Waiyaki Wa Hinga

 

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Waiyaki wa Hinga, a relatively enigmatic Kikuyu Chief, played a pivotal role during the transition from Kikuyu self-government to colonial subjugation under the Imperial British East African Company and subsequently the British Empire. The surname "wa Hinga" denotes that his father bore the name Hinga. 

Here’s everything you’d love to know about the legendary Waiyaki wa Hinga.

The Origin of Waiyaki wa Hinga

According to Muriuki's historical account of the Kikuyu, Waiyaki's father, Kumale ole lemotaka, was a Hinga, adept at disguising himself as either Kikuyu or Maasai.

The term "Hinga" in Kikuyu carries dual connotations depending on the context. On one hand, it signifies an individual of mixed Maasai and Kikuyu heritage proficient in both languages, or simply someone fluent in Kikuyu and another African language. Conversely, "Hinga" can also denote a hypocrite, someone adept at concealing their true feelings or intentions.

In the intricate landscape of Kikuyu fortified villages, concealed gateways referred to as "Ihingo" were strategically positioned along the forest fringes. 

Chief Waiyaki's homeland, situated at the border with the Maasai, boasted several such fortified villages. Notably, a renowned "hinga" during Waiyaki's era was Nyakairu, celebrated for her ability to converse fluently in both Kikuyu and Maasai. 

Nyakairu earned a reputation for facilitating peaceful negotiations between the Kikuyu and Maasai, especially in situations involving hostage scenarios. 

Her diplomatic skills were instrumental in fostering understanding between these two communities during a tumultuous period of change and external influence.

Waiyaki’s Encounter with the Europeans

Encounters with Europeans marked a significant chapter in the history of Waiyaki wa Hinga and the Kikuyu people. In approximately 1883, Joseph Thomson was likely the first European to traverse Waiyaki's village. 

However, influenced by reports from the Maasai and Arabs about the perceived hostility of the Kikuyu, Thomson initially hesitated to venture into the region. 

Thomson's accounts revealed that the Kikuyu had a practice of alerting their community to the arrival of a trading party by firing a volley of bullets into the air. 

Once the warriors ensured the peaceful intent of the trading party, the women would emerge from the safety of their villages, bringing agricultural produce for barter trade.

Bishop Hannington also approached the fringes of Waiyaki's territory on his journey to Uganda but tragically lost his life there. The first documented Europeans to establish contact with Waiyaki wa Hinga and other Kikuyu Athamaki were Count Teleki and Von Hohnel.

The governance structure of the Kikuyu, as widely acknowledged, operated through a 'Ruling age set' system, with an opposing 'Rulers in waiting' age set. 

It seems that each ridge within the community elevated a member of the 'Ruling age set' to the position of Muthamaki wa kiama, a leader within the council of elders. 

These local leaders held influence either due to exceptional combat skills, accumulated wealth, or their position within the hierarchy. 

Contrary to some misconceptions, as noted by L.S.B. Leakey, Waiyaki wa Hinga did not lead the Council of Elders but held the position of Muthamaki wa Njama, leading the warriors in his locale.

The warriors played a dual role, defending the community against external threats, particularly from perennial adversaries like the Maasai, and serving as a law enforcement agency, maintaining internal order.

The First Mention of Waiyaki wa Hinga

The inaugural mention of Waiyaki wa Hinga occurs in historical records through the accounts of Von Hohnel, who documented the name as Utahaj Uajaki in 1887. 

The origin of the name Utahaj remains shrouded in mystery. Von Hohnel, accompanied by Count Teleki, distinguished themselves as the pioneering Europeans to venture into Kikuyuland from the southern frontier. 

Their expedition included the presence of the notable Arab figure, Maktubu, whose background is rumored to involve a transition from slavery in Malawi to serving as a porter upon gaining freedom.

Within the party, aside from Waiyaki, other leaders named were Terere and 'Kassa,' the latter being identified by Leakey as Gathu wa Waruiru. 

Von Hohnel's personal account underscores Waiyaki's crucial role in facilitating the passage of the Teleki/Vohnel expedition through Kikuyu land. 

Waiyaki played a pivotal role in pacifying potentially disruptive warriors who harbored reservations about the European party's presence.

Following the trailblazing journey of Teleki and Hohnel, the subsequent European to traverse the vicinity of Waiyaki's territory was Jackson in 1889 en route to Uganda. 

Lugard continued this trend in 1890. Notably, this year left an indelible mark on the Kikuyu community due to a locust invasion, an event memorialized through the initiation group known as 'Ngigi.'

This period marked a significant chapter in the intersection of European explorers and the historical context of Waiyaki wa Hinga and the Kikuyu people.

The Imperial British East Africa Company at Kikuyu

The presence of the Imperial British East Africa Company (IBEA) in Kikuyu unfolds with the arrival of Lugard, a prominent figure associated with the IBEA, who established a camp at the future site of Fort Smith. 

In his accounts, Lugard referred to Waiyaki as 'Eiyeki' and acknowledged Waiyaki's role in acquainting him with the local terrain. Miruru, one of Waiyaki's brothers, also encountered Lugard, who referred to him as Miroo. 

Lugard noted that the chosen campsite, then known as Dagoretti, held historical significance, with indications suggesting its proximity to the contemporary location of Dagoretti.

Similar to the encounters of his predecessor, Teleki, Lugard characterized Waiyaki as "friendly and helpful" during their interactions. 

However, an intriguing myth surrounds the origin of the name Dagoretti, purportedly stemming from the phrase "ndagurite," translating to "He had not bought it."

This myth suggests a connection to the European appropriation of the land without proper compensation, implying more ancient origins for the term.

Lugard cemented his relationship with Waiyaki and other 'chiefs' through a blood-brotherhood ceremony before embarking on his journey to Uganda. 

During his absence, Wilson assumed control of the Dagoreti camp. Unfortunately, Wilson and his men struggled to maintain amicable relations with the Kikuyu, leading to strained interactions. 

Upon Lugard's return, what was initially a harmonious relationship, sealed by a peace treaty, had degenerated into hostility and bloodshed.

Surprisingly, the garrison, armed with 150 rifles and well-trained men, proved vulnerable compared to the earlier period when Wilson and 30 poorly armed men felt secure.

Lugard discovered his Dagoreti camp abandoned, replaced by one in a previously dismissed location. The camp's failure to control caravans from the coast, which harassed the Kikuyu, stole crops, and disrupted local life, became evident. 

Importantly, this period coincided with plans for constructing the Uganda Railway, a project overseen by Lugard, and the road connecting the coast with Uganda, passing through the outskirts of Kikuyu country in Waiyaki's territory.

Trouble Between IBEAco and the Kikuyu

The tumultuous relationship between the Imperial British East Africa Company (IBEACo) and the Kikuyu community reached a boiling point during the evacuation of Wilson from the Dagoreti camp. 

The camp, which had been looted, witnessed the theft of a steel boat intended for Uganda, along with the destruction of its infrastructure. 

Seeking retribution for the fort's disruption, Wilson, supported by armed men from the Machakos fort, allied with the Maasai. 

In an act of retaliation, he imposed a daily fine of 50 goats on the Kikuyu and forced 300 men into labor to reconstruct the fort at a new location.

Amidst the hostilities, some store goods reportedly ended up in the possession of Waiyaki, who eventually returned them three months after Wilson's departure. 

Wilson's tenure was short-lived, and Captain Eric Smith assumed his role. Smith, along with Purkiss and a sizable retinue of soldiers and porters, tactlessly set up camp in Waiyaki's compound during the construction of Fort Lugard's initial location at Kanyariri (Ndumbuini), approximately twelve kilometers from present-day Nairobi's city center.

Purkiss, in an unsettling turn of events, forged connections with a distant chief named Wangengi near the Ruiru River. 

The nature of this relationship prompts curiosity about a potential connection with the Kenyattas, a family with a similar name. 

Purkiss's Arab officer, accompanied by Swahili armed men, frequently visited Wangengi's village for provisions, reportedly obtaining farm goods without payment and taking advantage of local women, causing consternation among the Kikuyu.

Smith and Purkiss undertook the construction of a formidable fort within Waiyaki's compound, completing it in 1892. 

However, Smith displayed a lack of regard for the Maasai alliance that Wilson had established, leading to the killing of several Maasai by Smith's men. 

This discord among former allies manifested in harassment of caravans from the coast to Uganda, resulting in the elimination of up to forty IBEACo men by the Kikuyu.

Smarting from fines and forced labor, the Kikuyu openly expressed their desire to reduce Fort Smith to rubble, mirroring their actions at the old Dagoreti camp. 

Unsurprisingly, Waiyaki's amicable disposition toward the Europeans waned, and attempts to contact him were routinely met with his convenient absence on purported missions. The evolving dynamics underscored the complex interplay between colonial forces and indigenous communities during this tumultuous period.

Elimination of Maktubu - the Last Straw that Broke the Company's Back

The Kikuyu community, reaching the limits of their endurance, took decisive action against Maktubu during one of his expeditions into the interior. 

Maktubu met his demise, and in the aftermath, a man named Abdulla Omar managed to escape. Abdulla Omar falsely claimed that Maktubu and his companions were killed while procuring food.

In retaliation, the company administration, incensed by the loss of Maktubu, organized an expedition. However, Waiyaki, who had strategically relocated his livestock to the Githunguri area, received advance notice of the impending punitive action. 

Fearing the seizure of his livestock and those belonging to individuals involved in the Battle of Ting'ang'a, Waiyaki promptly alerted his riika (age mate) Gikonyo. 

Gikonyo, who was harboring Waiyaki's livestock at the time, disseminated the warning to others. As a result, the punitive force managed to capture only around sixty sheep and goats combined. Messengers had been dispatched on foot to forewarn Waiyaki's "Wadorobo relatives."

Purkiss, infuriated by the loss of Maktubu, orchestrated reprisals against the Kikuyu with the assistance of a figure named Macdonald. 

This retaliatory campaign, unmatched until the advent of the Mau Mau War for independence over fifty years later, witnessed Purkiss and Macdonald laying waste to villages and targeting warriors as if they were wild game. 

The warriors, attempting to resist firearms with their traditional spears, suffered severe consequences. Many were killed or maimed, while Purkiss disregarded peace overtures, insisting on the return of stolen goods and firearms. 

The events underscored the intense and brutal dynamics between the colonial forces and the Kikuyu community during this tumultuous period.

A Brawl Between Purkiss and Waiyaki

After burning numerous villages and displacing numerous women and children, the Purkiss party returned to Fort Smith. 

Upon their arrival, Leakey reported that a drunk Waiyaki appeared and entered Purkiss' room. Waiyaki proceeded to mock him for his alleged failure in securing cattle from the 'Waruguru' Kikuyu, who, according to Lugard, were referred to as the 'guruguru' and were apparently Waiyaki's relatives.

Purkiss attempted to eject Waiyaki from the room, but Waiyaki, being the 'Muthamaki wa Njama' – the leader of the Warriors, did not take kindly to being pushed by an ordinary person. 

Allegedly attempting to draw his sword, Waiyaki was disarmed by Purkiss, who then struck him forcefully on the head, with some accounts suggesting it was with the same sword. 

Subsequently, Waiyaki was bound and confined in a room overnight. According to Karume's account in "Beyond Expectations," the room supposedly still stands today, situated at Ndumbu-ini just off Waiyaki Way. 

However, conflicting reports on a PDF available on the internet state that Waiyaki was overpowered, handcuffed to the Fort flagstaff, and had a chain around his neck for added security, spending the night in the fort square.

The next day, a court convened with Waiyaki's brothers present. According to Macdonald, Waiyaki's sole defense was his inebriation. 

The Company decided to "permanently deport him from the country, where he had proven to be a treacherous enemy and the cause of significant bloodshed." The Colonel called upon Kinyanjui wa Gathirimu, a porter who had been in Waiyaki's employ, to assume leadership.

Leakey, who had interviewed Waiyaki's surviving agemates, discovered that the warriors had planned a rescue mission. 

However, Waiyaki had reportedly threatened them with curses if they dared to proceed. Despite his tribulations, Waiyaki had consistently advocated for peace, emphasizing his desire for tranquility even in the face of adversity.

The End of the Road at Kibwezi for Waiyaki

The conclusion of Waiyaki's journey occurred at Kibwezi, and the arduous trek to the coast unfolded on foot, marked by its length and challenges. When the party reached Kibwezi, Waiyaki faced complications from a blow to the head, ultimately resulting in his demise. 

An alternate account by Karume asserts that Purkiss, a member of the caravan, was responsible for Waiyaki's elimination. 

According to Kikuyu legend, Waiyaki was allegedly buried upside down in Kibwezi, adding a sacrilegious element to the fate of the esteemed leader.

In Macdonald's narrative, Purkiss passed away a few years later and was interred at Kibwezi, where "the graves of the two combatants lie close together." 

This suggests the possibility that Waiyaki's body might have been transported back to Kikuyu. However, the Waiyaki family, including individuals with the name Waiyaki, disputes this claim, asserting that the body was never returned to Kikuyu. 

An interesting historical episode occurred when Wambui Otieno, sister to Dr. Munyua Waiyaki, was alive, revealing reports of a skeleton found in Kibwezi with potential evidence of a head injury. 

Although there were discussions about conducting DNA tests to uncover the truth, the outcome of these tests remains undisclosed, inviting speculation and curiosity.

Subsequent to Waiyaki's demise, Purkiss faced demotion to the second in command, and Nelson assumed control of the fort. 

The relationship between the British and the Kikuyu further deteriorated, leading to frequent episodes of violence on both sides.

Sir Gerald Portal's arrival at the fort revealed a challenging scenario, with the European-in-charge unable to venture more than 200 yards without a substantial armed escort. 

The fort's personnel were essentially confined, and daily looting and raiding parties were dispatched to burn surrounding villages, seizing crops and cattle for the company's caravans and troops.

After Waiyaki's death, Kinyanjui wa Gathirimu assumed leadership as the chief of the Kikuyu. Kinyanjui later became one of the many individuals categorized as 'collaborators' with the British Colonial Government.

Final Thoughts

Waiyaki wa Hinga, a key Kikuyu Chief during the shift from self-rule to colonial subjugation, left an enduring legacy marked by resilience and challenge. 

His encounters with the Imperial British East Africa Company reveal a complex narrative of alliances and betrayals. His mysterious death at Kibwezi adds intrigue to his story. 

Now, armed with these details, what else do you know about Waiyaki wa Hinga? 

Share your insights in the comments below, contributing to a deeper understanding of this enigmatic leader in Kikuyu history.