Kenya -- Folklore
Kenya's
many ethnic
groups have
a well developed
and sophisticated
folklore
which embodies
their history,
traditions,
mores, world-view
and wisdom.
Their legends
recount
the movement
of people
to and from
the rift
valley,
into the
highlands,
the grasslands
and the
lake regions.
Famous historical
figures
such as
the Kikuyu
Gikuyu and
Mumbi or
the Luo
culture
hero Liongo
are represented
in myths
and legends.
Myths include
accounts
of how cattle
were given
to a certain
people by
God. The
Maasai have
this legend,
so when
they went
on cattle
raids they
were getting
back what
was rightfully
theirs.
The Kikuyu
also have
a similar
story. Folk
tales try
to answer
etymological
questions,
such as
why the
hyena has
a limp and
the origin
of death.
In many
Kenyan cultures
the message
that men
would not
die was
given to
a chameleon,
but he was
so slow
that a bird
got to man
before him
and gave
them the
message
that men
would die.
Folk tales
also recount
the adventures
of tricksters.
In Kenya,
tricksters
are usually
the hare
or the tortoise.
The ogre
is another
popular,
if evil,
character
in many
Kenyan folk
tales. The
ogre devours
whole communities
but is eventually
vanquished
by the actions
of a brother
and sister.
The brother
then cuts
the toe
of the ogre
and all
the people
it ate come
out.
Each
ethnic group
has a large
store of
riddles,
proverbs
and sayings,
which are
still an
important
aspect of
daily speech.
Riddles
were usually
exchanged
in the evening
before a
storytelling
session.
Riddling
sessions
are usually
competitions
between
two
young
people who
fictionally
bet villages,
or cattle,
or other
items of
economic
life on
the outcome.
Many cultures
have a prohibition
on telling
riddles
during daylight
hours. The
Kikuyu had
a very elaborate
sung riddle
game, a
duet called
the enigma
poem or
gicandia
set text
poem of
riddles.
It is sung
in a duet
and the
players
are in a
competition.
The duet
is strikingly
different
than the
normal singing
of the Kikuyu
performed
by a soloist
and a chorus.
The poem
is learned
by heart.
A decorated
gourd rattle
accompanies
the singing
One gicandi
may consists
of 127 stanzas.
Proverbs
are social
phenomenon
and as such
they can
be defined
as a message
coded by
tradition
and transmitted
in order
to evaluate
and/or effect
human behavior.
Proverbs
reveal key
elements
of a culture
such as
the position
and influence
of women,
morality,
what is
considered
appropriate
behavior,
and the
importance
of children.
For example
the Luo
have these
proverbs:
(1) The
eye you
have treated
will look
at you contemptuously.
(2) A cowardly
hyena lives
for many
years. (3)
The swimmer
who races
alone, praises
the winner.
Some Kikuyu
examples
includes:
(1) Women
and the
sky cannot
be understood.
(2) The
man may
be the head
of the home,
but the
woman is
the heart.
(3) Frowning
frogs cannot
stop the
cows drinking
from the
pool. There
are also
several
proverbs
in Swahili
and English
that have
become part
of Kenyans'
daily life.
For example:
Haraka Haraka
haina baraka
(hurry hurry
has not
blessing)
and also,
When elephants
fight it
is the grass
that suffers.
The
Swahili
people on
Kenya's
coast have
had a rich
oral tradition
that has
been influenced
by Islam.
Stories
of genies
are told
side by
side with
stories
of hare
and hyena.
There is
also a very
rich tradition
of popular
poetry that
has been
part of
Swahili
cultural
life for
over four
centuries.
Kenyan
radio and
television
shows use
folklore
as part
of their
daily programming.
Oral literature
is part
of the secondary
and university
syllabus.
Part of
the requirement
in these
classes
is for students
to collect
folklore
from their
parents
and grandparents.
Kenyans
believe
that folklore
is an important
part of
their heritage
and culture
and are
taking steps
to preserve
and encourage
folklore
and education.
While global
culture
in the shape
of movies,
music and
literature
is replacing
folklore,
Kenyans
are actively
involved
in its maintenance.
For
Further
Reading:
ADDIN
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