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.....
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