Thousands of motorcycles accompanied by loud reggae music have become a common sight on the highways of western Kenya, forming funeral convoys known locally as "reggae na lami"—Swahili for "reggae and asphalt." These convoys, often stretching several miles and comprising hundreds to thousands of riders, transport coffins in a distinctive and energetic display that blends traditional mourning with a contemporary motorcycle culture.

Originating about three years ago in Vihiga County and spreading to nearby Kakamega, reggae na lami is rooted in the Luhya community’s funeral tradition of disco matanga—overnight vigils where families celebrate the deceased through music and dance. The motorcycle convoys have evolved as a way for boda boda riders, who operate motorcycle taxis, to honor their fallen comrades. Approximately 3 percent of Kenyans work as boda boda riders, a profession that cuts across ethnic and tribal lines and provides steady income despite its risks.

“We are tribeless,” said Franklin Muchile, chairman of the Vihiga County Boda Boda Association and a longtime rider, emphasizing the sense of community and mutual support among riders. “When a comrade is suffering, boda bodas come together to assist.” The convoys, typically held on Fridays when the deceased are transferred from morgues to family homes, have grown beyond the rider community, with non-riders hiring groups of boda bodas to escort their loved ones in similar funerary processions.

However, the convoys have sparked safety and traffic concerns. The large groups often slow down major roads for hours, and accidents have occurred, including a notable incident in June when a motorcycle carrying a coffin collided with a lorry, causing the body to be ejected. Residents express frustration with the disruptions and reckless behavior linked to the convoys. Phoebe Mutange, whose nephew died in a reggae na lami accident, described the riders as a “rowdy group,” while others have voiced annoyance at the normalization of these events.

In response, local authorities in Vihiga and Kakamega imposed bans on reggae na lami in May, citing safety risks and public disorder. These measures have largely failed to end the practice. Attempts by police to enforce the bans have sometimes resulted in violent clashes, including the deaths of two riders in Vihiga.

Muchile said the boda boda association is working to self-regulate, promoting the use of proper hearses for coffin transportation, requiring riders to travel in orderly formation, and urging cooperation with emergency services. He also pointed to the broader social context behind the convoys: they reflect a youth culture increasingly frustrated with the government of President William Ruto, criticizing perceived corruption and limited economic opportunities. The convoys’ persistence, he argued, contrasts with impunity enjoyed by political motorcades, which also cause significant traffic delays.

“Why ban a procession of boda bodas when politicians’ convoys do the same?” Muchile asked, highlighting a perceived double standard. As reggae na lami continues to attract attention, balancing cultural expression, community solidarity, and public safety remains a challenge for western Kenya’s authorities.