Exploring the Rich Heritage of Mijikenda: A Glimpse into the Giriama Story

Author: Oki MacPherson, University of Southampton,

Introduction

In November 2024, I was given the opportunity by the SCDTP to be a part of a research trip to Mombasa, Kenya, with the other PhD students and members of staff. During our visit, we had the privilege of learning the rich history and culture of the Mijikenda people, an indigenous group whose story is deeply intertwined with the region’s history.

During the visit to the Old Town of Mombasa and Fort Jesus, I realised that little was said about the story of the indigenous groups. This absence prompted me to reflect on the necessity of decolonising our way of thinking and ensuring that the voices of the indigenous people are heard and celebrated. This blog post is written to express my appreciation to the Giriama people at the Malindi District Cultural Association, who kindly welcomed our visit and shared their stories with us. Special thanks also goes to Mr. Kazungu wa Hawerisa, who is an indigenous Mijikenda poet and storyteller, and Dr. George Gona, who accompanied us and kindly translated the storytelling.

The Mijikenda and their Nine Cities

The Mijikenda people are traditionally known for their nine fortified villages, which each represented a distinct community. At the heart of their society was the Kaya village, a large homestead that served not just as a residence but as a cultural and spiritual hub for the Giriama people. These sacred spaces were central to their identity and governance.

The Arrival of the Arabs and the Transformation of Mombasa

Historically, the Arabs arrived in Mombasa primarily for trade, and at first, they were welcomed by the Mijikenda. Initially, only Arab men travelled to Mombasa, they integrated into the local community by marrying women from the Mijikenda families, who are regarded as sisters and aunts from the Indigenous families. The unions between the Arab and Mijikenda soon led to the arrival of offspring, who are known as Jomba. However, this cultural exchange soon turned into exploitation, as the Arabs benefited disproportionately from Mijikenda generosity, acquiring more land and resources. The Mijikenda, in turn, were pushed to move further inland, away from the coast.

The Giriama Structure and Traditional Education

The Giriama people possessed a well-organised social structure characterised by a gerontocracy, which means that governance was predominantly in the hands of the elders, who were respected for their wisdom and experience. This system emphasised the importance of age and the accumulation of knowledge over time. Education within the Giriama community was intricately linked to practical skills, focusing primarily on agriculture and the cultivation of self-sufficiency. Young members of the community were taught essential practices such as farming techniques, local resource management, and community-based living to ensure that the traditions and survival skills vital to their way of life were passed down effectively through generations.

Each family was allocated a designated piece of land, which served as a crucial environment for children to acquire essential life skills. The learning process was not instantaneous. Instead, it was gradual and experiential, allowing children to engage with their surroundings and absorb knowledge through hands-on activities and real-life experiences. This method fostered a deeper understanding and appreciation of the skills they were developing, as they learned not just from instruction but from actively participating in their education. To summarise their educational system:

• Young children often began looking after chickens, which were commonly gifted to them by their grandmothers. This aimed to help the children develop a bond with the chickens, symbolising the value of responsibility.
• As children grew older, they progressed to tending goats and learning about diseases and traditional medicine—aloe vera being a staple remedy, for example.
• Eventually, they would be entrusted with a cow, symbolising their readiness for adulthood and responsibility.

This structured learning ensured that by adulthood the youth possessed the knowledge and resources necessary for marriage and leadership within the community.

Leadership and Governance

Leadership within the Giriama community was structured according to the distinct roles that each member played in maintaining the cultural and social fabric of their society.

• The Abaya holds the important position of village administrator, taking charge of various communal affairs. This role is pivotal in ensuring that the needs of the community are met and that resources are managed effectively.
• Gohu, the spiritual leader, also embodies the role of a lawmaker. This dual responsibility emphasises the significance of spiritual guidance in Giriama culture and highlights the integration of their beliefs with the legal framework that governs community conduct.
• Dakambe functions as the judicial authority, a vital role that involves resolving disputes in a fair and just manner according to established traditional laws. This role is crucial in upholding harmony within the community and ensuring that all individuals adhere to the agreed-upon norms.

The Giriama people not only focused on leadership within their communities but also prioritised public health and environmental conservation as essential elements of their cultural identity. Their deep-rooted respect for nature was a fundamental aspect of their way of life, which is clearly illustrated through their rigorous regulations aimed at preserving natural resources, particularly water sources. For example, the Giriama community employed clear and explicit signs, such as those stating “Do Not Step on the Water”, as a reminder to all members of the community about the critical importance of safeguarding these vital resources.

Spiritual Beliefs and Social Structures

The Giriama held a deep-seated belief in Mulunggu, regarded as their supreme deity, who was thought to dwell in a sacred place known as Mulungguli. Integral to their spirituality were angels referred to as Pepo, who had the role of intermediaries or messengers in their religious framework. In contrast to many Western religious ideologies that emphasise concepts of heaven and hell, the Giriama envisioned a different existence beyond death, focusing instead on life after death as a continuation of the human experience.

Their mourning traditions were particularly poignant, for instance, when an individual’s partner passed away, the bereaved spouse would engage in the act of shaving their head as a profound expression of grief and loss. Although remarriage was acceptable and even encouraged to bring stability to the family unit, there existed a customary practice that favoured marriage to be within the family of the deceased partner. This practice not only aimed to preserve familial ties but also sought to ensure continuity and social stability within the community, reflecting the intricate balance between personal sorrow and social responsibilities in their culture.

Time and Cultural Continuity

The Giriama people embraced a distinctive four-day week system that is distinct from the more widely recognised seven-day week of the Gregorian calendar, which dominates contemporary timekeeping. This unique cyclical framework reflects the Giriama’s commitment to organising their lives based on natural rhythms and cycles rather than adhering to externally imposed temporal structures. 

Each day within this four-day system was imbued with its own specific significance and purpose, which governed various aspects of their daily existence, including work commitments, periods of rest, spiritual rituals, and communal activities. This deliberate structuring of time fostered a harmonious and balanced way of life, ensuring that no single element, such as labour, religious observance or social engagement, was overly prioritised or neglected. 

Furthermore, the four-day cycle was intricately linked to their agricultural practices and the natural rhythms of their environment. It served to reinforce the community’s profound connection to the land, as it aligned with seasonal changes and agricultural cycles that were essential for their survival. As a result, the Giriama’s approach to time not only shaped their daily practices but also profoundly influenced their cultural identity and communal bonds, underscoring the importance of living in harmony with nature.

Conclusion

Our visit to Mombasa was not just a journey through beautiful landscapes but an eye-opening experience into the untold history of the indigenous people. The Mijikenda, and specifically the Giriama people, have a profound legacy that deserves recognition. As we work towards decolonising our perspectives, it is crucial to amplify these stories, ensuring that the rich traditions and wisdom of the Mijikenda are preserved for future generations.

The Malindi District Cultural Association and similar groups are vital in sustaining these traditions. By acknowledging and celebrating indigenous knowledge, we can truly honour the roots of Mombasa and its people.

There is a video of Mr. Kazungu wa Hawerisa on YouTube, 20 Years A Drunk – Kazungu wa Hawerisa – YouTube, that narrates his life story, his education, and how he ended up in poetry. Although the video does not provide a full translation, I find it interesting to watch, even with the limited transcripts available on YouTube.