THE RABAI.pptx. Historical data of the Rabai people, a sub group of the mijikendas along the Kenyan coast.

The Rabai people.

1. 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

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

3. 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.

4. First church built in 1846

5. 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 .

6. 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

7. 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

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

9. 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.

10. 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.

11. 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

12. 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.

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

14. 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.

15. 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.

16. 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

17. 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.

18. Traditional Dance Rabai drum used in festivals

19. 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.

20. 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.

21. 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.

22. 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.

23. 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.

24. Kaya – fortified villages

25. 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.

26. 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.

27. Rabai Traditional House built from locally available materials

28. 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.

29. 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.

30. 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.

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

32. 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.

33. A good example of colonial influence and modernization

34. 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.

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

36. 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.

37. THANK YOU