History of The Giriama people

Giriama are part of Mijikenda people whose oral history relates that the ancestors of the Mijikenda, who were then one people, lived in a place called Singwaya, believed to be north of Tana River and south of
Juba River in Somalia. However due to conflicts with other communities there they migrated south in waves into the present Kenya coastal region from the early 16thcentury onwards (Spear 1978). These assertion is also supported Islamic records of the Swahilis, Kitab al Zanuj, which asserted that Mijikenda were already on the coastal lands but had to establish themselves in fortified villages known as Kayas.

 As they continued to be harassed by other groups, especially nomadic pastoralists, the defensive function of the kaya village was crucial to their survival. This was achieved by (i) siting the kaya within thick forest so that it could only be approached on narrow forest paths (ii) surrounding the village with a strong stockade (iii) burial the sacred objects or fingo within the kaya, essential to the material and spiritual well-being of the community (Nyamweru 1998). The kaya forests with their clearings and sacred sites are believed to be what remains of the extensive forests and hidden villages, preserved now as ritual and spiritual sites, the surrounding land having given way to agriculture during the 19thand 20th centuries.
According to Giriama peoples own oral tradition “from Singwaya the Giriama stopped at Mwangea, Mwaeba, Kinarani and Mwijo all the time pursued by the Oromo people (Galla). At Mwijo however they met Laa hunters. These hunter-gatherers showed them a safe forest refuge and the use of iron arrowheads and poison, and they were finally able to repel the Oromo people (Galla). Some accounts name Jorore to the north of Giriama as the precursor of Giriama but there is no unanimity on this. The other common name for the Kaya – Fungo is after a historical kaya leader of the 19th century who acquired great power and influence among the Giriama and became a virtual despot of his people. He successfully led them against the
Masai raiders of that time.
Economy
 The Giriama people are mainly subsistence farmers, producing crops and rearing small flocks of animals e.g. cows, sheep and goats. They also grow some cash crops e.g. coconut, cashew nuts and cotton. Those living at the Southern part of the forest also practice fishing. The amount of produce has however gradually deteriorated with time, leaving the people not only without surplus for sale but also not meeting the basic human needs. The attractive beaches along the coastline have attracted many investors in the hotel industry.

The communities rely on many natural resources within the forest for fuel, medicine, food and as a source of additional income. However these resources are being over exploited due to increase in the population, ignorance and deteriorating soil fertility. The community has been supported to benefit more from their natural resources through the Arabuko-Sokoke Forest Conservation Community Project.

Sexual division of production:
Like in most tribal cultures the men are responsible for providing food and protection to the family, while the mother is left all domestic responsibilities. 
Land tenure:
Each man places a boundary mark around his shamba or farm often consisting of a path or marker of sticks. That man will retain that land for the rest of his life. He may choose to leave the land unused, and leave for many years. If he hears of someone using his land he may return and demand the price of the land leaving the farmer forced to pay. The bush and trees (jungle) are public domain.

As the far as sharing goes the Giriama people have a very simple philosophy. They believe that anyone who help with the work get a portion of the harvest. If the community
Food taboos:
There are no taboo foods in the Giriama culture. They believe in using every part of the animal from organs to blood. Milk is regularly enjoyed and sold. The drink of choice is a grain alcohol called tembo that is precious to their people. The Giriama fish for some of their food and often use canoes to reach certain kinds of fish. The canoes are made of hollowed out trees from the surrounding jungle.

 Parent-offspring interactions and conflict:
Parent offspring interactions must be excellent since so many people live together in the same houses. All member of the family must know their place in the chain of command and exist only there. Parents have a large amount of control over their children because they believe in the parent curse. This is where the parent can curse the child at anytime with infertility. The curse canonly be lifted once the child admits to their misgivings and parents are pleased.
Age at menarche
The women of the culture reach menarche at the common age of 9-12. On the night of a young girls first menstraion the father is forced to leave the hut and not return until after she has completed her fist cycle. During at age of menarch the girl is isolated from the rest of the tribe and she is covered in oils and perfumes. She is not allowed to leave the hut unless it is to use the restroom when she must cover her fae so on one can see. After the first cycle the girl is then moved to another hut where other unmarried women who have reached menarche. She will leave this hut once she is married.
Inheritance patterns:
Inheritance is through the father to the sons. The head of the household in the eldest male and inheritance follows to his eldest son. That is only partially true because the eldest son shares the responsibility of the land with his brothers. Since all work the land they each share in the harvests equally.
Since the families live in multi-generational groups the children are given to the care of the other women in the family, traditionally the eldest daughter. Also the children are property of the father so the death of the mother has little effect.