Wachiye wa Naumbwa: Rare Magic, Prophecy and Charisma

Tales from Distant Memory; made Bold


Exciting tale of a man that could blind the eyes of enemy raiders, entertain two audiences at the same time, heal the sick through drum beats, tap termites from bare rock and sit on sharp end of his spear ..

A story is told of an Omutukwiika Omukwanga child born in 1810 and circumcised in 1832 under the Bakananachi age-set. Wachiye’s father was called Lwasaka and Naumbwa was the name of his mother. Wachiye grows up displaying a unique art and powers of prophecy and mind-blowing tricks that earned him great fame.

In a brief reflection of his background, Batukwiika Bakwaangwa were fourth generation (siimila)) descendants of Mbiriira a key Bukusu leader in the 1700s. The other clusters are Batukwiika Basakha and Batukwiika Bakitang’a). Like Bayemba, Bayitu and Bachemayi, Batukwiika are empowered to give public lectures (Khuswala Kumuse). And just like Bakolati, Baala, Bamutilu and Baengele, the Batukwiika traditionally formed the ruling class wearing Ekutusi (Elder’s Robe). The Late Kijana Wamalwa, phenomenal 21st C political figure, belonged to Baengele Clan.

Born in aching poverty, Wachiye had little to eat and feel proud. Being a full grown man, Wachiye summons his Situma and Nalyanya (his two sons) and Libusi (step-brother).  He declares an end to poverty and hatches a plot to acquire wealth and outlive his father’s legacy. He is to guide them rob a Barwa Balaku (Kalenjin) off cattle. The Kalenjin raiders were fierce prompting the three men to question Wachiye’s sanity. He however assured that no harm will fall their way.

He slaughters embusi elao (he-goat), prepares sacred herbs and instructs them to scatter in their muluteka (bamboo) route along the Malakisi River. And now the mission is ready and ripe. Libusi is instructed to attack the calf-pen (emukali) while his sons in the main kraal.

Under cover of darkness, they reach the kraal and everyone amuses their role. They manage to untie the cattle and calves and head their way back. But Alas! An Omulaku woman, out for short call notices an empty kraals and let out a sharp cry. In no time the warriors lit fire touches and keep the pursuit of the robbers. The warriors, under Wachiye’s blinding spell, comb the bamboo forest to no avail. The cattle arrive safely in Wachiye’s homestead, making him a rich man, overnight! Wachiye was known to blind the eyes of the enemies attacking Bukusu homestead and cause them confusion, only returning back with no single spear thrown!

Legend has it that Wachiye’s record includes many other mysterious adventures. On one occasion, Wachiye invited people then set his fire ablaze. Amazingly, he smokes his tobacco pipe right in the middle of the fire. On another encounter, he calls ekokwa (brewing party) and while people were in the house, he would magically disappear during merrymaking; sealing both front and back door. People would then feel being choked by smoke and begin screaming on realizing that both doors were closed. He reappears and calms them. To their awe, both doors would be widely open.

A notable event was when he called people to his home for drinking. As usual, some would be sited in the house while the others outside. To their surprise, he would entertain both audiences with narrations, songs and dance...at the same time, in two places!

Moreover, Wachiye would call invite people at a riverside resort and slaughter a bull for them. He would them move to the deepest part of the river. And right before their eyes, he would make a fire, roast and eat meat, right on top of the water!

Again, while looking after his cattle (the stolen ones), he would thrust a spear into the ground. He would hoist himself and sit at the sharpest end of the spear leaving people speechless!  During termite harvesting period (khubilika), Wachiye was known to disappear into one ekhelu (hole in the anthill) and reappear on the other side, with handful termites.

In one of his predictions, he said that Bukusu warriors on returning from looting, upon reaching Sengeli (present day Bokoli), a heifer and calf would outrun them and not even fastest warrior would catch up with them.  Surprisingly, once they reach home, they would find the two animals grading peacefully. Alas! That was exactly what happened making people to mesmerize at his unexplainable skills of magic and prophecy. He could even cure illnesses by beating efumbo (long Buganda festival drum) and they would be completely cured.

Like Mutonyi (already narrated about), Wachiye predicted his own downfall. Just like Father Christmas in European Folklore has an evil twin, Krampus, so was Wachiye. Njabikha wa Namachi was his name; he grew jealous of Wachiye and plotted his poisoning. During the harvest season of 1866, Namachi living in Kitalya (present Ndengelwa) invited Wachiye and other tribesmen to a feast. He prepared a poisonous concoction and gave to Wachiye who had already been shown in a dream. After taking it, Wachiye fell down dead.

In fear, Namachi fled with his family. He was found and speared dead by Kitinindi in Miilo (Webuye). Back home, Wachiye’s body disappeared on third day after burial. On finding the empty grave, the villagers traced the disappearance to Mount Masaba (Elgon) where he is believed to sit right at the peak. Ask your Dini ya Misambwa friend about this next time you meet them.

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

HOW THE ANCIENT BUKUSU FORGED THE ART OF WAR

....Late into the night, the warriors would chant songs and dance with craze. They would smoke bhang rolls, naturally dried by the sun and rolled on thighs of exotic tribeswomen. Early before dawn, before the first light, they’d arise... by their swords, the enemy shall fall...

Forged on the plains and valleys of Esengeli were rare skills of blacksmithery. From Bamwaya, Bang’ale, Bamuyonga, Baafu, Bakolati and Baleyi clans, emerged steadfast elite ironmongers with extreme talent in forging weapons, cultivation tools and wearables from iron, copper and brass among other metals. Esengeli (land of iron slag) was where the community revived the iron trade after Ethiopians drove them out of Lake of Nabibia region (L.Turkana).

Some of the wearables, still held by community veterans today, included echucheli (copper earing), bichenje (ankle bells), sikhabala (non-iron waist strap), kumukasa (copper bracelet),   kumunyuli (anvils), and birere (brass armlet) among others. Apart from producing souvenirs for trade, they also produced an assortment of arsenal meant to reinforce the community’s defenses. Weapons made by community’s elite smiths included embalu (sword), wamachari (short spears), engabo (shield), Lisaakha or lifumo (long spear) and arrows and bows.  

Indeed, with such immense talent, the Babukusu were a strong military force feared beyond hills and valleys. Besides, the community was always in command of accomplished military commanders who triumphantly steered them at war time. The few available history rememberers give notable  figures such as Mukisu Lufwalula (Omuyemba), Mukite wa Nameme (Omumutilu), Wangamati wa Wabwile (Omukipemuli), Maelo wa Khaindi (Omulunda),  Wakoli khwa Mukisu (Omuyemba), Kikiyi wa Weswa ( Omubuulo), Lumbasi we Kangabasi (Omutecho) and Wele wa Kasawa (Omukimweyi) among others.

And yet they were not alone. Side by side, the community was endowed with a rare crop of diviners, future tellers and medicine men and women that gave the critical advice on war. They gave a final word such as postponing wars or giving the greenlight for the mission. Since they could foretell events, their blessings were crucial to the success of the battle. Dominant names here include such as Mutonyi wa Nabukelembe (Omuyitu), Maina wa Nalukale (Omukitang’a), Sing’uru (Omumuki), Wachiye wa Naumbwa (Omukwangwa), Khakula (Omumeme) and lately Elijah wa Nameme and Joash wa Lumoli.

WHY DID BABAAYI ENGAGE IN WARS?

 Throughout their migration patterns, Babukusu would encounter many communities who would end up being allies or rivals. Struggle for resources was the central reason why wars happened in the day. Traditionally, Omubukusu was omwayi and omulimi (crop-grower and animal keeper). It’s why in some biilayo (oaths), some clans refer to themselves as ‘Efwe babaayi be Silikwa’ or ‘Babaayi be Embayi’ (We descend from our ancestor who kept lots of cattle at Silikwa/Embayi). Additionally Omubukusu would grow traditional vegetables such as esaka and enderema among others while keeping cattle, sheep, goats and chicken.

To their disadvantage, other Barwa (Kalenjin) communities such as Baruku, Bayobo, Balaku, and even Bamia (Iteso) were traditionally nomadic preying on Bukusu cattle, pastures and crops. Often times, conflicts occurred over lands when incoming communities would seek forceful occupation of existing lands. Such behavior would prompt Babukusu elders to resort to a military action.

Likewise, Babukusu could also wedge war against fellow sub-nations in the Luhyia umbrella. Notable wars include the Battle of Port Victoria (with Banyala) when Mukite wa Nameme beat the war drum in 1822. Again, Babukusu would fight with Banyifwa of Enyanja ya Walule such as the Battle of Rondo where Bukusu suffered a great defeat. In Old Bukusu, Banyifwa or Balatang’eni denotes Luo Nyanza known as Bajaulo in modern dialects. However, the most frequent fights involved Babaayi (Babukusu) and Barwa Barandukhe (Kalenjin and Maasai) who adopted similar migration patterns from Esibakala (Southern reaches of modern day Misri/Egypt).

PREPARATION FOR WAR

It is important to outline that definite clans, known as war clans, had the leading role of military organizations. The clan elders had the role of recruiting new warriors mainly conducted in the forest through various ways such as hunting of blood-hungry leopards in the dark forests. The older warriors taught new warriors fighting skills such as hand combat and use of spears swords and poisoned arrows.

They could also be taught in formation making and varied attacking patterns based on the geopolitical knowledge of the enemy camps. For instance, following the battle of Wachonge, they would learn to fight behind the sun’s rays getting an upper hand over the enemies. It is to be remembered that ancient way of life involved living in large forts housing various clans and families. The new entrants would also be trained to carry out covert spying missions and quick response maneuvers such as abrupt enemy attacks in the forts.

On the D-day, the warriors could sharpen their tools thoroughly like the way Mango did while preparing to face the monstrous dragon. That night, they would smear themselves with oil from Kumutoba (red ochre) for camouflage. They would put on short cloaks (lulware) and don their ankle bells (bichenje).  

They would sing all night while smoking bhang rolls to build up psyche. If they kept vigil secretly, they would carry dry stems of Kumufwora tree and sticks from Kumwarakumba through which they would make fire through friction. Early before day-break, they would make way towards the enemy homestead, under the command of their leader.

Very peculiar of the Bukusu warriors, they believed in the gentleman’s war.  As they approached the homestead, they would shout, “Elale” (Barwa’s word for ‘Are you ready?’). After the enemy announced that they are ready, they would storm in and dish their share of fury to the host. If the host declined that they were not ready, they would give ample time for them to prepare, even returning back to fight another day. They believed that ungentleman’s war was unethical and dealt undue disadvantage to the enemy. Even, in fighting they would spare and capture women and children. Such a standpoint would change when they faced the Battle of Wachonge (upcoming narration) from which they swore to slay Bamia to the last.  

THE MILITARY ORGANIZATION

Mukite wa Nameme was a steadfast military commander who revived official organization of military. The four main distinctions were:

1.       Bayoti: These were the scouts and intelligence gatherers. They were proficient in the art of disguise as lost orphans, hunger-stricken immigrants or seekers of potential suitors. They were tasked with analyzing and reporting the status of the enemy forts including number of fighters, how organized and armory locations among others. In some cases, Bukusu girls were ‘intermarried’ in enemy communities with sole purpose of spying before war. Wise military commanders knew that intelligence was critical to war.

Recallable Bayoti included Machote and Wabomba wa Mahaya (Bachemwile), Wabukala wa Malaba (Omuyemba), Walubengo and Silali (Bakimweyi), Watiila (Omukitang’a) and   Maelo wa Khaindi (Omulunda).

2.       Elamali: These comprised of the vanguard (forerunners) in the attack. They were determined pioneer warriors who would break enemy lines and distort the enemy formation. They would fight tirelessly, ready to give their lives to the service of the community.

3.       Eng’ututi: They formed the rear guard. They had two main tasks: offer reinforcement to Elamali as they weakened in the battle and forming a formidable barrier to finish off the enemy. The group also composed of healers who attended to injured warriors and collect bodies of fallen warriors for descent burial if need be.

4.       Special Unit of Baebini: This was a deadly troop of high-skilled warriors also called the interceptors. The name Baebini correlates with babini (night runners). Baebini could come in when the enemy least expected. They were the ‘special forces’ best of the best. They were agile and specialized in distracting or decapitating the enemy within a short time. For instance, they would hide of Kimifutu trees and spear the enemy while passing underneath, would destroy bridges to hinder enemy movement, or shoot lethal arrows from far away in hidden positions.  

Notable lieutenants here include Malemo of Bakibayi and his brother Wasilwa, Kasembeli wa Mulaa (Omukwangwachi), Wetayi (Omuleyi) and Siundu wa Bulano (Omumisi).

Next, we'll talk about the Battle of Wachonge. It’s a rare chance into practicalities of war and how the event changed the Bukusu fighting landscape; from a gentleman’s fight to the most lethal fighting ever witnessed.  

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

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

FINAL EPISODE: MAINA WA NALUKALE KAABA NANU?

The people were seated and silently listening to the tribulations that had befallen Maina wa Nalukale. After he had spoken, few moments passed, elders consulting among themselves.

The first elder to stand and add his voice was Nakitembwa, the Omukasa for the Masaaba. He condemned the act and retaliated that Namunguba should be killed. Secondly, Mingichi who was Omukasa for Barwa Bauchuchi agreed with Nakitembwa that he should be killed.  From Bamia, Mirikwa their elders said the community should not kill Namunguba since a woman is like a flowing river, a common property to the society.

Then it was the turn of Bukusu elders. Among them was Welembe Omuala by clan, Cherono, Omufuumi and the well-known Mungo’ma Omubichachi. After a brief joint consultation they said:

“When a person grows old it is okay for him to give his youngest wives to his surviving son. All we can do is perform the silukhi so that Namunguba gets cleansed from the wayward behavior he has exhibited”

Observably, the decision of the day proved sympathy to Namunguba. However, the author in his research establishes that indeed it was customarily wrong for Maina to eat silukhi with his son. It would be equated to adultery which could be a reflection. Besides, those condemning Namunguba to death did so beyond the customary expectations. Among the Babukusu, the killing of a kinsman was never allowed. Close kinship was and still is valuable in the community’s days and practices.

As the ekokwa (gathering) was coming to an end, Maina wa Nalukale rose to pour his prophetic curses and blessings to every community that had attended the session.

To Bamasaaba, he said:

“Enywee Bamasaaba, nabawa chimbabasi. Kene mumenye mumakunda kano mindali ne mindali. Mbao omusiku olibarusiamo ta! Mukhabe nge kumusola. Mukhakhebe babana mubulala” [You Bamasaaba, I bless you. You will live in the land forever. In peace You will flourish like Kumusola tree (it shed seeds in the vicinity, so that trees close together). You shall circumcise our children under the same roof]

To Barwa Bauchuchi:

“Enywee Barwa, Nawaba chimbabasi. Mukhamenye mumilembe khumindali ne mindali” [You Barwa (Kalenjins) I bless you. You will live to enjoy a long spell of peace and prosperity].

To Bamia (Teso):

“Enywee Bamia, nabalamile! Mukhabe bandu bataling’alinga. Sekane mubiale chisaka mubilundu ta! Kamakunda kenywe kakhabe ka beene. Buyiinda bukhabamiukhekho nga chiswa  munjala” [You Bamia, I curse you! You shall continue to be a wandering tribe. You shall not grow chisaka vegetables in your abode. You old homes will be taken by your adversaries. You shall not hold wealth in your hands for it shall slip your fingers like termites].

To Babukusu:

“Enywee Babukusu, nabalamile! Mukhauyauye basiku nebamutimasya. Sekene mukhebe babana benywe abundu alala ta. Mukheyusilisye Khuluku lwa Masaaba lwekhuranga nende lurakho. Bubwasyo bwokhutaru kene mwakanane nende Khururwe Yabebe. Khwamila elikwe Yabebe ekhabemie mulukendo lwenye. Basiku Bakhabape liye musalanyikhe” [To you Bukusu, I curse you. You will keep on migrating from place to place fighting your enemies. You will never circumcise your children in one place. Twice you will trek round Mt. Masaaba (Elgon). On the third trip you will meet a might serpent snake (Yabebe) coming from easterly direction that would stop your further migration. You will be overwhelmed in wars of dispersion].

The meeting was over and everyone went to their homes in great thought. After Maina had pronounced those words he took his elder’s stool and barren wife (Omukumba) called Namusambia and disappeared never to be heard one-on-one again.

Two competing versions explain Maina’s disappearance. Firstly, he is said to vacate Bukusuland and trek for long reaching the Mountain of the East (Mt. Kenya). It is said that Baseebe (Agikuyu) acquired the name Maina out of this great Bukusu man. To this day, Maina is an active name in the Agikuyu naming system.

Secondly, it is said that Maina hid by the nearby river. The elders assembled searched parties but Maina could not be found. One day one of the parties heard a strange voice down the stream. It said ‘Please come to me’. They edged closer, their hearts already in their hands.

Maina voice echoed:

"Do not waste time searching for me. I am transformed and cannot longer come home.  I can no longer lead a normal life, come closer and witnessed."

Upon moving closer, they say Maina transformed. His head was the head of a human, but the rest of the body was like that of a snake. They were shocked and rooted unable to move. Later they would run back to the village and inform the elders. In line with Bukusu tradition, the elders brewed beer and slaughtered a huge bull. They drank at the spot where he had appeared to as to cleanse the place and those who saw him in the spirit state. 

On top of Sikulu sya Bukusu (near Tororo) they placed the pot at the favorite place he used to pray. Alas! The pot turned into a rock and water started flowing...and it still flows up to this day. The Dini ya Musambwa hold the place holy and the late Elijah Masinde son of Nameme used to visit the place considered a shrine.

Back home, later elders organized the coronation so as to pass instruments of power to the predecessor. Due to the wayward behavior of Namunguba, the ultimate choice for the people became Wakhulunya. Later Wakhulunya would pass it to his son Namunyulubunda. However, Maina was the last of Bakitang’a since it had begun with Mbirirra. After Maina’s reign, leadership shifted from Ebutukwiika finding its way to Ekobi of Bakhone. I analyzed these shifts when I talked of Sudi Namachanja, See link. https://dimplesnet.blogspot.co.ke/2017/03/sudi-wa-namachanja-political.html).

Indeed, Maina’s prophecy came to pass. Bamasaaba lived in peace while Bamia and Barwa continued with nomadic life. Babukusu would soon disperse during the reign of his son.  In looking at the Bukusu migration pattern, they rounded Mt Masaaba twice before meeting Yabebe at Mwiala lia Mango. See th story of Mango where Maina’s prophecy is mentioned (https://dimplesnet.blogspot.co.ke/2017/03/mango-against-mighty-yabebe.html). 

Alternatively, some argue that the snake that Maina made reference to was the Colonial Railway that came from the easterly direction. Indeed, upon the coming of the snake, Bukusu settled in sedentary life, moving no more.

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

MAINA WA NALUKALE KAABA NANU?

EPISODE 1: MAINA THE GREATEST SEER OF ALL TIME

This is a tale of a great tribesman among the Babukusu of Luhyia nation. It is a tale of the greatest seer hailing from the Batukwiika Bakitang’a. In a quick recap, Batukwiika are classified in three ‘gates’ (Bilibwa); Bakwangwa, Basakha and Bakitang’a.

Just like almost every clan, Batukwiika their own approach to self-introduction. And it goes:

Omutukwiika Mbirira Machabe, Kutusi, omusilikwa, omurwa we Embayi, omunianiambi Omusila matakho, owakenda na chikhendu sikala. [Batukwiika were once led by Omukwangwa leader Mbirira; he is entitled to ekutusi (elders robe –signifying political power); he is well-built walking cheerfully; he came from Silikwa through Embayi carrying a long raffia palms symbolizing immense cattle wealth.]

Maina son of Nalukale hailed from silibwa of Bakitang'a. It is not clearly when Maina was born. Nalukale was the name of his father and his mother was Omumasaaba (Omugisu whose ancestor was Mukisu, brother to Mubukusu).

Back in time, Silikwa was hilly and rocky but a fertile place where the Babukusu enjoyed farming and cattle rearing. Nevertheless, their peace was short-lived when Bamia Bakhumama and Bamatola (Teso) among other adversaries made life difficult. Bearing it no more, they moved downwards to Esamoya. Finding Esamoya infested by tsetse flies and mosquitoes they moved as far as Solokho, Khunakhatandi, Bukhuulo and Nalukale. It is at Nalukale that Maina’s father died, hence the name.

Later on, Makutukutu and Sanjamolu would lead them to Esilangilile, Wangutusi then into Bukaya. At Bukaya, Babukusu had fully settled and built forts to reinforce defenses. They practiced circumcision and Maina underwent the knife as well.  Soon, the popularity of Main would grow overshadowing that of Sanjamolu the leader at the time. Sanjamolu, just as the name suggests had a big and oily nose.  Maina became widely respected far and wide and the community looked up at him.

At the time, new clans were formed further expanding the territory to as far as Manafwa, Bubuulo, Busiu, Bukobelo and Bukikayi. Maina then left Bukaya and brought the people to Sikulu sya Bukusu (Bukusu Hill near present-day Tororo).  Under Maina’s leadership, peace prevailed as he was a great diplomatic leader having practical wisdom. The community prospered and Maina was accorded lots of respect and honor even to neighboring Basawinja, Barwa Bakinisu, Bauchuchi and Bayobo.

As a more unique aspect, Maina wa Nalukale was also a gifted seer and diviner. He made startling revelations that came to pass. At the hour of need, he advised warriors on best strategies to take since he would have been shown enemy plans in his premonitions. He would fore-warn the community during incoming droughts and famine. At such a time, they could till enough to have surplus to trade in exchange with cattle.

Indeed, under Maina’s reign, there was a period of golden peace and the community flourished. Beer parties and dances became more frequent. Even daughters of the land were happily married off even for former adversaries. It was a rare glimpse of peace!

DISGRACE IN THE HOUSE OF MAINA

Soon things would turn westward in the very house of the seer. At the peak of his reign, Maina had two sons and several wives.  The elder son was Namunguba while the younger one went by the name Wakhulunya. In a surprising twist of events, Lo! Namunguba got entangled in a love affair with his father’s youngest and eighth wife. Maina got wind of the predicament through gossip at the beer party. It was said that the feted son had gone to Sanjamolu Omubuya for blessings. He was overwhelmingly shaken but maintained his cool. Shortly, he would conspire with a few elders to lay a trap.

Maina pretended that he was going to sleep in a different hut. He could not sleep at all and woke up at night. Together with a few elders they forcefully made way into the heart, only to find his son on top of his wife romping immersed in the deepest of romance. 

Traditionally when a man got in such a compromising position with another man’s wife, he was to remain quiet till morning until the elders came to perform a cleansing ceremony called ‘khulia silukhi.’ If he straggled, then the real husband would be at liberty to terminate him with no risk of ritual impurity. But then, how could Maina eat 'silukhi' with his own son? Namunguba and naughty step-mother-turned-lover would remain locked in the room till morning.

Before the first light, drums were beaten. Hastly people gathered in Maina abode. They came with mixed feelings some thinking that a war was impending. When everyone was seated, Maina wa Nalukale arose to speak:

Bakasa nebamenywa, Omwana wange wanjikelile mungubo yase. Siomumane luno luri ali munju omu ne omukhasi wase omutititi. Mukanakana muli enyala nakholakho sina? [Dear elders and tribesmen, my own son has dressed in my cloak. As I speak he is inside the house with my youngest wife. In your wisdom, what do you think I should do?]

To be continued in episode 2.....

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?)