Otamba Makesi Walia: An Antelope on a Goats-Market

Once upon a time, in Bukusu land, when the future was in a distant past…

Long before the coming of the pink man became a memory people’s mind…

Long before Wachiye wa Naumbwa, Mutonyi, Khakula, Sing'uru, Maina wa Nalukale or Mukite wa Nameme were born to consult the oracle and prophesize on our lands ….

Long before Mango son of Bwayo from Ebukhurarwa wrestled with the giant killer snake in the dark caves of Mwiala….

Long before Ngutuku wa Watiila, Maelo wa Khaindi, Sikhokhone or Kaluuka wa Nabwonja poured their wisdom in leading the people in peace and war…

– A great famine befell the land. 

Rains got scarcer and vegetation started drying up. Finding water became a problem and livestock also began to die. Increasingly, homesteads had less and less to eat and people lived in fear of death. And yet, the skies shone bright and no sacrifices by elders in Mountain tops charmed the gods. 

In the clan of Baechalo, there lived Kharuba whose household felt the pangs of the prolonged famine. Neither Kharuba’s season of birth nor his circumcision is well remembered. It is however strongly suggested that he was an Omuchuma by age-set. Having inherited a handful cattle and goats from his old man, Kharuba had less to be proud of. Shortly after the coming of the drought, Kharuba realized that his big family had less to eat. He could not sleep well and each passing day signified worry. His children would sleep on a hungry stomach, often crying as it were the norm with other neighbors.

Then Kharuba decided it was enough! Otambatamba okhafwa [better be poor but do not die]. Unless he did something, Kharuba knew he would spend the last energies digging graves for them. 

After a thoughtful time, Kharuba went forth in his hut and took down his hunting kit and spear. In silence, he set off into the bushes, knowing well other hunters had often come home empty-handed. He told no one where he was headed, but his heart told him it might end well. 

Recalling his youthful days of agility, he foraged in the woods in search of a hunt even for a hare. Alas! He just got lucky. At a stone throw away, the hunter spotted a steenbok lazily eating. She was fat and beautiful, with soft furs that were smooth on sight. She probably was pregnant and Kharuba already made a quick calculation that the steenbok would make a week’s meal for his family. Slowly, he stalked into the right position, strategically placed his spear knowing he was within range to bring it down. What luck!

However, something strange kept holding him back. He could not spear the animal; as if some strange forces had held back his arm. Amid feeling the strange power, Kharuba would hear a slow gentle voice; ‘Please, Please, do not kill it. It looks so beautiful!’ The hunter pulled back stealthy, surprised with how the strange power was holding him. Beauty over food, that was unlikely of any hunter, leave alone one whose family awaited their last meal!

Then, unlikely idea stuck him. Catch it with your hands!

How could he do that? Weren’t they trained that a spear or arrow gave a hunter more advantages than bare hands? Anyway… 

For a third time, Kharuba came forth, calculatedly seeking to pounce on the steenbok. Duuu! He had managed it! The beautiful animal was startled; ready to take off by it was too late. Sensing the danger, it started bleating like a goat. He tightened his grip, never to let go. With ropes ready, Kharuba tied the animal and swung it around his shoulder.’ What a heavy antelope!’ he remarked. Upon reaching home, a thought came across his mind. He would not kill the animal.

Next morning, before the sun’s virgin rays lit the village, he woke and strapped the animal on his shoulder. He was headed for Ebumasaaba. He had heard that conditions in Ebumasaaba were well and trade flourished. For days, he walked and walked, eventually reaching his destination.

Upon his arrival people were amazed with what he had carried. They crowded around him, wishing to strike a bargain with the animal he carried. What a beautiful goat? How did you manage to keep it skin so smooth? They were utterly surprised to the sight of the beautiful animal. ‘I make sure it sleeps on a carpet of good grass’ Kharuba cunningly but confidently replied. 

Apparently, the strange goat attracted many buyers. It was a good time and Kharuba managed to strike a high bid. The winning family gave him a huge bundle of bekekhe and eleusine (buulo). Bukekhe, an old delicacy, composed of dry peeled bananas. In fact, he was given an escort to help him carry the huge bundle since it was too heavy for a single person to carry. 

Before leaving, Kharuba forewarned the buyers that they should tether the ‘goat’ for at least three days before leaving it to mingle with the rest of the goats. The family did as advised. However, on the third day, when the steenbok was released from the tether, she made way and swiftly ran into the bushes. Even the fastest herd boys could not catch it. ‘The goat must be a very fast runner. Anyway, we shall track it latter’, they gave up.

The story of Kharuba selling a wild steenbok to ignorant Bamasaaba traders does not stop there. In Bukusu oral tradition, Kharuba’s unusual encounter to source food by use of the steenbok gave birth to a well-known proverb: Otamba makesi walia (if you have wisdom, you will eat). Even today, the proverb reminds us to be wise in a difficult situation, so that we innovate a way out!

A story is good, until another is told

……………………End…………………………….

Bukusu Diviners: The Calling of Wele wa Kasawa

As the big orange sun slowly sunk down the village of Makhele, it splashed it rays on the southern reaches of the Great Mountain of Masaaba. Slowly but steadily walked Wekuke, an elder and diviner from the clan of Baala. Behind him, a huge crowd following him continued to build up. Disturbed by awful dreams, his soul had seen what had for long troubled the village. Wekuke was headed to a particular homestead down the path to mwifubukho. He was an Omulakusi, and for sure, this evening; his wits had directed to tackle the old woman who was responsible for increased infant deaths in the village.

Bukusu Occupations & Peculiarities 

The Babukusu of Western Kenya, were largely talented in many occupations, socially and spiritually. Away from producing excellent weavers (baruki be biraka, chindubi ne chindelu), potters (babumbi be chimpanga ne chisongo), and blacksmiths (babasi be wamachari, buyingo ne kamafumo), the community was endowed with the presence of diviners. The art of divination among the community entailed the ability to sense evil and root it out through spiritual prowess. 

But then, research into Bukusu culture suggests that the (mentioned) occupations were specific to definite clans. In fact, two common proverb go; buubasi bulonda silibwa [ironmongery follows the gate] and bukhebi bulondanga ekholo [circumcision doctorship follows the clan]. 

For instance;

·         Bayaya, Basang’alo, Baabasaba, Basonge and Baleyi produced circumcision doctors [bakhebi];

·         Baafu, Bamuyonga, Balako and Bakolati  gave talented blacksmiths [babasi]

·         Batukwiika, Bubuulo, Bakoyabi, Bayemba and Bakhwami – community and military leaders [Bafwara ekutusi],

·         Bakhoyonjo, Baabuya, Batilu, Bachesoli and Balunda – rain makers [Bakimba efula]

·         Bayiitu, Bachemayi, Basang’alo, and Babangachi – give public lectures [Basena kumuse] and many others.

Bulakusi, a special occupation

However, bulakusi (divination) was not specifically tied to any specific clan. Balakusi had a special place in the ways of life in Bukusu clans.  Irrespective of their gender, wealth or occupation, they strongly responded to the calling to fish out evil among the people.   Often, diviners (balakusi) could learn divination through their fathers and grandfathers through inheritance. 

The main brief shows the functions of diviners among Babukusu included;

i.                     They had prime role of fight social evils like magic and witchcraft. They just like Wekuke; they could rise up and fight magic with magic setting the community free of such evils. They used traditional medicine and instruments to the defense of the community, often expecting no rewards.

ii.                   Diviners reveal secrets and expose wrong doers in the society. By doing so, they kept the community morally clean.

iii.                 Some diviners had the power to predict on future occurrences. They could be consulted to bring rain, bless wombs or even fore-warn the community of impeding danger such as war or famine.

iv.                 Bukusu diviners also interpreted messages from the spiritual world. They had abilities to communicate with psychic world, relaying messages of long gone ancestors and spirits so as to give direction to the living. By doing so, diviners mediate between the people and God (Khakaba) or ancestors.

v.                   They often were called upon for cleansing rituals such as healing rare diseases, cleansing victims of incest and generation curses among others. They could cleanse warriors before going to mission so as to bring victory on the part of the community.

vi.                 They acted as judges or consultants in spiritual sense. They could supervise offering of sacrifices, mediating over conflicting people and parties or counseling the community on religious and social matters.

vii.               Finally, due to their prowess in traditional medicine and charms, Bukusu diviners would heal the sick and offer relieving remedies for the suffering.

 

Wele wa Kasawa

From the Bakimweyi clan emerged a young man from a relatively wealthy family. After about two dozen seasons after his birth, he went under the knife, enjoying the Babanyange age-set. Kasawa would acquire a large piece of land and herds of cattle from his father. History rememberers are uncertain whether wa Kasawa had brothers and sisters. 

One fine evening, while in the grazing lands, alone, something strange happened. Wele wa Kasawa, now a full grown man, was taken up by a mysterious power and lifted up into the skies. (It is a synonymous account to that of Elijah wa Nameme, last of Bukusu seers, who allegedly hit a soccer ball, disappearing into the clouds, never to be found). Back to our narration, the cattle were able to return to the homestead by themselves. Friends and relatives tried in vain to search for wa Kasawa. The ultimate conclusion was that he had been eaten up by wild animals. 

It was after a fortnight that wa Kasawa was sighted once again. People were surprised, having lost hope that he had died. It is said; emakombe seli ne lusambu [the world of dead has no garden]. But alas! Wele wa Kasawa came forth carrying two wild shrub fruits –chindulandula and two black smooth shaped river stones.  Upon people converging, he told them that he had been taken into the skies and he had come back completely different. He had been gifted with four items he returned with. From that day, Wele wa Kasawa emerged as a sharp diviner who practiced bulakusi using the two stones. Later accounts suggest that Wele wa Kasawa would go blind, but still then his bulakusi gift was as fresh as ever!

Proverb: Enjeko yabene sokipa lukhendu ta [Don’t strike a palm stick to somebody’s banana pillar]. In Bukusu culture, such an action is interpreted as a curse. It means that be cautious with interfering with other peoples' issues and affairs – lest you court evil.

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