Customs And Traditions Of Meru

Every community in the whole world both international and nationally with its people; has had a culture, customs and traditions that have for centuries survived to maintain those communities united against combats in their existence. Thus, if you wish to understand the community and its people; you must first understand and familiarize yourself with their customs, culture and traditions in order to appreciate them fully.It is in culture and traditions that people's morals, ethics, attitudes, approaches, behavior, comportment, generosity, humility or even hostility is displayed and gauged. Meru community is a group of the Bantus who crossed the Red Sea in a style of good comportment and inestimable hospitality that characterizes their existence in harmony and solid unification for existence.It is in the customs of the community that you will ever get to know and understand their origins as to whether they ever dealt with God fearing people in their past or not. If they originated near and from arrogant, haughty and conceited communities, who do not know, respect and fear God; their customs always survive to betray them. Their present tradition is fully with undying and enduring evil of stealing their neighbors' property and attacking their neighbors for no reasons at all. The reason for that behavior on their side is because they are less God-fearing people from their origins. This gives and forms another good reason for studying peoples' and communities' origins in time for early taming and future corrections by the National Government through an education system and syllabus affecting such people.Let it be clear and be understood that Kenyans in their entirety 42 tribes; did not originate from one point, place, residence, habitation or abode when they migrated into the Kenyan soil many centuries ago. Kenyans entered Kenya from different routes many centuries past; and their diversity is their signature and stamp to that mark of history. Some Kenyans are soft and others are arrogant, while others are wish thinkers and day-dreamers. We are all Kenyans in our Kenya.But remember that stealing, dreadful and outrageous neighborhoods are the worst enemies of any society. Stealing and misbehavior are two evils that destroy any community within the shortest possible time in people's life. Even in the Holy Bible humans are warned against the squabbling neighbors. See and read the story of Moses the sojourner - Deuteronomy 2:2-7 - where Moses was commanded not to attack or steal from Ishmael's descendants while retracing his route to Canaan.Our guaranteed and unshakable belief is that Meru community lived beyond the Red Sea and eventually one day they decided to cross the Sea. Their mode of crossing is disputable and quite distressing; while remembering that in those days, means of Sea travel was underdeveloped. But since the fact is that our forefathers lived beyond Red Sea and now today we live in Meru County, Kenya in Africa; we must believe that we crossed the Red Sea long ago; but how long ago, we are not very sure, though we can vaguely guess that it was around 9th, Century A.D.From that epoch Meru community has lived united as much as the donkeys' hoof which is solid, and which is in Meru language an African proverb (We are as united as the donkeys' hoof) that was coined by their ancestral lea

Meru People were created by God somewhere (in the Holy Bible in the Garden of Eden) and they lived there until the day they crossed the Red Sea into Egypt where they lived until the day they were forced out of Egypt by some enemy. The fact is that, Ameru people were the original inhabitants of Egypt and the builders of the Pyramids (Mbiira in Kimeru language). Due to their expertise, they were chased out of Egypt by the Libyan mercenaries and Mohammedans when they invaded Egypt to spread their Muslim religion around AD 750.When Ameru left Egypt, they left in a hurry and out of pressure and fear, because they never wanted to be traced by the enemy. That is why in Egypt, no one knows for sure who were the original inhabitants of Egypt even today. On their way, they encountered many, many hardships and many generations died on the way (in the wilderness) with all the knowledge they had acquired in Egypt. The had to start from the scratch to gain some knowledge once again.At last, they traveled through Sudan, Uganda, Congo, Rwanda, Tanzania, Mtito Andei in Kenya to Manda Island (Mboa) around AD 910. There they lived in peace until the day they were once again disturbed by a new enemy they called NGUUNTUNE (red clothes), the Portuguese, who started to hunt them for slaves to export to America.When the new enemy subdued the community and started to make harsh demands upon the people, they decided to escape from the Island and seek new homes elsewhere. That was around AD 1560's when they succeeded to escape out of the Island after which they found their way to Meru, their present home.Their journey from Mboa to Meru was another difficult journey that fatigued the community where many of their giants and men of valor perished in defense of their people against the wild animals that teamed the region. It is at that region where they encountered some enemies who teased them and gave them courage to fight on for existence.Finally, they reached Meru region where they settled and found peace to share in their different sub tribes and clans. Today, Meru community are social and hospitable people who can be relied upon by other communities. Their history is open and interesting to read. Read to know why, how and when they settled in their lovely Home Lands.

This collection brings together a carefully curated selection of researchers from law, sociology, anthropology, philosophy, history, social ontology and international relations, in order to examine how law and custom interact within specific material and spatial contexts. Normativity develops within these contexts, while also shaping them. This complex relationship exists within all physical places from traditional agrarian spaces to the modern shifting post-industrial workplace. The contributions gathered together in this volume explore numerous examples of such spaces from different disciplinary perspectives to interrogate the dynamic relationship between custom and law, and the material spaces they inhabit. While there are a dynamic series of conclusions regarding this relationship in different material realities, a common theme is pursued throughout: a proper understanding of law and custom stems from their material locatedness within the power dynamics of particular spaces, which, in turn, are reflexively shaped by that same normativity. The book thus generates an account of the locatedness of law and custom, and, indeed, of custom as a source of law. In this way, it provides a series of linked explorations of normative spaces, but, more fundamentally, it also furnishes a cross-disciplinary toolkit of concepts and critical tools for understanding law and custom, and their relationship. As the diversity of the contributors indicates, this book will be of great interest to legal theorists of different traditions, also legal historians and anthropologists, as well as sociologists, historians, geographers and developmental economists.

Kenya, a land of safaris, wild animals, and Maasai warriors, perfectly represents Africa for many Westerners. This peerless single-source book presents the contemporary reality of life in Kenya, an important East-African nation that has served as a crossroads for peoples and cultures from Africa, the Middle East, and East Asia for centuries. As such, it is a land rich in cultural and ethnic diversity, where unique and dynamic traditions blend with modern influences. Students and general readers will be engrossed in narrative overviews highlighting Kenyan history, as well as the beliefs, vibrant cultural expressions, and various lifestyles and roles of the Kenyan population. A chronology, glossary, and numerous photos enhance the narrative. Kenya today struggles with nation building. Its society comprises the haves and the have-nots and faces the challenges of the trend toward urbanization, with its attendant disruption of traditional social structures. For Kenyans, the preserving of traditional cultures is as important as making the statement that Kenya is a modern nation. Chapters on the land, people, and history; religion and worldview; literature, film, and media; art and architecture; cuisine and traditional dress; gender roles, marriage, and family; and social customs and lifestyle are up to date and written by a country expert. A chronology, glossary, and numerous photos enhance the narrative.

No community has ever existed without its Proverbs and or sages. in Meru, Kenya when the community crossed the Red Sea, there and then referred to as Mboa, people were united by their language, culture, traditions and customs which were bound and driven by history and proverbs accompanied with sages that governed and ruled the community for centuries.Read these proverbs and sages to understand how social life of this community was geared towards posterity and existence in a diverse world that required peace and tranquility. They have been written in Vernacular and interpreted in English for the wide reading and comparison against of other languages and communities.No community has ever survived without its Myths and Legends. People and communities have transmitted and preserved their beliefs, culture and traditions through Myths, Legends, Proverbs and Sages for generations. These four natural tools give readers the the kind of lives the community lived in the past without asking many questions.Reading this book is understanding the community in general. Please read on......

In more than a metaphorical sense, the womb has proven to be an important site of political struggle in and about Africa. By examining the political significance—and complex ramifications—of reproductive controversies in twentieth-century Kenya, this book explores why and how control of female initiation, abortion, childbirth, and premarital pregnancy have been crucial to the exercise of colonial and postcolonial power. This innovative book enriches the study of gender, reproduction, sexuality, and African history by revealing how reproductive controversies challenged long-standing social hierarchies and contributed to the construction of new ones that continue to influence the fraught politics of abortion, birth control, female genital cutting, and HIV/AIDS in Africa.