The Gikuyu story of creation and specifically Kenda Muiyuru (the complete nine) has been widely discussed.However, an often overlooked factor in this analogy of the house of Gikuyu and mumbi is the identity of the young men who married these ten daughters. Yes 10 because they were 10 with the 10th daughter Wamuyu/Warigia completing the 9. The Agikuyu do not count what they own and hence the word Mûiyûru in this case is used to hide the true number. Depicting 10 as a full 9.

The Gikuyu story of creation and specifically Kenda Muiyuru (the complete nine) has been widely discussed.

However, an often overlooked factor in this analogy of the house of Gikuyu and mumbi is the identity of the young men who married these ten daughters. Yes 10 because they were 10 with the 10th daughter Wamuyu/Warigia completing the 9. The Agikuyu do not count what they own and hence the word Mûiyûru in this case is used to hide the true number. Depicting 10 as a full 9.

It has been widely assumed that the 10 clans were named solely after the daughters but contrary to this, the men played a critical role. It is important to note, that after the women were of age, they got suitors from other tribes, and highly probable from the bigger family (mostly referred to as Thagicû in most records). As has been the principle of the culture of the Gikuyu, the young men could not marry the daughters of Gikuyu in their original identities of their tribes.

Therefore, these men had to be reborn into the culture and hence Gikuyu conducted the first ritual of rebirth (igongona ria guciaranwo). This involved renaming this men whose initial names are unknown or less significant to this particular tradition. The naming of these men saw them bear root names in a way that made the names of their women subject to the root. For instance, suitor of Wanjiru became Njiru which thus makes the name Wanjiru seem like a resultant of the root name Njiru.

In his book Kenda Muiyuru, Ngûgî wa Thiong'o notes in first person, "Nawe ciarwo rîngî wîtîke Njirû, amu waku wa ngoro nî Wanjirû" this translated means, "you are now reborn and your name is Njirû, because Wanjiru belongs with you."

The clans therefore would take after the root names, because from the households of the 10 daughters was born the Mbari and the Mbari (a collection of households) made up the clans (Mihiriga).

The first Mbari were thus named after the 10 men just as the Mihiriga took after the root names and by extension after the 10 daughters.

Thus the names of the men, their wives and clans were;

1. Njirû the husband of Wanjirû and the father of Anjiru clan.

2. Mbûi the husband of Wambui, the father of Ambui clan

3. Njikû husband of Wanjiku the father of Anjiku clan.

4. Thiegeni or Ngûi husband of Muthiegeni or Wangui the father of Aithiegeni or Angui.

5. Ithîra or Ngeci husband of Waithîra or Wangeci the father of Angeci or Aithîrandû

6. Ceera the husband of Njeri or Mucera father of Acera.

7. Mwithaga or Kîûrû husband of Nyambura father of Ethaga or Ambura or Akîûrû.

8. Gathigia husband of Wairimu father of Agathigia or Airimu

9. Ngarî husband of Wangarî and father of Angari.

10. Kamûyû or Mûyû husband of Wamuyu/Warigia/Wanjûûgû the father of Aicakamûyû.

There are those who also claim that Wamuyu did not have a man of her own and thus benefited from those within the stead. However this could be as result of the passing on of her husband Mûyû which Ngûgî wa Thiong'o also illustrates in his book.

Note that the Angari are also called Aithekahuno which loosely means "those of the father of the preterm baby." This is since Wangari and Ngarî begot a baby before it's time and thus he was put to special care till he developed. This clearly shows that just like Gikuyu, these men are pillars of the nation of Gikuyu. 

In simpler terms when you say Akîûrû or Angarî you mean to say the people of Kîûrû or of Ngarî and when you say you are a Mûngarî you will be saying you belong to Ngarî. 

But most importantly, while men were honored as leaders and protectors, the women were honored as holders of the hearth from whose hearth homes were fed. Thus making two distinct energies from which life and blessings are born.

So when you say you are a Mûngarî as a result of being the child of Ngarî the father/leader, you are also declaring that you are of the hearth of Wangarî the mother from whose pot you gain strength.

As a result while a Gikuyu child is of the heritage of their father they share in the blessings of their mother and her people. From time to time such a son may benefit from the blessings of his uncles who are brothers to his mother.

Thus when such a child introduces themselves he may acknowledge being of his father's clan and the nephew of his mother's clan; 

I am Ngûgî Wa Ndegwa of Acera and the nephew (Mûihwa) of the Airimû.

One may also mention their Mbari alongside their clan to fully identify.

Ngûgî Ndegwa 

Author of "The Spear"