Kuria Birth Rites 

The Kuria are a community in close relation with the Abagusii and divided into about 16 clans. Traditionally, they mainly inhabited the Nyanza region and had a stronghold in agriculture.  

Alongside marriages between men and women, it was also possible for a woman to marry a younger woman in instances where she could not have children of her own. These marriages were not romantic or sexual and the relationship between the women existed solely for the purpose of rearing children. The younger woman would act as a kind of surrogate to bear children to continue the lineage of the woman unable to have her own. The barren women were often older and possibly widowed or unmarried. They lived similar to elders and took on some community responsibilities.   

Upon marriage, the younger bride had her pick of male suitors that she would mull over in secret. She would choose one to her liking and he would become the father of her children. While the man would be a biological father, he had no role once the child was born. The two women raised any children arising from this agreement. This also meant that if the woman of means had a husband, he would not be involved in child rearing either.   

Song and dance were a key part of how the Kuria rang in the birth of a child. Adorned in traditional garb and markings on their bodies, the Kuria would dance to songs communicating the message that a child had been born. The men would then wind down with brew and smoking after the celebrations. 

When it came to names, Kuria ones could be spotted from a mile away. First born children would typically have one of six names. For boys, these included Chacha, Mwita and Marwa. For girls, Bhoke, Robi or Ghati may have been chosen. The consistent usage of these six names meant they were incredibly common. 

Naming practices would extend to the way that parents were referred to. Fathers would take on the prefix Isa- while mothers would take on the prefix Nya-. This meant that parents to a firstborn girl called Bhoke would become Isabhoke and Nyabhoke. Grandmothers would take on the prefix Nyako- while grandfathers would take on the prefix Isako-. The names would change as the generations went on. A grandfather whose firstborn son was Chacha would be known as Isachacha. However, for example, when his son had another firstborn called Marwa he would become Isakamarwa – the grandfather of Marwa.  

Though firstborn names dominated the majority of naming culture among the Kuria, other names were often determined by occurrences around the time of a child’s birth. For example, Wanchara meant famine while Magesa/Mogesi meant harvest. 

Do you know how you came to have your name? Let us know in the comments! 

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