The Kurya tribe

      The Kurya are a community of Bantu people who inhabit Tanzania and Kenya also known as Abkurya. The home land of Abakurya is between river Migori to east and Eastuary of river Mara to the west. They live in Kenya and Tanzania. In Kenya  are headquartered in Kegonga and Kurya west districts ( headquartered in Kihanchi ). In Tanzania  they live in Serengeti, Tarime, Musoma town, Musoma rurals, Bunda and some parts of mwanza.  Immediate  neighbours  of the Abakurya are the maasai ,kalenjini  (kapsigis clan in Transmara west ), Ikoma , Luo and Suba. There are four clans found in Kenya: Abagumbe, Abairege, Abanyabasi and Abakira. In Kurya tribe there is clans where by each clan is divided in sub clans called Ibisaku and has its own council of leaders who controlled the clan ( Inchama ) as political and religious leaders .

       The Abakurya people  believed in taboos and superstitions and they feared punishment which was either  death or other misfortunes. As there many ethnic  groups in Mara but the major one is the Kurya  tribe and within it  there  are multiethnic groups who speaks Kurya language but there are some differences  depending on the specific dialects. This ethnic  groups also have different cultural practice, such as how they conduct funeral services, Their custom when a child is born, Initiation and marriage as well as other manners of celebration.

     During birth ( child bearing ) the  child is given a name according to an event that takes  place during the birth of that child. Events are associated with natural occurrence such as floods (Nyamanche), Harvest (Magesa / mogesi ), Earthquake ( Kirigiti ) and lighting ( Nkobha ). The following are the list of names that have literal meaning and spiritual relevance that are interpreted different according to objective and circumstances for example Mwita and Chacha. Some  names are after actions like; Mokami (Milkan ), Mlimi (farmer ), Muya ( beauty ), Mohoni ( sales man ), Matinde ( land tiler ), Mataro/ Mgendi ( Traveller )and Mtundi  ( Food provider ). On the other hand names are given to the children  according to the tribe of the women, example Mwikabhe/ Ikabhe  ( Maasai ), Mtatiro ( Tatoga ), Mugaya ( Luo ), and Mtibalu from Butibalu .

       Initiation. In Kurya tribe initiation is done through various ceremonies which include circumcision that is performed on both males and females, It is the major cultural practice throughout Kurya ethnic group, This is because circumcision is an important level which show a person passing from one stage to another. A circumcised person is expected to be brave, not display any sign of fear, stay still and not showing any sign of pain. A circumcised women in Kurya tribe is known as Omsali or Ngariba in Swahili. This situation passed from one generation to another where by sharp  piece of metal was used which was prepared by special people, but now days the circumcision of Omsali is done through the use of razor blades and knives for men. As circumcision is a process of passing from childhood to adulthood, Therefore for men is a cultural norms to be circumcised, After circumcision the boy is no longer considered a child (Mrisya ) and has freedom to make his own decision. If a man dies without been circumcised he will be circumcised before he is buried. On the other side, At present only few societies still practice women circumcision ( FGM ).The effects of circumcision are as follows,

       Circumcision affects the church because their congregation are forced to undergo rituals, during the circumcision periods the church attendance drops until the period is over, therefore to preventing this situation there is a need to provide education to the society concerning circumcision especially to the children so that they can change the society in the long run.

     Marriage. In Kurya tribe marriage is necessary to pay bride price ( bride wealth or dowry) paid for in the head of cattle from the  groom and his family to the family of the bride .In the past twenty five cattle was not un usual which was prohibitive for many Kuria men, especially given that their land was more suited to agriculture and therefore, the groom family members would each contribute one cow  to make the total number needed. As cattle rusting has increased in recent years, The impetus for parents to sell off their daughter has grown making these force marriage and easy way to compensate for stolen herds . this is in part for the parent debate about child weddings which contributed to the factor that the husband who are able to afford the bride price are mostly old men. In kurya society polygamy was common until recent which was found in different parts which allow women of means to marry younger women into her home, The young bride in turn chooses a male partner often in secret father.

     Death, In kurya the concept of life and death are not mutually exclusive and no clear driving line between them. Human existence is a dynamic process involving the increase or decrease of power, Living and dying, A person who dies must be given community funeral supported by a number of ceremony, If this is not done the dead person may become a wonderful ghost ( un able to live ).

         Therefore, the African societies have their customs and norms that are conducted in the society concern then by for that sense the various celebrations are done depending on the specific period of time like during the harvesting time most of people do celebrate and thanks God for what they have gained .Then this includes other tribes like the sukuma ,haya, Nyamwezi and other from central Tanzania.

  REFERRENCES

 Berglund, et al. (1976). Zulu Thoughts Patterns and Symbolisms. London: Hurst   University press

Bosch et al, ( 1975 ). The Traditional Religious Of Africa. Tshwane: University Of South Africa Lmtd.

Bulaji, I. E ( 1973 ) African Traditional Religions. London: SCM  press