animals, they feared that he would do the same to theirs.  The men went to the mountain of Mogai and offered a sacrifice and prayers, asking for guidance so that they would not also lose the animals given them.  Mogai was very pleased that the men had sought his advice.  He told them to follow the river until they reached the place of black sand. He instructed them to take the sand, heat it, pour the metal that comes out of the sand into molds, and make knives so they can slaughter their animals without cruelty.  The men rejoiced and thanked Mogai, and Mogai told them that they must be kind to the women and share the meat from their animals with them (Njoroge 2011). As a sign of this promise, women share a portion of the men’s meat, and a man is not allowed to eat the kidneys and liver as these are reserved for women.  Since this time, it is considered irresponsible and lazy to kill a wild animal because wild animals are women’s food that has been set free by Mogai.  No one can remain a Gikuyu long if it is found that they kill wild animals for food.  Such a person is banished from the people and joins the N’dorobo[11] (Orgins 2011).

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[1] Mount Kenya

[2] Aberdare Mountains

[3] Ngong Hills

[4] The exact species is not identifiable from this name but Nyaga is one of the derivatives of God in Gikuyu and the bird is the symbol of the “spirit” or “messenger” of god, so a literal bird may not be in contemplation. 

[5] The word “gikuyu” means “giant fig tree” which is the understood source of the name of the first man named, Gikuyu, and the Gikuyu culture. 

[6] In Agikuyu culture, it is considered prideful and arrogant to give an accurate accounting of one's blessings. For instance, a man with four goats would never say he has four goats, for such arrogance might invite a bad ancestor to bring misfortune upon him.  Instead, an owner of four goats would say that he has three-plus goats.  (Gachero 2011) And so it was with the daughters of Gikuyu and Mumbi.  The Agikuyu do not say that there were ten daughters of Gikuyu, but rather that they had “nine plus” or a “big nine.” It is from these nine-plus daughters that the Agikuyu clans are divided.  Each Agikuyu clan is named after one of the daughters.  Even when others such as the Maasai or Akamba become part of the Agikuyu community, they can only do so by being adopted into one of the nine-plus clans. 

[7] Or nine-plus depending on the version

[8] One explanation is that, in the thunder, Mogai divided a part of himself to make the husbands for the daughters. 

[9] One variant is that the last girl was either too young to marry or was an illegitimate child.  However, it seems that these variations were most likely post-colonial. 

[10] The tradition of the rule of women and the takeover by males does not state, for instance, how the men rebelled. This would be an opportunity for the storyteller to embellish and create characters and circumstances to explain this rebellion.

[11] The N’dorobo culture is a rather enigmatic one. They are a hunter gathering people who were among the two original inhabitants of the Gikuyu lands.  However, any Gikuyu or Maasai who, for any number of reasons, are banished from their culture are also considered to be N’dorobo and become part of the N’dorobo culture.  As a result the N’dorobo now live on the edges of various cultures and reflect the cultures around them more than the “original” N’dorobo peoples.  It is very difficult to find any distinguishing characterizes of the present N’dorobo people that are clearly from the original peoples.

Agikuyu reference books

Barlow, A. R. "Kikuyu Land Tenure and Inheritance." The East African Natural

History Society, 1932: 56-66.

Barlow, A.R. "Kikuyu land tenure and inheritence." The East Africa Natural

History Society (The East Africa Natural History Society), 1932: 55-66 .

Barra, G. 1000 Kikuyu Proverbs. New York: St. Martin's Press, 1960.

Beech, M.W.H. "The Sacred Fig-tree of the A-Kikuyu of East Africa." Man,

Vol 13, 1913: 4-6.

Beech, M.W.H. "Kikuyu Land System of Land Tenure." Journal of African

Society, Vol 65, 1918: 136-144.

Bottingnole, S. Kikuyu Traditional Culture and Christianity. Nairobi:

Heinemann, 1984.

Cagnolo, C. The Akikuyu: Their Customs, Traditions, and Folklore. Nyrie:

Mission Printing School, 1933.

Dundas, K.R. "Kikuyu Rika." Man, Vol 8, 1908: 180-182.

Gecau, R.N. Kikuyu Folktales: Their Nature and Value. Nairobi: East African

Literature Bureau, 1970.

Huxley, E. Red Strangers. Middlesex: Penguin Books, 1998.

Kabira, W.M. Gikuyu Oral Literature. Nairobi: Heinemann, 1988.

Kags, A. Living Memories: Kenya's Untold Stories. Nairobi: No Boundaries Ltd., 2009.

Kenyatta, J. Facing Mt. Kenya. New York: Vintage Books, 1965.

—. My People of Kikuyu. London: Oxford University Press, 1970.

Lambert, H.E. Kikuyu Social and Political Institutions. London: Oxford University

Press, 1956.

Leaky, L.S.B. The Southern Kikuyu Before 1903 Vol 3. London: Academic Press, 1977.

—. The Southern Kikuyu Before 1903 Vol 1. London: Academic Press, 1977.

—. The Southern Kikuyu Before 1903 Vol 2. London: Academic Press, 1977.

Mugo, E.N. Kikuyu People: A brief OUtline of their Customs and Tradisions. Nairobi:

 Kenya Literature Bureau, 1982.

Mulli, J. Political Modernization and Kenya's Independence Era Rationalization of

Modernity. PhD Thesis, Nairobi: Kindle , 2011.

Muriuki, G. A History of the Kikuyu 1500-1900. Nairobi: Oxford University Press, 1974.

Neckebrouck, V. Irua: Circumcision Songs of the Kikuyu. Leuven: Leuven University

Press, 1988.

Routledge, W.S. With A Prehistoric People: The Akikuyu of British East Africa.

London: Edward Arnold, 1910.

Thiong'o, N.w. The River Between. Nairobi: East African Educational Publishers

Ltd. , 2010.

Wangu, K. Provebs of the Kikuyu People. Nairobi: Flame Keepers Publishing, 2009.

While not exhaustive this is a useful list of books which I think shed a variety of perspectives on the Gikuyu people.  Feel free to make suggestions for additional readings.