Chisimo Chengwe (Bukusu Proverbs on the African Leopard)

According to Bukusu folklore, African Leopards are large-sized predictor cats who roam riverine forests and dense bushes often hunting antelopes, hares and livestock and even humans to quench their carnivorous desires. Over the years, they have weaponized their camouflage skills for survival making them excellent hunters under the cover of darkness.

An African leopard is not only a fearsome beast but also intelligent and patient killer who is calculative, strong and fast enough. Adult leopards may live up to twenty one years of age mostly as a solitary animal. Modern animal behaviourists at the African Wildlife Foundation believe the African leopard is the most secretive and mysterious of the wild cats.

Before the pinkman came up with names such as Chordata, Carnivora and Panther Pardus to describe the leopard, the Babukusu of Western Kenya had for more many decades lived (in nuisance) and studied this tactful enemy. In fact, the elite Bukusu warriors hunted these cats down for its soft fur (for making ceremonial robes) as well as its tails, whiskers and claws for medicinal and prestige purposes. Leopard's special abilities include fast swimming (even in high tides), climbing trees with heavy kills, climbing back down head first, long, high jumps and land speed of about 60km/hour.

Leopard hunting, among Bukusuland, was a noble cause left only to the courageous, wise, strong and talented hunters. Nevertheless, it was no longer a sport when such stealth beasts would constantly raid kraals and households. Teams would be formed to track down and savage these vicious cats. Tactful hunters used special traps using sheep and goats as bait to catch and kill leopards. Leopards are also associated with ‘khulicha’ among select Bukusu clans who take the initiated into the deep woods to wrestle with leopards as part of their rituals.

Otherwise, over time, though getting extinct, leopards in Bukusuland have become an emblem, showing power, strength and tact. Football teams such as Ingwee (AFC Leopards), clans, names of people and even political parties have been quick to associate themselves with the traits of Leopards. For instance, the 1992-founded Forum for Restoration of Democracy Kenya (FORD-KENYA) has been widely associated with leopard even when its symbol is that of a lion.

Due to the Bukusu bitter interaction with the African Leopard over the years, there have been many proverbs and sayings pointing evidence that such animals have been well understood. Below are 15 of such proverbs:

1.       Kumwoyo kumulayi kwakonia engwe khumukuru

[A good heart tamed the leopard to the threshold of the house]

A kind-hearted person can avoid danger. A loving attitude can conquer ‘difficult’ people such as a wife to a husband, one to a neighbour or one to his/her boss etc. .

2.       Nemala butelwa nga engwe

[I have finished my solitude like a leopard]

Traditionally, a leopard avoids solitude by taking care of its young ones. Today, the proverb encourages good parentage where one need to provide financial security to his/her children thus make them self-dependent just like the African Leopard.

3.       Lia Sikwe okhalia sia Namunyu ta

[Eat like a leopard, not like a hyena]

A leopard is a disciplined eater with good habits. It could eat sparingly and slowly unlike a hyena that is greedy. The proverb warns people to have self-control such as avoid sexual perversion, gluttony or excessive drinking. It is wise to use available resources and preserve others for future use.

4.       Wenyoela Wanangwe akhakhukhebela ta

[Be early so that Mr. Leopard does not fore-run you, he could do worse]

If one seeks something good, timing is essential. Do not sit back for events or circumstances will outrun you leaving you in regrets.

5.       Engwe yasalile elukholo

[The Leopard has given birth at the bulrushes]

The saying is used to mean the beer is completely finished in the beer-pot; there is no extra reserve or beer.

6.       Butelwa bwera engwe

[Solitude killed the Leopard]

Even the strongest of us need company. No man is an island and thus everybody needs everyone. Learn to be social to all; you might need their help someday.

7.       Engwe eabasia khulwiki nio waenja ekhomekho

[The leopard scratches on the door first before you look for the lock]

It is only after sensing imminent danger is when one starts to make precautions. Timing is important.

8.       Embune erafuanga

[A wounded animal is fierce]

Do not disturb the angry person; they may lay their wrath upon you. Frustrations can make one short tempered.

9.       Engwe sokireba niyo yekisa ta

[Don’t ask where the leopard hides]

In darkness, leopards see quite well and often hide on incompetent hunters who used to ask where it had disappeared to. The proverb teaches that life is full of misfortunes; do not go looking for them. Live as a law-abiding and humble person.

10.   Waya bwela, Wanangwe akhakhunyolelela

[Graze carefully, lest Mr. Leopard finds you]

Always beware and be on guard, because greedy or evil minded people are ready to work against you. At times, you enemies have more power than you. Be on watch.

11.   Etibile olonda lukele

[For the lost animal, you follow its footprints]

Back then, it was not uncommon for leopards to make away with livestock. Sharp Bukusu hunters often cautiously followed footprints/bloodline to find its hideout. The proverb today teaches us to have a proper plan to solve something or accomplish a project. Your plan needs to be in steps. Or in a legal case, always follow the track of events to catch culprit.

12.   Oreka Ebona?

[You trap one that is watching?]

A clever animal such as a leopard cannot be trapped when it gets a hint of the trap. The saying means that if you plot against a person already aware of the plot, you are doing zero work.

13.   Lukendo lwa weng’ene wangala sikonile

[On a lonely journey, you could wake the sleeping one]

Leopards and other big cats were known to predate on lonely travellers either late night or early dawn. It is caution that when one walks alone, he/she may encounter dangerous animal. Today, the saying means that always have a confidant or companion when carrying out a serious project. Embrace togetherness and shun individualism.

14.   Esimbo yenyuma ebelesianga

[The last strike annoys]

The well-trained leopard hunters were taught various skills to savage such big cats such as raining down one mighty and unexpected blow to the beast. The proverb cautions that one’s last effort in a project is powerful. Do not underestimate the power of people, even a weakling can outcompete you in a certain project.

15.   Sumangesi yayiila khusili, suma silu yayila mumayo

[A clever ‘Esuma’ animal grazes on the hilltop while the foolish one grazes from the bottom slopes]

Esuma (animal with closer resemblance to antelope) would be attacked by the leopards and other big cats. Those grazing at a raised place have the advantage of seeing the enemy first and thus more likely to flee in time. The saying explains the height to wisdom that comes with age. A wise person sees far into the future and anticipates dangers while a foolish one is short-sighted and base on petty things.

Credits:            --The African Wildlife Foundation (2017) Leopard, Near Threatened

                        --Bro Andrea Sifuna (2003); Our Rich Heritage; Over 1000 Bukusu Proverbs-                               Brothers of Our Lady, Mother of Mercy

                        --Photos: Jack Duckworth & AFK Travel staff

Uniting Luyhia land: Echoes of Mukite wa Nameme’s War Drum

“Not the politicians that will unite Luhyia land, the internet will” ... [Author]

As the tilling season of 1822 approached, there arose into popularity, a young man, son of Mukite, great grandson of Wafulumbe from Batilu tribe of Babukusu. He walked far and wide beating a massive Buganda dream. The drum beats awakened the Bukusu land to unite to a purpose and live as one people, undivided. He was 1790-born orphan whose parents were felled by Bamia Bapala during the second dispersion war at Embayi and Mwalie.  He had spent his childhood as a refugee in Ebukabalasi. The tribesman would launch a solo campaign of bringing the lost sons and daughters that had dispersed amidst a successive wave of tribal wars that had created massive rift among the People of the Thigh of the Elephant. 

Remembered as a courageous patriotic and wise community leader, Mukite wa Nameme upon consulting an old Bukusu seer would rally people to as far as Mundoli, Samia, Marachi and Bunyala reminding them to return to Bukusu land and pronounce end of tribal wars. He was a daring young man who spearheaded the mid-19^th century exodus of lost Bukusu tribesmen from Ebemaraki, Ebusamia, Ebukabalasi, and Ebuserema to as far as Ebunyolo. Mukite’s people organization skills could only be rivaled by Maina wa Nalukale, his well-respected predecessor!

The modern Luyhia land cries for such a leader. To drive sense into the Luyhia nation; to bring sanity among Luyhia sub nations.  To unite, guide and intervene the very rifts that define the failure points for progression and united living. The modern Luyhia politics is that of division, self-fulfillment, individualism and bile-green jealousy.

I would call on Mudavadi son of Hannah from Vakevembe clan of the Bamaragoli or Mukhisa wa Kituyi, son of Joinah from Batukwiika Bakitang’a. I would call on Nazi Kombo from the great ancestry of Mulunda, or Makelo son of Lusaka or Masika Wetangula, an Omutura tribesman. I would beseech Wangamati from Ebubuyonga or Eugene wa Wamalwa son of Nekesa from Ebuengele. I would seek Oojamong from Ebumia, Oparanya son of Ambetsa, or Akaranga from Eburagoli and many more...

But I won’t. I will not. Because they have failed. They sucked on nipples of Luyhia women, brought up in the ways of the community. They schooled in pink man’s classrooms and excelled to the highest levels. Even some flew in metal underbellies traversing massive oceans in search of education and enlightenment.  And they came back. The political elites, we call them, first ambassadors of disunity, their tongues dividing deep the hearts and homesteads, for which their forerunners were taught against.

The Luyhia community will unite, some day. Soon, perhaps. But not with them, no!

Ordinary folks would rise up, those who believe in true unity.  From by Eburakoli, Ebubukusu, Ebunyala, Ebumaraki and Ebusamia; from Ebuchocho, Ebuidakho, Ebuwanga, and Ebunyore; from Ebutiriki, Ebuisukha, Ebukisa: from Ebukhayo, Ebusonga, Ebusoso, Ebukabalasi and Ebumarama. All sons and daughters of Muluhyia. All the 17 units bundled into one. One warmth, one voice and one love.

The change will come, not by words but action. Not by the political elites but by the magic of the pink man.

Decades ago prophesized by our war prophet Mutonyi wa  Nabukelembe, a pink man’s magic would include his ability to make one speak at ebukwe (sunrise) and the other hear in mumbo (sunset). 

The pink man’s magic is here with us.  We carry alongside chingayu-like objects. We place them on our ears and hear people’s voices very clearly without them shouting. These chingayu are connected from person to person. 

And now we can talk, laugh, cry and encourage one another. With outstanding precision and timing we see and know of events as they unfold.

The pink man’s chingayu have changed the way we think, act, learn and most importantly how we reason. Take word, the coming generations will be smarter than us. They will be more united, talking to one another, loving without boundaries. They are the emissaries of peace, using the pink man’s magic to unite the whole household of Muluyia – the ever-divided children of a common father.

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

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

The Rejected War Prophet: Mutonyi wa Bukelembe

UNSUNG HEROES OF BUKUSU LAND

Mutonyi wa Bukelembe: The Rejected War Prophet

“.....I can see red strangers coming in granary-like objects, clearing the way from East down to the West, lining up metal bars like a long snake...” (Mutonyi wa Bukelembe)

It is 1820 and Babukusu have no clue of coming of the Whiteman. In the West of present day Malakisi, a young child is born. He is given the name Wasilwa Walubengo; born of Nakhumwa (mother) and Bukelembe (father from Bayitu clan). Other erroneous accounts say that his mother was Nabukelembe and his father Nataha, which is incorrect. The writer belongs to Bayitu Clan and takes pride in giving you a detailed narration of kinsman.

Walubengo is no normal boy; filled with strange dreams and intuition (khubonela mumechi - second sight). At the age of 18, in 1838, he went under the knife under the Bakinyikewii sya Mayeya age set. By then, people used to khukhwillaa (praise) themselves against the name of their mother. A woman cheerful, energetic and kindhearted was accorded much respect in the community as Omukhasi we Kumusumbi (Woman of the girdle/ traditional waist-belt). A son had a special attachment to his mother. Promising sons such as Maina wa Nalukale, Mukite wa Nameme, Wachiye wa Naumbwa took the second names being their mothers’. How sad the practice has declined today!

Shortly afterward, Walubengo makes a startling revelation. That a war is coming between Babukusu and Barwa Bakoyonjo (Kalenjin raiders), it will be fought in Mutonyi (Malakisi). If the warriors followed his advice, the community will suffer less causality and even he predicted how many animals will be captured! It came to pass and Babukusu won greatly and chanted the name Mutonyi became a nickname to the seer. Mutonyi wa Bukelembe become a consultant in time of war (as compared to Biblical Samuel – see 1 Samuel 4:1-6: 7:3-10).

In fact, 20th Century researchers George Were (Politics, Religion and Nationalism in Western Kenya- 1962), Prof Bethwell Ogot (Politics and Nationalism in Colonial Kenya -1972) and lately F.E Makila (An Outline of Babukusu of Western Kenya -1976), agree that Mutonyi wa Bukelembe was the most accomplished seer in Bukusu history but ignored or belittled.

Mutonyi, however, increasingly became disturbed by more strange images in his dreams and premonitions. Legend has it that he could no longer bear it and called ekokwa (village brewing party) to explain to the community his disturbing dreams.

“My Countrymen and women, let’s not live blindly. Let’s gather our friends and enemies alike. A different kind of enemy approaches, I can see him with my very eyes. I see a bull coming. I see strangers whose skins are as brown as eswa emuunda (brown termite) and their bodies smeared with kuloba kweluchi (red ochre). Their hair looks like busafwe bwe khafu (cow’s tail hair) with clothes as bubwoba bukochwe (white giant mushroom) and their spears kill from a distance (guns).”

“They well dominate us, we will work for them, till our land for them and even cook for them. They come with colored white articles (chingayu or sesame to mean European money) that will swallow our cattle. They however, might not stay forever.”

Legend has it that Mutonyi prophesied that the stranger`has power to make someone to speak at Ebukwe (sunrise) and another hear him at Mumbo (sunset). He was referring to modern telephone communication.

And then what was the response....?

People openly resented his prophecy (by spiting saliva). “Nothing good comes from the mouth of Mutonyi,” they said. “How can a circumcised and full grown man even cook for a fellow man? Bullshit.” They dismissed the prophet and some suggested he was excessively drunk or mentally unwell.

Dejected, Mutonyi went home with a heavy heart...

Before long, he called another gathering similar to the first one.

“I can see red strangers coming in granary-like objects (motor cars), clearing the way from Great Waters of the East (Indian Ocean) down to the Great Waters of the West (L. Victoria), and lining up metal bars like a long snake (railway). The red bull I mentioned (colonial power) will move amidst our herd but a black bull from Mt Masaaba (Elgon) will come to counter it (African’s struggle for independence).” By now only a few started to believe in the words of Mutonyi.

He finally called a gathering for a third time and gave his own premonition of death. He said he will not live to see the coming of the strangers as he will be killed by an arrow of Omurwa Omukwabi (Nandi) across River Njoya (R. Nzioa). But upon his death, he instructed the community to carry his body and bury in Bukusu land.

And it came to pass...

Only two days later, Mutonyi wa Bukelembe went to visit his relatives across R. Nzioa. The Barwa Bakwabi raiders attacked in the cover of darkness. Mutonyi joined the fight but unfortunately was struck an arrow through his mouth and died instantly as he had predicted.

It was 1890 when Mutonyi was felled; the people carried the body back and mourned his death for days.

As time went by, stories of British arrival in Wanga in early 1900s made the Bukusu community painfully contemplate on the words of Mutonyi wa Bukelembe and too late to put up unified Luhyia resistance as he had wished.

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

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

Reebanga Kitimule Wanyoa Ebuyumbu (Ask Kitimule who was first at Buyumbu)

This is a saying among the Bukusu of Western Kenya. The moral is that before you try anything new, you better consult those who have preceded you and have experience.

The Narrative:  During 1780s, before British invasion, the BaBukusu were involved in tribal warfare. It was a period of instability despite their unmatched military prowess. One day, the Bukusu living in Ebwayi noticed smoke rising from a distant hill. They became suspicious that an alien (Barwa) community might have settled there that might be aggressive and threaten the peace of the community.

Wisdom of the old says that the community appointed a young man, Kitimule as the chief diplomat to lead expedition to find more about the mysterious smoke. Besides being well built, the son of the soil was born-orator who melted people’s hearts. He was the son of Wetosi of the Watukwika Bakitang’a Cluster. Kitimule was a man of caliber and had even been endorsed by Namunyulubunda, the community seer at the time.

Kitimule and led the emissary of eight people for the covert mission. It took two days to reach the destination, mostly travelling under cover of darkness. They arrived at the compound dressed in leaves and branches as sign of peace.

They found that the strange community was indeed the Bayumbu, speaking close language to Bukusu. They belonged to Babayi Basilikwa who had branched off by Bukusu back in the day and moved eastwards. However, in the course of their migration they had lived in caves and countered with Barwa Bakinisu (Kalenjin) and Bamasai Baruku (Masai) and they adopted gross behavior. They had strange and inhuman customs including cannibalism (eating people)

Kitimule got to inquisitive of their culture and expressed open resentment to their way of life.

They Bayumbu, day by day, got tired of the inquisitive stranger. They attacked and seized Kitimule and chopped off two fingers off the left foot. The 8 colleagues bolted and rushed back home. Kitimule, did not die but survived and limped back home tired and weary.

On reaching home, the Babukusu gathered around him eager to listen to the tales of the strange people. Weary, he showed them the mutilated foot. The people became horrified by Kitimule’s suffering. The leaders became uncomfortable with the independence of Bayumbu Clan and started military organization. Kitimule later went again with a larger delegation with cattle, grain and beer to seal diplomatic ties with both communities. This time, though, he was accorded military escort and the mission was a success. 

The Bayumbu became a great ally and the merger meant increased Bukusu military strength. Bayumbu, being smaller clan adopted Bukusu Customs fast and gave allegiance to Basilikwa cluster (who claim oath of Namurwa). Kitimule remained an icon and diplomat who was respected beyond valleys or hills, although he had got his lesson by being too inquisitive in strange lands.

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

XXXXXXXENDXXXXXXXXX

BETRAYAL AT NABISWA: BUKUSU MIGRATION PART 2

After life had proven difficult for Babukusu at Esirende due to enemy encroachment and successive droughts, the elders deliberated on a move towards the south. The community came into a region called Nabiswa or ‘the land of the ant-hills’.  It was a plain countryside having many anthills that fed Babayi with chiswa (termites). It is estimated to be within the present-day Lokitau’ng.  Amidst the pleasure of eating termites, the people saw it fit to settle and built homesteads.

However, just like in former migratory regions, Enabiswa was also encroached with enemy tribes.  The Nabibia (the Ethiopians) would regularly forge attacks on Bukusu homestead and make away with herds of livestock.  The Babukusu were increasingly disturbed.  However, what made it worse is that Nabibia acted as middle men to a race of brown people. They probably were Arabs who had earlier forged trade and commerce with the indigenous communities.  Through the eyes of Babayi, the Arabs and Ethiopians were more of a security risk than trading partners. The trade relations were treated with utmost caution and it seems that a conflict was always looming.  The community was keen to speak less to these communities in fear of displaying their soft under-bellies for attacks. As such, the Bukusu-Arab commerce ties did not stand the test of time.  A narration of Arab’s dealing with a Bukusu old woman would cement the relationship between two communities and open a full-fledged war.

One day, in the villages that Babukusu resided, there appeared a group of brown looking Arabs. Naturally, the Bukusu would treat them with suspicion. They waited till near dusk and approached the village cautiously.  Reaching a riverside, they saw an old Bukusu lady fetching water. They beckoned her to move closer to them.  Her first instinct was to panic but the brown strangers went ahead to seduce her mind with gleaming gifts of ornaments. She took the bait.

They beseeched her to make friendship with them in exchange for the ornamental gifts. They persuaded her to be their emissary to the villagers.  They persuaded her promising to avail many gifts that she would sell in the villages and meet at the same spot for exchanges. In that formation, she could get profitable as she could retain some ornaments with her. The tempting offer completely melted her heart.

The Bukusu oral tradition accounts narrate that the old woman was a widow whose husband had passed away. She barely had enough to eat. Most times, she could take cleaning jobs at the tribal elder’s homestead so that she could get a bite. Often she could go without fresh blood and milk. In those circumstances, the poor widow lived under the knowledge that her own people had neglected her. Therefore, when the brown strangers extended to her kindness, she was thrilled. Then, she accepted to take a variety of articles such as bangles, trinkets, necklaces and even salt.

 The old widow would later return to the villagers and start engaging in trade while keeping her little secret to herself. Her fame picked up and people sought after her for the precious commodities. She became a self-made trader and grew quite famous. She now had enough to eat and could not go around borrowing. The Bukusu tribal elders, too neither did raise any suspicion nor trail her to ascertain the source of her mysterious trade.

After a short while, the brown strangers returned, as earlier on agreed.  They managed to secretly meet the old lady. They inquired about the sale and she joyfully told them how their articles sold off quickly. In fact, people had begun asking for more making her worried on where she will get her next consignment. She thanked them for retuning. But this time, the brown strangers wanted something more:

“What can we do so that we trade freely in the village. For now, we can’t since your tribal leaders may spear us dead right in your homesteads? “

She replied:

“The sentries (warriors) who guard the tribal leader are fierce and fearless. Do not dare approach them.  They also outnumber you and have very heavy weapons.  It will only take a short time and you will all be massacred. “

The Brown strangers pressed her to tell them how to bypass the sentries.

“Take your time. Go and return later tonight. I will be right here. I will give you a tour of the homestead. I know when the sentries are asleep.”

Disregarding her own tribal interests, the old lady gave vital pieces of information and laid a treacherous plan that would savage her people. Under the cover of darkness, the brown strangers reappeared. As faithfully promised, the old widow was at the very spot they had agreed about.  After confirming warriors were fast asleep, she took them round, showing where tribal leaders slept and where weapons (clubs, spears, arrows, swords, and shields) were kept, all unnoticed.  After the reconnaissance, the Arabs went back and devised a master plan on how to finish off the Bukusu community at one go.

It only took several days when a large army arrived at the villages. It was during the night when the Arab army surrounded the homesteads. They went straight to touching the huts with fire. People rendered cries seeking for help. The Arab army attacked their armories and set huts a blaze. As people made way from the burning huts, they would fall on the Arab swords awaiting them by the door way. Many sons and daughters of the land fell to the brutality of the Arab traders-turned-attackers. 


Things had turned red-hot and it was time for an exodus. Having been caught in surprise, they mounted a weak defense and many did not have weapons. 

The Arabs overran the villages, ransacked the kraals driving away herds of cattle.  They also took many people into captivity. They also demolished the blacksmiths' huts, sabotaging the mongering economy.  The old woman traitor also perished at the sword of the brown people.

At the first light, the horrible news of war had spread in all the villages. Desperate for safety, the survivors bundled themselves up and swiftly organized mass flights away from Nabiswa. 


The surviving community members flocked out trailing the plains and valleys, in the south-westerly ward direction. They came towards Lake Nabibia, the land of Iron People (Lake Turkana).  They came to live under the people of Bamerere....

Next: Life at Embayi among Bakisila, Basebeyi, Bakinisu, Bamulyungu and Bamarere  

JOURNEY FROM ESIBAKALA: BUKUSU MIGRATION PART 1

WHO WAS MUNDU?

On page 4 of the East African Red-Book (1925), sits a column by William Schoff, a Greek writer (also author of Periplus of Erythraean Red Sea). In his sojourn to the southern parts of Egypt, in 60AD, he writes about ‘The Market Town of Mundus’. Prof Bethwel Ogot (History of Southern Luo Vol 1, 1967) and P.W Makila (An Outline of Babukusu of Western Kenya, 1976) strongly suggest, the market was one of earliest gathering of descendants of Mundu.

Mundu was the great ancestor of Babukusu, from whom there have arisen more than 200 clans and sub-clans in the Bukusu sub-nation. Contrary to popular belief, Mundu was not directly created by God and put in earth like the Biblical Adam.  Such a claim is grossly erroneous, misleading and wrongly founded.

While little is known about Mundu, it is evident that he spoke a Bantu language and together with his wives, sons and daughters, lived among other non-Bantu communities. It means that Mundu was not the first person on earth contrary to a section misleading Bukusu oral tradition accounts.

Mundu had two sons: Kundu (or Kintu who became the ancestor to Baganda and Basoga) and Masaaba. While Kundu drifted southwards to present-day Lake Kioga in Uganda, Masaaba remained with his ageing father Later Masaaba gave birth to Mwambu (born in a cave, later known as Mukisu), Mubukusu and Seela (only daughter), out of the Womb of Namurwa (a beautiful bride he won from Barwa - Nilo Hamites).  The interesting chronology of Mundu will be narrated another time.

LIFE AT ESIBAKALA

The Babukusu of Western Kenya first originated from a place only remembered today as Esibakala. It was during the first century AD.  Esibakala was the place where Mundu resided along with other communities. Today, it is estimated that Esibakala lies in Southern Egypt and Northern Sudan.

Esibakala is remembered to be covered by endless plains having few trees and shrubs.  The soil was however very fertile and Mundu’s people (Babayi) practiced agriculture fairly well. 






They kept animals such as chicken, cattle, goats, and sheep. Babayi even domesticated dogs for security and hunting. Although with seasonal rain, Babayi grew finger millet, sorghum and eleusine (relating closely to millet) as well other indigenous vegetables. Maize or nasimia, was unheard of, introduced in later by probably the pink man.

Soon, life at Esibakala would turn sour due to two reasons. First, the weather became unpleasant. Rain became scarce and droughts frequented. Animals continued to die of starvation and dry soils could not effectively support crop growing. With water becoming rare, food security was endangered.

Secondly, Babayi suddenly became neighbors to dangerously preying communities. There appeared brown people who started terrorizing the people. They could raid their bibiaki (crop stores) and kamatala (cattle meadows). They would kidnap women and children and make away with livestock.  The brown people are believed to be North African Arabs who had come from great desert (Sahara) of the North West.  As life became no longer bearable, the Mundu’s people decided to move further downwards.

SOJOURN INTO ESIRENDE

Since weather and enmity conditions made life at Esibakala unbearable, the community sought solace at Esirende in about 800 AD.  Esirende was a wet place where the soil was damp all the year round. The people rejoiced since the agricultural activities would go on. Today, several places in Bukusu land have adopted the name Sirende which means a wet place. Indeed, crop planting and animal rearing flourished and the community multiplied. 

Cattle grass was abundant given plenty of rainfall. Chingoling’o, kamalasile, bananas, arrow roots, and pumpkins made the tribes people strong.



 Indigenous plants for treatment of ailments were readily found. By now, Mundu was long gone: Masaaba and Mukisu were well grown, and raising their own families. It is estimated that Esirende lies in the Savannah region, South of Sudan.

However, after some time, Babukusu discovered that life at Esirende could not suit them well. Babayi had come to live amidst marauding Ethiopians (Nabibia – the Iron mongers) as well as Nilo Hamitic tribes such as Barwa Balaku, Basawinja and BaMaasai. Barwa did no farming and could constantly raid Bukusu animals and crops. On the other hand, just like the Karamocha (Karamojong of Buganda), Nabibia walked around naked like swarms of bees robbing Bukusu. It was a time of conflict, only characterized by few peaceful times such as where Bukusu adopted circumcision from Barwa. Truly, Babayi suffered economically and socially, People died, cattle heads shrunk and the people could not cope up with growing of crops.

Soon the Babayi Elders convened and made the decision. Moving into Nabiswa- The Land of Anthills

Next: An Old Woman betrays Babukusu to Savaging Arabs at Nabibia

To be continued.....

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