Dr. James Muchiri 35M

In the earlier piece on ngemi, I explored how ululations were used to announce a birth and to publicly declare the virtues a child was expected to grow into. Ngemi was immediate, audible, and communal. It travelled quickly, carrying news and expectation across space. But among the Agīkūyū, celebration did not end with sound. Once the ululations settled, the gathering shifted. The focus moved from announcement to responsibility. This transition is where muratina traditionally appeared. If ngemi spoke to the wider community, muratina addressed those who would carry the responsibility forward. Muratina in Context Muratina (mũratina) is a traditional fermented drink named after the mũratina tree (Kigelia africana), whose fruit is used in the brewing process. While often described simply as alcohol, culturally muratina was not brewed or consumed casually. According to traditional accounts, muratina was brewed for specific purposes: rites of passage, marriage-related ceremonies, reconciliation, councils of elders, and occasions involving blessing. A man did not brew muratina for private consumption. It was prepared with intent, for defined social moments. Brewing itself was a communal activity. Younger family members assisted with harvesting and preparation, elderly women carried out the brewing, and elderly men presided over beer-related rituals. Brewing took place around the hearth in the woman’s hut, a space associated with solemn domestic and ritual functions. Ingredients as Cultural Markers Muratina was traditionally made using four core ingredients: water (maaĩ), sugarcane juice (ngogoyo), honey (ũũkĩ), and the mũratina fruit. Each ingredient had both a practical role and a culturally understood meaning. Water (Maaĩ) Water formed the base of the brew. Culturally, it was associated with purity, truth, righteousness, and self-control. Its adaptability — taking the shape of its container — was often used to illustrate how one should uphold truth while adjusting to circumstances. Sugarcane Juice (Ngogoyo) Sugarcane juice provided fermentable sugars. Its segmented structure informed its symbolism. The less sweet upper segments represented youth and inexperience, while the sweeter lower segments represented maturity and wisdom. Different sugarcane varieties were also used to illustrate learning from multiple sources. Honey (Ũũkĩ) Honey symbolized hard work, wealth, and collective identity. Bees were frequently referenced as models of social organization: working in colonies, defending only when necessary, returning to their hive, and extracting value even from difficult environments. Honey reinforced ideas of cooperation, discipline, and responsibility to one’s community. Mũratina Fruit The sausage fruit was not picked from the tree; it was used only after falling naturally. This was understood to represent maturity and natural readiness. The many seeds inside the fruit symbolized fertility, posterity, and continuity. Traditional belief also associated the fruit with strength and vitality into old age. Preparation, Vessels, and Rules of Use Muratina was brewed in large gourds known as ndua and served from medium-sized gourds called nyanja. Men and women used different drinking vessels, reflecting established social roles. Consumption followed clear rules: Muratina was shared, not portioned The order of drinking mattered Elders drank first because they were expected to speak, bless, or decide Refusing to drink muratina was acceptable. Disrespecting the process was not. During significant occasions, muratina was also used for blessing. A small amount might be poured onto the ground for ancestors, and a little applied to the hands or chest before words of blessing were spoken. Through this, muratina was understood to connect the unborn, the living, and the ancestors, with Ngai as witness. Parting Shot. Understanding muratina only as a traditional alcoholic drink misses its primary cultural role. It functioned as a structured social tool, governed by rules, symbolism, and purpose. After the ululations had done their work, muratina ensured that celebration was followed by reflection, and that spoken blessings were anchored in collective responsibility. In this way, muratina did not replace ngemi.It completed it.  

(Dedicated to the little warriors whose cry called us to ululate once more.) We recently gathered in a friend’s house for one of those beautiful men’s moments — laughter, stories, and that quiet pride that fills the air when one of us becomes a father. There was music, warmth, and, of course, muratina — that sacred nectar that turns ordinary talk into the kind of wisdom that only makes sense when the gourd has gone halfway down. And somewhere between the laughter and the sip, it struck me — how beautiful the original gender reveal used to be. Before the Balloons and the Powder Today, gender reveals are an explosion of pink and blue. Cakes hide secrets, balloons burst into confetti, and someone always catches it all on camera. It’s fun, dramatic, even spectacular. But before the colors, before the cameras and countdowns, our people had their own way. They didn’t use balloons — they used breath.They didn’t need fireworks — they had voices.When a child was born, the community didn’t wait for a post — they listened. If you heard four ululations, a girl had arrived.If you heard five, a boy had been born. But those ululations — ngemi — were not just about gender.They were blessings sung through rhythm, virtues spoken in sound. Four for the Girl  The girl’s four ululations, ngemi inya cia kairitu, formed a complete circle — a song of balance.Each sound carried a virtue: Uthamaki – Leadership: The ability to govern oneself and others with fairness and grace. Ugo – Healing: The power to mend — to restore harmony in body, spirit, and community. Urathi – Prophetic Insight: The divine ability to see beyond the visible — to discern seasons and speak truth before it unfolds. Utonga – Wealth: Abundance of spirit and substance — the capacity to create, sustain, and share life. The four ululations formed the full measure of inner strength — completeness, balance, and harmony. Five for the Boy  The boy’s ngemi ithano cia kahii carried the same four virtues, but added a fifth — the one that sent him beyond the walls of home. Ucamba – Bravery: Courage, endurance, and the will to defend what is right and true. That fifth ululation was the outward call — to protect, to explore, to build, and to extend the legacy. To the Little Warriors And so, to the little warriors — within and beyond the Global Fast Fit circle — whose coming stirred our hearts: Go forth, be a Prophet — bring light to your generation.Go forth, be a King — govern with fairness and humility.Go forth, be a Healer — mend what is broken in body and spirit.Go forth, be a Wise Man — preserve harmony through understanding.Go forth, be a Warrior — stand firm, protect, and lead with courage. Five ululations were sounded for you — not just to announce your birth, but to proclaim your destiny. The Beauty of the Old Ways When I think of today’s gender reveals — the confetti, the colored smoke, the cheers — I smile. They’re joyous, yes, but they only reveal what the child is.Our ancestors revealed who the child was meant to become. They didn’t say, “It’s a boy” or “It’s a girl.”They said, Here comes one who will lead, think wisely, see truly, prosper deeply, and stand bravely. That was the original gender reveal — not of color, but of character. And as for the muratina — that story deserves its own day.I’ll tell you about it next time.