Kenyatta describes the act thus: It is interesting that the Indians had a similar thing of making love divinely without intercourse. The skirt, muthuru, and the apron, mwengu were carefully inspected in the morning by the matron or other girls. The rules governing Ngwiko were such that a couple could never risk the heavy consequences of infringing them. She claims that the current disharmonious relations between male and female were learnt from the Mubia, priest, and should be unlearnt. The Mambura ceremonies and related rituals however were a very complex affair with many of the rituals being of an esoteric nature revealed only to initiates.
He explains that all matters relating to sex were done in a well regulated code of convention. The rules governing Ngwiko were such that a couple could never risk the heavy consequences of infringing them. It also gave them fuller breasts and more radiant skins. We must re-anchor sex on worship and as a divine and sacred act in order to heal not just our individual lives but society in general. Sexual energy according to Alice Stockham when well directed, heals sensitive nerves, vitalizes the blood and restores tissue. On the event that the two colluded and the woman was found out she becomes a laughing stock of the community. In this position the lovers lie together facing each other with their legs interwoven to prevent any movement of their hips. He states that this form of regulation of sexual energy formed the basis of health and was the foundation stone upon which the Gikuyu built themselves into a physically, morally and mentally sound race free from nervous and psychic maladjustments. Thus the cardinal virtue among the Gikuyu of temperance where powerful creative energy is hidden, controlled and used judiciously was learned. Apart from individual healing the couple also transmits this love to the community and societal order and harmony is realized. Kenyatta describes the act thus: It is interesting that the Indians had a similar thing of making love divinely without intercourse. That is why Kenyatta said, Ngwiko was the foundation stone upon which the Gikuyu society was built and why for lack of Ngwiko modern society is experiencing all manner of calamities. The girl removes her upper garment, nguo ya ngoro, and retains her skirt, mothuru, and her soft leather apron, mwengo, which she pulls back between her legs from behind and fastened to the waist, thus keeping mwengo in position and forming an effective protection of her private parts. The Mubia she says, is a child as far as sexual matters are concerned. She claims that the current disharmonious relations between male and female were learnt from the Mubia, priest, and should be unlearnt. They then begin to fondle each other rubbing their breasts together, whilst at the same time they engage in love-making conversation until they gradually fall asleep. Kenyatta explains that Ngwiko, or fondling as he calls it, was looked upon as a sacred act and one which followed a systematic, well organized method. The boy removes all his clothing. It is here where circumcised girls of the older initiation set came and performed Ngwiko with the men initiates. The man also became a social outcast and was no longer accepted into in his age group activities. It would then continue with different partners until marriage which ended the group sharing but would continue within marriage. The Mambura ceremonies and related rituals however were a very complex affair with many of the rituals being of an esoteric nature revealed only to initiates. The girl would find it hard to get a husband after that, a terrible predicament. Many people today have focused on the circumcision ceremony, irua, reducing it to a discussion of the surgical cut. It is no wonder that the Gikuyu Ngwiko was a women driven affair.
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