to the healing that is a combination of herbs, oils, and sometimes animal
intestines.70 The ng’ondu is symbolic to the actual act of healing, and the relevant
dances are associated with purging the poison from the afflicted.71 In other
ceremonies the musical bow is the way of getting in contact with the spirits
associated with the victim.72 This instrument is particularly important because it
is played in close proximity to the victim so that the purifier is close enough to
listen to the spirits.73
In other accounts, purification was conducted after being caught by the
colonial government. Mau Mau fighter, P. Musuo was sent to Chief Mitamboni in
Machakos after his service in a detention camp in Lukeria.74 The chief had a
counter oathing purification ceremony organized to cleanse him from his Mau
Mau oath and activities. The purification included the application of the Mtaa and
the medicine, ng’ondu. When asked about his cleansing experience, P. Musuo.
stated:
“I was taken to Kathonzweni to the D.C. Machakos. Lastly, I was taken to
chief Mitamboni. There, the oath cleanser cleaned me of the Mau Mau oath
Counter-Oathing. A Ng’ondu of Waithu was crushed into powder and put in a
half calabash and mixed with a little water. It was passed over the head down
to the sole of the feet using the Mutaa plant. Enchantments were made by
the cleanser that he has removed all the evil things of the Mau Mau.”75
70 Lindblom, The Akαmbα, 295.
71 Wendo Wa Kavete. Kibwezi District. “Purification Ritual Performance.” December 2008. Video tape
recording and notes and “Purification and Rainmaking Ceremony.” Kangundo District. December 2008.
Video tape recording and notes.
72 A.N.M. Matingo. Machakos District. “Mau Mau Purification/Cleansing Performance.“ December 2008.
Video tape recording and notes.
73 Interview notes Dr. Amina reinactiment 12-06-08 and also noted in Lindblom, The Akamba, 258.
74 Interview, P. Musuo, January 2009, Machakos District.
75 Interview, P. Musuo, January 2009, Machakos District.
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