Akamba nuptials

ANTHONY KAGIRI heads to Kitui to find out how the Akamba community goes about traditional marriage

The joining of a man and woman has particularly been a highlight of all Kenyan societies and each has set ways of conducting the union and the accompanying festivities. Dowry negotiations meant to show a prospective groom’s eligibility preceded this union, but with the advent of Christianity, traditions of indigenous Kenyan communities have slowly ebbed away. The Akamba community is one whose dowry practices are shrouded in mystery and little of their marriage practices have been chronicled. I sought the aid of a guru Robert Kieti to help bridge this gap. Nothing prepared me for the fun-learning adventure that came with unearthing of Akamba marriage traditions. As I discovered, the Akamba that reside close to the Nairobi-Mombasa highway are less pragmatic. My search for an authentic source of Akamba dowry practices led me to Kitui county, the heart of Kambaland situated in the Eastern part of the country, some 160 kilometers east of Nairobi.

the courtship

Once a man identified a woman that he intended to marry they would court secretly provided they were both of age and had undergone the required initiation rites. When the time was right, they would inform their respective parents of their intentions. Their fathers would discuss the matter and if in agreement, give their consent and the dowry sessions would begin.

First, at least three representatives would accompany the groom to identify and place a marker on the bride. For this, they would bring with them mbui sya ntheo that loosely translates to marker goats — a billy goat and two nanny goats. Emphasis was placed on an odd number of goats, as it was believed that an even number could not function as a compelling marker. They would also carry gifts for their prospective in-laws, which mostly included kaluvu (local brew), uki or kithembe (honey), sugarcane, banana and any other gifts available within their locality.

The groom would identify the girl and propose marriage. If she accepted, the billy goat would be slaughtered to seal the marriage and the mukwa (strip of skin) used to tie it returned to the groom’s parents to signify consent and blessing of the impending union.

Even though the union was not complete, this seal was so compelling that if by any unfortunate circumstance the bride died whilst still under her parent’s roof, she would be buried in her husbands homestead. To complete this ceremony, a date for negotiating ngasia (bride price) would be set.

Bride price

For the dowry negotiations, the groom was accompanied by at least four clan members who would engage a similar number from the bride’s clan. Selection of this lot was mostly on the basis of experience and eloquence, as a lot of skill was needed to attain a bargain. It is not uncommon to hear grooms engaging the services of highly recommended negotiators. The groom kept mum during the entire duration of negotiation and spoke only when addressed. Bride price was mainly in the form of livestock.

In the olden days, it averaged 36 goats, six bulls and three heifers. If the girl had undergone formal education, an approximation of the cost incurred schooling her was made and money exchanged hands.

Today, 48 goats, three bulls and eight heifers suffice. These are mostly paid in monetary terms with current livestock prices being the guide. Interestingly, education is not much of a haggling chip now as many believe it is unfair to charge education costs as the groom himself has also incurred the same expense.

Negotiations

Sticks representing the amount of dowry were then presented to the groom in a chondo (sisal basket) the essence of this was that each time a fraction of the agreed price was paid out, a stick of its value would be given back like a receipt. He would then consult with his representatives on the mode of payment.

There are instances of grooms paying off their dues in one go. In rare cases, other men took way too long and the council of elders intervened, forcing the individual to pay up. Noteworthy, bride price was primarily a clan’s responsibility, hence a relatively poor man hailing from a wealthy clan could afford it.

With this business concluded, the groom’s clan would then be informed of their new acquisition. A predominantly Akamba exercise meant to show gratitude would then be exercised. The groom’s clan would arrive at the bride’s homestead laden with food and other essentials required to prepare a feast.

This meant bringing with them fuel for lighting the fire, water and cooking utensils and cutlery. When the food was ready, they would serve the bride’s clan and only when they had fed to their fill would they indulge themselves. Even though the couple was considered married at this point, the groom returned home without his bride. Consequent visits to the bride’s homestead were conducted but this differed with each clan’s practice. Ilute for instance, was a visit where the groom brought along a bull for slaughter.

On the night before the groom left for her new home, a ceremony called mathaa (adorning the bride) was performed. Members of her clan would dress the bride up and shower her with gifts. Today, however, an unscrupulous trend has crept in to take maximum advantage of this process. Couples perform it immediately after the conclusion of bride price in the presence of both families. Since gifts come in the form of money, they capitalise on gains.