Language is often a silent witness to the upheavals of history, evolving and adapting in response to seismic social and political shifts. Just as the two World Wars introduced terms like “genocide,” “blitzkrieg,” and “kamikaze” into the English lexicon, Kenya’s Mau Mau uprising against British colonial rule left an indelible mark on the Gĩkũyũ language.
Such impact ranges from catchy idioms, fresh terminology, neologisms and Kikuyunization of foreign words. Other lexicon included colloquial codes intended to mask the intended message if it fell on unfriendly ears.
Some of the above linguistic novelties coined during that tumultuous period passed into general use. Others have been re-adapted for modern usage while other have become obsolete, remaining in the fading memories of octogenarians who took an active role in the war.
Thus, Central Kenya, the heart of the insurgency, was not only a battleground of arms but also of words, as Gĩkũyũ speakers developed new idioms, terms, and codes to navigate the dangerous landscape of war.
Here are ten Gĩkũyũ words and expressions that reveal how the Mau Mau war shaped the language and its speakers:
1. Gakũnia
At its most basic, ‘gakũnia’ is a sisal sack. During the war, captured Mau Mau suspects were forced to march past a man dressed in such a sack, whose task was to silently identify sympathizers through eye contact. A nod from this mysterious figure, known as ‘gakũnia’ would signal the British officers that the suspect was a rebel. Today,’gakũnia’ remains in use, symbolizing those that side with the state.
2. Komerera
In his memoir The Story of an Urban Guerrilla, Mau Mau writer Mohamed Mathu describes ‘komerera’ as men who hid from the government in reserves and forests. These notorious renegades frequently stole animals and food from the peasants and thus they were generally disliked. The term carried a negative connotation, denoting cowardice and a lack of honour. Though largely forgotten now, it once evoked deep resentment among those who lived through the insurgency.
3. Kamatimũ
Home guards, or ‘kamatimũ’ were local recruits of the British colonial authorities tasked with policing their own communities. In Mau Mau songs and rhetoric, they are depicted as traitors, antithetical to the freedom fighters risking their lives in the forests. Though the term has faded, its historical weight endures as a symbol of betrayal.
4. Tai-tai
Derived from the formal attire of suits and ties, ‘tai-tai’ referred to educated young men employed in white-collar jobs who spied on Mau Mau sympathizers. Once a damning label, it has since slipped into disuse, a relic of a past where allegiances were often murky.
5. Kũrĩithia ng’ombe cia Kĩmathi (Grazing Kĩmathi’s cattle)
Death comes often during war. To lessen its impact on the morale on the fighters, armies adopt less harsh terms for the grim reaper. When a Mau Mau fighter was killed or hanged after a court martial in the forest, comrades would say he had gone to “graze Kĩmathi’s cattle,” softening the blow of death. This poignant phrase, however, did not survive beyond the insurgency.
6. We Can’t Give to the Hyena Twice
Death, in Gĩkũyũ tradition, was often likened to feeding hyenas, as the dead were left to be scavenged in the wild by those beasts of carrion. When Kenya gained self-rule, during a rally in Nakuru, Jomo Kenyatta famously declared, “We can’t give to the hyena twice,” meaning his government would not seek revenge against the British settlers. While this idiom predated the war, Kenyatta’s usage in this context gave it new life, embodying the spirit of reconciliation.
7. Gĩchagi
To subjugate the populace in Central Kenya, inhabitants were herded in Soviet era barricaded villages which were placed under a 22-hour curfew. These were called ‘gichagi’ and were later disbanded after land consolidation in the region. The etymology of this word is uncertain though.
Though born of oppression, the term has endured, evolving to mean “village”. It has even made its way into the popular youth slang, Sheng—a testament to language’s resilience and adaptability.
8. Magũrũ Mairũ (Black Legs)
‘Magũrũ mairũ’ was a slang term for the colonial-era askaris, named after their distinctive uniforms which included puttees (black leg coverings). The phrase lingered well into the 1990s as a slang for police officers, though it is now seldom heard.
9. Matenjagwo
Literally, ‘the one who never shaved’. This term referred to the dread locked Mau Mau fighters who took to the forests during the freedom struggle. Some retained their locks even after the war, keeping the symbol of resistance alive for a time. However, like many other wartime expressions, it has largely faded from modern use.
10. Ngati/Home ngati
A Kikuyunization of “home guard,” ‘ngati’ was a derogatory term for the local askaris who worked for the colonial regime. The word has since evolved in modern Gĩkũyũ slang to refer to a mean or hardliner person, usually an older man, proving that some wartime labels never lose their sting. The Mau Mau uprising, much like the two World Wars, did not merely reshape the political landscape—it left a profound imprint on language, culture, and identity.
As we mark 72 years since the declaration of the state of emergency in Kenya, it is worth reflecting on how the war impacted on the Gikũyũ language-and the overall psyche of its speakers. This is one humble step in that direction