Bukusu Spirituality: Ututu, the Omen Bird

Southern ground hornbill [Scientific name; Bucorvus leadbeateri]

• It is world largest among hornbill species: a large black bird with distinctive red facial and throat skin
• Are terrestrial birds native to African Savana, and forage in groups of 3-10
• Are carnivores; actively hunting for prey like insects, lizards, snakes, and rodents. 
• With fast-disappearing forest ecosystem, they are endangered species
• Sacred birds among Bantu communities; can bring drought/severe storms among Zulus  (SA) and are omen birds (bringers of death, loss & destruction) among Shona clans of Zimbabwe. 

This bird is referred to as Ututu among Babukusu at the foot of Mt Masaaba; ketutunyeet or cheptibit among the Kalenjin tribes (Barwa). In Bukusu Spirituality, Ututu is a totem or taboo bird associated with complex dark forces (kusuucha). In literal terms, dining on its meat is sacrilegious and could mean possible death. Every single part of this bird is considered to have bunyabinyi or bufwisi (severe poison).Among Babukusu, it is regarded as “engokho ye balosi”, loosely translated as “chicken for the witch”. Bakisayilamo khurera lifwa ne chingunyi. 

Our people believe Utut has a bizarre connection between the living and the dead, particularly when ‘evil people’ use it to bring death and suffering on others. Even spotting a single feather from Ututu while walking in the woods is a sign of bad omen. Yima omuliuli akhukelekele, akhingulule kamabi(consult the oracle for protection)

It is believed that witches use Ututu feathers  (or its other parts) to cause harm and death to innocent people in the community. If one builds his house and Ututu comes in and perches on its roof, it spells death and doom. In cultural terms, encountering Ututu is similar to esikhikhi (owl) which is also a signifier of death. 

This is a sharp contrast to other birds like chisoko (weaver birds), ng’oli (crane) or enyange (cattle egrets) that are associated with goodness, wealth or prosperity. 

Ututu kuyuni kumayanu!

Ututu kurera sieli!

  

Chingeli che Babaana

 

Kinds of Children in Bukusu Household

(With the complements of Masika Wamalwa)

 

1.     Simakulu/Omubele: Omwana we khuranga mulukoba- The first seed, the first among his/her siblings. They often mature before their time, barely with luxury to enjoy their childhood.  The usually tasked with taking care of siblings and would, in adult life, guide/speak for the family when situation demands of them.

 

2.     Omutuwa: The last child born from parents; the youngest among his or her siblings. If male, he’ll be given land close to the ageing parents, to take care of them.

 

3.     Omutelwa: The only child of his/her parents; enyuma mbayo, ebweni mbayo. If male, the child may go by ‘Makokha’ as his name.

 

4.     Omuboelela: One born after several stillbirths- others before him/her died in infancy. A special ritual is undertaken for fate and ancestors to spare its life that he/she may last in good health.

 

5.     Owe khuluya: A legitimate son or daughter of the household; may be omubele, omutuwa or middle sibling. If male, he is fully entitled to family wealth and resources during succession. If female, she will be eligible to all kimilukha kie sitekho as the mother before her; 1. Khumuselela 2. Khukhwikhasia eng’anana 3. Khumutisa 4. Khuboa chinyinja 5. Khumuakha 6. Khukhola sitekho 7. Khutumia kamayiika.

 

6.     Omukhwana: A child who has a twin sibling, identical or otherwise. Mukhwana is the first to emerge from the mother’s womb, followed by Mulongo. In a ritual no longer practiced today, when one bore twins as the first seed, was ill omen- and one (or both) had to be put down.

 

7.     Owe chikhafu: A child born in esimba (cottage); father bore him in his teenage years. He later has to pay a price ( cattle) for the child to be formally enjoined in the family. Such a child does not accompany the mother to live in the new home. Until the ceremony is done, the child may not be part of succession plans.

 

8.     Owe mumasikamo: A child born of parents (usually the father) who are in advanced age (omukofu). Owe mumakhola- one born when the mother is aged.

 

9.     Owechela khumukongo: He/she who came on the mother’s back. A child from a clan different from the father, with its mother getting married when its already born. If male, he may be denied inheritance upon maturity in the home, unless the father wills as so.  

 

10.  Omunandulo; Owecha nakenda- He/she came with the mother but as a toddler not as an infant. Owe ekhukunyu- one who came while already in the mother’s womb (pregnant).

 

11.  Sisinyalila mumoni/sichikhi sie khungila: A discriminative term in which a woman uses in referring to a co-wife’s child (nabulobe vs nabukelema). It is a derogative term often depicting embalikha within a polygamous home.

 

12.  Nasio we bakhana/we basoreri: A child whose siblings are of the other gender. Like only son among daughters or only daughter among the sons.

 

13.   Omufuubi: A child whose parents are deceased, either one or both of them.

 

14.  Owe mungabo: A child brought in war times, often gifted to a barren woman or one with diffclty in giving birth.

 

Other terminologies;

• -       Omwana owe mumbanyafu:
• -       Omwana we mumakhola
• -       Omukhala muandu
• -       Omwana we khukhukunyu
• -       Omukhana vs Nasikoko vs omukoko nakhobwa