Kikuyu Traditional Wedding (Ngurario)

This is the last ceremony of the kikuyu dowry.  It is normally done by those couples who are already married though in rare case the groom might decide to visit the brides home and give it before the wedding takes place. The husband after staying with the wife for sometime and may be after the wife has given birth to some children will decide to perform this ceremony popularly known as ngurario or gutinia kiande.  The husband accompanied by some friends and relatives makes a visit to the father in laws homestead so as to be told what items to bring before the ngurario day.  The list will be read out as the secretary from the husband’s sides writes.  These will include such things as 

1. Young Goat (Mwati)

2. Sheep (Ngoima)

3. Lady goat (Harika)

4. Big sufuria (rurinja)

5. Basin (basin ya mabati)

6. I dozen cups (ikombe cia mabati)

7. Sword (njora)

8. Blanket (murengeti)

9. Two pairs of bedsheet for the father (macuka)

10. Coat (kabuti) 

11. One small sufuria with a handle (gathaburia kena munyito)

12. Ten crates of sodas

13. Five crates of beer (njohi) etc 

14. Lessos (marithu ma atumia)

15. I bag of sugar (ikunia ria cukari)

16. Foods and drinks for that day

The husband then goes back home buys those things and once ready,he takes them.The goats is taken two days prior to the ngurario day.  The men (wazees) from the wife’s side will then receive five goats and if not fat enough they can reject them or else ask for another one for fattening (kunoria).  The husband goes back home to wait for the big day.

Sending representatives to oversee the slaughtering of goats (gutuma aira akuona mburi igithinjwo)

During the actual day, the husband will send some representatives to check on how the goats will be slaughtered and since they were five, three of them will be slaughtered whereas the two will be kept for the father-in-law to be taking care of them so that he does not get bored; it is assumed. The sister to the wife will also wake up early to hide the knives that are to be used for slaughtering. Slaughters will look for the knives in vain only to realize they have been hidden.  They will finally give the sister some money to release the knives (kumuthaitha). 

The entrance (Kuhura hoti)

When the visitors (mans side) arrive, they will find the gate to the in-laws homestead locked and they will

start singing the traditional kikuyu songs for the gate to be opened. Through the songs they will inform their in-laws that they have arrived and kindly request them to open the gate for them. The women on the other side will respond by saying that they do not have the keys to the gate since their daughter disappeared with the keys when she was stolen by the husband on her way to buy milk at a nearby kiosk. The songs will continue and the wife's side will ask the husbands side to provide the keys which should be in form of money.  After giving the money the gate is opened and the visitors are ushered in. 

Payment for relieving the shopping  (wauri)

During the visit the visitors will have already done some shopping, these will include maize flour, wheat flour, sugar, rice soap, cooking oil, a bunch of bananas etc and by the time the gate is opened the visitors are

already tired.  In order for them to be relieve of those items, they will have to give some money which is called (wauri).  This money will be given to ladies on the bride’s side so that they will share amongst themselves.  The girl’s mother will not get anything from here since she will not be anywhere near the gate.  It is assumed that the mother should be somewhere laboring to give birth to this girl.

Selecting the wife from many ladies (gucagura muka wake)

Selecting wife from many ladies

Once inside they are ushered to a tent whereby after the usual welcome food is served. Serving tables are cleared and the Actual occasion starts.  Then a few ladies maybe fifteen enter the house, they are tied from head to toe with sheets (lessos) and then divide into three groups each comprising five.  The first group is then called outside and the husband is asked to select his wife thereby being careful not to pick somebody else wife because there will be a penalty for that.  In case the wife is not in the first lot, the second group is called and the husband does selection if wife not there the last group will be called and the husband will pick on his wife to the applaud of the congregation.  Husband unties the lessos and then matches with her forward to the high table with a lot of jubilation (ngemi) from the crowd. 

Cutting the Shoulder (Gutinia kiande)

Cutting the Shoulder

The wife and the husband will change to the kikuyu traditional attire and the master of ceremony  for cutting the shoulder might also change or not depending on whether he is a professional.  The shoulder to be cut is then put on a traditional basin and placed on the table for all to see.   The Mc will then ask the husband to cut the shoulder and he will be assisted by the wife who will hold it. Once he succeds in cutting it the Mc will tell him in front of the crowd that even if the wife gives birth to a child even if not belonging to the husband, he will take care of that child.  The husband will answer in the affirmative though not happy while doing so

Eating the ears (Kuria matu) 

The husband will also be asked to give the wife some ears from the slaughtered goat to eat and while eating

Eating the ears

he will ask her to eat them so that she will have ears to hear him whenever he calls her.  Likewise the wife will do the same to the husband.  Other women who happens to be agemates of the wife will also eat ears together with the wife so that they will be reminded of the importance of listening to their husbands.

Taking porridge (gukundania ucuru)

Wife giving husband Porridge

Once through, the next step will be to give the husband porridge (gukundio ucuru).  About five men accompanied by their wives will be called upon to come and sit at the front chairs so that they will also be given porridge by their wives. Here the wife will first polish the husband’s shoes, comb his hair, cut his nails and then wrap him a towel at the front to act as a baby feeder all through trying to soothe him so that he may accept taking the porridge that will be given by the wife. Porridge will then be put in a calabash by the maids who will then hand it over to the wife to feed the husband.  In most cases the husband will refuse to take it and twist the neck to face the other side. Here the wife will most likely give him a present so that he agrees to take the porridge. All this time the wife is holding it.

wrapping husband with a towel

Once he agrees to take it the other five men follow suit and they are also fed by their wives.  From there other guest will take the porridge.  On the process while visitors are still taking the porridge some people from both sides will enter the house to go and give some dowry which will mark the end of the dowry even though in Kikuyu we normally say uthoni nduthiraga (dowry is never finished).  This is because if as a

husband you are blessed you will continue giving or else assisting your in-laws even though you know too well that what you were meant to give for dowry you have already given.

The grooms parents then fixes a day when they will visit the brides home and both parents agrees on the day. The grooms side will cater for all the expenses i.e food and drinks.  The visitors from the grooms side visits the boma (homestead) from where after the usual welcome food will be served. 

Certification of kikuyu wedding (Kuheo certificate ya kuguraria)

Kikuyu Certificate

Immediately after cutting the shoulder the mc will then call upon the couple and give them the certificate which he will read out the number and announce that the girl has been married in a kikuyu traditional wedding and no man should dare joke with her.

Giving dowry (kuingira kuracia)

Later, some close family members of both parties will be shown a separate place where they will negotiate and give the dowry.  Once inside the house the mc from the girls side will ask the visitors to introduce themselves and say the reason as tto why they have come visiting.  The Mc will answer by saying that they got a flower from this home and it has proved to be alright no wonder we are coming back.  The visitors will then be asked to give what they have and after giving will also give money for beer, sodas for women as well as lessos. They will also be asked to produce the towel for dusting the sodas and also an opener     (gikunuro na opener),all this should be in form of cash. 

The master of ceremony from the brides side will then call the girl and ask her if her father should accept that beer (njohi) and soda and after agreeing (ngemi) will be said which will be three for the girl.  All will be given the sodas to share and lessos will also be left for ladies to share amongst themselves.  The visitors will be given back a crate of beer as a sign of appreciation (gucokia guoko).  after all is said and done guests leave at their leisure.

Story Prepared By:

Grace Mwangi, Librarian;Institute of Primate Research

Luo Cultural Beliefs ‘Kweche Mag Luo’

BELIEFS

The Luo tribe had very many beliefs and in all their beliefs the only remedy was the usage of different herbs ‘Manyasi’. For instance, it was a taboo for a daughter-in-law to enter the bedroom of the mother-in-law. If this happened, there was a herb used for bathing and drinking to avoid any calamity.

PLANTING ‘KOMO OR GOLO KODHI’

During planting ‘komo’ or ‘golo kodhi’ it was a taboo for young people to plant before the elders of the home (their fathers). The older people would plant first then followed by the young generation. If this happened then herbs ‘manyasi’ was used and chicken slaughtered for cleansing the person and the home.

HARVESTING ‘KEYO'

The daughter-in-law waited for the mother-in-law to harvest ‘keyo’ first and fulfill some to-do rituals before she can harvest ‘keyo’. Failure to do so, the herbs ‘manyasi’ was used for the cleansing to avoid a taboo ‘chira’.  The mother-in-law and the father-in-law were to be the first to eat the maize or millet from the harvest ‘keyo’ before any other person to avoid a taboo ‘chira’ in the family. If any of the elderly persons was not alive or present the one who is left would do it. Without the two it was done only by an older member of the family.

MOVING FROM YOUR FATHER’S HOME ‘GOYO DALA OR LIGALA’

‘Goyo dala’: The first son was to move before the other sons. This was done in a very traditional manner. The man and his son were to sleep in the new home and chicken was to be slaughtered. It was difficult for this ceremony to happen without the son from the first wife. Luos used to marry many wives those days. During this occasion there were special herbs ‘manyasi’ that were taken.

CEREMONY AFTER BURIAL ‘YWEYO LIEL’ 

This was done depending on the sex of the person who has passed away. If it was a man of the home people were to sleep outside the home for 4 days and if it was the mother 3 days. After those days each member of the family was to be shaved using razor blade and then herbs ‘manyasi’ were taken for cleansing.

BEATING THE HUSBAND USING UNDERWEAR ‘GOYO CHUORI GI SIRUARU’

When fighting with the husband, a luo wife was not supposed to beat the husband using her underwear. When such happened they would not be together as a man and wife untill they take the herbs ‘manyasi’ that was special for that.

  • In the community there were many herbs ‘manyasi’ used for treatment of diseases and cleansing of                               rituals e.g. Dyschoriste radicans – ‘Ratek-min-Angasa’ (in dholuo)

  • Toddalis asiatica – ‘Nyalwet—kwadu’

  • Calvatia (Lycoperdacaceae) – ‘Obuoch-Juok’

  • Mystroxyton aethiopicum – ‘ododo’

  • Amaranthus ( Amaranthaceae) – ‘ong’ong’o’

  • Sclerocarya birrea – ‘yaga’

  • Kigela Africana – ‘amoyo’ 

  • Cleome gynadra and many more plants were used.

Some of these believes are still being practiced by a few people but use of herbs will never stop as long as the community exists/lives on.

Story Prepared By:

 Monica Ageng’o, Librarian (Herbarium – Nmk)

Importance Of Chicken ‘Gweno’ In Traditions

Chicken ‘Gweno’ (in Dholuo) is the considered as a special food among the Luo community. In the community, chicken was slaughtered during occasions such as:
• Marriage ‘Nyombo’
• Funerals ‘Liel’
• For special visitors ‘Welo mogen’
• Home coming ‘Duogo dala’
• Moving from the parents home to one’s home ‘Golo dala' and many other ceremonies.

Preparation of chicken ‘Chinjo gweno’
Chicken slaughtering was done at the backyard by the man of the home. In his absence members of the household would do it (i.e. the sons). Women would only slaughter chicken in the absence of men.

The slaughtered chicken would be dipped in hot water to make the removal of feathers easier. After removal of the feathers the chicken was roasted on the fire place or placed on three stones used for cooking until it turns brown.

The now featherless chicken would be apportioned into 7 or 8 pieces according to the occasions e.g. during marriage ‘nyombo’. In other occasions, apportioning of chicken ‘ng’ado gweno’ was done in the normal way, either by men or women depending on who was available at that time.

The apportioned pieces were placed in a pot, water and salt added then it was let to boil. In the old days the frying of food was not done, oil from milk was used. The oil was added to the boiling water and it was left boil till tender and ready for eating.

Marriage occasions ‘Nyombo’
The chicken was apportioned into big sizes of 4 or 5 parts. Some parts were removed like gizzard, intestines and liver whereas parts like the head and feet were kept aside.
The son-in-law was served with special parts of the chicken and he was the one to eat before other visitors. This was so done to enable other sons-in-law to take chicken in their in-laws homes.

Funeral occasions ‘Liel’ 
During funerals chicken was slaughtered for the visitors i.e. in-laws from both sides. There was also a special chicken which was slaughtered and eaten by the elders of the clan for cleansing ceremony of the dead person. The ceremony was only for older men.

Special visitors ‘Ruako welo mogen’
Luos as a community are very welcoming and proud people. In the event of a visit by a respectable person then chicken together with brown ugali would be served to the visitors.

Home coming ‘Duogo dala’
Chicken was slaughtered during the home coming of a son who migrated near home or went on a journey in a far land and he is finally home. This happens even today though sons and daughters get the same privileges since the girls are nowadays allowed to eat chicken, as opposed to the earlier days.

Cultural beliefs (Myths)
Traditionally, chicken was food for men only. Women and girls were not allowed to eat chicken.
Nowadays chicken is eaten by all members of the family. Chicken used to be slaughtered for important visitors and during most of the celebrations or occasions but nowadays it may be taken just as a family meal.

Luos generally love chicken and this explains why in most of the homes chicken is kept.

Story Prepared By:
Monica Ageng’o, Librarian (Herbarium Nmk

Omurembe (Red Hot Poker Tree): - Traditional Belief Among the Luhya

INTRODUCTION

Omurembe is traditionally a Medicinal Plant Found in Western Kenya and Nyanza. The story is about Omurembe in local language of Luhya, sub-tribe from (KISA) Western Kenya

COMMERCIAL USAGE:

The local Luhya people used Omurembe in various ways, i.e. making of the Isukuti, the famous Luhya drum was curved from the trunk and this was sold to the local music makers for entertaining people during festivals, football activities, wrestling and even funeral activities to make people cheer up.

Boats/Canoes were also curved from bigger trunks and given that the trunks are also to remain afloat on water. The curved product encouraged cross river transportation within the local peoples, fishing industry and was promoted within the locals which boosted their income, especially those living along the rivers like Nzoia and River Yala where navigation was applicable.

USAGE OF OMUREMBE AS MEDICINE

It was used to cure mumps in both children and adults alike from the community(s) residing around. The Luo also used the tree as a cure for similar diseases.

Activities carried out during curation included: The concerned patient would wake up very early in the morning around 5.00a.m, and walk to the site of the (Omurembe) tree; and one must carry along a piece of slept-over ugali known as (Obuchieni) or in Kiswahili ‘Kiporo’ once at the site, the affected person would be required to go run round the tree singing and eating the slept-over ugali ‘Obuchieni’ at the same time for the remedy to be effective.

The song would go like this:

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

This exercise is repeated until one feels relieved, and then they would leave the site quietly and go home without uttering a word nor without looking behind until you reach the House/home.

The remedy would take like two days before they Mumps disappear.

THE SAME TREE WAS USED TO KEEP PETTY THIEVES AWAY (Home Guard)
If there was a notorious petty thief fond of stealing other people’s goods/items, money etc., the affected person would get a twig/branch from ‘Omurembe’ tree/plant, then would strike the twig on the spot where the stolen item was lying or had been placed before the act, after a day or two, the thief would complain of stomach swelling/headaches and then the thief would come out to reveal the act of stealing.  Traditionally the thief would then be required to compensate the affected owner before the remedy can be administered by medicinal Man to reverse the situation. Failure to do that, the suspected thief would easily die from that act. If the thief agrees to compensate the owner then the tree was then uprooted with all its roots.  This vice at that time contributed to near extinction of the tree where this was practice i.e. 

Western and Nyanza regions. This act kept people away from unnecessary theft activities in society for fear of what would befall them. However, in the recent past, one would walk far and wide without finding this tree that was very common. It is sad to say that this plant that was common in parts of Western and Nyanza is near extinction. One can walk far and wide without coming across this tree. In other words this should be declared endangered species. Where it can be found it should be preserved for indigenous knowledge for the future generation to learn from the past.

Story Prepared by:  

John Amulaku, Librarian – NMK Main Library

MUTHOKOI: A KAMBA DELICACY

Nzele

Introduction.

Muthokoi (maize without husks) is a dish among the Kamba community from the Eastern part of Kenya. It entails removing the outer skin of the maize grains by using a pestle ‘muthi’ and a wooden mortar ‘ndii’.

Pounding – ‘kukima mbemba’ 

The traditional way of making muthokoi was done as follows :-

Dry maize was taken from the granary ‘ikumbi’ and put in a large half calabash ‘nzele’ or a plaited tray used for sifting ‘lungo’. To sieve the dirt from the maize a second large calabash was used;  while standing where wind was blowing .

Ndii and Muthi

The maize was then put in a mortar ‘ndii’, some water was added to soften it then a wooden pestle ‘muthi’ was used to do the pounding. The pounding can take about one hour; sometimes it’s done by two people at the same time to make it faster. As the pounding continues, the maize starts drying and more water is added until the husks are completely removed from the grains Once the pounding ‘kukima mbemba’ is over, the maize is removed from the mortar ‘ndii’and poured on a sack and left to dry in the sun. After drying, it is placed in a large half calabash and the sieving process is done again by using two half calabashes ‘nzele’. It should be noted that for the muthokoi to cook nicely all the outer skin of the maize (makole) must be removed by sieving against the wind.

Once this is over, the grains are separated by selecting carefully the split ones from the whole ones, then the split ones are put aside and are called ‘nzenga’.
 

The split maize ‘nzenga’ can be cooked as rice. The de-husked grains are the ones cooked as muthokoi.

A large family will need two to three poundings to cater for everyone. This meal can be taken as lunch, supper and the leftovers can be used during breakfast the following morning with yorghurt ‘yiia ikaatu’.

Cooking.

Mbisu

In a clay pot ‘mbisu’ put your muthokoi, add beans ‘mboso’, cowpeas ‘nthooko’, pidgeon peas  ‘nzuu’ or any other legumes and add some water. Using the traditional fireplace; a three stone fireplace ‘yiiko ya ngu’ light up the fire and place the pot on the three stones. Let it cook for about 2 – 3 hours. As it cooks, keep adding more water. When it is about to stick at the bottom of the pot, add more firewood, lest the fire ebbs out. When thoroughly cooked, drain out excess water ‘kithoi’ by tilting the pot a bit. This is called ‘kukeluka mbisu’. The excess water ‘kithoi ‘  is very nutritious. It is usually given to babies. One can also use it to add onto the already served meal if it becomes dry. At this juncture one can opt to add pumpkins ‘malenge’or ‘mongu’ a species of pumpkin plant, then mash using a big wooden spoon ‘mwiko’. During our ancestors’ time, there was no salt, so some soil called (kithaayo) which was collected from the river was mixed with water and sieved.  The result was a salty liquid which was added to the muthokoi meal. The serving was done on a half calabash then ghee ‘mauta ma ngombe’ was added to make it tasty or delicious. Spoons carved out of a guard ‘kikuu’ were used  for eating or one could use their bare hands to eat.

Preservation

For preservation, the muthokoi was wrapped in banana leaves and put in another half calabash ‘uwa’ then placed on a wooden rack which was and is still used for drying utensils ‘utaa’. It could last for almost a week without going bad. Nowadays, the process of shelling the maize is done by machines in urban towns but in the rural areas the traditional method is still being used. People have modernized the cooking by frying it using/adding the following ingredients:

• Tomatoes
• Onions
• Garlic
• Coriander leaves and other spices.

Muthokoi was mainly cooked during traditional weddings or during bride price negotiations ‘ngasya’ to feed the visitors. Families could also cook it in absence of any occasions. In some areas in Ukambani, it is still used  as the cost of living has tremendously shot up and most families substitute it for rice which has become expensive for many households from the rural  areas.

Story Prepared by:

Josephine Nzuki, Librarian NMK-Main Library

‘MUTURA’ DELICACY AMONG THE KIKUYU OF CENTRAL KENYA

Definition:

Mutura is a popular sausage-like delicacy among the Kikuyu tribe of Central Kenya which is prepared by stuffing the large intestines of either a goat or a cow with a mixture of ingredients. It is sometimes referred to as the ‘African sausage’.

Ingredients: 

The ingredients used in preparing this delicacy include minced meat and blood from the slaughtered animal, leafy onions, pepper and salt to taste.

Preparation: 

The preparation of ‘mutura’ begins when the animal is being slaughtered. The spilling blood is collected in a calabash or a sufuria and kept aside. Some little salt is added to the blood to prevent it from clotting.

After the animal has been skinned and the various parts separated, the mutura expert meticulously separates the large intestines (mutura) from the small intestines (mara). There are two large intestines in the animal. The wider and shorter of the two is known as ‘mutura wa kiboroboro’ and is very easy to and fast stuff while the narrower and longer one which is also believed to be sweeter is known as ‘mutura wa kageri’ and is a little difficult and time consuming to stuff. The two large intestines are then kept aside to await the preparation of the stuffing mixture.

The expert then goes to the various limbs of the slaughtered animal mostly the neck (ngingo), the lower parts of the ribs (hutiro) as well as the back (mugongo) and other unpopular parts like the lungs (mahuri) e.t.c.,  from which he is able to gather  enough pieces of meat to stuff the ‘mutura’. 

The meat to be stuffed inside the ‘mutura’ requires chopping into very small pieces for it to go through the opening. In the traditional Kikuyu society unlike today there were no meat mincing machines and so to chop the meat into small pieces almost to the size of the minced meat of today, the expert used a sharp panga and a tree stump (gitiri). This is still in use today as ‘mutura’ prepared using this method of chopping is believed to be sweeter than that made from machine-minced meat. 

The expert places the pieces of meat onto the tree stump and by hitting the meat against the stump using the sharp edge of the panga, the meat is chopped into very small pieces which can easily get through the ‘mutura’ during stuffing. The chopped meat is then put into a sufuria with a little water and salt and cooked until soft and tender. Some leafy onions and pepper to taste are added to the meat and allowed to cook together for a few minutes.

 Once the mixture is well cooked, it is removed from the fire and the raw blood which had been kept aside during slaughtering is now added and mixed thoroughly.

The mixture is now ready for stuffing into the ‘mutura’. The expert identifies the wider opening of the large intestines (mutura) which he had kept aside earlier and starts the process of slowly stuffing it with the mixture. He has to be careful because if he forces the mixture quickly into the intestines it can rapture and mess the delicacy, he ensures that with every little stuffing he adds a little fluid mainly the blood which was added to the mixture so that everything moves smoothly. 

He should also not squeeze too much of the mixture into the ‘mutura’ since if it is too full, it will rapture during roasting. The stuffing must be done when the mixture is still hot because when it gets cold stuffing and squeezing in becomes more difficult and the’ mutura’ can easily rapture. 

After he has finished with the stuffing, the’ mutura’ can either be roasted directly on the charcoal oven or it can first be put into the boiling soup where the head and the lower legs (mathagiro) are cooking. 

Boiling it for a few minutes allows the raw blood to cook and hold together the mixture so that it doesn't disintegrate during the slicing of the ‘mutura’ when serving. 

Other people however prefer to see the red blood as they eat hence they roast without boiling. It is also possible to prepare ‘mutura’ without any blood at all for those people who are not comfortable consuming blood.

The ‘mutura’ is then placed on a roasting charcoal oven with very little fire where it is turned over and over until it is golden brown. 

Prepared By: 

Anthony Chege, Librarian NMK

KUMBEKUMBE HARVESTING IN THE WESTERN PART OF KENYA – KAKAMEGA COUNTY

Chiswa chisisi

Scientific name – Termitoidae

Local name - Chiswa chisisi

Swahili name - kumbekumbe

For many people in Western Province, the termite season always brings with it smiles over the hope of uninterrupted supply of natural delicacy. For most of them, they have to wake up as early as 2am to fetch the insects that are mostly found on ant hills or form up in holes that are scratched with a stick before you find more than two termites in a hole or sometimes one.

Termite business has turned out to be a success for many as a small cup of termites goes for more than twenty shillings depending on the size of the cup. Most parents and children consume the insects and are supplemented with free proteins that would cost them if they were to go for meat, chicken or any other form of protein.

Western Province residents who know the importance of the insects would do anything to get them at any cost of sacrificing their sleep in exchange of the insects and some would consume raw while others would fry and munch them with ugali or plain.

There are different types of termites with each type having its own name among Bamasaaba people of Western and Eastern Uganda. To start with we have chiswa chisisi which are blackish in colour and the smallest in size. These ones are mostly seen during the rainy season from about 2pm to 4pm in the months of September to December. Early in the morning women and children collect three short sticks which are used to invite the termites. Sticks are beaten, this is to sound like rain and because termites emerge when it begins to rain, they all come trooping out during the day.

Normally, Bamasaaba people erect a small tent (siswa) which they cover with blankets leaving an opening that leads to a special hole dug at the opening where termites will slide into then they are collected. The special hole is called efubo which has banana leaves inside and at the entrance where termites slide and fall into the hole.

Another group of termites is called Chinunda which are brownish in colour and mostly comes out from 5 pm in the evening common in the months of December to February. There is also a group called Kamabuli that are common in the months of December to February that appear late in the evening from 6pm to 7pm. They are blackish in colour and usually take a very short time after they start coming out. 

Kamakhubwe are brownish in colour and appear after the season for kamabuli although they are not eaten. 

Chimome are blackish in colour and normally come out when it is raining, commonly in the months of June to October. Chindawa termites are blackish in colour and also appear when it is raining, are common in the months of April-May

Kamaresi are dark brown in colour, the biggest in size and normally appear at night. This season as from April to June is for kamaresi that people capture at night.  They are attracted to the light and that is how Bamasaaba people get them using light. Kamaswakhe are blackish in colour and also appear at night.

Chingalabuwe termite species are common in the months of September to November and are Brownish in colour. Kamaachichi are common in April to May and their appearance resembles wasps and they are blackish in colour. They appear mostly at around nine to eleven in the morning.

Bikeke are blackish in colour and are associated with some species of termites. Bisiabubu usually appear in the month of April and are usually small, black and whitish in colour. They are not eaten among Bamasaaba people because it is believed one would become deaf if he eats them.

Prepared By:

Emmy Makokha

Librarian, Kitale Museum