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Sex has never been “easy” for boys and men to come by since the beginning of time i.e. “terms and conditions” have always applied.
One of the “terms and conditions” since the beginning of time, for boys and men to “get sex,” is captured in Janet Jackson’s 1986 song “What have you done for me lately?” which speaks for itself, and another is equally captured in Gwen Guthrie’s 1986 song “Ain’t nothin’ goin’ on but the rent,” and two famous catch phrases from the song i.e. “No romance without finance” and “You gotta have a job if you wanna be with me,” which also speak for themselves.
There is nothing for free in this life, and there is nothing we see today that has not happened before in history. Even for Adam at the beginning of time in the Garden of Eden, “terms and conditions” applied.
Many men in Kenya today in 2020 aged about 45 years were initiated into sex through close relatives e.g. aunties, on both sides of our parents, and older female cousins, on both sides of our parents too. Are any of us going to Heaven? Strictly speaking, NO. Many of us of those times cannot complain though. A meal is a meal, be grateful, give thanks. If you go looking for pineapples and get oranges instead, please be grateful and thankful and eat the oranges. It is not your right anyway, to eat anything, including pineapples or oranges. Strictly speaking actually, nothing is a right in this life.
Sometimes, when our aunties or older female cousins approached us for sex, we would actually pretend “we were not in the mood” when we actually were! Boys and men are rarely “not in the mood.” Same with girls and women too actually. When it comes to sexual desire actually, the only difference between men and women, boys and girls, is that girls and women better control their sexual desires, better use sex as “a stepping stone” to other things. It is the way we were created, both men and women, otherwise neither men nor women would have been created with sexual organs and Human Beings would have instead been asexual. Asexual? What is that?
Asexuality is a state where reproduction and/or procreation can take place without sexual intercourse or mating. If Human Beings were asexual, then men and women would both be able to procreate independent of each other, because spermatozoa and ovaries would exist in both men and women, would self-regulate and would fertilise internally at intervals set by nature, intervals that would ensure the continuation and survival of the Human species.
The fact though that our orientation is sexual, not asexual, is not reason or cause for us to abuse sex or sexual intercourse.
One advantage of being a male teenager, is that you are “a nobody” in society’s pecking order, which is why our aunties and our older female cousins used us for sex i.e. we were just “play things” they used for sex, “for fun,” and through whom they lived out their “sexual fantasies,” beyond which we were not of much use to them, because yes, our aunties and older female cousins were not as generous with sex with their male contemporaries, with their male age mates.
But we had fun too during those encounters, big fun, and cannot complain. We were equally guilty parties too, because we played along under no duress or threats, did not escalate the matter to broader society, and cannot therefore invoke “adolescence” or “juvenility.”
It was not right though, it was wrong, because yes indeed, if you found your teenage son today having sex with one of your sisters, or with one of your sisters-in-law, or with one of your nieces, all hell would break loose, that’s for sure.
We Human Beings are the embodiment of double standards, aren’t we? It was OK for us to have had sex with our aunties and our older female cousins back then, but it’s not OK for our sons today, boys or teenagers, to have sex with their aunties or older female cousins. This is one reason why society has been frying in it’s own fat since the beginning of time i.e. double standards. Something wrong is wrong, period, and both parties were wrong back then without exception i.e. ourselves on one hand, and our aunties and older female cousins on the other. Prostitution is OK, until or unless the prostitute is a close relative of ours. Fornication is OK, until or unless it is your sister or your brother that is engaging in fornication. Adultery is OK, until or unless it is your husband or your wife committing adultery. These are the double standards that society has been living by since the beginning of time. Even our older female cousins we had sex with back then, never tolerated their teenage sons having sex with anyone, let alone close relatives!
There were then the “Houses of Sin” i.e. Brothels, or Bordellos, as Americans referred to them in past decades.
Some of the better known Kenyan “Houses of Sin” in those days were “Modern Green,” “Three New Eden,” “Kakamega,” “White House” (not the one US President Donald Trump and US 1st lady Melania Trump are tenants, a different one of those times), “Sabina Joy/Karumaindo,” “Imani Day and Night Club,” “Afro Unity” (oh yes, Africa unite, “Power to the People”), “Nyanza Day and Night Club,” and “New Nyanza Day and Night Club.” Of them, the only one still in existence is “Sabina Joy/Karumaindo,” though “Sabina Joy/Karumaindo” was renovated and spruced up, and no longer has a “down town” ambience.
Women of Kenya with male spouses and male relatives of about 45 years of age and above, ladies of Kenya with male spouses and male relatives of about 45 years of age, stand politely guided that many of them regularly patronised the above “Houses of Sin” in those days, for “short time,” as is the expression used in Kenya.
Boys will be boys, men will be men, girls will be girls, and women will be women, so women of Kenya, ladies of Kenya, stand politely guided that Kenyan men about 45 years of age and above are not exactly “angels,” something you must already know anyway.
It is said that Human Beings have very good immunities, which has to be said to be true, because we would all be extinct by now, given the places we have been, the things we have done and the things we have consumed and ingested since the beginning of time.
The city of Nairobi, Kenya, had a no-nonsense Provincial Commissioner in the 1970s called John Mburu, and Mburu had in particular heard alot about one of the “Houses of Sin” above i.e. “Imani Day and Night Club,” which used to be located off Ronald Ngala Street, Nairobi.
Mburu decided to go and see for himself, accompanied by a team from the Nairobi Provincial Commissioner’s Office.
The trend and practise at “Imani Day and Night Club” was for different ladies to pounce on boys and men the moment they set foot in Imani e.g. “Hapa sweetie! Kuja honey! Ni mimi darling!” i.e. “Here sweetie! Come honey! I’m the one for you darling!”
Mburu went dressed in casual civilian clothing, so as not to give himself away, and as he led his team from the front into Imani…? Yes, you guessed right i.e. Mburu was pounced on by different babes i.e. “Hapa sweetie! Kuja honey! Ni mimi darling!” i.e. “Here sweetie! Come honey! I’m the one for you darling!”
Mburu was taken aback and “Imani Day and Night Club” was immediately shut down, by an executive order from the Provincial Commissioner, Nairobi i.e. John Mburu.
However “Imani Day and Night Club” reopened not too long thereafter, because influential people had stakes in “Houses of Sin,” then and now, influential people back then like Councillors and senior executive officers in Local Government Authorities.
There you have it above i.e. a piece of Kenya of the 1970s, the 1980s and the 1990s.
We are still here, we are still alive, after the above?
Halleluyah…
Independence in Kenya was brought about by the social, educational, economic and political empowerment of Black Kenyans, in gradual stages, and not by the Kenya Land and Freedom Army (KLFA) i.e. “Mau Mau” –
The road to independence in Kenya on 12th December 1963 was shaped and defined by progressive political and economic empowerment of Black Kenyans and progressive changes to the Colonial Kenya Constitution, and not by “Mau Mau” as we have always been led to believe.
Eliud Mathu, in 1944, became the first Black Kenyan to be nominated to the Legislative Council, as the Colonial Kenya Parliament was known back then.
In 1946, Oginga Odinga and the Lolwe Transport Company were granted a trade licence by the Colonial Kenya Government to operate commercial commuter and commercial cargo transport across Kenya. The Lolwe Transport Company was a Co-Operative Organisation from Luo Nyanza with Oginga Odinga as Chairman. The broader Lolwe Co-Operative also had interests in sugar cane farming.
The Lolwe Transport Company/Lolwe Co-Operative Organsation, is the best example of Black economic empowerment in Colonial Kenya, and the Lolwe Transport Company operated from 1946 till around the late 1980s.
George Njoroge Mbuchuha, also operated a bus company in Colonial Kenya. George Njoroge Mbuchuha is the father of Ngethe Njoroge, a one time Kenyan High Commissioner to Britain, Mbuchuha Njoroge, a Bio-Chemist in his time, and Dr. Njoroge Mungai, a one time Foreign Affairs and Defence Minister, and also a one time personal physician of President Jomo Kenyatta.
Equatorial Travels Limited, a leading Tours and Travel Company in Colonial Kenya, that amongst other things, catered for overseas tourists visiting Kenya, their stay in Kenya, and their travel to different Kenyan tourist destinations, was also managed and owned by Black Kenyans.
Equatorial Travels Limited is another shining example of Black economic empowerment in Colonial Kenya.
In 1954, Benaiah Apollo Ohanga (B.A. Ohanga), became the first Black Kenyan Cabinet Minister i.e. Minister for Community Development and African Affairs, a portfolio he held from 1954 to 1957.
Musa Amalemba was the second Black Kenya Cabinet Minister, appointed Minister of Housing in 1957.
In 1956, was initiated what is referred to as the Tom Mboya Student Airlifts i.e. scholarships of Kenyan men and women to study in different American Universities.
Around August 1956, Tom Mboya, the then Secretary-General of the Kenya Federation of Labour (KFL), visited America at the invitation of the American Committee on Africa (ACOA) and the American Labour Movement.
As an immediate outcome of Tom Mboya’s said visit to America of 1956, seventeen Kenyan men and women, were granted scholarships to study in different American Universities.
In 1958, a further 36 Kenyan men and women proceeded to different American Universities for further studies.
After 1958, the Africa to America Students Foundation (AASF) was established to give bigger thrust and bigger impetus to scholarships for Kenyan men and women to study in different American Universities. The AASF was headquartered in New York City, USA. AASF raised US $ 35,000, which facilitated a further 50 scholarships.
Tom Mboya then spearheaded the formation of the Kenya Education Trust (KET) in 1960, to boost AASF operations.
KET and AASF, then sourced further assistance and boosting from the African Scholarship Programme for American Universities (ASPAU), the Phelps Stokes Fund and the Joseph P. Kennedy, Jr. Foundation.
In particular Tom Mboya met Sen. John F. Kennedy in Massachusetts, USA, on 26th July 1960 as a result of which the Kenya Education Trust (KET) and Africa to America Students Foundation (AASF) received a grant of US $ 100,000 from the Joseph P. Kennedy, Jr. Foundation for the student scholarship programme.
The Joseph P. Kennedy, Jr. Foundation further pledged to support the student scholarship programme over the ensuing four year period.
Political Black empowerment in Colonial Kenya was shaped and defined by:
The Lyttleton Constitution of Kenya of 1954 introduced an amendment to the then Colonial Kenya Constitution, that enabled the election of eight Black Kenyans to the Legislative Council i.e. the Kenya Parliament as it was known then.
This was followed up in June 1955 by the Colonial Government in Kenya allowing the resumption of politicking and political parties among Black Kenyans following a ban earlier put in place in 1952, the year the State of Emergency was declared in Kenya.
This led to the emergence of various Black Kenyan political parties, including:
Elections in Colonial Kenya were held in March 1957, and on the strength of the Lyttleton Constitutional Amendment of 1954 above, eight Black Kenyans were elected to the Legislative Council i.e.
The Lennox-Boyd Constitution of Kenya of 1958 brought further Black political empowerment, by allowing for six more Black Kenyan elective seats in the Legislative Council, that thus brought about an equal number of White and Black elected members of the Legislative Council.
The six extra Black Kenyans that became elected members of the Legislative Council following the 1958 elections in Colonial Kenya, were:
The McLeod Constitution of Colonial Kenya of 1960 introduced further amendments, including an amendment that allowed for 33 elected Black Kenyan members of the Legislative Council, out of a total Legislative Council membership of 65.
The McLeod Constitution of Colonial Kenya of 1960 also tabled a compliment of four Black Kenyan Cabinet Ministers vis-a-vis three White Kenyan Cabinet Ministers.
Consequently in 1960, in a new interim Government, and as regards Black Kenyans:
In March 1960, a new Black political party came into being i.e. the Kenya African National Union (KANU), with James Gichuru as President, Oginga Odinga as Vice President and Tom Mboya as Secretary-General. It was agreed that James Gichuru would stand down for Jomo Kenyatta as KANU President, upon the release of Jomo Kenyatta from detention.
Soon thereafter a rival Black political party, the Kenya African Democratic Union (KADU) was formed with Ronald Ngala as President, Masinde Muliro as Vice President and Daniel T. arap Moi as Chairman.
Elections were then slated for February 1961 to lead Kenya to Self Government under the McLeod Constitution of Colonial Kenya of 1960.
In the February 1961 elections, KANU won 19 seats out of 33 seats (67% of the vote) vis-a-vis KADU’s 11 seats (16% of the vote).
KANU however refused to form a Government until Jomo Kenyatta was released.
Colonial Kenya Governor Sir Patrick Renison therefore persuaded KADU to form a minority Coalition Government with the White and Asian minorities in Kenya, with Ronald Ngala as Chief Minister.
Jomo Kenyatta was released from detention on 14th August 1961.
On the 28th of October 1961, James Gichuru stepped down as KANU President in favour of Jomo Kenyatta.
In January 1962, Kariuki Njiiri stepped down as the Legislative Council elected representative for Muranga, in favour of Jomo Kenyatta.
Jomo Kenyatta was elected unopposed as the Legislative Council elected representative for Muranga in the by-election that followed, thus making Jomo Kenyatta the leader of majority party in the Legislative Council, in addition to now being an elected member of the Legislative Council.
The final stages towards Kenya’s independence were now in the offing.
The Maulding Constitution of Colonial Kenya of 6th April 1962 brought about an amendment introducing a bicameral parliament of a Lower House and an Upper House i.e. a Lower House Legislature and an Upper House Senate.
An interim Colonial Kenya Government came into being with Jomo Kenyatta of KANU and Ronald Ngala of KADU at the joint helm of the new interim Government.
Reginald Maulding’s successor as British Colonial Secretary, Duncan Sandys, further hastened Kenya’s road to independence. Duncan Sandys set elections for May 1963, to lead Kenya to independence.
In the May 1963 elections, KANU won 83 of the 124 seats in the Lower House i.e. the House of Representatives, also winning a majority in the Senate. Jomo Kenyatta was elected unopposed as the Member of Parliament for Gatundu.
On the 28th of May 1963, Sir Patrick Renison’s successor as Colonial Kenya Governor, Malcolm MacDonald, invited Jomo Kenyatta to form a Government.
Jomo Kenyatta then formed a Government with himself at the helm, becoming Prime Minister of Kenya four days later on 1st June 1963.
Kenya formally attained independence on 12th December 1963 before a gathering of 40,000 people at Uhuru Stadium (today Uhuru Gardens), at an occasion presided over by Prince Philip, the Duke of Edinburgh, on behalf of Queen Elizabeth II of Britain, and Prime Minister Jomo Kenyatta of Kenya.
It is clear from the above detailed events therefore, that begin secondarily not primarily in 1944, that Kenya’s road to independence on 12th December 1963, was a factor of Black social, educational, economic and political/leadership empowerment in gradual stages i.e. Black consciousness of a kind of it’s own in gradual stages, rather than a factor of an imaginary rebel organisation known as the Kenya Land and Freedom Army (KLFA) i.e. “Mau Mau.”
The Kenya Land and Freedom Army (KLFA) i.e. “Mau Mau” is a mirage, one of the biggest frauds and biggest doctored happenings of our time.
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From the 1992 Kenyan General Elections i.e. a touch of politics, elections, money, alcohol, sex and “love brewed in the African pot,” from a story titled “My Kariuki,” posted by “Zahanati” in November 2006 at the now defunct Kenyan website, Kenyanlist:
As we approach the 2007 general elections, I thought of sharing the following interesting story with Kenyanlist:
A family friend of ours decided to contest the Kangema constituency parliamentary, Muranga, at the 1992 general elections. The larger Kangema constituency at the time, had not been split into what is today i.e. Hon. John Njoroge Michuki’s Kangema constituency and Hon. John Joseph Kamotho’s Mathioya constituency. It was a blunder by our family friend however, because the 1992 Kangema seat was mainly a two way race between arch-rivals Michuki and Kamotho, two giants of Muranga politics.
I spent quite a bit of the year 1992 in Kangema (about 6 or 7 months), and therefore got to know Kangema quite well. I operated mainly with our candidate’s son, Macharia (not his real name), and Macharia’s cousin, Kinyanjui (also not his real name). Actually Kinyanjui and I were in the same high school and were also together at Kenya Science Teachers College (KSTC), though we weren’t tight. Take it from me though, elections are about money, power, sex and alcohol, and about more money, more power, more sex and more alcohol! It’s “dirty business”…
About a week before election day, we visited a place called Kamacharia to campaign for Macharia’s old man. We did not have strong support in Kamacharia, and so Macharia’s dad made sure he was well loaded with cash. Quite frankly it didn’t go well. We spent an unsuccessful evening trying to win over the support and influence of a key Women’s group. They and other constituents milked us dry nevertheless. As inexperienced as I was, I could tell that we had not made any headway at Kamacharia that night.
We left Kamacharia at about 9 p.m. at night, headed for Kiriani town. Kiriani town is situated on the boundary of President Kibaki’s Othaya constituency and J.J. Kamotho’s Mathioya constituency. The turning to the right takes you to President Mwai Kibaki’s Othaya constituency, and the turning to the left to Hon. J.J. Kamotho’s Mathioya constituency.
Since the women of Kamacharia had milked us dry, it was decided that Macharia, Kinyanjui, a guy called Wachira and myself, spend the night in Kiriani town, and head for Nairobi early the next morning to collect extra money on behalf of Macharia’s old man.
Macharia and Wachira were given strict instructions on which office to go, and who specifically to get the money from. We checked into a cheap lodging in Kiriani, where we each ate a plate of chips and had one beer each only, before going to bed. Money was tight.
Kinyanjui and I were meant to share one room, and Macharia and Wachira another, but Kinyanjui told us he would spend the night at the bed-sitter of one his girlfriends in Kiriani town, and link up with us early the next morning at the matatu stage in Kiriani town. We would use Wachira’s car for our journey to and back from Nairobi. I was tired and stressed from the day’s activities and therefore didn’t take too much time before dosing off.
I was in slumber before being woken up by rigorous activity in the adjacent room, at about midnight. Like I said, it was a cheap lodging. What woke me up was the sound of methodical and repeated pounding on an object that sounded like cardboard to me i.e. “Ngok! Ngok! Ngok! Ngok!”
Accompanying the pounding were distant cries of pleasure, excitement and delight. I was half-awake, and initially thought that I was dreaming. However the pounding and cries became more pronounced, and this gradually fully awakened me.
The vigorous methodical pounding and cries in the Kikuyu language now became audible: “Ngok! Ngok! Ngok! Woi woi Kariuki,” “Ngok! Ngok! Ngok! Kariuki my dear,” “Ngok! Ngok! Ngok! “You will kill me, darling,” “Ngok! Ngok! Ngok! “It is nice.” And man, don’t these things really have a way of resonating with even greater intensity when said in mother tongue!
I was really entertained actually, by this Kariuki guy who was “having sex the way someone is supposed to have sex.” I borrowed this term from a former schoolmate of mine i.e. “having sex the way someone is supposed to have sex.”
After quite a number of “Ngoks!” and “Kariuki my darling,” blah blah blah, I heard satisfied prolonged feminine shrills of pleasure and delight, and at the same time, satisfied prolonged masculine grants and moans of pleasure and delight, and knew that Kariuki and his lady had passionately climaxed together. Free entertainment, man! Wow!
I went back to sleep and was awoken again twice (about 3 a.m. in the morning and again at about 5 a.m. in the morning), by the same ritual and routine. I was quite impressed and entertained, I must admit. Who is this Kariuki guy, I wondered to myself?
I have never been one to poke my nose into other people’s business, but I decided that come morning, I would make a point to catch a glimpse of the couple that was having sex next door, and specifically so, this Kariuki guy, who was “having sex the way someone is supposed to have sex.”
I woke up early at 5.30 a.m. and had a sponge bath. I then returned back to lie on my bed, as I awaited the departure of “Mr. and Mrs. Kariuki.” That’s just how curious I was to see them!
Slightly before 6.30 a.m. in the morning, I heard activity and muffled discussions in the next room, and knew that “Mr. and Mrs. Kariuki,” were about to leave. I then tidied up and went outside to the mini-quadrangle at the lodging house, where I sat down, partly hidden behind the tree at the centre of the mini-quadrangle. Would you believe it?!
It was drizzling slightly, but I said no, “this I have to see.” My eyes were focused on Room No. 6. I was in Room No. 5.
After about 10 minutes, the door to Room No. 6 opened, and to my amazement, out walked two of the people I least expected to!
The “legendary Kariuki” was none other than “Kariz” otherwise known as “Chairman.”
“Kariz” was the head tout at the main matatu terminal in Kiriani town. He was a young slender guy, likeable and popular. I remember him bluntly telling us how Public Service Vehicle operators in Kangema were firmly behind John Njoroge Michuki, and that we should not waste our money and time on them. We were very grateful to him for this. As a matter of fact, after our meeting with “Chairman” i.e. “Kariz” (this was around early November 1992), Kinyanjui mentioned to me in passing how it was reputed that many women in and around Kiriani town, chased “Kariz” because he was a top performer in bed. I didn’t think much of Kinyanjui’s remarks and brushed them aside. Kinyanjui’s remarks now made a lot of sense!
Probably even more fascinating was the identity of “Chairman’s” lady! Wonders never cease. The lady was none other than a teacher at Njumbi High School, about 10 kilometres away.
I couldn’t remember her name, though I recall she had given us hell when we went to make a donation of books and other items at Njumbi High School around September 1992. She was very vocal and asked our candidate very radical and challenging questions e.g. what concrete plans our candidate had for the youth of Kangema. I felt like asking her whether she and “Kariz” were coming from “tuition!” She had a great figure though, especially given that she was an “old school” Kikuyu lady i.e. the ones of the 1960s & 1970s who had big boobs, big buttocks and legs like hockey sticks! She had one of those nice figures that all Kenyan women have today, including Kikuyus. Kikuyu ladies were not exactly known for “symmetrical figures” in the 1960s and 1970s, a distinction back then, that belonged to e.g. Luo women, Abaluhyia women, Coast women, Kisii women, Meru women, Embu women and Kamba women.
I let “Kariz” and “Ms. Nice and Proper” (concrete plans for Kangema youth, my foot!), leave without interference and without them noticing me. She was a divorcee, and had sexual desires and sexual needs like everyone else, I suppose. Overall anyway, like I say, it was none of my business. And I wasn’t an angel myself either, to say the very least.
I then waited for Macharia and Wachira to freshen up, before heading to the matatu terminus in Kiriani to link up with Kinyanjui and head to Nairobi for our mission. When I gave them the story, they bust out in laughter.
John Njoroge Michuki won the 1992 election for the Kangema parliamentary seat, with J.J. Kamotho coming second. Macharia’s old man performed dismally, and vowed never to engage in politics again. That election almost brought down Macharia’s family actually. Quite a number of their properties were auctioned to pay off huge debts. They recovered somewhat towards the year 2000, but not to the levels they were before. Macharia’s dad and mum are now small scale horticultural farmers.
“Kariz” sadly passed away two years after the 1992 elections. It was his time, I suppose. Heaven’s timetable is not our timetable. It is indeed said that if you want to make Heaven laugh, tell Heaven what your plans are. Heaven’s plans are not our plans.
“Ms. Nice and Proper” also sadly passed away five years ago. It was her time too, I suppose. She did a good job though i.e. her son is an engineer and her daughter is an architect.
Story courtesy of posting made by “Zahanati” in November 2006 at the now defunct Kenyan website, Kenyanlist.


















































