Cultural significance of simba built for late Festus Amimo's son ahead of burial

A simba has been constructed for the elder son of the late Mayienga FM presenter Festus Amimo

Amimo, a veteran radio journalist and media professional, passed away on 7 December 2025, leaving behind a significant legacy in the Kenyan media industry.

Amimo served as the head of Mayienga FM, a Dholuo dialect radio station under the Kenya Broadcasting Corporation (KBC), and was also the host of the popular breakfast talk show, Gary Mokinyi.

His death has sparked widespread mourning within the media fraternity, with official tributes from KBC and visiting leaders describing the loss as profound.

Amimo was married to Rose Amimo, and the couple had three children. Plans are underway for his burial, scheduled for 19 December 2025, at his family home in Awasi, Nyando Sub-County, Kisumu County.

Yet amid preparations for the funeral, a significant cultural gesture has taken place: a simba for Amimo’s firstborn son has been constructed, a critical step in Luo cultural traditions.

In Luo tradition, a simba is more than a simple structure; it is a cultural institution marking the transition of a boy into manhood.

The term refers to a house constructed within a father’s homestead, typically by the firstborn son.

The practice carries deep social and familial significance, serving as a rite of passage and a foundation for continuity within the family line.

Traditionally, the firstborn son builds the simba to the right of the main gate (from the inside), while the second son builds on the left.

This placement is deliberate, reflecting the social order within the homestead.

The construction of the simba is a key precursor to a young man eventually establishing his own independent homestead, a process known as goyo dala, which translates to establishing a home.

Symbol of adulthood: The construction of a simba signifies that a boy has reached adulthood. It marks his transition from living under his father’s roof to having his own private quarters.

In Luo culture, this is a critical step, as it allows the young man to assert independence while still remaining connected to the family compound.

Space for courtship: The simba serves as a personal space where the young man can host friends and potential romantic partners.

It provides privacy and autonomy within the larger homestead, enabling him to engage in social life and courtship before marriage.

Preparation for marriage: Traditionally, a man may marry while living in his simba. The house functions as a temporary residence until he is ready to build a dedicated home for his wife.

This practice ensures that young men learn responsibility, management of a household, and social interaction before fully assuming adult responsibilities.

Homestead order and legacy: The location of the simba is a crucial aspect of Luo social structure. It defines generational boundaries within the homestead, ensuring respect between the young men and the elders

Furthermore, the tradition reinforces continuity, signalling that the firstborn has a defined role in maintaining the family lineage.

Respect and boundaries: By living separately within the homestead, the young man learns to maintain appropriate boundaries with elders.

He is not expected to overhear his father’s private matters, and the father, in turn, respects the autonomy of the young man. This separation encourages mutual respect and orderly conduct within the family.