{"id":203,"date":"2020-01-04T02:53:00","date_gmt":"2020-01-04T02:53:00","guid":{"rendered":"https:\/\/kalenjin.co.ke\/?p=203"},"modified":"2020-11-28T10:24:55","modified_gmt":"2020-11-28T10:24:55","slug":"rite-of-passage-for-the-kipsigis-people","status":"publish","type":"post","link":"https:\/\/www.kalenjinmedia.co.ke\/?p=203","title":{"rendered":"Rite of passage for the Kalenjin people"},"content":{"rendered":"\n
\"\"
Kipsigis boys undergoing initiation process. Photo: Kalenjin Digital<\/figcaption><\/figure><\/div>\n\n\n\n

Initiation\nrites in Kalenjin nation is considered the most significant rite of passage\njust like birth and marriage. The Kipsigis initiation process goes through\nseven major stages namely: Yatitaet, Labet-ab eun, Tienjinet, Kayaet,\nNg\u2019etunotet, Yatetab oret, and Tiletab kirokto.<\/em><\/p>\n\n\n\n

Before\ngoing through the initiation process, a boy or a girl at the age of about 15\nexpresses their desire to undergo the rite of passage. It is considered a\npersonal decision for an aspiring initiate hence there is no external pressure.\nParents on the other hand usually do not hesitate allowing the child to proceed\nwith preparations. In cases where the parent does not grant permission, the\nchild usually waits for another year. <\/p>\n\n\n\n

In\nsome instances, the child wishing to undergo the rite and is denied by the\nparents would storm in during the occasion. By seeing the highly guarded\ncultural ceremony, the child would automatically be allowed to proceed with the\ninitiates. This is because an intruder is not allowed to witness the rituals,\nand if they did by accident or intentionally, whether a Kipsigis or not is\nforced to undergo the process.<\/p>\n\n\n\n

Male Rites <\/strong><\/p>\n\n\n\n

As\npart of the preparations, the boys build for themselves in the presence of\ntheir adult mentors a hut that would be their home for several months during\nthe seclusion period. The structure is called menjet<\/em> and has two\nentrances, one used by the priest and mentor while the other used by the initiates.\nThe following are the stages in initiation process:<\/p>\n\n\n\n

Yatitae<\/em><\/strong>t<\/strong><\/p>\n\n\n\n

This\nstage is preceded by a collection of two plants, a vine, locally known as sinendet<\/em> and a shrub also locally known\nas kerundut<\/em>. These two plants are\nentwined and placed in the altars of the respective families. The entwined\nplants are called korosek <\/em>and would\nbe used during the celebration. <\/p>\n\n\n\n

The\neve of the first stage is marked by singing in the open while going round a\nbonfire that is lit outside the homestead of each candidate. Such celebrations are\ngrazed by relatives, friends and other interested parties. Upon the right time,\nthe candidate circles the altar, locally known as mabwaita<\/em> four times before being anointed with butter kept in cow\u2019s\nhorn, locally called lalet<\/em> followed\nby words of encouragement, cherset.<\/em> <\/p>\n\n\n\n

Early\nin the morning, at around 1am, candidates are led out of their individual homes\nand assembled in the home of the candidate whose father is the oldest among the\nfathers of the candidates. They are then given more words of encouragement and\nushered into the esoteric stage.<\/p>\n\n\n\n

The\nfirst step in the initiation of boys is called rotyinet<\/em>. They are arranged in a procession called robet-ab lagok <\/em>which simply translates\nto coupling up the initiates. Each candidate occupies a space according to the\nage of his father. The candidate whose father is the oldest automatically\nbecomes the leader of the initiates.<\/p>\n\n\n\n

Few\nhours to the crack of the eastern horizon, the initiates together with the\ntrainer, motiryot<\/em>, begin the next\nstep that would culminate in the actual circumcision. Details of the process are\nkept secret especially to those who have not undergone the practice. After the\ncircumcision, the initiates enter a period of seclusion. During this period,\nwomen and uninitiated boys are not allowed to see the initiates.<\/p>\n\n\n\n

 Labet-ab\neun<\/em><\/strong><\/p>\n\n\n\n

This\nstage in the past took place several months after circumcision, however,\nnowadays it takes only two weeks. It is a stage symbolized by initiates hand-ishing\ndepicting the beginning of freedom to engage in various activities. <\/p>\n\n\n\n

After\nthis process, the initiates hunt in the nearby bushes. At this stage, no one, especially\nwomen can recognize them. The initiates conceal themselves by smearing white\nclay tartarik<\/em> on their faces, arms\nand legs.<\/p>\n\n\n\n

Tienjinet<\/em><\/strong><\/p>\n\n\n\n

This\nis a stage for acquiring knowledge on a variety of cultural lessons under\nstrict instructions of a selected number of experienced and respected teachers\nof the community law and ethics. It involves imparting new morals and religious\ncode of conduct of the Kipsigis. Throughout this period, the initiates are\nbombarded with exhortations to be men of integrity in society. They are taught\nto be responsible men who can be relied on by the community. Perhaps, the\nteachings are linked to the fact that the initiates would wield considerable\npower as the reigning age set in their time. <\/p>\n\n\n\n

 Kayaet  <\/em><\/strong><\/p>\n\n\n\n

The\nfourth stage can be termed as \u201cbaptismal\u201d, it means that the initiates are\nofficially admitted into the ranks of the adults. Their surnames are now\npreceded by arap <\/em>meaning \u201cson of\u201d. <\/em>Before initiation, the boy is not\nallowed to use his father\u2019s name because he is yet to join adulthood through\ninitiation. This ceremony is usually conducted in a river at dawn.<\/p>\n\n\n\n

Dress\ncode changes at this stage whereby they remove their apparel and white clay and\nstart putting on headgear with fibres that cascade over their faces thus\nconcealing their identity. They are also prohibited from facing women.<\/p>\n\n\n\n

Ng\u2019etunotet<\/em><\/strong><\/p>\n\n\n\n

This\nis the graduation ceremony, final rituals and ceremonies that bring to an end\nthe seclusion period and mark the beginning of transition from childhood to\nadulthood are conducted. It simply translates to passing out where initiates are\nallowed to come face to face with members of the society. During the ceremony,\neach candidate wears a special crown called nariet<\/em>\nwhich is made from leather and decorated with cowrie shells. This is an item of\ngreat honour signifying successful completion of the rigorous initiation\nprocess.<\/p>\n\n\n\n

Yatet ab oret<\/em><\/strong><\/p>\n\n\n\n

This\ntranslates to opening the way. It is part of the ng\u2019etunotet <\/em>process and\nis marked by a procession where each candidate walks through an arch built near\nthe home of the candidate whose father is the oldest. This stage ushers the\ngraduates into their new status as respected and responsible adults. <\/p>\n\n\n\n

Tilet-ab kirokto<\/em><\/strong><\/p>\n\n\n\n

This\nsimply translates to cutting of stick. It is the final ceremony where each\ninitiate\u2019s stick is cut into two. This symbolizes the authority being bestowed\non the initiates to protect the interests of the community. The ceremony is\npreceded by the graduates and their teachers first marching a herd of cattle, a\nflock of sheep or goats before the livestock is driven to the altar and the\nprocess is repeated with the altar being the center circle. The hair is cut on\nthe west of the altar but facing the east. \nHair cutting is the first time a mother touches her son after the\ninitiation, it is also the last time she will ever touch him. <\/p>\n\n\n\n

Female Rites<\/strong><\/p>\n\n\n\n

Girls\nin the Kipsigis tradition largely underwent the passage of rite closely similar\nto that of the boys. Except for the few differences, the names given to female stages\nof initiation are similar to those of boys. However, the duration of the\ninitiates\u2019 seclusion and details relating to the activities of the initiation\nprocess are different. In the past, the seclusion lasted for about two years\nand their time was spent in the homesteads of their adoptive mothers mostly\ninside a day time shelter called kaptiryongut<\/em>.\nDuring this seclusion period, girls were taught Kipsigis moral codes of ethics.\n<\/p>\n\n\n\n

They\nwere also taught how to make garments, weave baskets like food plates locally\nknown as kiskisik. <\/em>It is also\nimportant to note that chastity was a cherished virtue in the Kipsigis\ntraditional society and so the girls always strove to maintain their virginity\nright into their initiation.<\/p>\n\n\n\n

The\npassage of rite was and still is training that aims at churning out responsible\nmen and women that drive the community. The initiation is like baptism in\nChristianity which gives the new convert membership into the church. Because of\nthe controversy brought about by westernization and modernism, the Kipsigis\nhave stopped initiating women. Efforts to have a modern initiation process have\nbeen put up and are bearing fruits in some parts of the Kipsigis and Kalenjin\nnation at large. <\/p>\n","protected":false},"excerpt":{"rendered":"

Initiation rites in Kalenjin nation is considered the most significant rite of passage just like…<\/p>\n","protected":false},"author":1,"featured_media":209,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":["post-203","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-culture-and-arts"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/posts\/203"}],"collection":[{"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=203"}],"version-history":[{"count":0,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/posts\/203\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=\/wp\/v2\/media\/209"}],"wp:attachment":[{"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=203"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=203"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kalenjinmedia.co.ke\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=203"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}