Wa-Kwitu Ideology

In my fallacious assumption, I do believe that in each society, there is a philosophy that guides and shaves the lives of people. Some of philosophies have been put into texts while others only exist in the very activities of the people. In this regard, the article presents ‘Wa-kwitu’ Ideology, a philosophy lived by the Kamba people in Kenya. It is a philosophy that stands vividly as a life guiding principle in Kamba land.

Etymological Meaning of Wa-Kwitu

Wa-Kwitu is an indigenous lived philosophy in Kamba land which brings forth a sense of belonging. Literally it means wa-kwetu in Swahili language, and of-ours in English understanding. It means that every individual belongs to the society. Wa-Kwitu implies that man is not an island and no one belongs to himself. It strongly denotes that man belongs to the society necessary. In a deeper explanation, the individual is for the society and society is for the individual. In other words, the whole is the part and the part is the whole. 

The two entities; the individual and society complement each other and can never be separated. When the individual suffers, actually it is the whole society that suffers and vice-versa. In this sense, Wa-kwitu ideology is for the both poor and the rich, the sick and the healthy, leaders and any common mwananchi. It urges the community to live together and care for the need of each other. It is a philosophy that appeals the people to industriously work together in order to reach a worthy end as a community. Due to its nature, Wa-kwitu creates a ground of responsibility for the both parties; the society and individual.

For instance, every member of this society is condemned and bound to protect the locality. Each village in Kamba ambient is defined in the way people conduct themselves and therefore, it is the responsibility of each individual member to build and protect the dignity of the society. It is in this sense that a man will always marry a girl from a well morally established society. On the other hand, it is the responsibility for the society to protect and build the dignity of the individual. 

The Origin of Wa-Kwitu Ideology

To trace the origin of Wa-kwitu Ideology, then one has to deeply understand the culture of this ethnicity.  For instance, when a child is born, they prepare a banquet which aims at welcoming the new member in the society. The new born is a blessing from the creator, an increase, and hope for future continuation of the society. Unlike, death in Kamba land is perceived as a perverse enemy of the people and a loss that deteriorates the society. Death is an enemy who comes to destroy and to murder the individual ‘Wa-kwitu’.

When Wa-kwitu passes away, the society will lament for at least one week before the burial. Lamentation manifests the loss that the the society encounters. A lot of testimonies will be made in order to show the importance of the deceased person. If little is said about the deceased, then it is an indication that the person was a misfit in that society. In this short survey, we can now assert that Wa-kwitu philosophy is derived from the culture lived by Kamba people. It is part and parcel of people. 

Socio-Economic Perspective of Wa Kwitu Philosophy

The prosperity of Wa-kwitu Philosophy has always depended upon the people who are mindful of each other. In this sense, the need of the individual member becomes the need of the whole society and vice-versa.In the perspective of socio-economic; men and women form self-help and co-operative work groups which aim at reaching one another especially those who are most in need of help. These groups are called Mwethya which literally means coming together especially to cultivate land, to build houses, to putt off  fire and to harvest in the farms.

 Political Perspective of Wa-Kwitu Philosophy

Politically, the Wa-kwitu slogan is also highly exercised. It is deeply rooted in the daily running of all communities in Kamba land. The kamba society is divided into villages whereby each village is ended by headman/Musili. The work of the headman/Musili in the village is to ensure that all members of the village come together in  time of great need. He is there as a father who cares for his children. He is able to plan and assess the needs of each individual in the village. In case of emergency, he subsequently brings all members together  in order to solve the problem. No one in Kamba land deserts Wa-kwitu especially in time of danger. One must risk his life for the Other to be at peace.

Religious Perspective of Wa-Kwitu Philosophy 

The people of Kamba land understand God as the one who care and sustains his people. Following the perfect example of their creator, who is so caring, the element of the Other stands out strongly. Therefore, one ceases from becoming a friend of God when he is not at the disposal of the other.

Impact of Wa-Kwitu Ideology

Growth and impact of Wa-kwitu philosophy is vividly present in the lives of the people within the Kamba land and in the entire country. It has left a positive mark in the economy, security, education and in the promotion of social activities especially in the country. It has given birth to Harambee movement in Kenya, and the greater writer of all times in African philosophy; John Mbiti.

(I)Harambee Movement 

It is a movement whose principle strategies are deployed in development of society reaching individuals especially the less fortune. It is the concept that exist in all traditional societies in Kenya. Its purpose is to build the nation and fight the challenges that the country faces.  Different names have been identified for harambee in different communities: Kikuyu-Ngwatio; Luo - Konyir; Luhya - Obwasio; Kamba - Mwethya; Maasai - Ematonyok etc. This principle was established when the country gained independence. As it is clearly elaborated above, the term Harambee existed before in the Kamba land as Mwethyia and the philosophy that guided Mwethya was Wa kwitu. It grew and influenced the political leaders from the Kamba land who fought for independence and as results contributed in building the harambee concept.

     (II)John Mbiti

He is a man who understood the concept behind Wa-kwitu. I am because you are and since You are, I am. It means for me to be, the other has to exist and vice-versa. My delight is complete when the other is happy, fulfilled, and living well. When the other is in troubles, then am affected because 'his' is mine and 'he' is me. Therefore, the core principle behind wa-kwitu philosophy is that “you are because I am, and since I am, you are.”

 

            Conclusion 

Individualism is a disease consuming our societies today, whereby people work for their own gratification. People do not mind for one another. “your business is our business, mine is mine.” Things are okay when my sectors are not interfered with. The other comes to hinder my peace. Hereby, wa-kwitu concept tosses a challenge to this kind of societies. Wa-kwitu ideology simply says that the individual is part and parcel of the society. Wa-kwitu philosophy is communitarian concept that aims at embracing all members of the society, both poor and rich, children and adults with the notion that no man is an Island. It also stands out as a media for development in infrastructure and much more educational sectors. People who are brought up with this concept, grows up with a great positive sense of the other, whereby the other is no longer an obstacle to my peace but rather a contributor to my welfare and for the entire society. The other is there to build my identity and my well-being. The cry of the other is my cry and the joy of the other is my joy.