War Tales from BukusuLand: The Fall of Wa Chonge Part II

War Tales from BukusuLand: The Fall of Wa Chonge Part II

Around 1879, Situma khwa wa Wachiye had forewarned the Bukusu community that engaging Chonge was too premature. He was far-connected. They, on the other hand, would be ill-prepared and would suffer huge casualties. Overambitious military elites had overrun Situma’s words, terming him only a frightened, worth dressing in luilikhe, woman’s skin cloak.  The old seer, in desperation, enjoined in the battle but fate had its way; skulls ran River Khamukoya red…just like the Oracle had spoken. 

After a handful harvesting seasons had passed after the Bukusu merciless massacre in the hilltop homestead of Chonge, omurwa Omulaku, there was a pressing need to deal with him once and for all. The previous attack had nevertheless, been so demoralizing. Homesteads had feared giving young men for war. Wa Chonge’s military prowess was unmatched and sooner or later, he was due to attacking the community. 

It was that precise moment when a young man from Babuulo clan, expressed interest to command the community in leadership.  The young man was Kikayi wa Weswa. He was a well build leader who came to be a symbol of hope after the First Battle of Wa Chonge. He was a steadfast Omubuulo leader who recognized the need for a post-Chonge community survival. Despite being a ferocious warrior, many a Bukusu anthropologists believe Kikayi was a largely peaceful leader who preferred peace over war.

 Their arguments lie in a move by wa Weswa of inviting Chonge to a ‘dog –eating ceremony’. Traditionally, the ceremony meant two conflicting communities find a common ground to make peace for mutual survival. 

‘Let us make peace with these people (Barwa). We have lived with them for decades and benefited one another. I shall thus invite Chonge in my homestead so that we eat a dog’ Kikayi said to Soita and other community leaders at the time.’

He thus brewed a lot of beer and invited a delegation of Barwa delegates to make peace with the Babukusu. The people largely supported the signing of the peace accord. A white ox (ceremonious bull) was slaughtered and both the sides dined in meat and drink. The bull was halved and each side boiled meat in big pot. Celebration rendered the air and everyone ate and drank to their fill. Barwa would then retire to beds looking forward to rise and sojourn back when the day broke.

Oblivious of Kikayi’s well intentions, a rogue plan was underway. The visitors’ joyous plan to rise and embrace their kinsmen, telling of good news of reconciliation would fade away. During the dead of the night, Nato son of Wesisi from Babuya clan managed to convince Beabini (Bukusu warriors)

‘These are the same people that slay us in the Wa Chonge fort. Now they have been delivered in our hands. It is our time to teach them a lesson. ‘

Nato would scream a war alarm and a frenzy of action took place. Even Kikayi wondered what had gone amiss in the huts where visitors abode. Upon inquiry, he was only met with stern warning from determined beabini who sought to pay blood for blood. Unexpectedly, Nato fell on Soita (a sound-minded leader) and slayed him.  Other warriors, that night attacked and killed about 80 of the unarmed Barwa delegates of peace. Only one Omurwa managed to escape the unspeakable attack, following the route of the then Changeywa Hills. Soon, Babukusu would rename it Kikayi Hills after their leader. In the present days, the hills are situated in Namweela in Malakisi Location. 

The ordeal, which deeply upset the Barwa community, had sent them a clear message. Babukusu could no longer be trusted as they had grown blood thirst. With Babukusu, the days of gentleman’s war were over. What emerged in sheer vengeance and fury over their traditional neighbors, Barwa (an assortment of Kalenjin affiliated communities).

And yet, Babukusu forged ahead to ensure the fall of Chonge. It was the time to seek the acrobatics and magic powers of Sing’uru, a powerful seer and magician from Bamumuki clan. Born and circumcised in the Bachuma age-set, Sing’uru emerged as a great prophet whose word was vital in shaping the way of life. For instance, alongside he had enjoined Situma okhwa Wachiye in warning off Babukusu from engaging Chonge in the 1879 battle. 

It was in 1881 that the community reorganized an offensive against the homestead of wa Chonge. Well aware of his cunningness, sorcery and wide connections, they were keen to approach him this time round. Sing’uru was approched to sanction the attack. The seer  prepared a concoction of magic that would undermine the prowess of Chonge. He said the magic (now sealed in mukhendo –raw gourd) would blind Chonge. He then advised warriors on the attack mission to take endurume [uncastrated] or elao [castrated] (he-goat). They would stuff the evil medicine in the endurume and slaughter it. During the night,  they should place the meat at the entrance of the homestead. 

Following closely the words of the seer, the warriors did as instructed.  By dawn, Barwa saw the strange meat at the gate. Chonge came to the site, saw the meat and retreated back, falling into a trance in attempt to figure out what kind of sorcery is that. As it turned out, the evil medicine from Babukusu, blinded him and could not figure out their implications. He saw nothing it his dreams, not a good omen at all. 

A common adage goes, efula selia kumurongoro khabili ta[lightening can’t strike the same tree twice]. To the Babukusu,  the evil medicine’s success in blinding the wits of the enemy was a good sign for them. This time, unlike with Situma, the community had paid heed of the seer’s words. 

 Chonge ordered his men; ‘Take down the goat carcass and thrash it well. Pluck out its tongue and give it to me. As soon as I taste the tongue, I fall down and join my long-gone fathers. For my divine powers have come to an end.’

The warriors flayed the carcass and gave their leader the tongue. No sooner had he tasted the meat  than he collapsed. Chonge submitted to the charm and magic of Sing’uru. Soon, wails would flood the homestead and it was a good sign to Babukusu warriors. Without such a strong leader, the homestead was thrown into confusion. 

In fury, the Babukusu warriors matched into the homestead the following morning. It was a now or never moment.  This time, the opponents had no external reinforcements. They were ill prepared, mourning of their befallen leader. They became a rather easier target by the Babukusu Warriors. The attack was abrupt and in full force. Barwa faced a cloud of darkness till noon. They put up a lesser defense and met much causality. The homestead were overrun, property looted and even survivors were pursued. Bukusu families converged at Wa Chonge homestead, fully taking charge. Forever, they attribute their success to prophecies of Sing’uru. 

The homestead of wa Chonge would later come to adopt the name of Tulyenge, which exist to this day. 

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Proverb: Wanaluona kalinda lwanyuma [An escapee waited for the next round]
It means that if an escapee/criminal escapes now, he may not escape another time. 
It is a caution for one to take care in their dealings