Table of Contents
Here is a brief account of the
religious beliefs of the Akamba. Spanning through Central Bantu, the Akamba
ethnic group is estimated to be about 4.4 million people and occupies
Southeastern Kenya in areas, such as Kangundo, Kibwezi, Kitui, Machakos,
Makueni and Mwingi Districts and the Ukamba. A swathe of the Akamba population
can also be found in the Mazeras and Kwale Districts of the Coast Province in
Shiba Hills. The Akamba languages are Kikamba and Swahili.
Globally, the Akamba are not
exclusively a Kenyan or African tribe. They can be found in Uganda, Tanzania,
and Paraguay, which makes it partly an indigenous group and partly an
autochthonal group. Argument from migration theory suggests that Akamba came from
Kilimanjaro (a word that means ‘mountain of whiteness’), basing their arguments
on the similarity of certain cultural features with the Wachagga people of
Kilimanjaro. However, there’s the likelihood of Akamba originating from
Kilimanjaro. Hence, they once inhabited an area called Ulu, a word that means
‘upper’ in Kamba.
Supreme Being (Worships and Venerations)
The Akamba belief in God is
termed monotheistic and his abode is somewhere in the sky. Like most African
religions and native religions of many traditions, Akamba addresses their
Supreme Being with quite different names, such as:
Mulungu
Mulungu comes from the word ‘Mungu’ which stands for God.
This name is like the Judaic YHWH; it has no compare or equal. It’s next to
nothing. It is the holiest of all names and is reserved for the Supreme Being.
Other names are used instead to describe the role and activities of the Supreme
Being.
Mumbi
Mumbi literary means ‘to mould’. Here, The Supreme Being is
viewed as the creator, fashioner, or maker of everything. The Supreme Being
gives life and sustains it.
Mwatuangi
This means ‘the person who divides.’ This name further
describes the creative role of the Supreme Being as well as his immanence and
transcendence. Though the Supreme Being is independent of the world, the
terrestrial definitions of mankind with complementary features and faculties
show a genuine communion between the Supreme Being and creation.
Ngai
This is used to address the Supreme Being, especially by the
Akamba and Masai. In some instances, the Supreme Being is addressed as Ngai
Mumbi.
Asa
This literary means ‘Father’. Here the Supreme Being is
presented with an attribute like a human’s understanding of parenting. Here,
the Supreme Being is caring, fending, protecting, providing, kind, generous,
loving, and of course, reprimanding like earthly fathers. The attribute of
fatherhood as well as the different names given to God remove the Akamba Deity
from being categorized as ‘Deus otiosus’ or an idle god.
Ancestors
The Akamba respect their
ancestors whom they deem to have led good and wonderful lives while on earth.
Hence, the dead family members are respected, invoked, and honoured through
sacrifices at their shrines. However, this respect for ancestors does not mean
that they are worshipped. Far from it. The Akamba only worships the Supreme
Being.
Totems
Totemism is in Akamba’s belief
system. They have a full understanding of the significance of objects and
places identified as sacred, such as shrines, trees, mountains, hills, and some
rocks. Prayers, sacrifices, and rituals are offered around and in those places.
That they understand the significance of those objects and places does not mean
that they are worshipped. They revere them and separate them from the profane.
Some of the identified totems or
symbols of the people include:
- Bows and Arrows - Syano na Thyaka
- The Jackal – Mbiwa
- A bKindleindile
- The long-tailed monkey - Ngima.
- The bushbuck - Nthwaia
- Sand containing iron – Muthanga
- The Baboon - Nguli.
- The Lion – Munyambu
- The Hawk – Mbolosya
- The Crow – Ngunguu
- The fig tree – Kiumo
- The Leopard – Ngo
- The Secretary Bird – Ndei
- The Porcupine – Nzee
In effect, one can say that the
Akamba’s religion is almost one with who they are. Their worldview revolves around
the cooperation between the Supreme Being, the ancestors, the living, and
nature. The Supreme Being continues to create their world by his continuous
moulding and dividing of things and they continue to relish his paternal care
and love.
Sources
Immigration and Refugee Board of
Canada, Kenya: The Kamba tribe, including its traditions and beliefs; the
religion practised; and whether female genital mutilation is practised, 1
December 1998, KEN30713.E, https://www.ecoi.net/en/document/1283857.html (accessed
18 October 2021).
Gerhard Lindblom, The Akamba in
British East Africa: an Ethnological Monograph, formerly published as a university
dissertation at Upsala, digitized by the Internet Archive in 2007 with funding
from Microsoft Corporation http://archive.org/stream/akambainbritishe00lindiala/akambainbritishe00lindiala_djvu.txt (accessed
17 October 2021).
Finke, J. 2003. Kamba Religion
and Beliefs in Traditional Music and Cultures of
Kenya, http://www.bluegecko.org/kenya/tribes/kamba/beliefs.htm (accessed
15 October 2021).
Ndeto, Kivuto. Elements of Akamba
Life. East African Publishing House, 1972.
Akamba Clans. 20 Akamba Clans and their Symbols in The Akamba
of Kenya, https://www.machakos.org/akamba-culture (accessed 10
October 2021).
Comments