The Luo groom taking dowry in the form of cattle, to the bride’s father
Until recently, members of the Luo community were known for their deep adherence to traditional customs observed during significant life events such as marriage, death and other rites of passage.
In customary marriage, the community followed specific rituals to ensure they did not violate the laws set by their ancestors.
The marriage process traditionally consists of two main stages: ‘Ayie’ and ‘Nyombo’. The first stage, ‘ayie’, marks the moment when a man formally accepts to marry a woman and declares his commitment by visiting the bride’s parental home for the first official meeting.
During this visit, the groom and his family present money or gifts to the bride’s mother as a token of respect and to secure her consent.
The second stage, ‘nyombo’, involves the groom taking dowry, traditionally in the form of cattle, to the bride’s father. Only after this exchange is he officially permitted to live with his wife.
Each of these stages carries its own customs, and failure to observe them was once believed to invite misfortune or curses upon the transgressor.
However, not all marriages endured. Some unions dissolved after a few years, forcing couples to separate and return to their respective families.
Couple breaking up.
Even in such circumstances, Luo traditions prescribe clear customary laws governing divorce. A separating couple was expected to observe certain rituals and rules to formalise their parting.
Today, however, modern Luo marriages, shaped increasingly by Western influences and often blending traditional ceremonies with church weddings, tend to overlook these age-old customs.
Elders insist, nevertheless, that these practices remain vital to the preservation of Luo culture.
According to Magai Jonyo, a representative of the Luo Council of Elders in Karachuonyo, men are traditionally entitled to reclaim the cattle they had given to their estranged wife’s family as dowry. This process, known as ‘waro dhok' (collecting cattle), symbolises the official dissolution of the marriage.
However, Mr Jonyo explains that not all the cattle are taken back. One cow, called ‘dher pien’, is always left at the bride’s paternal home.
“A cow and a goat should remain at her home. Not everything is taken away, even after separation,” he says.
The elder further explains that ‘dher pien’ serves as a gesture of gratitude for having been allowed to marry the woman, even if the marriage was short-lived.
“In the past, a woman would be married as a virgin, but by the time she returned to her parents, she often had children. To put it simply, no one would expect to take back something once it has been used. You must show appreciation by leaving something behind,” explains Mr Jonyo.
In this way, the symbolic cow acknowledges the transformation that has occurred and honours the union that once existed.
When a Luo marriage collapses, one cow, called ‘dher pien’, is always left at the bride’s paternal home.
Jarongo Okumu, an elder from Kanyamwa in Ndhiwa, adds that divorce was traditionally a rare occurrence. The decision to separate was not taken lightly and was subject to the judgment of elders, who would first strive to reconcile the couple.
“The same rule of leaving dher Pien at the bride’s home should still apply, even if the divorce is granted through the courts. Modernisation may have altered some practices, but traditions should endure,” says Mr Okumu.
In cases where the animals used as dowry had been sold or slaughtered, other livestock, or their monetary equivalent, could be offered to complete the ‘waro dhok’ process.
Mr Jonyo explains that the bride’s family also retains the option of returning the equivalent value in money, rather than livestock, to the groom’s family.
Thus, even as times change, these rituals continue to embody the respect, gratitude and order that lie at the heart of Luo marriage traditions.
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