In 1902, during colonial rule, in a world dominated by male leaders, Wangu wa Makeri, a bold and fearless woman, became chief of Weithaga village. She was the first woman to be appointed chief at the time.
A chief who dared to address a Baraza while riding on a man's back. How is it possible for a woman to refuse to sit on a stool and instead sit on the back of a man? Meet Wangu Wa Makeri, a woman from one of Kenya's villages.
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| Wangu wa Makeri |
Wangu Wa Makeri Story
Wangu Wa Makeri was the first and only female leader of the Agikuyu people during the British colonial period in Kenya. wangu wa makeri story is inspiring because she defied societal norms and rose to power despite patriarchal constraints at the time. In this blog post, we'll delve deeper into her life story and look at the pivotal events that shaped her legacy.
Wangũ Wa Makeri's Early Life
Wangũ Wa Makeri was born around 1856 in Gitie village, Kangema division, Murang'a. She was the daughter of Gatuika Macharia and Wakeru of Ndorobo descent from the Ethaga clan.
According to historians. Wangu was born around 1856 to Gatuika Macharia and Wakeru of Gitie village in Muranga District's Kangema division. Despite having no formal education, it was her voice and boundless energy as she worked in her parents' land that drew Makeri wa Mbogo to her.
As Wangũ worked as a labourer at her parent's farm. It was at her family's farm that she met her future husband, Makeri wa Mbogo, with whom she raised six children in Koimbi village in Muran'ga. Makeri was a wealthy man who was a close friend to Karuri wa Gakure, and had six children. The two settled at Koimbi in Murang’a East Sub-county.
Makeri was a quiet, and reserved man with ambition, as he rarely spoke his mind on any issue or courted controversy. Makeri, on the other hand, was a wealthy man in his own right, and he enticed Wangu to be his first wife.
Their union is said to have produced children, though some claim she was barren. According to one source, Wangu's children included Nyakimotho, Nyambura, Wanguru, Muchiri, Gatuiku, and Mwangi, all of whom were born before she was appointed a colonial administrator.
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| Wangu wa Makeri |
Another theory holds that Wangu did not have her own child but married other wives who named their children after her. Such arrangements were common in the past, and the 'husband' decided who sired children with her wife.
Makeri was the only son of a wealthy family, and he inherited vast tracts of land and livestock. Wangu was in charge of keeping the household in order after he married seven more wives.
The hospitable and sociable Wangu was also tasked with hosting Karuri wa Gakure, [See] and it is said that they eventually fell in love. Karuri wa Gakure, who lived in Tutho, Kangema, would spend the night at Makeri's homestead before riding a mule to Governor Hall's office in Murang'a town.
Wangũ Wa Makeri's Rise to Power
Wangu's path to becoming a (Headman) leader began when she fell in love with Fort Hall's paramount chief, Karuri wa Gakure. Despite having 60 wives, Karuri always stayed with Wangu's family when he visited their village.
When her husband discovered the relationship, Karuri offered him the position of headman in an attempt to appease him, but he declined. Wangu was then offered the position, which he accepted in 1902. Because the position of headman was traditionally held by men, Wang was the first and only female leader of the Agikuyu during the British Colonial period.
The position of chief was created by colonialists to facilitate indirect rule over Africans. Wangu's responsibilities as headman included collecting taxes, mediating community peace, and communicating colonial rules to the people.
She was well-known for her authoritarian personality and harsh treatment of tax evaders. Wangu would frequently confine them in solitary confinement and force them to kneel before her as a form of submission. Many in the community feared her strict and uncompromising approach, which earned her respect.
Wangu established a camp at Koimbi, where the structures she built are still standing today. The camp has been converted into a county government-run children's home.
In 1909, a local named Muraya became inebriated and disrupted a meeting presided over by Wangu.
Wangu ordered her squad to arrest him before she sat on him, causing outrage and ultimately ending her reign.
Never before had the fate of so many people depended on the whims of one woman, when village idlers recoiled at the mention of her name and able-bodied men avoided her like the plague.
The most endangered species at the time were tax evaders, who had to contend with the brutal power of her forces while being drugged, whipped, and imprisoned in solitary confinement.
They were completely humiliated. Every other day, when the high and mighty came calling, they rode on the backs of able-bodied tax evaders, to the delight of the crowd. The villagers dotted the path with calabashes of yams, sweet potatoes, and arrowroots, offered to a swarm of sidekicks for the consumption of the chief and her entourage, marching barefoot to her majesty's service.
A special treatment had been devised to sober up those who were irresistibly drawn to Muratina (Local brew), the potent locally brewed gin. Their backs served as her seat as she ruled over both men and women, issuing decrees and collecting taxes.
Tired of being treated harshly by the colonial chief, who reminded them of the Agikuyu being dominated by women who ruled their every aspect of life until the Iregi age group revolted two centuries ago, the men of Weithaga plotted and waited.
Wangũ Wa Makeri's Downfall; Kibata Dance
Despite her success, Wangũ's downfall came when she joined men in a dance called Kibata.
Her downfall was spectacular, and it sent shockwaves throughout the district. The precise date that Wangu fell from grace is unknown. Wangu is accused of committing the ultimate insult to tradition and her colonial office when she allegedly danced naked at Kibata dance (Local dance), an exclusive adult male dance.
The Kibata dance. Kibata was a patriotic dance that honored heroes while also commemorating the four mountains that surrounded Gikuyu land. These are Mount Kenya (Kirinyaga), Ngong Hills (Kiri Mbiruiru), the Aberdares (Nyandarua), and Ol Donyo Sabuk (Kia Njahi).
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| Kibata-Dance |
Various theories have been advanced to explain the circumstances that led to her dancing, but all agree that she defied tradition by joining the male warriors in a dance. Wangu threw caution to the wind when she saw her hero and lover dancing with youth and vigour men.
Another theory is that before she joined the dancers, some men adjusted her ceremonial sword, which was tied to her waist alongside her Muthuru (Kikuyu women dress). The sword slashed the strings of her traditional skirt, which flopped to the ground as Wangu jumped ecstatically out of her clothes, exposing her breasts as she provocatively danced clutching Karuri.
Wangu became the target of ridicule following the scandalous dance and was forced to resign during the meeting held in Koimbi between June 2 and 4, 1909, a move that Karuri accepted, effectively ending her decade-long reign of terror.
Ikai wa Gathimba was appointed in her place, and no provincial administrator from Muranga has ever captured the imagination of an entire region like Wangu.
Her office is still located at the Koimbi Trading Center.
There is also a small cell where she is said to have whipped misbehaving men while sitting on the backs of other men.
Wangu was carried on her stretcher-like chair by four men, and when she walked, she was accompanied by a train of women.
Wangu made certain that her children received a good education because the settlers had built schools and churches in the county, such as Kahuhia Girls High School. She was also taught to read and write.
While still a chief, she converted to Christianity and was baptized alongside her children. Mary was her Christian name.
Wangũ Wa Makeri's Death
Wangu died in 1933, and her husband (Makeri) died the following year.
Wangu's story demonstrates that women can overcome cultural barriers to lead and that it should not be used to further marginalize them.
Hers is a hopeful story. She set a good example at a time when women were looked down upon by the community and demonstrated exceptional leadership abilities.
Wangu's camp still stands in the Koimbi area of Kahuro subcounty and was converted into a children's home in the 1980s, which is now run by the county government.
Her offices, workers' quarters, and cell are still in good condition, and the children's home has preserved her memory by displaying her portraits.
Her office has a concrete safe with walls that, according to the workers, cannot be penetrated by steel.
Wangũ Wa Makeri's Legacy
Wangu Wa Makeri's legacy lives on, despite her controversial end. She is lauded for fighting for and earning respect in a male-dominated society, demonstrating that women can lead. Wangu's story also emphasizes the importance of challenging societal norms and expectations in order to build a more inclusive and equitable society.
To summarize, Wangu Wa Makeri's story is one of determination and perseverance in the face of adversity. Wangu wa Makeri challenged the status quo and paved the way for future generations of women to follow in her footsteps by rising to power as the first and only female leader of the Agikuyu community.
Her legacy serves as a reminder that women are capable leaders in the same way that men are, and that everyone deserves a fair and equal chance to succeed.
See also; Untold History; The Story of Karũri Wa Gakure [HERE]
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