The name is absent

from each partner to create a new bond.⁴⁴ New brotherhood relationships
outside of the ethnic group were also permissible through the mutual exchange
of blood. However, in this case the blood of the different partner was applied to
goat meat and eaten. In both cases the oath swearing process associated with
this unity was powerful. The combination of the blood and the oath allowed for
the invoking of a power which, if broken, could lead to death. Lindblom stresses
this power in saying that, “the ceremony has the same effect as an oath sworn
over a strong kipitu and the breaking of such an oath brings with it death.”⁴⁵

Sex Symbolism

African traditional law is very clear on sexual offenses and taboos.
Although traditionally there was tolerance for sex before marriage through youth
night dances, sexuality was generally a very private and regulated sphere. Public
sexual intimacy was uncommon and frowned on by society. The code of sexual
conduct in the household was often regulated during particular times of the day,
around ceremonies, births, initiations, marriages, and so on.⁴⁶ With this in mind, it
is important to properly place and understand the application of sexual acts in the
Mau Mau oath. Why was the oath transformed to engage in offensive sexual
activity that was clearly breaking from traditional values and beliefs? The
application of these acts was symbolic because they became unified acts of

⁴⁴ Lindblom, The Akamba, 140. There were other aspects of the ritual including the exchange of beer and
goats that were eaten together by the participants. However, the blood component was highlighted to show
its use under various conditions as a unifier.

⁴⁵Lindblom, The Akamba 141.

⁴⁶ Charles Dundas, “Native Laws of Some Bantu Tribes of East Africa,” Journal of the Royal

Anthropological Institute of Great Britain and Ireland (January-June, 1921): 244-248.

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