Oath of Namurwa, Khulicha and other Mysteries in Bukusu Clans

When a Mubukusu tribesman or woman speaks; they begin by mentioning two things: Khukhwitacha (declaring one’s personal ancestry and clan peculiarities) and Khukhwilaa (declaring the clan origin and ancestry). It is through khukhwilaa that we can find the person’s Ebulobi (cluster) and silibwa (the gate).

For instance, Ese Wefwafwa  wa Nangami, omusituyi omusilikwa njoboyi Namurwa, simatwa, kikayi, banianiambi basilamatakho, khwama Embayi khwecha ne chikhendu Sikala

[I am Wefwafwa, grandson to Nangami. I am Omusituyi (clan). I am Omusilikwa of Bakikayi Cluster. We walk cheerfully. We came from Embayi carrying raffia palms – showing immense cattle wealth]

Important to note self- introduction was used for several reasons; avoiding relatives falling in love, detecting an unfriendly alien (who was unable to introduce) and thirdly to introduce people at public gatherings such as funerals or dance sessions

Back to our point, among the Babukusu of the Luyhia Nation, there are several clusters. A cluster (or Ebulobi on local dialect) is a grouping of clans who share some peculiarities (commonness) such a related a common ancestor or sharing similar ancient practices).

Silibwa refers to sub-clan division such as Bamunaa among Baneala; Bamweya (Balukulu and Bamweya Bemwalo), Babuya (Bamwonja, Basikulu, Baolo and Bakhufwe): and Batukwiika (Banamboobi, Baluchekhe, Babasaakha, Baluleti and Bakwangwa) and so on.

And then, there are six main oaths (bibiilao) that accompany the cluster classifications.  The infinite wisdom of gradually dying names the oaths as Namurwa, Munyole, Naluwa and Nawanga. Every cluster subscribes to specific sisilao that the people invoke depending on historical accounts when the occasion demands:

For instance:

1.       Bamwalie and Basilikwa invoke the oath of Namurwa (Remember Namurwa was the name of a beautiful Nilo-Hamitic bride who came to be the mother of Mubukusu and Mukisu. Her name pertains to ‘invader’ and she was married from Barwa at time of peace – the Kalenjin who were a close companion but sworn enemy of Babukusu in the migration pattern). From their sojourn at Esilikwa the two clusters have been associated with Barwa communities (Bakinisu, Bayobo, Baruku and Bakisila among others), even adapting some Barwa who came to form Bukusu clans...for example, Batolometi (Tolomet) and Baluleti (from Naluleti – Tukwiika’s Omurwa wife).  

The clans under Bamwalie and Basilikwa evoke pride from economic wealth in crops and cattle as well as steadfast grasp of traditions such as circumcision and heroism after bravely losing a major war in Esilikwa.

Bamwalie Clans here include: Bakusi, Bakhone, Basefu, Barefu, Basonge, Babangachi, Bang’oma, Bakoyi, Bakolati, Batolometi, Bakamukong’i, Bakamutebi, Bakinisu, Bahabiya, Basang’alo, Bamakina, Bawayila, Bamakhuli, Bayumbu, Basaniaka, Banyangali, Baengele, Basaniaka, Basamba, Basamo, Babichu, Balukulu, Bakobolo, Babichu, Bamakhuli, Bamacharia, Bamalicha and lately Basonge who borrowed khulicha customs.

Note: All clans aligned to Bamwalie take the secret oaths and claim to uncanny (strange/mysterious) powers....Chikholo chilicha

Basilikwa Clans include: Bakimweyi, Batukwiika, Bakimweyi, Babuulo, Bakiyabi, Basefu, Bachemayi, Bakolati, Babiichachi, Babambo, Batilu, Basimisi, Barwa, Basibende Baliango, and Bakimepuli.

2.       Bamalaba, Banaela and Banabayi invoke the oath of Munyole

Bamalaba’s origin is traced to Malaba son of Sioka.  Malaba (who was probably so good and was assumed as a saint or god) is mentioned on Bukusu Divine Trinity. At the top rests Wele Khakaba (Supreme Being/provider), then Wele Mukhobe (God the Light) and Wele Malaba (God the Protector).  Bamalaba came through Bugishu then Samoya then to Bukaya. They provide on Munyole who joined Mango alongside Muyobo and Muyobo in new birth of circumcision after the fall of the snake dragon (Yabebe)

Clans under Bamalaba include: Baala, Balwonja, Baafu, Bayemba, Bayundo, Basakali, Baliuli, Bakuta, Babaasaba, Bakuunga, Bakhwami and Bakhonjo.

Then, Banabayi are forerunners of Bamalaba moving to Embayi. They are highly respected communities who were entitled to khukhwaya babandu (shepherds of the community). The name Babayi refers to a herder or shepherd. If the community sought blessings, Omunabayi would come forth, spear the earth and take a heap of soil , look upwards ask for blessings. They would also make herbs for protecting kamatala (cattle shades) and they would prosper greatly.  Today, if you buy a new car, land, livestock or even receiving a child, do not hesitate to call Omunabayi; they have a special touch of blessing others.

Clans under Banabayi include: Basombi, Bayaya, Baumbwa, Basiime, Baleyi, Batecho, Basekese, Balisa, Basime, Bamwaya, Baleyi, Bakangala, Basichongoli, Balunda, Baumba and finally Bayiitu.

Thirdly, Baneala came to settle at Neala Hills after Bukusu clans lost in war at Esilikwa. They proceeded to settle at Mwaila which is the present day Amukura in Busia County

Baneala clans include: Batakhwe, Bameme, Batakhwe, Bakongolo, Bakisyayi, Bamunaa, Bachibino and finally Bakhurarwa (the clan of Mango, the snake slayer and circumcision reformer)

3.       The Bakikayi Cluster invokes both Naluwa and Nawanga. It means that Bakikayi are classified into Bakikayi I (aligned to Naluwa) and Bakikayi II (invoking Nawanga)

From Silikwa, Bakikayi came through Kikayi Hills. They are the latest entrants in Bukusu land, long after Bakikayi and Bamalaba. Bakikayi I sojourned at Muluwa Hills (hence the allegiance to Naluwa oath). They include clans such as Bamuki, Balako, Basituyi, Bamuyonga, Bachemwile, Bakokho, Batemulani, Bakisebe, Bakhoma and Bamusomi.

Then Bakikayi II paying the allegiance to Nawanga oath had in their migration moved southward residing in the confines of Enyanja ya Walule (which the white explorer renamed Lake Victoria after the queen of England). Some clans here adopted much form Bakhayo, Basamia, Banyala and Bawanga who live in their reaches.  Clans belonging to this cluster include Bakwami, Bamukoya, Baechalo and Basibacho. Some accounts classify Batura here, given their power to make rain.

4.       Baumbwa, having the power to conjure with ogres (khusolosia kamang’u) acknowledge the Munyole oath.

The tale of chibololi (clusters) and bilibwa (gates) is one of outstanding beauty and unity in diversity. It is such knowledge that present generations need to grasp well, so as to pass on to coming generations.

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

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Kimilembe Kiase Kiolele Bakwangwa, Baechalo and Bamoyayo of Maeni, Kimilili Sub-County

100 Names of African Birds in Lubukusu

C: ..........Chole, Chetoto

E: ...........Efutubile, Efurusi, Engeliangelia, Engokho, Eng’osia, Engoye, Ekherekeke, Ekhenenia, Ekhunjwe, Ekhwale, Emburiekeke, Endikilikani, Eranje (Ranje), Esefu, Esindu, Esikhikhi, Esiobe, Esoko

K: ..........Khanjiriri, Kiriyo, Kisilili, Khooro, Kwesule

L: ...........Licharia, Likhanga, Likulukulu, Ling’ang’a, Liusi Libongobongo, Liusi  Likungu, Liusi Lininga, Liusi Namurunguru, Likhuyi, Lipata, Liricha, Lisoso, Litwesi Nalukhinga, Liyoyo

M: ...........Malebe, Mangichorie (Engichorie), Murimba,

N: ............Nabakhasi, Nabutiti, Nachenga, Nafula, Nakewa, Nakholo, Ng’oli, Namafumo, Namatore, Namaroro, Namukholi, Namukhonyaki, Namulobi, Namuriri, Namwitwitwi, Namwindondo, Namuningie, Namurimba, Nanjekho, Namusietuka (Nasietuka), Nandolio, Nasimali, Namususuni, Ng’ooli

O: ............Opicho (Wapicho Wachache)

P: ............Pororo

S: ............Sichululu, Siisi, Sikhupi, Simbikhilia, Siruchu, Sipangilisi (Embangilisi)

T: ............Tenende, Tietie, Tindikiri, Titingole

U: ............Ututu

W: ...........Walubende, Wambundo, Wefwengo, Wetaya, Wosianju

Y: ............Yuri

How did your Clan form? Review of the Bukusu Clanal Mechanics

Photo Credit: Westfm.co.ke

Long before dining on Kamalasile (fresh blood) and Chingoling’o (clotted blood) made our bones strong for war and farming. Long before building fortified villages at Esilikwa. Before the old woman betrayed us to brown Arabs that drove us from the Land of Nabibia (Ethiopia). Long before the single-testicled man bore Nabongo, our leader. Before a brave young man had wrestled with the half-flying serpent snake at Mwiala. Before Nabukelembe prophesized the coming of termite-white visitors moving in granary-like objects. 

Long before the goats had accepted to live among us while the steenbok/antelope ran to the thick bushes. Long before we came to be known as Siyanja Barende (the alien welcomers)...We were organized. We lived in sub clans and clans in larger clusters. Occasionally fighting but the wisdom of leadership gluing us together in peace. Clans are a major pillar in the Bukusu structural organization. Each clan has a distinct ancestor, beliefs, peculiarities, skills, and gifts of varying, at times in competing, magnitude. Today we revisit these mighty wheels that have propelled us this far; how clans emerged and what they stood and to this day, stand for.

Before understanding the beauty of such diversity, we recognize that we hailed from Mundu, our sole ancestor. That is why in 1862, Bleek, a Germany anthropologist (in A Comparative Grammar of South African Languages) of categorized us among the ‘Bantu’ since we belonged to communities whose word for man ended with suffixes, ‘ntu,' ‘tu’ or ‘ndu.' After countless years of living, Mundu begot Masaaba whose Wele Khakaba blessed with male two children, Mukisu (of Bagisu) and Mubukusu. As their children grew together, enmity broke, and that is when Mubukusu (Abrahamic father of Babukusu) decided to sojourned downwards towards Esilikwa. The narrative of migration is a lengthy one, of which we shall talk about another time. 

Back to clan system, during periods of conflicts, droughts, and epidemics, the community often split with the hope of rejoining later. At times, they could join in later years. For instance, there is the story of Kitimule when he discovered that Bayumbu were indeed Babukusu who had split earlier on. In other circumstances, internal conflicts such a quarrel over grazing lands between close family members prompted one family to vacate only to found a clan or sub clan in another area. In such a case, peculiar characteristics would form a basis for naming a new clan. For instance, the children of an Omulako man would be named as Balako (ironmongers), or meat lovers (Bakhayama) or potters (Baumba) and so on. It is remembered that in olden times, lands were vast, uncolonized and one could settle anywhere they deemed safe and fertile. 

In addition, death could also bring division. As was tradition, during sisyalukho (the funeral rites) people tended to speculate on the nature of death. If a brother or neighbor were perceived to have had a hand, they would migrate settling in new lands, probably founding new subclans. Besides, social outcasts associated with bulosi (witchcraft) or luswa such as having had sex with relative, animal or sodomy could be condemned and would also leave immediately. Such social deviates (be luswa) would be embarrassed and opt to leave.  Then, in distributing bridal wealth or giving meat during ‘ox-splitting’ ceremonies, uncontended tribesmen would leave in anger choosing to savage clanal bonds and start a new life elsewhere. See the story of Bayemba where Nasokho broke away to form Bayemba Bakhayama away from the Bakhami (http://dimplesnet.blogspot.co.ke/2017/05/babukusu-lock-horns-with-iteso.html).

In other instances, hard-headed and defiant sons, uncomfortable with the lives of the homestead choose to defy the ways and seek a new life. Out of Nandakambilwa Kakona Khu Mwanda Kwencholi (An inadvisable man would lay his life on the doomed path), proverb is a narration. Silikhaya better known as Nandakambilwa, the son of Wamafwi, a famed elder choose to pursue the art of blacksmithery nearly dying at the hands of Masai Morans only to be later rescued by his father. While Nandakambilwa did not found a clan or subclan, in such prodigal-like fashion, many clans and subclans were founded. 

In the same spirit, a famous and successful father having many sons would upon death bring about the brakeage so that the sons’ families live in separate regions to reduce conflict. For instance, Tukwiika (ancestor of Batukwiika) married six wives. They were, Nambobi, Nasakha, Naluleti, Nakitang’a, Nabukwangwa and Naluchekhe.  Naluleti was Omurwa (Kalenjin) who Tukwiika married in peace times. Upon his death, each of the wives cared for their children who identified themselves to the mother’s name. They could self-introduce as I am Nakitang’a... or Nabukwangwa and so on.  As time rolled by, they went different ways forming subclans under Batukwiika: Banamboobi, Baluchekhe, Bakitang’a, Babasaakha, Baluleti and Bakwangwa. 

Then there were times when the community adopted victims of war, lone walkers or victims of drought. After a satisfying investigation that they posed no threat to the peace of the community, they could adopt ways of the clan, at times making a subclan. For instance, Masibayi (Masiribai) an open-minded, humble and peaceful Masai man came to live near Babukusu quickly adapting to their ways. He would later found the Basibayi. In fact, it was when Masibayi’s ox (the name remembered as Nalulingo wa Ngabo) was slaughtered that Nasokho complained to Bayemba that he had been given only cheekbones, thus founding Bakhayama affiliate of Bayemba. 

In an old song that goes: Nambo Mukho Mwami, Katekhela Bakawale, Webilila Babewe [Nambo the elder’s wife, cooked for strangers (Bakawale old Bukusu word meaning unfriendly aliens), and ignored her own children]. The Bakamulyungu raiders had quietly sneaked in poor looking son whose Nambo adopted only for them to come attacking, they boy having dished out the community secrets. 

Back to the story, in the same fashion as Masiribai, Tolomet an Uasin Gishu Masai elder running from extreme hunger among the Barwa found himself at Enakuti or Nabiratuku (present day Uganda) where Bukusu lived. Dirty, and malnourished, Tolomet would find refuge in the homestead of Mukhwana. He was given the work of khung’ilila litala (cleaning stables), khukhalanga kamalwa (frying beer) and clearing bushes in exchange for food and accommodation. Mukhwana was the son of Sengeli, son of Kubia Omukimweyi who is traced to Nakhumicha, an Omukimweyi daughter that Khisa father of Senior Namachanja married. (See the story of Namachanja: (http://dimplesnet.blogspot.co.ke/2017/03/sudi-wa-namachanja-political.html ). 

However, one day, the wife of Mukhwana noticed that Tolomet wore ‘lichabe’ (ivory armband) and ‘enjabasi’ (elder’s ring) depicting his status. In an interesting turn of events, Tolomet would later be accorded respect and rewarded kindness and good service with wealth in cattle and land. To this day his descendants are known as Batolometi. Other Bakimweyi includes are known as Bakimweyi Banabuyoka (noisy-ones) [Mukhwana’s descendants] and Bakimweyi Banesoba. 

Further, on the slopes of Sang’alo Hills, Bamwaya resided. The people used to confuse the name of one Omumwaya young man whose mother was Omuyumbu (Tachoni). They got used to calling him Omumweya instead of Omumwaya. Over time, his descendants came to be known as Bamwaya Bamweya, dividing the clan into junior and senior houses. The author cannot fail to offer a brief narrative about Bamwaya. One day, on a hunting trip into the forest, the two subclans competed for could climb the tree faster. Against all the odds, a boy from the junior house won the competition. The other fuming with anger speared dead the winning boy fuelling great. The kinsmen on realizing a growing enemy choose to separate the two subclans.  The household from which the ‘killer’ boy hailed from moved to East Bukusu settling at the foot of Mt Elgon in present day Kimilili. The former, Bamwaya Bemwalo (Lower Mweya), stayed in the low lands.  To this day, those who migrated east are called Bamwaya be Ngaki (Upper Mweya) also referred to as Balukulu (the Mountainous people). 

But then, remember to ask your grandmother/father to give you the tale of the milk-spilling contest down the hill among the Babuuya during their sojourn in Buganda.  

The Bukusu clanal diversity is interesting, isn’t it? Join me in part II as we dissert more on clans, subclans, and clusters. 

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Kimilembe kiolele Balukulu ba Kukhu wange, Regina Wanyama and her sister, Agneta Katupa, both healthy, enjoying the breath of everyday life

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.....

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...