The Akamba – Concept of the Supreme Being & Totems

Staff Writer


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). 

 

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