The African continent is home to many natural rock formations and other structural wonders which hold deep significance for ethnic groups and communities living near them. Kit Mikayi, located near Kisumu, Kenya, is one of these.
The site is a natural geographical formation that attracts thousands of spiritual individuals who visit the formation for contact with their ancestors, for prayers and healing, and for celebrating traditional Luo culture. The stone monument is 70 meters high and signifies “first wife” in Dholuo, the language spoken in the region.
It is said that in the past, an elderly man named Ngeso loved the natural stone monument so much that he would lie down in the cave under the rock all day. This stone was so fascinating and consumed him that his wife often brought food for him to eat in the cave or on the stone. He ate most of his meals there.
In one story, someone asked Ngeso's wife where he was. In response, the wife replied that he was at the stone structure, which she referred to as his first wife because he loved it very much and spent a good deal of time there. His wife explained that the stone structure felt as if it was a second or third wife to him and that he gave as much attention and time to the stone structure as his first wife. As a result of this legend, many people believe that the rock formation represents the Luo culture of polygamy.
People access the shrine for a number of purposes, including praying, taking oaths, undertaking rituals and associated practices, and enjoying its natural beauty. During times of disaster, such as famine and hunger, Luo elders would conduct rituals and thus, rain and bounty harvests would result. Women and older men of excellent social standing were responsible for leading rituals. Whilst men participated in activities such as slaughtering the animals, women were responsible for singing, dancing, and preparing food for the rituals.
The sacredness of the Kit Mikayi site has resulted in some unexpected benefits, which have led to stronger community relations, cohesion, and a deeper connection with nature. This includes ecotourism. However, the element is now threatened by various factors, which include decreased frequency of its enactment, aging bearers and practitioners, and the impact of encroachment in the surrounding cultural spaces.
The last major ritual or practice at the shrine dates back to 1987, illustrating the risk of their disappearance. There is a lack of knowledge that has led to a movement toward the devaluation and defiling of the shrine as a sacred space for the community.