Bantu Beliefs and Magic / With particular reference to the Kikuyu and Kamba tribes of Kenya Colony; together with some reflections on East Africa after the war

by C. W. Hobley

The male African in his home life is not noted for persistent steady work; the women, on the other hand, [[276]]are never idle, and are withal cheerful and uncomplaining about their lot, and not nearly so down-trodden as some people believe. In most tribes they are well-treated; their lot among the Masai is probably harder than among agricultural tribes; the old women have to go on watch at night in the cattle kraal and often get beaten if they fall asleep. In Kavirondo, on the other hand, the mother of the head of the village is often the most important person in the village, and her opinion is generally sought even on political matters which lie outside the ordinary sphere of a woman’s influence; the affection of the Kavirondo for their mothers is, however, a very marked trait in their character. Among the A-Kamba the fact that manifestations from the spirit would nearly always come through the mouths of women undoubtedly proves that the sex plays an important part in the life of the people. The fact that in both Ukamba and Giriama old women have in recent years turned out to be at the bottom of serious political agitation also demonstrates this point. The influence of a woman over her children is the same all the world over, but owing to the long period of lactation prevalent in African society, and possibly among any polygamous community, the African mother might be expected to be more tied by her children than a European mother; such, however, is not the case, and the baby is taken everywhere with the mother—to market, to the field, out into the bush when firewood has to be gathered, and to the river or water-hole. The first separation is when the small boy first goes out to herd the goats; the small girl stays on with her mother and trots by her side and assists her in her various duties. This continues until the boy is promoted to herd cattle and then goes out into the wider world and comes into contact with civilising influences and European progress which cannot fail to enlarge his horizon and increase his knowledge of men and affairs. The girl, however, stays on with her mother in the narrow life of an African village. The difference of environment at [[277]]the formative stage of life is thus ever producing a great disparity between the mental development of the two sexes, and must, as time goes on, prove more and more a disturbing factor in tribal life.

Owing to the marriage value of girls their parents are loth to allow them to go far from home; the missionaries complain of this as one of their greatest difficulties. Boys can be attracted to the missions for instruction, but it is very difficult to induce parents to allow their daughters to go to school. The old women say that if they go to school their heads will be turned, that they will want to be fine ladies, as the saying goes, and will not take kindly to agriculture, the collection of firewood, and other household duties. There is probably a large amount of truth in the accusation, for education would undoubtedly open their eyes to the life of drudgery they lead; they would, as far as physical labour goes, have an easier time while at a mission, and would feel the return to a harder life. The whole question is a problem which time alone can solve, and a proper adjustment of the sphere of activity of the two sexes will take many years.

It may be of some interest to review the class of work which is the special duty of the women. Their primary duty may be said to be the raising of food, be it in the form of grain, beans, bananas, sweet potatoes, etc. They sow, they tend the fields during the growth of the crop, and then reap the grain, thresh it, store it, crush it in wooden mortars, and grind it into meal. In most tribes the clearing of the bush and the heavy work of breaking up new ground devolves on the men, and in Kavirondo the men assist to a great extent in actual agriculture. Where natives irrigate, this branch of agriculture is always in the hands of the men.

As the producers of food, it naturally becomes the duty of the women to make the supply of beer for the family. In Kikuyu young girls crush the sugar cane in mortars made out of a log of wood with round holes in [[278]]it, and they then squeeze out the sweet sap and brew the beer. They understand the art of malting grain and the manufacture of beer from cereals.

Having grown the food, the cooking of it naturally falls to them; they know the wild green herbs which are used as green food, particularly in times of scarcity, and the wild edible roots which are sought for at such periods.

The collection of firewood to cook the food and the transport of the water used also falls to the women.

The manufacture of the cooking pots and other household utensils is generally women’s work. In Uganda, however, it is as a rule done by men. Smith’s work is never done by women, this industry being a monopoly of man; there would be a prejudice against any arms or weapons made by women, and by analogy it is therefore believed that the persons who made the stone implements which we are beginning to find in Africa were men.

The collection of honey and the manipulation of bees is also never done by women.

The basket work used in the villages is almost always made by women, and also sleeping mats. The rule is, however, not invariable, for an old influential elder in Giriama was recently seen plaiting a mat, possibly because he was too infirm to do more active work. The string bags, singular, chondo, plural, vyondo, used by the A-Kamba are always made by the women.

Wood cutting or rude carpentry is the work of the men; if bedsteads are used they are made by the men, also the ornamental staves and stools so extensively used.