The feminist movement gained significant traction in America in 1920 when white women secured the right to vote. A second wave emerged in 1975 with the legalization of abortion, which brought feminist ideals to educated African American women and economically disadvantaged women accessing government welfare programs.
In Kenya, the first wave of feminism emerged through girl-child education advocacy programs in the early 1990s. The second wave took place during President Kibaki’s tenure in the mid-2000s, marked by affirmative action policies that boosted female employment across all sectors. The third wave emerged post-COVID-19, with Kenya becoming an exporter of semi-skilled labor, especially to Gulf countries. Many young Kenyan women, both skilled and unskilled, embraced these opportunities, becoming part of the global workforce.
Over time, the Kikuyu community has transitioned into what appears to be a matriarchal society. The traditional power structure, once centered on the father figure, has shifted toward the mother. This feminization of the Kikuyu urban male can be understood through the lens of the economic emancipation of Kikuyu women.
Colonial policies in Central Kenya disrupted traditional Kikuyu lifestyles. The colonial administration implemented encampment policies targeting Kikuyu men suspected of Mau Mau sympathies and forced women into labor on settler farms. This marked the beginning of a shift in gender roles, with Kikuyu women assuming traditionally male responsibilities to sustain their families.
The rural-to-urban migration of Kikuyu men and women, initiated during the colonial era, intensified post-independence due to job opportunities and access to better urban amenities, such as schools, hospitals, and housing. The failure of government policies, like the Africanization strategy of 1981-1989, accelerated the embrace of consumerism and Western lifestyles, further transforming traditional gender roles.
The economic decline of the 1990s necessitated women’s active participation in family finances, challenging the traditional male role as the sole provider. Kikuyu women in rural areas, often left in charge by their urban-dwelling husbands, increasingly participated in commerce. Urban Kikuyu women joined the workforce to supplement family incomes, marking the beginning of their economic emancipation.
Later, as Kikuyu men sought job opportunities abroad, their wives managed remittances, gaining greater financial independence. Over time, Kikuyu women also began migrating for work, cementing their role as economic agents within and beyond the family unit.
The feminization of the Kikuyu urban male extends beyond economics. Urban male identity has been influenced by media and a globalized culture that often clashes with traditional and Christian values. This identity crisis is exacerbated by the demands of urban life, which often leave men searching for meaning in a fast-paced, globalized world.
In the late 2000s, the rise of “pickup artist gurus” targeted socially awkward men, offering dating advice. The COVID-19 pandemic saw the proliferation of the red pill movement, which capitalized on the frustrations and insecurities of economically vulnerable urban men. This phenomenon, sometimes referred to as toxic masculinity, gained traction through figures such as Andrew Tate, Andrew Kibe, and Amerix.
Urban men face conflicting expectations in romantic relationships, where they are expected to balance traditional roles of provision with modern demands for equality and emotional connection.
To address these challenges, urban Kikuyu men must foster emotional awareness—not through therapy alone but in supportive group settings. With the scarcity of strong role models, such settings can provide guidance and mentorship. Additionally, urban men should embrace physical fitness to revive the traditional aspect of masculine strength, as a strong body often nurtures a strong mind.
Self-education is another critical step. Instead of relying on social media influencers, entertainers, or sports personalities for identity, urban men should seek knowledge and skills that empower them to thrive in a modern, globalized society.
John Maina Githinji is a Socio-Economic and Political Analyst
