Termites for Food? A Bukusu Perspective

Long ago. In the countless suns and moons that have passed. When the lands were raw and uncolonized. The lands after period of ogres, when nature-green plains stretched to meet the Lake of Walule in the West and the overgrown mountainous Masaaba knuckles touched the blue skies to the North. Bukusuland laid unmutilated full of life. Simbikhilia, Chisoko and Kamaninga sang gracefully and Namukhokhome, the green-headed rock reptile turned lazily under the rays of the setting sun. 

In the quietly flowing waters of unnamed rivers, Wanakhutu and Mukoye-baka floated with gleam and unrestricted freedom. On the lands, mounting plants, Bees and Butterflies kissed the flowers, energizing the lands.

From the red anthills of the Bukusu Savannah, came the flying ancestors. The White and Brown-winged termites, escaping the hot embers of the underworld. Meeting the fresh air of Mother Earth, proudly showing the glamorous wings, as white as lukochwe mushroom. It was time for a gathering, species from all households. Yabunje, tietie, Ekhima and Embakilia joined the dinner to testify the resurrection of the tiny poor mates – a delicacy. Sweet, till the sun goes down.

But soon, it would not be the birds alone... there came an animal, a bipedal. Clearing trees from the Northwest, came Mubukusu donned in animal skin, a sign of his hunting prowess. He came with a spear, with mooing cattle dispersing off the timid antelopes and hares. And admiring the splendid site of uncivilized land, he rested by the termite hill. He put his milk-guard, by the side. He joined the feast. On his slippery tongue, chiswa, the termite bore an exceedingly unique taste. ‘You shall be my vegetables’, he declared to his heart.

Since the coming of Omusilikwa, the termites have been a great delicacy alongside bubwoba, bukararambi, chifutu, bumekele, and butokha among others. Termites have strengthened his bones, sharpened his vision and helped him bear health children. As an omwayi and omulimi, termites have given Omubukusu the energy for khurunda.

From Basefu, Babuulo, Batilu, Baliango and Bakibayi of the Silikwa Cluster... to Babangachi, Basonge, Bokobolo, Balukulu, Babangachi and Bamakhuli of Bamwalie Cluster....

From Basakali, Bayemba, Bayundo, Bakuta, Babuya, Bakuunga, Basakali and Bakhonjo of Emubalaba ...to Basombi, Bakalangala, Basekese, Batecho, Bamwaya, Bayiitu, Basiime, Bamwaya, and Balunda of Ebunabayi....

From Batakhwe, Bakhurarwa, Bakongolo, Bachibuno, Bakisyayi, Bameme and Bamunaa of Baneala Cluster to Bamuyonga, Basituyi, Bachemwile, Bakhoma, Bakisebe, Batemulani, Bakokho, Balako, and Bamusomi of Bakikayi Cluster....termites were a celebrated delicacy.

The Bukusu Community even to the modern day needs to cherish the uptake of Chiswa (termites) as part of their dietary necessities. From chiswa chinunda, to chisisi and chibilika, termites (eaten raw or roasted) are overwhelmingly nutritious.

In Dietary, Medicinal values of termites, Chakwuma Muanya (2015) writes that among Ibos, Hausa, Annang and Yoruba in Nigeria roasted termites are used an alternative protein source and in treatment of asthma, wounds, malnutrition and sickness among pregnant mothers. In a 2015-study, ‘Evaluation of Nutritional Value of Termites (Macrotermes bellicosus): Soldiers, Workers and Queen in the Niger Delta’ that was published in International Journal of Food Nutrition and Safety, Ntukuyoh, Udiong and Kpan of found that:

Termites were rich in vitamins A and C; where workers had highest vitamin C content and Queen having highest vitamin A. high levels of crude protein found in soldiers, and queen has highest levels of sodium.

In South Carolina, US termites are known for protein and high fat content and other minerals. In Taiwan and Thailand, subterranean termites have been known as part of diet since late 19^th C. 

Among the Ye Kuana Indians Venezuela, termites are eaten due to their protein and Amino acids content. In the 18^th C Norwegian society, termites as a human diet were inspired by Chimpanzees who dug them out of their nests using sticks. And among the Aboriginals of Australia, seasoned termites were a coveted delicacy.

Around the world today, Africa, Asia, Europe and Latin America, entomophagical studies (practice of using insects for human diet) have praised the consumption of termites. Even so, there is a growing pool of entomotherapists (those studying use of insects for medicinal use) that concerns with the benefits of termites in treating influenza, whooping cough, bronchitis and asthma among others.

Indeed, termites are a sweet delicacy. The sons and daughters of the Thigh of the Elephant need to celebrate this God-given delicacy. It is highly likely that reliance on termite diet would help address some of the common health problem of the day.

Have a termiteful weekend, won’t you?

Part II: Of Mukisu Lufwalula and Human Skulls in River Kibachenje

[In case you missed Part one, be entertained: http://dimplesnet.blogspot.com/2017/05/babukusu-lock-horns-with-iteso.html]

 

After Mukisu Lufwalula had on the advice of Bwasiele, Omurwa elder, had sought the presence of Munyenyi, Omuyumbu, the three men sat down. And after a brief silence, Bwasiele began off:

‘You Bukusu are a very formidable force, but also have a share of weaknesses.  When the Bukusu warriors advance an enemy’s lukoba, they warn him in advance. They only fight when the enemy is prepared or back off to fight another. Also in the fighting, you are not lethal, not displaying any terror tactics that demoralize the enemy. Remember Bamia warriors have shown utmost brutality...”

“Besides, Bamia warriors are superb intelligence gathers who have come to know fine details of the routine life in chingoba of Babukusu. For instance, they knew that Babukusu carry bundles of thatching grass (binywa) while flocking to elder’s homes for a communal drink. Or isn’t so, Mukisu? Don’t your uncircumcised boys go around naked uprooting chinombela (uprooting stems of sweet potatoes)? That is where Bamia beats you. They hide kimitati (sharpened throwing sticks) while walking in straight lines as those going for drinks. Or they pretend to loiter around potato plantations while unsuspecting Bukusu think they are ordinary children. They suddenly strike, and you suffer great causalities!!”

 In utmost silence, Mukisu son of Lufwalula, listened, not a single detail escaping his ears.  In his wise counsel, the old man continued.

“Tell your boys to man up. Do not fight gentleman’s war. Arise and strike Bamia ruthlessly. Do not wedge war during the day as your custom. Invade in the night and make sure your bichenje (ankle bells) are stuffed with leaves so that you do not make noise to announce your arrival.  Do not, however, take twins and baboelela. An omuboelela (or ’tied one’) is a child that has survived infant mortality and thus ritually protected. Although it is rarely seen today, Baboelela were previously identified by echucheli (the skin earing) and sikhabala (specially made rawhide strap worn around the waist). “

“Listen to me Mukisu, son of my fellow elder who we fought with. Do not fight Bamia this month. Travel two rivers down the south and seek Nasokho (an Omunyala Diviner). He will offer his blessings as well as prepare a concoction of sacred herbs to aid you in the war. “Bwasiele spat and arose. “and that is the end of my advice, Mukisu......”

After expressing the best of gratitude, Mukisu would later return to his lukoba and train the soldiers per the advice from Bwasiele, an Omurwa elder. He chose lukoba of Nang’oni to be the final training ground. He would split the army under the stewardship steadfast lieutenants: Wasilwa and his brother Malemo (Bakiyabi), Kasembeli son of Mulaa (Omukwangwachi, Siundu wa Bulano (Omusimisi) and Wetayi (Omuleyi).

By now, Opata of Bamia was ready to engage Babukusu without knowing that Bukusu were extra prepared. Bukusu warriors would not fight an ordinary war. “Khupa Omumia paka omumalilisi (Tonight we fight the Iteso to the last one on them).

On the eve of the war, the women and children were instructed to fetch lots of water as possible. The Bukusu warriors sharpened and poisoned their arrow tips. They stuck leaves in their ankle bells and approached chingoba of Bamia. Using the sun-dried sticks from kimifwora trees and the stumps of kimiarumba, they made fires and started torching the Bamia houses. Panic erupted in Bamia homesteads and people around in confusion. As they ran out of blazing houses, Makisu’s warriors stabbed them right by the doorsteps.  Fighting went on until dawn. The poisoned arrows fell many Bamia warriors including those that were barely scratched. The Bamia leaders Wamurwe Lipopo (Omukariboko), Omong’o, Ochana Okuti, Kimaru and Opata Omupata were utterly mesmerized by alien-deadly fighting techniques by Babukusu. They effortlessly gathered the survivors.

It is alleged that as the survivors ran downhill to water points, death was waiting for them. Whoever drank even a drop of water, fell dead. It was the power and craftsmanship of Nasokho, Omunyala. Remember the Bukusu had been earlier to fetch lots of water. Mukisu and some warriors ran in pursuit of the felling Bamia warriors. On top of kumufutu tree, Mukisu, who now understood clearly overhead Bamia speak:

Lets camp here and wait for incoming Bukusu warriors. We will make kamaswakhe (slanting ant-bear holes) and hide. When they come, we will offer them a surprise retaliation giving an advantage for they will not be expecting. Besides, from now on we will not make lusuli (rooftop pinnacles) on our huts so that an escape would be easy “. (To this day Bamia do not put chisuli on their houses)

In the nick of time, Mukisu and his battalion would descend on the Bamia warriors even before they could start to dig their holes. They chased them from lukoba of Echaka (present day Amukura) up to Tororo upon the mindset that Bamia need to return to Soroti (somewhere in Northern Uganda). 

Back in the war zone, Kimaru, Omumia elder had been captured. Some Bukusu elders reasoned with Mukisu that they should spare him. After all, didn’t he marry two beautiful Bukusu girls, Nanjumbia from Babuulo (daughter of Tooto) and Nang’oni from Bakiyabi (daughter of Malemo)? So a dog eating ceremony was conducted, and Kimaru and his household out of dire respect attained pardon.

Due to the successful military campaign by Mukisu, Bukusu went back to former territories that had been occupied by Bamia. People were free to live at Mwiala and Kibachenje including the watered valley overlooking the Holy River of Malakisi. In joy, the warriors broke into victory song:

Inja Mulole! Inja Mulole!

Inja Mulole! Nakholo nasena kameno kewe Mukibachenje, Icha Mulole!

[Come and see how the wag-tail bird brushes its teeth in Kibachenje River]

Mukisu is remembered as a brilliant and visionary leader who put an offensive stand against the Bamia, weakening them once and for all. It was a sound strategist who invested a lot in learning on how to defeat the enemy. He in conjunction with  Mukite wa Nameme son of Lunja (Omumutilu) helped reform the Bukusu military force whose Barwa came to nickname as Ketoch (A Nandi word for a brutal and ruthless force).

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

Author’s gratitude is to among others John Osogo, Prof Bethwell Ogot and Dr.  Patrick Makila for extensive works of Bukusu Warfare

Kimilembe kiase kiolele Basefu be Chebukwabi, mukhoye mulame

Babukusu Lock Horns with Iteso: Strategic and Cunning Warrior-leader Mukisu Lufwalula

Inja Mulole! Inja Mulole!
Inja Mulole! Nakholo nasena kameno kewe Mukibachenje, Icha Mulole!
[Come and see how the wag-tail bird brushes its teeth in Kibachenje River]

It is after seven years after the death of Wamalwa Kijana, an Omuengele and Bukusu enigma that a renowned Bukusu singer, Isaac Kisache wa Mwasame, in 2011 produces one of his hit songs, ‘Icha Mulole’ (https://www.youtube.com/watch?v=WvATOYfdEhY).

Part of the lyrics goes:
Icha mulole Wamalwa nasena kameno kewe TransNzioa, Icha mulole! [Come and see Wamalwa as he brushes teeth in TransNzioa].

Little is known that he derived the lyrics from an old Bukusu war-song where the Babukusu went into war with the Bamia (Iteso) not only beating them at their own tactics but driving them as far as Etororo in the Buganda Kingdom.

As the sowing season of 1830 approached, the household of Wekuke witnessed a cry of a newborn born. It was a maiden cry that signified new joy! Out of the womb of an Omulwonja woman, came Mukisu, adding to the lineage of Bayemba Bakhayama. As it is well-known, Bayemba who descended from Makanda, having numerous dairy cattle came to be known as Bayemba Bakhami (the milkers) while from Wambumba lineage came to be known as Bayemba Bakhayama Balungambisi (meat-lovers who boiled fresh meat before being fire-dried).

Traditionally meat was to be dried over a fire and then added kumunyu kumukhelekha ( a sour spice made from fireplace ash). On a lighter note, it is said that Bakhayama were so greedy that while people were at the slaughter, they would be in the house already preparing kumukhelekha. Ask Nasokho who asked ‘Bayemba khane enywe mwandekile ese: Mundekhela kimisaya kiong’ene?’ [So you Bayemba you despise me that much, you only cook for me cheekbones?]. Later Nasokho would found the Bayemba Basaya sub-clan out of Bayemba Bakhayama.

Back to our story, Mukisu Lufwalula grew up to reach the peak of adolescence where he was subjected to circumcision in accordance with the ways of the tribe. It was in 1852, and he was in the Babanyange Khafululu age-set. Mukisu would soon heal and join the community in various tasks as were custom including being part of the battalion that would go to war to defend the interests of the Babukusu community.

He was soon given the nickname Lufwalula that pertains to ‘breaking free, taking off or undressing.' It is said that Mukisu got excited by the sight of the enemy and picked the habit of running ahead of every warrior.  He was an excellent sprinter, leaving behind his loose cloak flapping in the wind. Invaders grew worried of this indomitable combatant and preferred to stay clear of his way. He was savage! A formidable force among the Bayemba and tribe at large.

During Mukisu’s time, Mukite wa Nameme son of Lunja (Omutilu or Omumutilu) was the community seer. Mukite increasingly grew concerned with the security of the Babukusu over the aggressors. Bamia had grown to be a big force. The Bamia had no permanent home, no cattle wealth and just like the Karamojong walked around naked and footed like children. They were, however, proficient in unique maneuver techniques that mesmerized Bukusu fighters. Interestingly, they did not have spears or shield as conventional warrior needed to have. They also fought with long sticks known as kimitati. They were superbly trained to be agile in dodging the missiles from enemy forces. Indeed, this made Babukusu to nickname them Batechamoni (those who ward off missiles by placing hands over their eyes). Besides, Batechamoni were excellent at grabbing spears and hurling them back. They also tagged along with knobkerries whose smash would split the shields of Bukusu warriors.

With such developments, Mukite was perturbed by the future of the Bukusu who fought ordinarily in what is known as gentleman’s (non-fatal) war. As a young warrior, Mukisu went to learn Lurwa (Kalenjin language) and Lumia (Teso language) a fact that gave him distant diplomatic relationships that would be great assets in the war narrative.  It was mainly for intelligence gathering. It would be remembered that in the war of Wamurwe Lipopo (Omukariboko Omumia) under the stewardship of Maelo wa Khaindi (Omulunda), Mukisu was the lead Omuyoti in intel gathering. This multilingual learning account is also explained by Mukisu’s son, Wakoli khwa Mukisu who bravely led the Babukusu against Colonial conquest at the Battle of Lumboka (http://dimplesnet.blogspot.com/2017/03/the-great-battle-of-lumboka-part-i.html). Wakoli just like his father had secretly got acquainted by Luganda, Luswahili, and Luwanga enabling him to have friends in enemy zones.

By then, Mukisu Lufwalula was an accomplished lead-warrior. His first military assignment was to Ebumasaaba where he sought military support from his uncle Nang’awe of the Batikane clan among the Bamasaaba. He learned a lot about the manufacturing of poisonous arrows, shooting targets as well other poisonous substances to be used in war. On the return journey, Lufwalula was accorded the escort of the finest Batikane warriors as the journey was long and dangerous. When he reached to Bukusuland, Lufwalula organized a high-gear military training to spread the knowledge he acquired from Bamasaaba cousins.

On a light note, it is said that Mukisu brought along a couple of damsels from Ebumasaaba. To one of the beautiful Omutilu girl, he gave to his close friend, Libusi Omutukwiika Omukwangwa. Out of her womb came fine tribal descendants.When Libusi fell in war, the widow married Makheti (his son) who begot Nyaranga (1895) of Kimilili Sub-county. Bakwangwa would be forever grateful for the kind act of Mukisu, a gesture that improves the clanal ties to this day. The brief account has been provided by University of Lesotho-schooled Mzee Patrick Makila of Kimilili, one of Bukusu pioneer researchers.

Mukisu Lufwalula’s second mission was to Eburwa. He went to seek advice from one of their respected leaders Bwasiele. At the time, though hostile enemies, Babukusu and Barwa were in a temporary period of peace, a ripe time for intel gathering by Lufwalula. He complained to Bwasiele the increasing power of Bamia and how to possibly tackle them once and for all. Nevertheless, from the conversation, Mukisu and Bwasiele had mistrust, and his mission was at risk. To avail a good conversing climate, the latter argued that Mukisu seeks the presence of Munyenyi, Omuyumbu (Tachoni) leader. In less than two weeks, Munyenyi expressed willingness to help Babukusu pin down Bamia for good. The three men sat under the tree, ready to share the most intimate of war secrets that would sink Bamia forever.

Smoke was gathering. On one hand, Bamia were now ready to take on Babukusu in the greatest battle in the history of their community. On the other, Mukisu was seated ready tap from the wisdom to enable his community to be victorious. Up in the mountains, Mukite wa Nameme was immersed in prayer. In his premonition, the snow-white waters of the holy river of Lwakhakha were slowly turning red, human skulls flowing by...

To be cont’d.....