Among the Luhyia people of western Kenya, the construction of a family house – in turn a home – is traditionally much more than a physical undertaking. It is ensconces the spiritual and moral fibre that holds the family together.

This is because it is a cultural, social and symbolic event that marks the establishment of a new household and the woman as the face of the home. Given the significance that is attacched to the home, in traditional Luhyia settings, the home or household takes the identity of the woman – a wife or mother. That is the reason during social interactions Luhyias refer to ‘Nakhumicha’s home’, ‘Indombo’s house’, ‘Abscondita’s compound,’ ‘the door on Injete’s house’, etc.

Thus a woman acquires some degree of reverence or divinity in the family. Call it matriarchy. She is the glue that holds the family together. She valued as the emotional and spiritual depository of the family.

That is the reason the construction of a family home can never be subordinated unless in situations where a wife is indisposed. This is because every stage of the construction carries meaning, and the completion of the roof is regarded as one of the most significant milestones. It is the crowning moment of the process.

For this reason, it was traditionally expected that a married man’s wife should be present when the final part of the roof was completed – whether it is the last bundle of thatch on a grass-thatched house or the last iron sheet on a modern roof. Her presence is not merely ceremonial; it symbolises the completion of the home as a family dwelling. A woman is the source of life; she is morally and spiritually the guardian angel of the family.

That may to some point explain why when a Luhyia is in distress will invoke the name of the mother or let out a cry, “Wah, mama wanje wanzivulah (Oh, dear mother who gave birth to me!)” In times of emotional distress, a father is remote. Physical distress is reserved for the father or husband

First, it (presence of a wife) represents the unity of husband and wife. In Luhyia tradition, a home is not considered the property of the husband but the foundation of the entire family. The wife’s presence therefore affirms that the house belongs to both spouses and that they are beginning a new chapter of life together. Talk of the river and the source! Life flows from the woman – wife.

Second, it marks the official readiness of the home to receive its family. The completion of the roof signifies that the house was now ready for habitation and the wife’s participation symbolises the beginning of family life within that home.

Third, elders believe that the final touches of the roof without the wife’s presence can visit misfortune or disharmony to the household. The roof of the house symbolises the pinnacle of family joy – conjugation. Such beliefs include the possibility of unending family fights, illness or a lack of peace in the home.

Some of these traditional cultural beliefs inherited or passed down through generations rather than practices based on ‘scientific’ evidence. The science in this context refers proven or verifiable family lineage or sanguinity.

Finally, the custom recognises the important role of the wife as the keeper and manager of the household. Matriarchy is idolised. Traditional Luhya society, the woman was responsible for caring for the home and nurturing the family. Her presence during the completion of the house symbolised her acceptance of these responsibilities and her place as the mother of the household.

It should be noted that the Luhya community is made up of more that sub-communities that straddle Kenya, Uganda and Tanzania. This includes Kabras, Isukha, Idakho, Bukusu, Maragoli, Tiriki, Wanga, Samia, Marachi, Nyala, Kisa, Marama, Tsotso, Tachoni and Nyore, among others.

While the details of this custom vary marginally by clan or sub-ethnic, the underlying principle remains the same: a family home is considered truly complete only when both the husband and wife participate in construction of the home. Today, many of these customs are no longer widely observed because of changing lifestyles, education, urbanisation and the vast influence of Christianity.

Nevertheless, they remain an important part of Luhya cultural heritage and provide valuable insight into how marriage, family, and the home were traditionally understood.

• A Tell Media report / By Francis Wanjia