Stages of a Gikuyu Woman’s Life

  1. Kaana – a girl child. A baby is a gakenge.
  2. Karĩgũ – a young innocent girl not yet circumcised.  (Kĩrĩgũ – A big girl beginning to be naughty.)
  3. Mũiritu – A maiden after circumcision and before marriage.
  4. Mũhiki – A bride for the first year after marriage. If she goes beyond this one year without getting pregnant she begins to raise concern. A few more years without getting pregnant and she undergoes a resurrection ceremony called Kũriũkio  kwa mũhiki which is intended to awaken her.  (Kũriũkio – to be resurrected)
  5. Mũhiki wa rwara rũmwe – A primipara with only one child.
  6. Mũtumia wa kang’ei – An older married woman who can join in the wedding dance when food is taken to the village of the groom. (Wabai – a class term for mature matrons.)
  7. Mũtumia wa nyakĩnyua – A mother of at least three circumcised daughters or sons and is hence entitled to drink (kunyua) beer.
  8. Mũtumia wa makanga – A woman past child-bearing but who is still active.
  9. Kĩheti – An old woman who resides at home unable to leave her homestead.


The general term for a woman is mutumia, meaning ‘one whose lips are sealed’ and the name for the female gender is Mundu-wa-nja meaning ‘Person of the Nja’. The Nja was the open courtyard space surrounded by all the huts in a homestead. The Gikuyu were polygamous and each woman in a homestead had her own hut, nyumba and the man his own hut, thingira. Each woman also had her own granary and all these structures were held together by the Nja. The Nja was bare earth and always swept clean and it was taboo for someone to trip and fall within it. It meant there were things lying around loosely. The swept Nja also made it difficult for snakes and other small animals to venture there. The food preparation and cooking also happened in the Nja when weather permitted and the inside of the hut was used mainly in the evenings and at night.

The woman ruled the Nja and this was her realm. The man usually would sit outside his thingira or with friends around another fireplace near the entrance to the courtyard, boi-ini. Cattle were not allowed into the Nja and  though goats were permitted they were controlled in a corner of the Nja by providing sweet potato vines hung on a post, Kihanya. They were also provided with a trough filled with saline earth for them to lick therefore they could not roam about the Nja. Cow peas, millet, sorghum and other produce would also be spread out to dry in the Nja and because of this the beloved small robin bird, Kanyoni-ka-nja or ‘Bird of the Nja’ was always about moving around and feeding on the seeds. Like the small bird moving up and about in the Nja, the woman was also the ‘Person of the Nja‘, Mundu-wa-nja, the name for the feminine gender. And just as all the built objects in a Gikuyu homestead orbit the Nja, so does the woman act as a central force holding the members of a Gikuyu family in place. The Nja is a mirror of her world.


This name Mundu-muka is used in the Gikuyu Bible for ‘woman’. It means ‘the person who came’ (from uka-come). When a woman married a man she is the one who left her people and joined her husband’s people, thus she gained the name mundu-muka or ‘the one who came’. But this was not the way things worked at the beginning of time. Gikuyu myths talk of a time when the woman was the head of the household and it was the man who came to her and was married to her just like in the case of the original nine plus one daughters but that is another story.


Ngatha ya Mutumia is a prosperous woman of substance of the Nyakinyua or Makanga grade. Traditionally the picture of a Ngatha was not one of a thin woman like the Ngatha of today as Mrs.Jane Kiano nor  was it of a fiery-brand like a  Mrs.Wambui Otieno or a Wangari Maathai but one of quiet self-assurance and confidence with just a hint of disdain. Mama Ngina Kenyatta is the true personification of a Gikuyu ngatha. She is ample and has the overpowering presence of a queen yet is still a Mutumia, a woman of discretion. The Catholics try to pass off the virgin Mary as a Ngatha but that picture is riddled with contradiction as their Mary is first and foremost an innocent virgin most usually depicted as being at the level of a maiden, muiritu gathirange. Ngatha ya mutumia is rare and at a spiritual level this is what every woman strives to be whatever her outward circumstances may be. It is not dependent on adulation but  on an inner experience and sense of self satisfied well-being. Gwikindira.

A baby – Kaana

A girl – Kairĩtu (Karĩgũ)

A maiden – Mũirĩtu

A young mother – Kang’ei

A mature woman – Nyakinyua

An old Lady – Kĩheti
Photos from Il Popolo Kikuyu

See: Stages of a Gikūyū Man’s Life

27 thoughts on “Stages of a Gikuyu Woman’s Life

  1. Mundu wa Nja/Mundu wa Nyumba. Nduire njui ati Mundu wa Nja ni kuringana na ati kana muiritu ni akaahika na oime mucii uria aciariirwo. Kwa uguo ndari giikaro gia gutuura tondu orona kuu athii no oime kuo na athii kuungi. Ni undu ucio ndari mucii uria ari waguo, na kwa uguo Mundu wa Nja.


  2. Nganga the female gender just happens to be extremely rich and well to do. Dual personalities, homes, multitasking. Its not that we don’t have a home, the good Lord and nature in their limitless and one form of wisdom, decided we could handle two homes.


  3. I just find these names to be very abusive to women. This is the problem when everything is done in a patriarchal manner without including women and the decisions to be made are women related. If women were the one to come up with names that they preferred to be called they would have come up with better names than mundu wa nja. (this was the kingdom of a woman) no wonder even upto date so many men believe that women belongs to Nja or kitchen. aiii why do men always discuss issues pertaining to women. For example kamweretho was a very good initiative for women where children were to appreciate their parents. Most men campaigned against it and killed it they looked for any negativity in it forgetting or the positive thing and it was given a slow death. Surely! this patriarchal system from the judaic period, hellenstic world, roman, and down to us. We see it prevailing in middle east where a woman is still treated as a thing by the dominating patriarchal society. oops!!!1


    1. Hi Lucy,
      Thank you for your comments. Here we try to present Gikuyu culture as was, is an sometimes even the hope for tomorrow. Like all cultures there are sometimes very ugly incidents which future generations find hard to swallow for after all they were ancestors. They are us. Think of the American legacy of slave trading and treatment of black slaves or the German Nazi heritage. We can do nothing about it except sometimes our attempts at rewriting history. Personally I try not to look at it with disgust or condescension but with wonder and awe. And this by the way goes even for some of today’s practices.

      Liked by 3 people

      1. Hallo Mukuyu,

        Kindly give us an insight of Gikuyu male stages. L only know of Kahii, Kimwana, Kiumiri, Kamatimu/Mwanake, Muthuri….
        Also we need pictures of how the early boy life since l can see alot of emphasis on Gikuyu female.


        1. Gikuyu life centred around the woman. She was the goddess of creation, Mumbi. All things were made by her, (kūmba), and without her was not anything made that was made. She was the feminine Principle to the masculine God, Ngai and was not made but always was. Gikuyu, and all men are secondary to the feminine principle among the Gikuyu. In the Gikuyu numeric system Ngai is 1, Mumbi is 2, Gikuyu is 3, Girl, Kairītu is 4, Boy, Kahīī is 5. In the geometry of the Nyumba this is a cross with the woman as head and the lower arm of the cross is the man. Left is boy and the right is girl. Spirit, Ngai is the centre. We will deal with the issue of numbers in another post. Much later, “stages of a Gikuyu man’s life” will receive our attention.

          Liked by 1 person

    2. Lucy Wanjeri, don’t confuse issues. What is abusive about the woman ruling the homestead? Where does kamweretho come in? You are just confused. Judaic, Hellenistic……. Do you really know what these are? How do they relate to the Gikuyu culture?

      Liked by 2 people

  4. Thats a Good interpretation, Those who claim that gikuyu culture is Patriarchal then they need to cast the mental dice wider and compare..

    Kirira gia ugikuyu ti njunu ….ni uhoro mukindiriku ki


  5. I like this. I am 58 and I was brought up by an elderly couple. My father was born in 1885 and passed away in 1972 at 87.
    I therefore learnt Kikuyu from real natives in the natural surroundings. My mother is 99 today.
    I therefore authoritatively commend your research.

    Liked by 2 people

  6. niwega muno Mukuyu niuhoro uyu wa gikuyu.ndugitwethere kirira kia rurachio na mburi iria cia thinjagwo.thengiu muno.


  7. Thank you so much for this! As a young kikuyu man who grew up in the city (Nairobi), much of this cultural information wasn’t taught to me. This website has been a godsend and I have learned so much about my own culture. I wish this was incorporated into the school curriculum because so many young people of my generation have lost this knowledge.

    Liked by 1 person

  8. After watching my grandmother rule the household I was convinced that a Kikuyu woman is one of the most powerful people in existence. She was a single mother but I was could tell her calm assurance was rooted deep. I now understand.


  9. I would like to know more about this…
    “Gikuyu myths talk of a time when the woman was the head of the household and it was the man who came to her and was married to her just like in the case of the original nine plus one daughters but that is another story.”


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