THE UNIVERSITY OF LEIPZIG

concluding the ceremonies with the intercession of the spirits that was done by a spiritual
leader. These ceremonies involved the ritual performances in forest sacred places. If the
deceased was a wealthy or influential man, a big tree would be uprooted and the deceased
would be buried there. Nowadays, the mourners stay for shorter periods of time (about one
week) and the celebrations are held at the time of burial, with a single closing ceremony again
to end the forty days. The Luhya believe in animisms/spirits. Sacrifices are made to please the
spirits. These traditons are also tied to the birth of first born children. For instance elaborate
ceremonies are carried out during festivals to mark the first born’s birthday. Different animals
species were always involved in these elaborate ceremonies. Such animal would kiss the new
born as a sign of blessing and good health to the new child. Different animals are used by
different clans and such animals were later released back to the forest while others were
domesticated in the respective homes. 627
The family
Luhya culture revolves around the extended family. Polygamy is allowed it is a traditional
norm. Today, however, polygamy is seen to be declining in some parts of Luhya land. About
10-15 families traditionally make up a village, headed by a village headman (Omukasa or
Oweliguru ) who is elected by the male population in the village. In many cases, the village
chief is also a medicine man and healer within a family. 628 Among the men, the man of the
home was the ultimate authority, followed by his first-born son. In a polygamous family, the
first wife held the most prestigious position among women. The first-born son of the first wife
was usually the main heir to his father, even if he happens to be younger than his half-brothers
from his father's other wives. Daughters have virtually no permanent position in Luhya
families. They were viewed as other men's future wives, and are brought up to fulfil this role.
They do not inherit property, especially customary land, and are excluded from decisionmaking
meetings within the family. Children are named after the clan's ancestors, animal
species, grandparents, or after events or the weather. The paternal grandparents take
precedence, so that the first born son will usually be named after his paternal grandfather
(kuka), while the first born daughter will be named after her paternal grandmother (kukhu).
Subsequent children may be named after maternal grandparents, after significant events, or
even after the weather. For example, the name "Wafula" among the Bukusu is given to a boy
born during the rainy season. This comes from the Bukusu word for rain, "efula" and Simiyu
among the Banyala was the name given to the child born during the dry season.
627 Focus Group Discussion 12 July 2006.
628 Middleton, J and G.Kershew. 1965. Ethnographic Survey of East and Central Africa. London: International
African Institute.
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