Final Episode: Inside the mind of Sudi Namachanja

POWER SHIFT IN BUKUSU LEADERSHIP

Before analyzing the rise of Sudi, it is important to mention his arch-rival and supposedly-community leader Wandabwa, son of Namunyulubunda. But to understand Wandabwa well, we have to time-travel back as far as 900 A.D (The Year of Our Lord).

As far as memories can grasp, Walumoli the son of Sioka (Omubuya) was the pioneer community leader. Walumoli together with his son Wabutubile takes the community from the plains of Silikwa to Ekukumayi through Sengeli, Namanajalala, and Namarare.  His leadership is succeeded by Sioka a prominent Omulako. Later leadership drops among the Bakhurawra taken by Matukutuku who was a great ancestor of Mango, circumcision reformist. When Matukutuku dies at Esilangilile, power returns to the house of Omubuya as Sanjamolu leads the community up until Bukaya.

Batukwiika Bakitang’a then succeeds the community leadership as Maina (II) son of Nalukale, the famed leader arises to power. After decades in rein, he passes Ekutusi and lichabe (royal insignia) to Wakhulunya, his younger son. In a hereditary pattern, Wakhulunya hands over power to Namunyulubunda at around 1820.

Upon the coming of the British (the time of Namachanja), Wandabwa was looked upon as possible heir to Bukusu leadership. However, several reasons made that impossible. At this time, the coming of the British, the community was already isolated, and Namunyulubunda had failed to unite the people. Even as late at 1895 upon the great defeat of Bukusu at the Battles of Lumboka and later Chetambe (Kumunyalasia kwe Lumboka ne Chetambe), some clans had eluded up to as far as Tongaren. Then, Musamali, Wandabwa’s father had been deprived of his birth-right thus deemed an ineffective leader.

The third reason is that Ekobi – a boy with a single testicle who would be the grandfather of Namachanja (I) had encountered old and dying Namunyulubunda, the seer. Upon his death, Namunyulubunda left instruments of power to Ekobi now adopted in Ebukhone in Otunga’s Lukoba. For that reason power had shifted from Ebutukwiika to Ebukhone, putting Sudi in a better position than Wandabwa.

SUDI NAMACHANJA

Sudi was born around 1875 after Namachanja’s long search for heir-boy. Growing as a fine young man, with the wisdom of his father, Sudi succeeded Namachanja (I) as the leader of Bakhone and by extension Bukusu. He would later, in 1907 become appointed by the British imperialists as Paramount Chief of Bukusu. Sudi sustained a friendship with Nabongo Mumia, his brother in law, who was also a colonial bootlicker. 

At one time, Sudi’s popularity fell upon the realization that he was colluding with Nabongo Mumia to hurt Bukusu. Sudi allegedly ran an underground robbery network greatly disadvantaging some clans of Bukusu. He would liaise with Bawanga rustlers to launch attacks on Bukusu kraals in the dead of night, making away with hundreds of cattle. As the leader of the cartel, he would also contract Barwa Bakwabi and Bakinisu mercenaries (Nandi and Uasin Gishu Masai) to make the night raids. Among the clans that fell victim were the Baengele, Bayundo, Balwonja, Batecho, Balunda and Bamuyonga.

From the underground business, Sudi stood to benefit in two ways. Firstly, he could take a portion of the loot as facilitating fee, and he grew immensely rich. Secondly, Sudi was appeasing the close friendship by Nabongo Mumia, who was his friend and political mentor. By now he had consulted his wisdom and realized the Babukusu were better collaborating with colonialists than putting up constant resistance. Despite military failures, Babukusu were a force to reckon and posed a stalemate to the Whiteman. Sudi thus sought the patronage of the Bawanga.

The community was growing gradually uncomfortable with Sudi wa Namachanja’s allegiance to Bawanga. Some felt that Wandabwa (Omutukwiika) would have been a better leader in Sudi’s place. Babukusu had witnessed great peace and receptacle leadership from Batukwiika climaxed by an exemplary leadership of Maina (II) wa Nalukale. With the public feeling falling out of favor of Sudi wa Namachanja, the community was again on a bloody path of resistance.

THE ANGLO-BUKUSU PEACE TREATY OF 1895

The Whiteman was increasingly pissed off with Babukusu non-collaborative stance. Attacks and intimidation were evident. Whiteman-endorsed bakasa (Elders) were no longer respected. Something was brewing. Nevertheless, the Whiteman through Mumia decided to organize a peace treaty with Babukusu elders to avoid further conflicts and bring peace. The ceremony was known as Khulia embwa [dog eating]. Just like it had happened between Bukusu and Bamia (Teso), a dog was to be dissected each party going with either part signifying peace. Due to the plea of Colonel Charles Hobley (Hobilo in the local dialect) on Mumia on the treaty, the later approached Sudi for advice. Col Hobley was the reigning Sub-commissioner of Kavirondo under the orders of the Queen of England.

Even to Mumia’s knowledge, Sudi could not adjudicate on Bukusu military matters. He could not wield such kind of power because only leaders from specific fighting/military clans could spearhead such matters. To the Bukusu elders, the ideal peace emissary was Wandabwa, son of Namunyulubunda, age-old seer and leader.

The two aims for the treaty was to arrange for the release of war prisoners and appoint a widely-accepted Bukusu leader who was to speak on behalf of Bukusu. Unknown to Wandabwa, Mumia advised Sudi to come with special gifts to the Whiteman.

And it came to pass. The elders sat, and Wandabwa presented gifts to Nabongo but none to the colonialists. A dog was cut, and the agreement was set. Then it was time to parade the Bukusu war prisoners in Whiteman’s camp. Wandabwa was asked to isolate ‘his people.' He could only recognize a few; probably friends and close relatives. Others wailed and cried, seeking freedom. Some were sick, wounded and disabled.

Then, the Whiteman then called Namachanja to identify his. He first presented gifts to Nabongo then to Colonel Hobley. The latter was impressed. When the time of choosing came, Sudi wa Namachanja stood to speak...

‘Sir, I am glad today you choose to release all my people.  I assure you, sir, that I will find a home to each one of them. I swear I know all of them.’

The Whiteman was a bit perplexed by such an assertion but went ahead to release the people to Sudi's lukoba. And yet, it was not over. Later, the people flocked to Sudi so that they can have their war captive. He permitted such only if he were to be given one cow for every person released!

Late Seline Namusenge Sudi: Credits: Standard Digital

People though strenuously were happy to rejoin with their families. They disowned Wandabwa as a possible community leader, and once more public opinion fell on Namachanja. As a result, Sudi grew rich and wielded more power.  In 1907, he ascended to chieftainship a position he held until the late 1940s. Sudi wa Namachanja lived and ruled the community for 48 years. Sudi died in 1971 at the age of 95 allegedly leaving behind 117 wives with 173 children. The last of Chief Sudi’s wives Kukhu Selina Namusenge Sudi breathed her last Friday 13th May 2016 [Shown on the picture]. Among Sudi’s sons was the late Cardinal Maurice Otunga (31/1/1923 – 6/9/2003). In February 2014, His Excellency Ken Lusaka, Bungoma governor, laid the ground for Sudi’s mausoleum and cultural center at Tulumba in Bumula Sub-county.

Sudi can be said to be a practically wise and cunning leader who led the community as the first modern Bukusu Paramount chief. On the one hand, Sudi is remembered as having the rare gift of philanthropy and insights for leadership. On the flipside, he is perceived as a greedy schemer and political opportunist, who played a role in divisive leadership. He is, however, a remembered icon in Bukusu culture and recent community history.

A story is good, until another one is told...

Insights from

• ·         Bungoma County Facebook page: Posted 24^th Feb 2014. Retrieved from https://www.facebook.com/Bungomawebsite/posts/646963618705200
• ·         F.E Makila (1976). An Outline History of Babukusu of Western Kenya. Nairobi: Oxford Press
• ·         George Were (1967). Western Kenya Historical Texts. Nairobi: East Africa Literature Bureau
• ·         Gunter Wagner. (1956). The Bantu of North Kavirondo Vol I&II. London: Oxford University Press
• ·         John Osogo: (1966)History of Baluyia. Nairobi: Oxford University
• ·         Titus Oteba. (2014). Last of chief’s 98 wives dies- Standard Digital. Retrieved from https://www.standardmedia.co.ke/article/2000201709/last-of-chief-s-98-wives-dies

Sudi wa Namachanja: Political Opportunist, Cunning Cartel leader, & Philanthropic Bukusu Chief

Episode I: TRACING NAMACHANJA'S LINEAGE

[Photo Credit: Standard Digital]

Today we sojourn to the land of Ebukhone...

Omukhone – Omwalie Omusilambongo, Owambukha Njoya Khumufunje wakwa engelekha khuluusi [Omukhone express allegiance to Bamwalie, does not dine on antelope meat, he came to current Bukusuland by making a rope bridge....and landed to the other side on a thread].

We visit the homestead of Otunga, a successful Omukhone with vast crops and unnumbered livestock. There is an emotionally disturbed barren wife. It is on a cold rainy when the barren wife of Otunga heads to junk heap to throw ashes. She notices a shivering boy, naked and destitute. Pity engulfs her and she quickly relays the news to Otunga who joyfully agrees to adopt the son as his own. The pity looking was Ekobi, son of Lusaala (Omutura). Running away from hunger, he lands in Wakoko’s territory in Otunga’s lukoba.

Dearly loved, Ekobi grows to be quick and agile. He was a superb herder, helping in the fields and chasing birds that might destroy crops. He lightens up lukoba, more especially to Otunga’s barren wife. Ekobi reaches marriageable age and Otunga consults his friends Bamuyonga who offer Nabulobi as bride. He even pays the bride price as per the custom.

Out of Nabulobi, Khisa is born (One born after twins). Later Khisa grows into a fine young man and wins over Nakhumicha, a daughter from Bakimweyi. Through Nakhumicha, Khisa becomes the father of Namachanja (senior) – born around 1840. Then, 22 years later, Namachanja is circumcised under Bamaina age-set. Rising steadily, Namachanja assumes leadership of the Bukusu community, albeit in a controversial way...

This is how it happened.

One day, Namachanja, now a teenager is thatching one of his father’s huts. He notices his brother dragging an animal. His brother explains that he has stolen it from one of the traps in the forest. He conspires to hide it so that no one could notice. Soon, Wakoko’s sons arrive in the homestead having followed the animal trail. However, Namachanja and the brother profusely deny any possibility of seeing the loot despite them insisting on seeing the trail. The conflict escalates and a village elder is called. Upon seeking permission, the sons of Wakoko seek services of a witch. They pledge that whoever touched their animal shall surely die.

And it came to pass. After a few days, Namachanja’s brother falls ill. Some villagers unsuccessfully argue him to confess so that he may be healed. The situation gets worse each day. Finally, on his death bed, he confesses it but then it is too late. Upon hearing the death of Namachanja’s brother, maternal Uncles Bakimweyi come blazing on Wakoko’s sons declaring war. They raid the homestead, beat up the sons and seize Wakoko’s royal insignia and hands over to Namachanja. As they were ruling instruments, Namachanja is bestowed the leader of Bakhone clan.

Namachanja is wise and effectively fits the shoes. He is loved and the clan looks up to him as one having magnetic charm and character. He is ambitious and kind-hearted, solving their cases and helping the poor. He is a good listener too and his fame skyrockets in the community.

NAMACHANJA’S SEARCH FOR HEIR-BOY

However as time goes by, Namachanja is internally disturbed. He has not been able to sire a boy, an heir to his leadership. He has first married Mukoya, from Bawanga Bamutsetse. Mukoya was daughter of Sakwa, the uncle of Nabongo Mumia who ruled the Bawanga Mukulu (Wanga Kingdom). Mukoya gave Namachanja a fine young girl, Khakasa who he loved but he still desired a son.

Namachanja gets frustrated and goes on a marrying spree in the effort to get an heir son. He marries Mulati, an Omusamia girl for a certain quantity of Kamalwa Kamakhalange (fried fermented flour that makes Busaa). Still, he fails in getting a son. Then, as the tilling season of 1874 approached, he sojourns to Ebusamia and brokers a deal; He is accorded an Omusamia girl (Obilika) in exchange of two Samia hoes (Jembes). He also goes to Balukulu and he’s given Mukite who also becomes his wife.

It was in 1875, that luck struck to Namachanja. Obilika, his Samia wife, a year into marriage begets him a baby boy. The long awaited son has the striking resemblance of his father. Namachanja is over-joyed and tears linger in his eyes.

He lifts the newborn boy-son up skywards and to the amazement of those around him, he says ‘I shall call him Sudi’ (After the notorious Swahili Slave Trader – Sudi wa Pangani). Sudi would later succeed his father in community leadership. Later Namachanja is laid to rest, peacefully having handed leadership and power to his beloved first-born son Sudi.  

In a later account, Sudi welds more power than his father, rising as first modern Chief of Babukusu under colonial rule in the region of North Kavirondo (Wakaa-virondo...people who likes siting on virondo/visigino).

Stay tuned for part II... the life and times of Sudi wa Namachanja, Respected Paramount Chief and ‘sexual athletic’ [no offense] having with 117 wives and 173 children...

Reject ‘V’ (Valaamu) undertone: Its Alien to Bukusu Pronunciation

If you are an Omuyemba, Omukhwami, Omuyiitu, Omutukwiika, Omubuya Omukabo, Omuchemayi, Omusang’alo or Omubachangi, then you, historically, are entitled with keeping the customs and traditions of the Bukusu Community. From this lineage, there’ve arisen powerful culture custodians, public comforters and public speakers that have readily defended the ways and customs and carefully passing them down to generations.

And yet, it is suicidal to hear some clan members and Bukusu in general, mutilate the language that means so dear to the community. Today, the author, Omuyitu by Clan rises to condemn the use of ‘V’ in modern Lubukusu pronunciation. It is foreign, uncelebrated, and unwelcome. It misleads the principles of pronunciation of the Lubukusu language.

For instance;

‘Baalamu’ (We are fine) is an acceptable version but not ‘Vaalamu’. Likewise, ‘Boosi’ (all of them) is acceptable and not Voosi. Same applies to ‘Buulo’ (wheat) and not ‘Vuulo’, and so on...

How sad that some modern Bukusu speakers have resorted to illegally and inappropriately lifted erroneous language connotations from other Mulembe sub-nations such as Banyala, Bamaraki, Bakhayo, Babesukha, and Bakabalasi among others. For instance, nouns such as Vuyaya, Vumekele, Vayoti, Vasituyi, Chivalayo, Vuyiindi, Vakoki, Livuva, Vakoko, Vikele, Vachonwaki, and Virere are a massaged versions and do not fit in Lubukusu language mechanics, unless replaced by ‘b’ in place of ‘v’.

Observably, words and pronunciations relate but it does not grant permission to lift them. For instance, in Sotho of South Africa, ‘musali’ means woman. In Bukusu, similar Bantu sub-nation, the word for woman is ‘omukhasi’ while ‘omusali’ refers to a diviner. The Swazi call fire ‘umulilo’, Sotho, ‘mollo’ while in Lubukusu it is ‘kumulilo’. Even Sotho’s word for cattle is ‘likhomo’ but for Bukusu is ‘chikhafu’, and not bibyayo (livestock).  Interestingly, Bukusu history associates Sotho’s Mountain of Thabia Bosiu (Montain of Night) to Mount Tabasya in Bukusu, explaining close semantic relationship.

Importantly, let’s revisit the basics: There are 4 language dialects in the Baluhyia nation: Lubukusu, Luwanga, Lulogooli and Lunyala.

The affricative pronunciation ‘tsia’ or ‘tsiase’ do not operate in Lubukusu (although seen in Bamasaaba of Uganda). So, it is okay to say:

Chikhafu chase (or change) [my cows] but not chikhafu tsiase (non-Lubukusu connotation)

Even so, only Bukusu sub-nation uses 'ekhafu' for cow. In Luwanga it is 'ing’ombe' and 'eng’ombe' in Lulogooli. In a similar pattern Likhese (sheep) is Likondi in both Luwanga and Lulogooli: and Kumurongoro (Bukusu for Tree) but Omusala for the other two dialects.

Looking at ethnolinguistic grouping, we find that Lulogooli is spoken by Barakoli; Lunyala by Banyala and Basamia; Luwanga by Bachocho, Bawanga, Banyore, Batiriki, Babesukha, Bakisa, Babetakho, Bamaraki, Bakhayo, Bakabalasi and Bamarama. Nevertheless, Lubukusu is spoken by Babukusu.

In the light of that, it is heart-warming to read about Lubukusu on texts, chatrooms and online groups. It is, however, saddening to witness wrong phonological writing and pronunciations. To emphasize the point, the ‘V’ dialect is not part of the language. In the context of modern day communication, ‘v’ is an idiolect and it should not be permitted to evolve into an official dialect.

Both ‘Vuu’ or ‘Vu’ and ‘Buu’ or ‘Bu’ depict share a full prefix but ‘Vuu’ or ‘Vu’ is pronounced when sound is trapped by upper teeth on the lower lip with the former a bit elongated than the later . Then, ‘Buu’ or Bu’ is when the sound is blocked by both upper and lower lips without teeth, as if one is making a blowing sound.  These differences in semantics matter a lot. If you intend to speak fluent Bukusu then reject ‘Vuu’ or ‘Vu’ in place of ‘Buu’ or ‘Bu’.

Check this out:   

Kukhu Nabibia abola ali khunywe Butokha befwe (correct)

Kukhu Navivia avola ali khenywe vutokha vefwe (absolutely wrong)

[Translated as; Grandmother (Nabibia) says we take our share cow’s young milk]

Just as the Babukusu of Mount Masaaba use ‘yikhala’ (for sit) and ‘khulia’ (for dine/eat), a different nuance with ‘ikara’ and ‘kuria’ is seen among the Bakikuyu of Mount Kenya. The Bakikuyu replaces Lubukusu glottal fricatives with voiceless velar plosives ‘khala’ with ‘kara’ as well as postalveolar continuant ‘r’ for frictionless continuant ‘I’.

Then if you love your language, speak as it is. Do not follow the trend set by clueless ‘digitized’ pseudo-speakers who allege affiliation to Bukusu. It is an offense and insult to our forerunners.  In Lubukusu, grammar-conscious speakers need to vacate from ‘v’ and embrace ‘b’, Sekali kario? (Isn’t so?)

Part II: Mango Slains Yabebe

Mango Reforms Bukusu Circumcision

Mango, the great grandson of Mukutukutu and self-invited visitor to Yabebe’s liar, was armed and ready to take out the beast. His eyes had now accustomed to the darkness. Strange sounds outside the cave startled Mango, and he automatically tightened his grip on his embalu - the thin but razor-sharp line between his life and death.

On seeing the log, the dragon-snake made a cautious inspection-trip round the cave and glided its way into the cave – a naked brave man who had paid a visit to the flaming heart of hell. It curved its enormous body as its custom and laid its head on the log –oblivious of an unexpected visitor and in line with Mango’s calculations.

The young man gathered all his energies (in what Chinese Shaolin Temple students refer to as chi) and landed a deafening blow to the lazily relaxing beast. He had made no errors in his plans. The over-sharpened blade sliced deeply, and with a tremendous noise, the serpent’s head flew out. Due to its deadly venom, it is said that the tree dried instantly.

Mango dislodged the head, but the beast did not give up easily. Its body wiggled effortlessly, finally curling around him. He was now being choked, and life was slowly escaping out of them. Death beckoned, but Mango refused to honor the call. Out of mad insights, he pulled his double-edged sword and dealt multiple cuts on the reptilian rendering himself loose.  For the next five minutes, Mango stood in a pool of blood beside the mighty heap, lost in thought –overcome by bukali (shock). Then it dawned on him that the mission was a success; his heart witnessing great joy, never seen before.

“Come and Rejoice!! The Mighty Serpent is dead!  I have killed it! Endemu Yabebe is no more!”

When the nearby watchers saw Mango dash out of the cave shouting, confusion took over, and the message was received with mixed feelings. Many found themselves, running away fast, thinking the snake-dragon was hot on his heels. Three of the Barwa Bakinisu (Sabaot) observers dropped from the tall trees from which they were watching from - one falling into his death!

After some time though, the few brave got the message, came and embraced Mango, carrying him shoulder-high, chanting the best words they could find. Screaming and ululations were picked and amplified by women and children. A new kind of happiness spread in the community. Barwa neighbors were amazed by the news:

“How can Omusinde (uncircumcised) achieve such an honorable treat.  Aren’t we circumcised but used to run away like frightened chicken when the serpent appeared. Mango must face the knife.”

After a few days, Barwa summoned Omubichu professional circumciser and initiated Mango; Opening an era for systematic circumcision. Mango’s old mother learned of his son’s news to be circumcised and broke down...

“Wooeeii, Wooeeeii! My only son! Ahaaa, Hooo. Mango did I not tell you? Circumcision is painful. Now you have chosen it yourself.  There you are!”

The fateful words were later to be picked and used to compose the sioyaye chant which to this day is used when circumcision candidates are taken from sitosi (cattle lick) after being smeared with cold clay in imitation of Mango.

1.   Hee-hee-hee            

      Heee               

      Hee-hee-hee            

      Hee               

      Hee-hee-hee            

      Hee               

2.    Wangwe maalule

        Haa-haaa

       Omusindewe

       Haa-haa

      Omusindewe

      Haa-haa hooh!

3.    Embalu Yefwe ekhalakhale    

       Hoooh               

      Omusindewe           

      Hoooh-hoooh           

   

4.    Mango we Mwiala wakhuwa embalu

       Haa-haaa   

       Wakhuwa embalu

       Haa-haaa   

      Wakhuwa embalu   

      Haaaha-hoooh!

5.    Omusinde oteremaka acha Ebunyolo   

       Haa-haa               

       Acha Ebunyolo               

       Haaa-hoooh!               

6.    Embalu elumabubi eli ematabula

       Haaa-haa

       Eli ematabula

       Haaaaa-hoooh!

7.    Kumwoyo nekalimboro wibele

       Hoooooh

       Omusindewe

       Hoooooh

       Omusindewe

       Hooooh!

(The Leopard that scratches hard lies waiting to pounce on you...Our age-old circumcision tradition remains with you...It was handed down to us by Mango of Mwiala...A coward seeks refuge in Luo land...When the knife come to an end, it hurts most....If you are unprepared better give up now)

Mango successfully went to be circumcised founding own age-set Kolongolo (Khururwe We-Bwayi). Barwa kept their promise and gave him beautiful bride shortly after that.  Mango became the pacesetter inspiring Mototo, Munyole, and Muyobo to get on the knife.

When Mango visited his uncle in Kikayi (Buganda), he spread the practice among Bamaasaba. He later came back to Kenya and lived in Siritanyi for the rest of his life till he breathed his last; an icon, reformist and a great warrior with an out-of-this-world courage and bravery.

Achieving an incredible feat further united the Bukusu. The circumcision practice took root and was carried out every even year; whether during war or peace time. In the political sense, Mango breathed life into Bukusu Unity, making each clan to be a military unit. The community grew strong, and Mango became a great source of inspiration.

With fresh unity and a sense of purpose, circumcision greatly valued and no elder took a public office if there were uncircumcised. Circumcision was rejuvenated and became a sign of bravery and courage; done in commemoration of Mango a brave forerunner.

We can only admire our beautiful past and heroic deeds of the son of Bwayo. We can honor him by teaching our children to follow in his steps and make the vital connection to this beautiful history inspired by Mango.

A story is good, until another one is told ...

........END....

Mango against the mighty Yabebe

Bravity at the Time of Need

Part I: Fearless in the face of the Ravaging Beast

A simple internet search, informs of over 5,000 serpent stories and myths around the world. From the multi-headed serpent king (Mucalinda) of the Angkor of Cambodia, the Dahn-gbi snake of the Dahomeyans of North Africa and Nighoggr Snake-dragon of the Greek. Talk of Nehushtan healer-snake made by Moses (Numbers 21:8) and Wadjet, the Egyptian serpent: Poloz, giant snake in Ural of Siberia, and to Shesha dragon in Hindu. There is Oshunmare mighty serpent of Yoruba, the deadly Betsileo of Madagascar, Yamakachi monstrous snake among the Japanese and Ningizzida in the Epic of Gilgamesh. Or read about the Arkaroo in Aboriginal Australian folklore, a great snake that sucked a whole Lake Forme dry!

What the internet and our history books fail to detail us is that of a giant snake in Bukusu folklore. Take a look at awe-inspiring narration overshadowed by Banto-phobic history writers of our time.  A story of dreadful half-flying snake-dragon: Khururwe Yabebe and an extra-brave man Mango.

It was in early 1700s when Mango was born in the household of Bwayo Omukhurarwa, a clan that utters sisiilao (oath) to Munyole cluster. They lived in Mwiala, Northward of Bwayi Hills (present day Amukura).  He was a brave young man, popular among the peers. At the time, Wakhulunya was the tribal leader while Mango’s father was Omukasa (elder).

At first, the community began losing livestock mysteriously. Then, there were reported cases of missing children. In low tongues, a rumor went round that a doomsday serpent existed in Mwiala.  Not even the bravest warrior could live in its presence. Fear set in but the political class led by Wakhulunya felt powerless.  Even surrounding communities Bayumbu (Tachoni) and Barwa Balaku (Sabaot) were dumbfounded by the stories of mysterious killer-beast. Indeed, the prophesy (or rather a curse) by Maina wa Nalukale had come true. Didn’t he say that Bukusu will go around Mount Masaaba twice and stop when they meet brown people and Black Big Snake?

Yabebe was vicious and enormous in size.  Its deep-set red eyes awakening hell to the victims.  The eyes flashed flaming embers making it able to see even tiniest objects in the dead of the night. Its jaws were enormous with overgrown whiskers like that of a he-goat. Red, white and black stripes ran round the neck.  The head looked like a crude rock and its large mouth hid deadly venom and oversized forked tongue.  It moved with might, rumbled with thunder, bleating like a giant goat.  It would crawl lazily but was also capable of half-flying like a huge raven. Tradition has it that lonely sojourners started walking around with Lususi (grinding stone) lest endemu ya bebe picks them up!

One fine day, Nakhosi the son of Khakula, was swallowed while in Mumailo (herding).  Khakula, Omumeme was a respected seer who at one time prophesized war by throwing a spear through the flesh of warriors without hurting them (in later narrations).  As people contemplated on the high-profile killing, reports came in that Mango’ son Malaba was no more. Mango become enraged by endemu ya bebe and swore to bring it down single-handedly. Barwa joked with him that if he killed the serpent, they would get him circumcised and offered a beautiful bride for marriage.

It is to remembered that Bukusu as a community had lost track of circumcision by Mango time. Since the disastrous defeat of Bukusu in the plains of Silikwa, the unending wars prompted constant migrations through settlements such as Ebutubile, Enamanjalala, Esamoya and Ekukumayi. As such, their customary circumcision outlook was destabilized. Circumcision had become rare only left to elders’ families. While Bukusu carried out circumcision after every one harvest (every even year), the Barwa neighbors did it sparingly –from 7 to 15 years.

Back on Mango’s troubles, the son of Bwayo, began with intelligence gathering.  He commissioned a group of brave Barwa Balaku to find out the feeding patterns of the beast. Reports indicated that the giant snake retired in a huge cave after midday after a day's hunt.  Then it curled into a massive heap, placing its head at the entrance of the cave.

Mango was determined to kill the fearsome serpent. On the auspicious day, Mango rose early. He gathered his tools of instruments; Embalu (sword – name later given for the word circumcision), Wamachari (short spears likened to those in Zululand), shield and Lisaakha (long spear). For hours, Mango sat sharpening the tools that would determine his fate. He also chopped a huge log, to be used as improvised pillow for the serpent. He then stripped naked by the riverside and smeared mud to conceal body odor. When it was done, the son of Bwayo headed to the cave. He crept in and stood still to become accustomed to the darkness. As far as three miles away, crowds of people gathered to see the fate of a young brave man, who dared to do what the gods themselves could not.

In the nick of time, strange sounds and movements at the mouth of the cave startled Mango. He held his breathe. The serpent arrived at the entrance and sniffed the log. In a well-calculated tact, the monster made a sharp turn making an inspection trip around the cave bending and felling trees in its way. Some watchers ran in fear thinking Mango had been killed. On being satisfied with the security situation of its abode, the snake made way into the cave making normal maneuvers, oblivious of the uninvited guest lurking darkness....

To be continued...........................

The Fall of Lumboka: Part II

A rifle successively exploded; the deafening cracking split through the quiet dawn in the fort of Lumboka. The Western side had been breached. Two well-aimed shots went through the heart of one warrior manning the fort. For few moments, there fell strange silence. The stricken son of soil courageously fell on his knees holding onto his spear, succumbing to the mighty force drifting into eternal darkness.

 A deep wail followed... “The enemy approaches!!” ... it was war time!! Warriors took their position. Wakoli tucking his beloved rifle and lichabe (elder’s robe) emerged from wamwalo (ante-room) making way for the battleground. “Let’s get this done already!!” He shouted his fellow tribesmen.

Little did Wakoli’s military intelligence think of a more sober reinforcement. Sir Fredrick Jackson had deployed 150 Sudanese soldiers and 900 volunteer fighters from Buganda Kingdom.  Alongside, there was 200 Wakwabi (Uasin Gishu Masai) and other warriors from the fort of Mumia in Wanga.  Wakoli wenyokhela kumukhono kumukhasi (Loosely translated as Wakoli had that day woken with the unlucky hand).

That aside, Wakoli peeping through sibili (hole in the fort) realized that among the first attackers were Okwara (his shooting trainer) and Namisi (formerly head of Swahili home). Tables had turned; a student up against the teacher...  the hunter, turned the hunted. Bullets rained, spears zoomed. Death smelled in the air. Using Lyambila (Omuyaya by clan) as a human shelter, Wakoli through the V-space between his arms took down Namisi slicing through his hipbone. Seconds later, he aimed and got Okwara-wa-Tindi in the ankle. There and then, the over-sharpened machetes of Bukusu warriors cut Okwara into pieces.

Wakoli’s slaughter of former allies-turned-invaders later earned him praise. It boiled into lyrics of a war song: Okhwa Mukisu khamupa engeche Okwara-wa-Tindi (Son of Mukisu hit Okwara in the ankle).

The war was fiercer than expected. The sons of the soil fought bravely under the command of Wakoli.  The rays of the lazily rising sun found the fort in great commotion. Cries, screams, heat, blood and exhaustion ruled the day. Many fell. Both sides lost. Half of the forces of the colonial side were felled. On the other hand, Bukusu lost 400 men. Cattle, crops, and households were leveled. There was great pain; the Thigh of the Elephant had been greatly wounded. The mighty Lumboka had fallen!

Much had been added to history. From Wangusi fort, then Bokoli fort and now the Lumboka fort, War became a hard subject to talk about. It awakened bitter memories; sons and daughters of the land lost lives fighting for their freedom; for their resources.

Do not be quick to underestimate the resilience of the Bukusu. The community later regrouped at Mwikhupo lya Chetambe (Chetambe Falls), constructing a fort under the leadership of Chetambe (an Omuyumbu by clan). Later narrations may touch on another bold resistance at Chetambe, a phenomenal event in Bukusu history. The Chetambe ordeal led to signifying of peace treaty including Wandabwa (Son of iconic Namunyulubunda), Sudi Namachanja (Omukhone) and Majors Grant and Hobley.

In the wake of chilling war stories, some Bukusu communities moved up to Silikwa, Bokoli, Teremi, Mautuma, Nalondo, Kamukuywa, Ndivisi, Surungai, Kiminini and Siboti among other areas deemed safer.

Failure at Fort of Lumboka is related to among others: Bukusu underestimating the enemy, failure to employ guerrilla warfare, collaboration of allies and use of outdated weaponry. Even the military maneuvers of the Whiteman were proven nightmare to black fighters.

Lumboka is remembered a power of military strength. Wakoli survived the war; considered a pioneer nationalist spreading seeds of modern nationalism. He lived up until seventeen years after the battle; breathing last in 1912. He was succeeded with many children from his 45 wives. Among the favorite wife was Mumia (of Bakipemuli clan) who gave him Agatoni Makanda (1904), Pascal Nabwana (1900) and Timothy Makila (1910).

To Siundu, the eldest son, Wakoli gave him the precious gun (later confiscated by colonialists in 1955). Siundu (Omukolongo Khaoya -1910) was named sub chief under Namachanja administration and latter succeed by Muhila his son.

Pascal Nabwana who later made Lukoba in Kimilili remained a renowned political personality. Wakoli handed down to Nabwana ekutusi, ekhorere and lichabe as important traditional leadership souvenirs. Nabwana was even accorded an OBE (Officer of the Most Excellent Order of the British Empire) in 1959 by the Queen of England due to outstanding political career in Western Province.

As we reflect on the Bukusu history, we give tribute to Wakoli and exemplary soldiers who believed in a larger cause. Today we see them as fallen heroes who stood up when the community needed them. Through their actions, they took part in wider efforts towards liberation. From them we draw inspiration; we celebrate them!

A story is good, until another one is told...

........END....

The Great Battle of Lumboka: Part I

Sweat, Bloody Spears and Smell of Gun Powder

....After the fall of British Charted Company, Wakoli khwa Mukisu, a Spy and Military genius organizes BaBukusu for war at Fort of Lumboka in 1895. But by 1894, the Bukusu only had crude weapons and only about 50 to 60 (traded/stolen) revolvers while Sir Fredrick Jackson had called reinforcement; 150 Sudanese solders, 900 Waganda volunteers, 200 Masai warriors and many Wanga soldiers. A heavy cloud was gathering, but the sons of Bukusu would not accept to go down easily....

Mukisu was born in about 1866 of Mukisu Lufwalula, an Omuyemba Mukhayama. 22 years later, in 1888, Wakoli is circumcised under Basawa Sikala age set. Oral tradition narration puts young Wakoli as uncharacteristic of a strong leader; loving dance parties and a charming Casanova. Nevertheless, after initiation into adulthood, Wakoli changed; resented Whiteman invasion, became a strongly willed, visionary warrior.

From the prophesy of Mutonyi wa Nabukelembe, the community knew that it was on a collision course with a foreign enemy. Stories of a Whiteman up Sio River had emerged; a section of people confusing him to Wele kwe Luchi. Indeed, it was Joseph Thompson, pioneer British explorer, who briefly stopped at Mumias on 23/12/1883, then to Samia, Mt Elgon and back to Mombasa. A year later, Sir Fredrick Jackson of Imperial British East Africa Company, on way to Buganda Kingdom set temporary camp in Mumias to hunt ivory at the orders of the Queen of England.

Wakoli as a leader was disturbed with the activities of the Whiteman and even so because some African Allies such as Mumia of Wanga and Dindi of Bukhayo were collaborating. It is to be remembered that clashes between Swahili and Bukusu had weakened the Bukusu Military force. Wakoli, a strategist chooses to go silent; on a 5-year spy mission. Having 45 wives in various chingoba (homesteads) in Saboti, Mukhweya and Lumboka, Wakoli chooses Lumboka, working as a cook in a Swahili Lukoba headed by Namisi under the disguise of a Muganda (Didn’t Mutonyi warm them they will cook for foreigners?)

Wakoli learned their ways and discovered that Swahili and locals hated the whites. He also discovered the Swahili obsession for meat and promiscuous life. He was well-mannered in the Lukoba, no one noticing he was Bukusu (he had learnt Luganda, Luganda, Luswahili and Luwanga). He made friendship with Namisi, the guns storekeeper.  

One day he convinced Namisi to teach him to use guns. Unsuspecting Namisi gave him Okwara wa Tindi to be his teacher. They practiced in the bushes and Namisi perfected his skill. Wakoli later arranged for stealing of the gun without any suspicion. He even offered 5 herds of cattle and a beautiful Omubukusu girl to console Namisi the loss.

Due to military prowess he arose to be the head of the fort, outpacing Mulunda (Omulunda) and Mukekhe (Mwangale Omulwoja). Wakoli observed the division in the fort (Swahili, Bukusu and Whites) due to ethnic, color and religious differences. Such divisions contributed to relieving the duties of Chartered Company so that the British Government would directly bring order. By then, 1894, Buganda had been declared British Protectorate under Colonel Colville (known as Spire).

Wakoli then seized the opportunity brought by confusion in the power transition to rally the Bukusu Communities to unite. He believed that with Unity, they would drive off the Whiteman. He even boasted that he secretly owned a miraculous weapon of the white man. Due to food rationing and suppressed sexual freedom in the camp, he managed to steal more guns from soldiers (for food and availing Bukusu female company).

The Babukusu could also acquire guns by forging guerilla warfare (surprise attacks) on soldiers. For instance, in 1894, Spire sent a caravan of six solders to Ravine station (Rift Valley). On passing Bukusu land they were given shelter and but guns taken. Later Spire sent a delegation of 30 (Sudanese and Zanzibari) soldiers to recover guns. They were attacked and killed except one soldier who limped back to narrate how fierce Bukusu were. The colonial powers got increasingly upset by Babukusu resistance and planned head on confrontation in two days’ time.

Okhwa Mukisu erected a formidable fort at Lumboka and engaged the Bukusu in military training. As an undercover cook, Wakoli had learnt much on the ways of the Whiteman. He openly condemned Mumia for being easily lured to the ways of the Whiteman.

On one side, the morale in the camp was high. Bukusu Warriors numbering thousands openly smoked bhang (enjaka) shouting to the enemy to come and fall by their sword. War drums were beaten, women and children singing. Spears and arrows were razor-sharp, watchful eyes looked out for signs of approaching enemy.

On the other side, the enemy was making way, ready to leave a mark of history... Events had escalated fast and there was no going back. The clock was ticking...but the BaBukusu were in for a nasty surprise.

................. to be continued.