In a move that has reignited a conversation about national identity and cultural heritage, a Kenyan man, John Mweha, has formally "petitioned the government to relocate the remains of Kenya's founding President Jomo Kenyatta, from the Parliament buildings to his ancestral home in Gatundu." In a letter addressed to the "Ministry of Gender, Culture, the Arts and Heritage on July 29," Mweha raised concerns that the current location "is symbolically and constitutionally reserved for the legislative arm of government and might not reflect the traditional African values."
Mweha's petition is built on a series of compelling arguments that span cultural, political, and economic considerations. At its core is a profound appeal to African tradition. He asserted that while not "formally documented, it is widely believed that Mzee Kenyatta would have preferred to be buried in his ancestral land." He further argued that burial in one’s homeland is "essential in African traditions for spiritual peace and generational continuity," and that relocating the remains would "reflect the country's cultural reverence and promote a sense of rootedness among citizens." Mweha's petition also touches upon the traditional belief that "failure to observe ancestral burial traditions for elders is believed to bring misfortune or unrest," adding a layer of spiritual weight to his request.
The petitioner connected the relocation to contemporary political goals. He claimed that moving the remains to Gatundu would be a "meaningful step in promoting the spirit of devolution." From an economic standpoint, he argued that Gatundu would "benefit from the development of a formal national memorial," which would in turn offer "educational, cultural, and economic opportunities to the region and the country at large."
Mweha's final, and perhaps most powerful, argument frames the relocation as a symbolic act of national reconciliation. He claimed that, "This relocation would send a powerful signal of respect for tradition, dignity for our founding father, and a commitment to national healing and intergenerational reconciliation." This statement elevates the petition from a matter of burial tradition to a broader act of national catharsis and unity.
As Mweha points out, the "Constitution does not explicitly outline where a fallen President should be buried, except that they should receive a State funeral." This constitutional ambiguity leaves the matter open to public debate and governmental discretion. The petition has thus opened a new and complex conversation about how Kenya honors its past and shapes its national identity for the future, balancing legal frameworks with cultural traditions and the symbolic power of its founding father's final resting place.
