BECOMING A MAN

LUYHA CIRCUMCISION

The Abaluhya people are the second largest ethnic group in Kenya and account for
30% of the population. The ethnic lives mainly in Western Kenya in the counties of
Kakamega, Bungoma, Busia, Vihiga, and some parts of Trans Nzoia and Nandi
counties. Although they can also be found in other parts of Kenya as well. The
Abaluhya community is composed of various dialects which include Bukusu,
Maragoli, Banyala, Banyore, Batsotso, Gisu, Idakho, Isukha, Kabras, Khayo, Kisa,
Marachi, Marama, among others. The Bukusus and Maragolis are the largest
groups in terms of population.

The Luyha are still strong traditionalist as far as rites of passage are concerned.
Among the Bukusu tribe in western Kenya the traditional rites of passage, which
mark a boy’s journey into manhood, include being circumcised. The initiation rite
is called Imbalu. The ceremonies are spectacular and involve a display of cultural
festivities which include songs, dances and feasting. A candidate usually volunteers
by declaring his interest to his father and traditionally he would be asked to step on
hot charcoal to mock fear. It is at this point that the candidate will take a hen to the
black smith in exchange of the two bells called chinyimba. After acquiring the
bells the candidates meet to rehearse for the ceremony in preparation to face the
Lukembe which is the circumsicers knife.

According to the Bukusu the circumciser Omukhebi has an inborn talent to

circumcise and does not need to attend classes for him to learn to perform this rite.
They believe that circumcising is as a result of some powerful magical spirit called
kumusambuwa. The circumcisers meet to sharpen the knife and bless the knives
for the forth coming ceremony. The knife blessing ceremony is incomplete without
a locally made brew known as Busaa made from fermented maize, sorghum and
wheat.

The ceremonies take place in August ,every even year, to give the boys enough
time to heal before the school year starts and can take months to prepare. The
adolescents undergo the ritual in public and without flinching, to prove their
courage to the community.

On the day before the circumcision, the youth will visit his uncle, who slaughters a
cow and dresses him with a piece of meat as a personal gift. The meat is eaten by
all family members as a way of solidarity and acceptance of rite. This grants the
boy permission to proceed with the ritual. The youth is served his last meal before
he becomes a man, and his uncle slaps his cheeks to test his bravery.

At dawn, the youths are escorted to a river, where they dip themselves in the cold
water and to be smeared with clay soil all aver their body to numb their bodies to
reduce bleeding after circumcision. However, the clay is assumed to have other
cultural meaning which are not spoken about. A mount of clay is stuck on the
candidates head and a grass “planted” in it which acts as an antennae to pass
information to home as well as communicate to the ancestors about the
circumcision. It is believed that the grass and the mud is to honr Mango who was
the first man to circumcised after killing a huge snake, therefore the grass
represents the snake. The ritual is carried out in public by a traditional circumciser
and without an anesthetic. The youth must face it bravely without flinching, to
demonstrate their courage.

Once the bleeding slows, the initiate is then escorted into his father’s house, which
he enters by walking backwards. The circumcision is followed by a period of
seclusion. During this period the initiates are normally referred to as Bafulu. They
stay until December where they don’t shave the hair or take a bath. They are then
officially declared warriors by the elders after which the initiates take part in
another ritual before they are reintegrated into society. A great ceremony is held
where the circumcised boy is awarded with gifts from relatives and friends.

One of the most important thing in this ceremony and which is important for this
context is the song and dance that is performed in this ceremony. The dancers, who
comprise of young men who have undergone the rituals, and girls slightly older
than the son undergoing the ritual. The songs are accompanied by drums called
Isikhuti which in most cases is a set of three drummers beating the drums in a
certain style. The songs and dances are meant to encourage the son undergoing the
ritual to be strong, for strength is a sign of manhood. Also, facing the cut is a sign
of great strength and manhood.

key aspects of the significance of circumcision in the Luhya community

1. Cultural Identity: Circumcision is deeply rooted in Luhya cultural identity and

heritage. It is seen as a tradition that has been passed down through generations
and is considered a vital aspect of being part of the Luhya community.

2. Social Status: Circumcision is often linked to social status and respect within
the community. Circumcised men are seen as mature and responsible individuals
who are ready to take on adult roles and responsibilities.

3. Initiation into Manhood: For boys, circumcision marks the transition from
childhood to adulthood. It is a symbolic act that signifies readiness to take on adult
roles, such as marriage, leadership positions, and participation in community
activities.
4. Community Celebration: Circumcision ceremonies are elaborate and
significant events in Luhya culture. They involve rituals, feasting, dancing, and
singing, bringing the community together to celebrate the young men's transition
into manhood.

5. Health and Hygiene: In addition to cultural and social significance,

circumcision is also valued for its health and hygiene benefits. It is believed to
promote cleanliness and reduce the risk of certain health issues, although this
aspect may vary based on cultural beliefs and practices.

6. Spiritual and Ancestral Connection: Circumcision ceremonies often include

spiritual elements and connections to ancestral traditions. Elders may impart
wisdom, blessings, and guidance to the young men undergoing circumcision,
reinforcing the spiritual aspects of the rite of passage.

Basically, circumcision in the Luhya community is a multifaceted practice that

encompasses cultural, social, spiritual, and health-related aspects. It plays a central
role in shaping individual identities, community cohesion, and intergenerational
continuity of traditions.

Circumcision holds different meanings and practices in the Bible and in the Luhya
community in Kenya. Here's an overview of circumcision in both contexts:

1. Circumcision in the Bible:

- Old Testament: Circumcision is prominently featured in the Old Testament of

the Bible, particularly in the covenant between God and Abraham (Genesis 17:10-
14). God commands Abraham to circumcise himself, his household, and all male
descendants as a sign of the covenant between them. Circumcision symbolizes
purification, obedience to God's commandments, and belonging to the covenant
community.
 - New Testament: In the New Testament, the significance of physical
circumcision is reinterpreted considering spiritual circumcision. Circumcision of
the heart, symbolizing spiritual purity and devotion to God, becomes more
emphasized (Romans 2:28-29, Colossians 2:11-12).

The Jerusalem Council, as described in Acts 15, was a pivotal meeting in the early
Christian church that addressed the relationship between Jewish and Gentile
believers. The primary agenda of the Council was to determine whether Gentile
converts to Christianity needed to follow Jewish customs, particularly
circumcision, to be saved.

The Council took place around 50 CE in Jerusalem and was attended by key
figures such as the Apostles Paul, Peter, and James. The debate centered on
whether adherence to the Mosaic Law, including circumcision, was necessary for
salvation. This issue arose due to differing views between Jewish Christians, who
maintained that the Law should be followed, and Gentile converts, who were not
traditionally bound by these laws. Gentile Christians were not required to observe
the Mosaic Law, particularly the rite of circumcision.

2. Circumcision in the Luhya Community:

- Rite of Passage: In the Luhya community in Kenya, circumcision is a

traditional rite of passage from boyhood to manhood. It is a significant cultural
practice that marks maturity, responsibility, and acceptance within the community.

- Social and Cultural Identity: Circumcision is deeply ingrained in Luhya

cultural identity, and uncircumcised males may face social stigma or exclusion
from certain community activities until they undergo the ritual.

- Community Celebration: Circumcision ceremonies in the Luhya community

are elaborate and festive occasions, involving rituals, feasting, dancing, and
singing. The community comes together to celebrate the young men's transition
into adulthood.

- Health and Hygiene: While cultural and social aspects are primary,
circumcision in the Luhya community is also believed to have health and hygiene
benefits, although these may vary based on individual beliefs and practices.

In summary, while circumcision in the Bible and in the Luhya community both
involve the physical act of circumcision, their meanings, purposes, and cultural
contexts differ significantly. The biblical context emphasizes spiritual and
covenantal significance, while in the Luhya community, circumcision is a cultural
and social rite of passage with deep-rooted traditions and community celebrations.

Factors leading to extinction of this cultural rite.

First, there is cultural erosion caused by intermarriage, integration, urbanization,

assimilation into other communities and of course the digital age which demonizes
such cultural practices.Some of the parents of these sons of these parents prefer
their sons to be taken to the hospitals to face circumcision. Such sons would
essentially not be considered courageous or “men enough” later in their lives
because they failed to face the circumcision ritual. As a result, the songs, and the
dances also face distinction. It is for these reasons that this cultural practice should
be considered in the list of UNESCO intangible cultural heritage for it to be safe
guarded. One important thing is to make the ceremony safe for the sons of the
Abaluhya community but retain the cultural aspects in danger of extinction.