“I have
already informed the naitirians (your war leaders); the odds of this war are
against you. While crossing River Khamukoya at mwifubukho, keep on the left
side while approaching lukoba. Descend on the enemy downhill from the north.
Let the sun splash rays on your backs, not your breasts. Do not accept to dine
on the enemy’s cow, however fat it looks.” [Situma
son of Wanaumbwa, Bukusu Prophet -1879]
In
South of Malakisi, in Sirisia Sub-County of Bungoma…in the green lands right at
the foot toes of Mount. Masaaba... there lies a very industrious village of
Tulienge. Etulienge is no ordinary village, it is a monumental one. Meet an old
man or woman in the village and they would give you the shocking account of a Great
War. About138 years ago, the village was
a bloody battle ground between the Babukusu and Bamia [Iteso].
Of
all the battles you have heard involving Babukusu, only a few matches that of Wa-Chonge.
It can only be likened to the killer dispersal wars of Silikwa, the Kikayi
Massacre, and Battles of Lumboka and Chetambe. It was massive, horrendous and
unique. The one that turned Situma Okhwa-Wachiye from a community seer to an
actor and lastly becoming a brave soldier to defend his lands. Any Bukusu anthropologist
will be quick to agree that the Wa-Chonge war was a combination of
unpreparedness, stubbornness, military science and a rare crop of sorcery. Even
the play tricks of Sing’uru Omuchuma, the great prophet from Bamuki clan, could
do little to help the doomed Bukusu warriors.
Born
in around 1850, Situma was born in the household of Wachiye Wanaumbwa a renowned
Omukwangwa magician, seer and community leader of the Bukusu Community of the late
19th Century. At the age of 22, Situma went under the knife under
Bachuma Chonge-Nabiri. He was raised in the will of the parents even though it
as a period of instability with inter-tribal wars.
Like
father like son, Situma grew to adopt the strange dreams and premonitions of
his father, Wachiye. Although he did not assume community leadership, he worked
closely with the leaders especially in the guidance with regard to wars and
conflicts. For instance, he successfully
plays a great role in defeating Barwa Bakoyonjo at the lukoba of Wa-Wangusi, an
Omuchemwile. From that conquest, the Bukusu grew in vitality and power. The Next target was to eliminate Chonge, the emerging
Iteso rebel.
Chonge
was a well leader of the Bamia, residing in the confines of Bukusu. It is not
clearly remembered the Bamia clan which Chonge belonged in. It was probable he
was Omupala. As tradition, the enemy between Babukusu and Bamia was a sure
fact. As time went by, Chonge owing his military prowess and many Barwa friends
become
a nuisance for Bukusu leadership.
Soon
naitirians, the Bukusu war leaders, confined in the war prophets of the possibility
to wage an offensive on Chonge so that the community would live, in peace,
undisturbed. Sing'uru (Omumuki) and
Situma Okhwa-Wachiye (Omukwangwa) were approached with a view of giving advice
over the same. As usual they asked for time, going deep in the mountains for
prayers, meditation and consulting the ancestors.
They
would soon return and summon back the war leaders. Chances for a successful attack
were very minimal and both seers unanimously advised the Bukusu military elites
to postpone the siege. The naitirians at the time included Walusaaka
(Omulunda), Musuya wa Wanjala (Omuala), Mamayi wa Wamambe (Omumuki), Wasilwa
from Bakiyabi, Wanambisi and Makona from Ebubulo, among others. The advice of the
war prophets did not sink well with them, having a premeditated decision to engage
Chonge for war. Apparently, they had been blinded by the recent victory and
thought it wise to stay on a path of conquest to prove their military might.
Situma,
on seeing that the leaders could not be convinced, he ushered strict instructions
that if considered would result in a win or less causalities. He went on:
“As
you proceed with marching, crossing River Khamukoya at the cattle ford
(mwifubukho), maintain the left wing of the lukoba (fort). Remember to approach
from the Northern side so that the sun’s rays fall on your backs while blinding
the enemy eyes. Strike from uphill downloads; it will give you a great advantage.
One last thing, Shout “Elale” (Are you ready?), but do not eat of any animal
meat the enemy may offer, however fat it looks.”
The
same night the warriors in great numbers would prepare their weapons. They
roasted meat and chicken as usual pre-war ritual. They smoked rolls of bhang,
danced war songs calling to the day to come fast so that Chonge’s men fall by
their blades.
However,
during the very night, Situma the son of Wachiye had a disturbing dream. In the
nightmare he could see wailing and crying. Red blood flowed through rivers
Malakisi, Tisi, Menu, Ndakaru and Khamukoya. Abruptly, he woke up sweating,
believing for sure, it was not a good sign.
Straight
away, he went to the Bukusu military leaders. He tried explaining them what he
had seen. He beseeched them not to engage the lukoba of Chonge, stressing the
dream he had seen was a sure sign of bad omen. Sadly, his efforts bore no
fruits. The plan had been made and there was no going back. Even worse, some of
the planners belonged to Babanyange and Bamaina who were seniors as compared to
Bachuma, his younger age set. They were inadvisable. They arrogantly dismissed
the words of the prophet citing that if they had defeated the deadly Bamasai
Baruku with lesser men, how about one Omumia. They even mocked Situma to dress
luilikhe (woman’s skin cloak) if he wanted to be a woman since they (real men)
were not afraid of war.
Standing
his own ground, Situma insisted that he was not a coward but a messenger who
had delivered a message from the gods. He stressed that with their strategy in
place, the casualties will be many.
However, as a Bukusu proverb goes, “Sikhayile mba’ malesi” [Whatever can’t
be cured, can be endured]. He felt helpless as they began at dawn, marching towards
River Khamukoya.
And
yet, Situma would not give up easily. He, in secrecy, ran ahead of them and hid
in nearby bushes. He then began growling like a hungry hyena in effort to wade
off the warriors. Particularly, meeting a hyena on the battle day was a sign of
bad omen and warriors would be required to go back and fight another day. His
trick never worked, they cursed and laughed off the sounds of hyena, perhaps
too intoxicated to be distracted to the sole mission – War!
Further
on, Situma got even more shocked when they decided to abandon his strategy.
After crossing the river, they headed straight to lukoba, the sun shining on their
faces….and still going uphill. They had chosen the southerly direction as
opposed to the northern direction as advised by the prophet. As a sacrificial
move, rare for any seer before, Situma took forth the weapons and decided to
join the war, knowing very well its gloom prospects on the side of Babukusu.
Their
arrival took Chonge unawares (seemingly), sitting under the tree sharpening his
weapons. No sooner had he heard “Elale” than he jumped to safety instructing them
to wait till he prepares. This Elale factor is remembered as a ‘gentleman’s war
strategy’ since the Bukusu believes to fight in a fair way, both ends
prepared. Now about ten o’clock in the
morning, Elale instructed his warriors to be ready. The time had come!
Somehow,
Chonge’s intelligence had been underestimated by the Bukusu military ranks.
Seemingly he had been adequately prepared for the battle. He had called reinforcements
who were close by. They included; Barwa Bakisila, Bakamulyungu (Suk),
Bakoyonjo, and Bamasai. He even had traded from some of the Bamasaaba mercenaries
from the assimilated Bakolati Clans ready to engage Babukusu cousins.
As
Babukusu stood waiting for signal, Chonge was busy feeding his men and not
organizing them as he said. They ate to their fill. In the waiting, he prepared
evil charms and put them in chicken of which he threw on its backside facing
them. He also gave a goat and engeye of a black bull, stuffing them will the
evil medicine. In gluttony, the warriors led by Namusole (Omuafu) and Makheti
(Omukwangwa) got hold of the bull and roasted it…going against the words of the
prophet.
Soon
Chonge shouted “Emuli” (Iteso for come I am now ready).
All
of a sudden, Ngubesi son of Mukwele Omumunaa hiding behind a post peeped
through a gate opening. An Old woman is said to throw a raw egg with a green
gourd- kumwendo kumubisi (seen as sorcery) to him followed by an Omurwa warrior
who stabbed him. He died instantly. Things went into frenzy…the war had begun.
And
very unexpected, heavy rains began falling alongside deafening thunderstorms. The
hiding warriors and reinforcements emerged and completely surrounded Bukusu
warriors. The Babukusu intelligence on this mission had been lame. They were outnumbered.
The sons of Mubukusu put up a brave fight, while trying to break ranks and escape
when chance arose. The war lasted for hours. The Babukusu had invited themselves
to a war they knew little about.
Even
after the rains, the sun arose as the war went on. The sun’s rays proved a
great visibility disadvantage to Bukusu warriors. Besides, their enemies had
the altitude advantage. Many got speared, bruised and arrowed. The enemy’s power
proved mightier than thought. There were many casualties on the side of Bukusu.
The
very prophet, who has warned them against the war, got speared and went down, dead.
The
enemy threw many of fallen Bukusu warriors in River Khamukoya. The river was
completely ridden in red blood…just as the prophet had seen in his premonition.
To this day, a saying goes, “Nakhanywa nakhameela Senywa mu Khamukoya” [However
I get drunk, I can’t drink water from mu Khamukoya.
The
story of Situma is important in Bukusu folklore since it shows that prophets
were no word peddlers. They were in the community for purpose of guidance. With
rare gifts of communication to the psychic world, they could help the community
prevent a disaster. Situma okhwa-Wachiye was unique since he chose, upon his
community’s stubbornness, to physically take part in war- overriding the
tradition of seers.
To
be Continued: Bukusu dealing with Chonge was far from being over. Kikiyi wa
Weswa a sharp emerging military leader from Babuulo clan would organize a siege
in collaboration with Sing’uru, a seer to employs bitter-evil magic using
mukhendo (gourd) to see the fall of the Chonge Dynasty.
A
story is good, until another one is told….
