The feet of those who walked before us have
rested,
So have their lips faced into silence,
If they were to speak, they could speak of
the tale of a lone drums-man,
A fine Bukusu diplomat since the days of
Kitimule, Mukite from the womb of Nameme
Today, only a few grasp to paint his
picture- a man who went to great lengths to unite the Bukusu sub-nation.
A Savior is Born
During the sunset years of 18th
C, Babukusu were undergoing pangs of tribal warfare causing unprecedented
dispersions of its clans. Bamia (the Iteso) and Barwa (Kalenjin insurgents)
fronted regular and painful battles that made tribal peace a distant illusion.
The wars weighed greatly on clan leaders and many took off to far-flung regions
presumed peaceful. As far as Ebunyala, Ebusamia, Ebusoba, Ebuserema and down to
the Great Lake of Walule (Ebunyifwa/Ebunyolo). Truly, it was a period of
integration; where Babukusu not only failed to speak one language but also had
polarized military defenses.
Yet, in this turbulence and
unspeakable suffering, there was born a boy who could be a beacon to a united
future of his people. His birth year is remembered to be 1790 and it was in the
household of Lunja, son of Wafulumbe from Bamutilu Clan. He grew to be in
favour of his parents and took her mother’s maiden name- Nameme. Such a good
woman of respect, upright upbringing and hardworking was known as omukhasi we
kumusumbi (woman of girdle). Her name would definitely live through her son’s.
Saddening enough, young Mukite did
not florush to enjoy parental love for long. History rememberers have it that during
the Second War of Dispersal, in which Bamia Bapala waged battled in Mwalie,
Ebwayi and Mwiala lya Mango, Mukite would be orphaned. The realities of life
were harsher and he is believed to exile for some time with a distant relative.
However, growing up as a young man,
Mukite emphasized with the state of his community. He witnessed not only political
integration but also eroding military prowess. By now persisting wars had
caused great exodus and Babukusu abandoned their lands in great numbers. With
them were gone finest soldiers, farmers, wisest of elders, beautiful girls,
mothers and children. Military speaking, even militant clan such as Balwonja,
Bakamukongi, Batukwiika, Bayemba and Bameme could not hold against the lethal
adversaries. Bamia warriors were unique in tact and often overpowered Babukusu
homesteads.
Moved with incredible courage,
patriotism to the lands and undying desire to bring lost glory of Babukusu,
Mukite wa Nameme devised a plan –a political strategy to restore the identity
of Bukusu clans. To attain this, he had to win lots of friends. Armed with a
huge drum, synonymous of that of Baganda cousins, he undertook a journey to return
people to their lands.
Journey to Restore Glory
Drumbeats of a distant approaching man,
Barefooted, weary, walking to the rhythms of
his beats,
Purposeful, giving a call for people to
return,
To retake their lands, organize their
armies, live in the warmth of togetherness,
Woe, who will listen to you, a war orphan
from the womb of Nameme
With great confident and
determination, Mukite started to lay foundation for friendship. He took the
initiative of organizing social gatherings where people were treated to sumptuous
parties. He invited people from different regions, he spoke to them, reminded
them of their home.
In his journey, he found Bakabalasi
very receptive and party-loving. He walked through their lands, beating his
large sized drum calling for exile to rethink about their origin. It was time,
to go home and revive their lands. He got the attention of the people. It was
1822 when he started off from Ebukabalasi down to Mundoli. He drifted further
to Marachi retaliating the same message. Then to Samia, and down to Bunyala
(present day Port Victoria). He walked far and wide to Ebusoba, Ebutama,
Ebukwele, and Mungachi among other regions hosting exiled Bukusu tribesmen and
women.
Bukusu Treatment in Exile
Mukite wa Nameme was also an ardent
intel gatherer. In his walks he received reports on how Bukusu exiles faired on
under leadership of foreign clan elders. In Ebumaraki for instance, he realized
that people adored the tribal leader Ndubi, Omumaraki elder. They were well
received, lived in peace and even fostered inter-tribal marriages. To this day,
the good Bukusu-Maraki relations earned the phrase Ebumaraki ebukhocha (it is our maternal uncle’s home). Likewise, in
Ebusoba across the border, Mwalie Omumasike treated exiles with respect, offered
lands and welcomed them. While Mukite was glad to note these good treatments,
he realized it would be challenging to pull out everyone since they’d been well
received.
Yet, things were nasty in other
areas such as Bunyala-land. Here, the leader Mungulumusabi from Basiondo clan
was extremely mean and hard on Bukusu clans. They were displeased, ill-treated
and lived in fear of their lives. This notoriously mean leader might have been
the root of Bukusu proverb; ‘Watikha emoni okhaba Munyala’ (Better have your
eye injured than become an Omunyala).
This humiliation in some regions only fast paced Mukite’s plan to rescue
his people. And yet, he had to act smart to save his people from such suffering
and humiliation…
In the years that had gone by Maina
son of Walukale had seen that a great war at Sikulu sya Bukusu where all clans
will take part and subdue the enemy. Will Mukite wa Nameme’s war drum and reconciliation
efforts bring the community closer to this day?
Next Episode; How Mukite wa Nameme blinded Banyala elders and rescued his people in
the dead of the night
