The document outlines the origin, migration, and cultural history of the Mijikenda ethnic group, focusing on the Rabai community in Kenya. It details the group's journey from the Congo Basin to their settlement in the coastal region of Kenya, the impact of Christian missionaries, colonial challenges, and traditional governance systems. Additionally, it explores their economic activities, cultural practices, architectural evolution, and the preservation of their heritage, particularly the sacred kayas.

2. ORIGIN AND MIGRATION
Part of the Mijikenda (Bantu speaking community from the coastal region of Kenya)
ethnic group.
Their origin traces back from Congo Basin to the great Lakes region (East Africa)
to Shungwaya (Southern Somalia).
They moved Southwards from Shungwaya And settled in the coastal
hinterlands due to conflicts with the neighboring communities e.g. Oromo

3. The origin all the way from Congo basin to East Africa, Shungwaya in S. Somalia and finally to
Kenya.

4. SIGNIFICANT EVENTS THAT SHAPED THE SOCIETY’S
FORMATION
Migration From Shungwaya
Marked the formation of Rabai identity as part of the larger Mijikenda group.
The Kaya system became central to their government and Culture.
Arrival of Christian Missionaries
Arrival of Ludwig Krapf (1844), Johann Rebmann among others brought about
Christianity, Formal Education and Introduction of Modern Medicine.
They built the first Church and school in 1846.
Krapf translated the bible into 6 languages: Swahili, Pokomo, Kamba, Taita,
Nyika & Gala.
He came up with a grammar book and a dictionary.

5. First church built in 1846

6. Colonial Encounter
The Rabai faced significant challenges during the colonial era including Land
alienation, forced labour and the imposition of taxes by the colonial
government.
Slave trade
The establishment of the Christian Mission Center served as a refuge for the
freed slaves who settled in the area (In the land given to Krapf) after being saved
by the British Antislavery Patrol in 1889. They were given certificate of
freedom. Their presence in Rabai contributed to a multi-cultural community.

7. It pushed for complete abolishment of slave trade and the
acceptance of foreign slaves from lands like Zanzibar and
Tanganyika into the Rabai community
Freedom certificates

8. POLITICAL HISTORY
Had a decentralized governance system - ruled by council of elders whose
succession was either hereditary or based on their wisdom, experience and
knowledge of customs and tradition.
Funga - was the leader of the council and his role was to perform rituals and
sacrifices
Mukuru - was the second in command
Junior elders were younger members of the Kambi groomed to take the senior
roles in future.
Roles
Resolving disputes
Leading spiritual heads
Maintaining social order.
Managing Land and Resources

9. During the colonial period, colonial pressure disrupted traditional systems
of governance introducing a more centralized system through chiefs.
Kaya elders

10. ECONOMIC HISTORY
Traditionally the Rabai people were food crop farmers. They grew Coconut,
Cassava, Sorghum, Cowpeas, Maize and Palm wine.
Also engaged in fishing and rearing of livestock e.g. Cattle, Goats, Sheep for
food and social status
Intermediaries in Trade: The Rabai, along with other Mijikenda groups, acted
as intermediaries between the coastal Swahili traders and the inland
communities. They facilitated the exchange of goods such as ivory, slaves, and
agricultural products.

11. Coconut And Palm Wine
Rabai has one of the highest concentration of coconut in the Kenyan
coast. The production of Palm wine from coconut played significant
role in the local economy.
They dominated the commerce in Palm wine, known locally as Uchi,
and other coconut products such as makuti thatching.
Coconuts were also a vital food source, and the oil extracted from
them was used for cooking and other purposes.
The fronds of the coconut palm were woven into baskets, mats, and
roofing shingles, showcasing their craftsmanship and
resourcefulness.

12. During the colonial period, imposition of taxes, land alienation and forced
labour disrupted their economy. However, post independence policies such
as agricultural modernization lead to economic growth while land
redistribution lead to its decline
Coconut Harvesting
Palm Wine locally known
as Uchi

13. CULTURAL HISTORY
Traditional Custom Rituals And festivals
Kayas: The Rabai, like other Mijikenda groups, have sacred forests known as
kayas. These are central to their cultural and spiritual life. The kayas are
maintained through annual rituals that include the initiation of elders and other
community-specific ceremonies.
Mwaka Muphya Wa Chiraphai: This is the Rabai New Year celebration, held
towards the end of October. It is a three-day festival that includes traditional
dances, songs, and rituals to mark the beginning of a new year.
Mwaka Muphya Wa Chiraphai is not just a celebration but also a time for the
Rabai to honor their ancestors and seek blessings for the coming year. It involves
various ceremonies that are deeply rooted in their spiritual beliefs.
They celebrated festivals tied to agricultural calendars such as harvest festivals
which involved communal feasting, dancing, and prayers for fertility and rains.

14. Summary of the Social Structure:
Family (Nyumba) → Lineage (Mudzi) → Clan (Kambi) → Kaya (with councils of elders as key
authority figures).
The Komas

15. Rabai Calendar
The traditional Rabai calendar, like those of other Mijikenda groups, is closely
linked to the agricultural and seasonal cycles, marking significant events and
periods for farming, harvesting, and cultural rituals. Based on your input, the
Rabai calendar includes the following months and their respective names:
Chitsungu (January) – The start of the year, possibly linked to preparations for
the upcoming planting season.
Ngulu (February) – A time when preparations for planting continue, with the
anticipation of the rains.
Nzunzu (March) – Marks the beginning of the rainy season, crucial for
planting crops.
Mlangula (April) – The month of heavy rains, essential for the growth of
crops.
Gushe (May) – The period when crops begin to mature, and the fields
require care and attention.

16. Mkumbuu (June) – As the rains subside, this is a time of tending crops
and preparing for harvest.
Ntuo (July) – The harvest period for some early crops, with festivals
and rituals celebrating abundance.
Nyoha (August) – The peak of the harvest season, with plenty of
agricultural activity and feasts.
Haja (September – A month of completion for the harvest, focusing on
storage and preparation for the next agricultural cycle.
Nzula (October) – Considered the New Year in the Rabai calendar,
marking the end of the harvest season and the beginning of a new cycle. It’s a
time for thanksgiving, rituals, and festivities.

17. Similani (November) – Transition into a period of rest after the harvest, with
preparations for the next agricultural year.
Mzizima (December) – The end of the year, where the focus shifts to rest and
reflection, preparing for the new year in Nzula.
This calendar not only reflects the agricultural cycles but is also tied to the
rituals, ceremonies, and festivals that are integral to Rabai culture. The 10th
month, Nzula (October), holds special significance as it represents the New
Year for the Rabai people, a time to give thanks for the harvest and seek
blessings for the upcoming agricultural

18. Art, Music, and Literature
Art: The Rabai are known for their craftsmanship, including the creation of
traditional artifacts and tools.
Music and Dance: Traditional music and dance are integral to Rabai cultural events
and ceremonies. Instruments like drums and flutes are commonly used, and dances
often accompany rituals and festivals.
Traditional Instruments: Rabai music often features traditional instruments such as
drums, rattles, and flutes. The drums, in particular, play a central role in their
musical traditions, providing the rhythmic foundation for many songs and dances.
Types of Dances: Some of the prominent dances include:
Kifudu: A dance performed during funerals to honor the deceased.
Gonda: A celebratory dance performed during weddings and other joyous
occasions.
Mwanzele: A dance that involves intricate footwork and is often performed during
community gatherings.

19. Traditional Dance
Rabai drum used in festivals

20. Literature:
Oral Literature: The Rabai have a strong tradition of oral literature, which
includes folktales, myths, legends, proverbs, and songs. These stories are passed
down through generations and often serve to teach moral lessons, preserve
history, and entertain.
Folktales and Myths: Rabai folktales often feature animals and supernatural
beings, reflecting the community’s beliefs and values. Myths explain the origins
of the Rabai people, their customs, and their relationship with the natural
world.

21. Proverbs: Proverbs are an important part of Rabai oral literature. They
encapsulate wisdom and cultural values in concise, memorable phrases.
These proverbs are used in everyday conversation to offer advice, resolve
conflicts, and convey cultural norms.
Songs and Poetry: Songs and poetry are integral to Rabai ceremonies and
celebrations. They are used to mark important life events, such as births,
weddings, and funerals, and to celebrate the community’s heritage. The poetic
forms often include rhythmic patterns and are performed with musical
accompaniment.

22. Language Evolution and Dialects
Language: The Rabai speak a dialect of the Mijikenda language, which is part of
the larger Bantu language family. Each of the nine Mijikenda sub-groups has its
own dialect, but they are all closely related.
Evolution: Over time, the Rabai dialect has evolved, influenced by interactions
with neighboring communities and the introduction of Swahili and English
through trade and colonialism.
Preservation: Efforts are being made to preserve the Rabai language and dialects
through cultural programs and educational initiatives at places like the Rabai
Cultural Village.

23. ARCHITECTURAL HISTORY AND EVOLUTION OF
THE RABAI
The architectural history of the Rabai, like that of other Mijikenda groups, reflects
their cultural, social, and environmental adaptation over centuries. Their
buildings and settlements evolved in response to migration, external influences
from trade and colonization, and the need for defense and spiritual practices.
Rabai architecture primarily centers around their traditional settlements,
particularly the kaya, their homes, and the introduction of foreign building styles
brought by missionary and colonial presence.

24. 1. Traditional Settlements and the Kaya System
The kaya is the most significant architectural and cultural structure for the
Rabai and other Mijikenda groups. Kayas are fortified villages, typically located
in dense forested areas, that served both as living spaces and spiritual
sanctuaries.
Construction and Layout: Kaya villages were surrounded by thick forests,
providing natural defense against external threats. The main structures within
the kaya were simple huts made from local materials like wood, grass, and
mud. These huts were circular or rectangular in shape, with thatched roofs
made of grass or palm fronds.
The central part of the kaya usually had a sacred space, often an open
courtyard or shrine, where religious rituals and community meetings were held.
This sacred center was strictly reserved for elders and spiritual leaders. The
village was carefully organized with defined areas for social gatherings,
religious rituals, and family dwellings.

25. Kaya – fortified villages

26. Spiritual Significance: The architectural design of the kaya reflected the
Rabai's spiritual beliefs. The circular layout of the village symbolized unity and
community, and the sacred spaces within the kaya were deeply intertwined
with ancestral worship and communication with the spiritual world. The kaya
forests were considered sacred, and the structures within were built in
harmony with the surrounding environment.
Defensive Purpose: The positioning of the kaya within dense forests served as
a natural fortification against external threats, including hostile communities
and slave raiders. Entry points were limited and guarded, adding to the
defensive capacity of the village. The kaya system of fortification was
particularly important during periods of conflict, such as the 16th and 17th
centuries, when the Mijikenda faced threats from expanding neighboring
groups.

27. 2. Domestic Architecture and Homes
Outside the kaya, Rabai domestic architecture reflected the practical needs of
everyday life, with structures built using locally available materials.
Traditional Rabai homes were simple, functional, and sustainable.
Materials: Rabai homes were constructed using wood, reeds, mud, and thatch,
materials readily available in the coastal region. The walls were typically made
of woven reed mats (commonly known as makuti) or mud applied over a
wooden frame. The roofs were thatched with grass or palm leaves, which
provided natural insulation against the coastal heat.

28. Rabai Traditional House built from locally available materials

29. Design: The houses were usually round or rectangular in shape. The circular
huts were often reserved for the older generations or as sacred spaces, while
rectangular houses were used for families. The interior was typically a single
open space, divided by functional areas for cooking, sleeping, and storage. Over
time, some homes began incorporating partitions for increased privacy.
Sustainability and Environmental Harmony: The Rabai people had a deep
understanding of their environment, and their architecture reflected this
knowledge. The materials used were eco-friendly, and homes were built to
blend with the surrounding natural landscape. The use of thatch for roofing and
mud for walls helped regulate temperature inside the home, making them cool
during hot days and warm at night.

30. 3. Influence of External Trade and Swahili Architecture
The Rabai, like other coastal communities, were influenced by centuries of trade
with Swahili, Arab, and Portuguese merchants. The impact of these interactions
can be seen in the gradual adoption of new building techniques and materials.
Swahili Influence: The Swahili architectural style, marked by coral stone
buildings, carved wooden doors, and plastered walls, began to influence Rabai
structures in the coastal towns. Rabai traders and wealthier individuals adopted
elements of Swahili architecture, including larger homes with stone foundations
and decorated wooden doors, although this influence was more pronounced in
coastal towns than in traditional Rabai villages.

31. Missionary Influence: The arrival of Christian missionaries in the 19th century,
particularly at Rabai Mission Station, introduced new building styles. The
missionaries, led by figures like Johann Ludwig Krapf and Johannes Rebmann,
built churches and schools using European-style architectural techniques,
including stone construction and pitched roofs. The Rabai Mission Church, for
instance, was built using coral stone and had a steep roof, reflecting European
influence. This introduced Rabai to new materials, such as cement and metal for
roofing, although these materials were often too expensive for widespread use.

32. Church built by missionaries using their
style and materials
An influence from the missionaries but still using
local Materials

33. 4. Colonial Influence and Modernization
During the British colonial period, Rabai architecture underwent further changes
as new materials and designs were introduced by the colonial government and
settlers. This period saw the introduction of:
Permanent Materials: Colonial authorities introduced more permanent materials
such as cement, corrugated iron sheets, and bricks. These materials started
replacing traditional mud and thatch in some Rabai homes, especially in urban
and missionary-influenced areas.
Bungalows and Government Buildings: The British also built administrative
buildings, schools, and clinics using colonial architectural designs. These
structures typically followed the bungalow style, with large verandas, high
ceilings, and corrugated iron roofing to suit the coastal climate. This style was
adopted by wealthier members of the Rabai community who could afford the
new building materials.

34. A good example of colonial influence and modernization

35. 5. Post-Independence Architecture
Following Kenya’s independence in 1963, Rabai architecture began to modernize
further, particularly in urban areas. However, rural areas retained much of the
traditional architectural styles, with some incorporation of modern materials like
iron sheets for roofing and cement for floors.
Modern Homes: In the post-independence era, Rabai homes began to reflect
Kenya's broader architectural trends, with a blend of traditional and modern
elements. Many homes still used traditional materials such as mud for walls, but
these were often supplemented with cement for durability. Corrugated iron
roofing became more widespread, replacing thatch in many homes.
Urbanization and Infrastructure Development: As urbanization increased,
especially in areas near the Rabai community, new infrastructure such as roads,
schools, and healthcare facilities emerged. These buildings were constructed using
modern materials, reflecting the government's efforts to modernize rural areas.
However, these developments were often limited, and many Rabai villages
continued to rely on traditional building methods.

36. Further modernization with inclusion of new
western Styles and new construction materials such
as Iron sheets, cement etc.

37. 6. Preservation of Kaya Architecture
In recent decades, there has been a renewed effort to preserve the cultural heritage
of the Rabai, particularly the kayas. Recognized as UNESCO World Heritage Sites,
kayas have gained international attention as significant cultural and spiritual
landmarks.
Conservation Efforts: Preservation efforts have focused on maintaining the
original architectural features of the kaya settlements, including the traditional
layout and use of local materials. The sacred nature of the kayas means that new
constructions within or near these sites are restricted, helping to preserve their
historical and spiritual significance.
Cultural Revival: As part of the broader Mijikenda cultural revival, the Rabai
community has placed increasing importance on preserving their traditional
architecture, particularly in relation to the kaya forests. These efforts are part of a
larger movement to maintain the cultural identity and historical legacy of the
Rabai people.