The name is absent

in the 1920s by documenting the relationship between purification and basic
African societal needs.⁴⁷

In pre-colonial purification ceremonies, medicines were important.
According to Victor Turner, medicines, drugs, and ritual symbols are difficult to
distinguish because they all hold power.⁴⁸ Turner’s position is that it is ultimately
the role of the specialist or healer to determine the best application based on
specific occasions. However, in Kenya most purification ceremonies included
medicines that were a special mixture used to cleanse. This cleansing material
was a mixture of plant roots and water crushed together in a calabash with part
of the mixture consumed by a sacrificial goat and the other part of the mixture set
aside. After sacrificing the goat, the intestines were taken and combined with the
remaining mixture. Lindblom referred to this solution as gondu⁴⁹ According to
Lindblom this mixture was used “to sprinkle one” during the purification
process.⁵⁰ This solution is sprayed over the impure individual, his/her living area,
and surrounding areas.⁵¹ But gondu was also used widely, and defined by
Lindblom as, “a purifier, used for religious or magic purpose to clean people,
cattle, fields, huts, articles of clothing,...objects of every conceivable kind.”⁵² The
true application of the mixture relates to the specific purification needs. During
pre-colonial Kenya, there were several important moments that required
cleansing.

⁴⁷ Lindblom, The Akamba, 296.

⁴⁸ Turner, The Forest of Symbols, 335.

⁴⁹ This solution is also called n ’gondu or also referred to as ng ’ondu, this was the name used during Mau
Mau oath ceremonies.

⁵⁰ Lindblom, The Akamba, 296.

⁵¹ Lindblom, The Akamba, 296

⁵² Lindblom, The Akamba, 295.

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