Coming Up This Friday: Tracing Bukusu Lineage

Investigating the Biggest of the Bukusu Family Trees

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The Legend of Elijah wa Nameme: The Last one of Them

Via Prof. Julius Wangila Mukhwana (Australia, 2004)

 

This is a brief Story of an Omubichachi tribesman idolized by Dini ya Musambwa…

A man who took active role in the Liberation and declared a National Hero in late 2011…

A Bukusu seer eulogized by the New York Times Magazine…

It is estimated that Elijah was born between 1909 and 1911. Going by his biographer, Vincent Simiyu, wa Nameme was born at the end of the Khaoya- the rinderpest epidemic that gushed through Bukusu lands ending during the Kolongolo age set in 1910. He was born in Kibingei location and would lecture fellow herds boys on Kitayi Hills. Even adults would be fascinated with his stories on the Masaaba communities involving both Babukusu and Bagisu. 

Elijah Masinde, as would be popularly known became an agile boy, with full interests in soccer.  The son of Mwasame would rise to be a football captain in Kimilili and even in 1930 represented Kenya in the Gossage Cup in which Kenyan national team played against Uganda . At one point, reportedly walking through Ematukhuli, wa Nameme would kick a soccer ball heavenward, never to return again!

Ten years later, he would be a junior elder, residing in Maeni, taking charge of Dini ya Musambwa. He first split from the Anglican African Israel church forming Judah Israel Church and later formed Dini ya Musambwa.  He would sojourn to the Sikulu sya Maeko (Maeko Hills), Hills of Sang’alo (wa Mulia) and Mount Masaaba for his religious pilgrimage. 

He loved the old ways of life, teaching people and guiding them to heed to teachings of Wele Mukhobe we Bakuka. He also went up-stream to the sources of Rivers, Lwakhakha, Kibingei, Kibisi, Kuywa, and Kamukuywa for prayers and conduct traditional rites.  He would say, ‘Engelanio embi, bukhabe nga namunyu ...Do not go about imitating foreign cultures, you’ll turn into hyenas.’ Regarded by followers as a seer, he was gifted with powers of foresight. 

As remembered by his age mates, Masinde son of Mwasame went under the knife around 1928, just when the construction of the Kenya-Uganda Railway reached Bungoma. His age group was Machengo. Four years later he would marry Sarah Nanyama and later take another wife, Rebecca from lands of Bagisu that he frequented. Elijah would take four more wives that gave him 27 children.  

He would turn anticolonial, organizing local against the insurgency of British rule. Together with close peers such as Walukuke, Khasoya and Walumoli, he would organize frustrating moments to the dislike of colonial authorities. For instance, he argued followers to tear apart their IDs, and refute paying taxes. This Rebel with a Cause also adopted a strict code such as requiring priests to face away from congregation during religious service, mandating women to kneel in such so as to speak and general decency in female dressing. For instance, the author’s mother at one point would board a matatu with wa Nameme. It happened that wa Nameme chased handful women passengers for wearing mini-skirts! (while he also boarded the matatu, made by a Whiteman!)

Some people feared him due to his strange ancestral powers while followers adored him especially due to his stance against British rule.  For example, Enos Simiyu (bodaboda) witnessed an account at Maeni shopping center where wa Nameme pointed his staff at Moses Sangura, a shopkeeper in what was understood as a dispute. As the sun shone, suddenly heavy clouds formed and it started raining. Sangura, would as warned, rolled three times and by the time the rains subsided, Sangura had dropped dead! In a later account by Prof Mukhwana, Nameme would warn Masinde Muliro; ‘Muliro should have no
political association with Kenyatta because this man had brought too much blood shed in the country.’

Anyway, wa Nameme son of Wabomba omukhana omumeme, clan profound in giving seers, attracted colonial attention. Colonial DC CJ Denton declared that wa Nameme a threat to law and in lieu to Mau Mau league that continued to gain ground. In Kimilili, wa Nameme would attack Chief Namutala and later go into hiding. After being betrayed by his close friend, Omari Kuchikhi, wa Nameme would be found in a hole near Chesamisi. He was arrested on the Valentines of 1948. He was thrown into jail for failing to raise a bond of Kshs. 500. But he predicted that upon his release, Chief Namutala khwa Mayeku would no longer be chief and so it happened. Omusakhulu Omukananchi would later be send to Kamiti Maximum Prison and Mathari Hospital on accounts of being insane. 

Upon release on May 12, 1960, he would intensify his resistance, taking an active role in the KADU-KANU political formations. The Dini ya Musambwa, not declared an illegal sect. had gron in numbers up to West Pokot. Its members were also in danger such as 300 West Pokot followers who were jailed for 900 years! Masinde joined forces with freedom fighters such as Tom Mboya, Jaramogi Oginga, and Masinde Muliro. He joined KANU earning criticism from KADU affiliated western leaders. That is where he forged ties with Kenyatta who at one time visited his Maeni home. It is ironic, however, that the KANU government would ban the sect on October 24, 1968. 

Later serving a prison sentence at Kodiaga Prison in 1986, he developed health problems. He anticipated his death and even instructed Wafula his son where to be buried, beside Kumwirurusia tree. On June 8, 1987, at the age of 75, Elijah wa Nameme, a selfless religious teacher, freedom fighter and community seer breathes his last. Every June, Dini ya Musambwa followers make pilgrimage to his home in Maeni to pay homage to this great man. 

On August 29 2011, Prime Minister Raila Odinga would preside over a ceremony making Elijah a national hero whose selfless actions contributed to colonial repression.  As a hands-on seer, the legend of Elijah son of Mwasame will live forever as a Bukusu tribesman whose full history can fill a 1000-page volume. 

A story is good, until another is told

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Prophesizing for the Prophet: The Account of Manyi Omukhurarwa

With Contributions from Simiyu wa Makhanu (Chonge)    

In about a dozen cassava harvesting seasons after Mango, son of Bwayo, resurrected the Bukusu circumcision practice, another young man rose in the clan of Bakhurarwa. Manyi grew up into a fine young man, endorsed by the gods with the powers of intuition and foresight. Serving as far as Karamajong (among the Bakisila) in northern Buganda kingdom, Manyi was known in his days, both among Babukusu and Bamasaaba cousins.  At the height of tribal warfare between Babukusu, Barwa, Bamia and Bamasai, a section of Bukusu elite warriors would find favor in the house of Manyi. 

It is to be remembered that the great Omukhurarwa forefather was Makutukutu, Mango’s great ancestor, lead the community during earliest years of migration from Sioka. History rememberers allege that Makutukutu was Omusawa, circumcised along with Makanda Omuyemba and Sipanga wa Malasile (Omukhurarwa). Makutukutu brought the people to live at Ebukhumama, close to where Bamia Bakhumama (the Teso of Kumam) lived. Later, Bakhumama and Bamatola’s persistent aggression prompted Makutukutu to further migration downward towards Esamoya, a land where tsetse flies and mosquitoes greatly trimmed Bukusu population. He finally died at Esilangilile leaving community leadership under Fuya, his firstborn son.

In the second half of the nineteenth century, the coexistence of Babukusu with Barwa of Chonge homestead, Ebusilikwa Mumbayi, proved nauseous and unbearable. The Chonge homestead lay in a land far -northwest, beyond the twin rivers of Khamukoya and Khamubila. The Bukusu military elites convened a meeting to deal with the Chonge problem once and for all. The Bamaina and Bachuma elders appointed Mamayi Wamamba, a skillful warrior and strategist, to lead the conquest. However, as it were custom, before going into war, the community had to seek the approval of and blessings from a Bukusu seer. 

Mamayi Wamamba picked his top-brass peers and started off consulting a series of Bukusu prophets to assess how best to tame the deadly Barwa Banamulinge. Everything had to be done calculatedly; or else it would be disastrous as Wachonge warriors were a special breed of nasty fighters, extremely skilled with sophisticated warriors coated will an alien poison.

First, Wamamba and his warriors arrived at the home of Mutonyi wa Bukelembe of the Bayitu Clan. He went forth, performing his wits, looking for a sign. But he saw nothing. They proceeded westward to the homestead of Wachiye son of Naumbwa and Lwasaka. He lived in Emarakaru, among his clans-people of Bakwangwa. Despite his reputation of mystery, uncanny powers and breathtaking miracles, Wachiye wa Naumbwa saw nothing. The gods had clouded him; he could not predict a single bit of how Wachonge battle could unfold.  The team now became frustrated, but they forged on. They had to report to the elders, what a seer had said. 

The hyena growled in the bushes, as they walked beyond valleys and mountains. They reached in Ebututwiika. Here, they asked for direction to the household of Maina son of Nalukale – a man whose prowess was deeply respected up to Ebuyumbu, Ebuyobo, Ebukinisu and Ebuuchuchi. Maina (son of Lunja from the womb of Omumeme woman) sympathized with the delegation, promising to help whenever he could. Like others before him, the relentless shaking of his kumwendo did no good. No sign came forth. Next morning, they rose up early, almost dejected, and headed back.

On the way back, one proposed visiting of not-so-well-known Bukusu seer; Manyi from the heroic tribe Bakhurarwa, the household of Mango and Makutukutu. Unlike the aforementioned prophets, Manyi seemed to a low key prophet; unpopular until Wamamba and his battalion arrived at his home. In the company of Mamayi Wamamba was also Wesi wa Mukwele, Mayote wa Manana, Yusia wa Weng’ang’a, Buuya wa Naliwa and Namusole (Omuafu) among few others. 

They arrived way past noon and Manyi welcomed them. He told them, ‘Now that you have arrived at this time, take a hut and rest. I am headed to Bakisila taking with me another delegation of Babukusu to Karamajong. Refresh and rest, I will be back in a couple of days and give an exact account on how to rein terror on the homestead of Wachonge. Or else, no one will survive the fete.’ And with that, the prophet left leaving no other choice to the now exhausted delegation.

Then, they started talking among themselves, Manyi is gone and none of the major prophets had shown us the battle plan. Let’s fetch a plan; if we are not successful with Manyi, we shall live this homestead with blood on our spears. It seems all the prophets are unable to give us a way out. They proceeded on, let us brew busaa. And so they did, requesting for Kamayemba Nabukimbi and Namafumo and soon it was ready. They, then, gave a heifer six calabashes of beer. It got high and legend says ‘talked’ like man himself. Bamwikuta Manyi. If Manyi truly cannot say unto us what made the heifer (Enimbo) this way, he’s unfit to prophesize. We shall strike him immediately and leave!

Kakhaba kario omutayi ali ekokwe ekhata woo (where there is a kangaroo court, have your representative to save you, lest they plan for your downfall and get you unaware). All along an old woman, pretending to attend the chores in the hut was listening in all along! As she boiled water for beer, she ensured she gets wind of each details in the plan to bring Manyi down. Drunk and exhausted, they, one after another drifted off to sleep.

The old woman kept track of time and moved cautiously to the entry of the homestead. As Manyi and the delegation sung slowly into the homestead, she moved up to him, stepped on his small toe and told him, ‘your future is all planned out in the very hut where they rest. If you do not say what has happened to the crazy animal, you shall surely join your grandmother, in the world after this one.’ In a quick swift, Manyi got informed of the plan and instructed the old lady to get back and tell no one of the happenings. Soon, the men would hear of the arrival of Manyi and rise up. They sternly insisted that before the seer told them of the imminent war, he must speak on the behaviors of the cow. 

Manyi kakamanya! Fully aware of their trap, Manyi said that they gave it six calabashes of brewed beer and that’s why it was behaving so. Wamamba and the crew were overjoyed and their confidence in Manyi doubled. They now sat to hear his advice on the conquest of Wachonge. 

 

‘On your way to Wachonge stay on the left, on the footpath to Wakitalia. Then, turn and follow right, you’ll have trapped them in Khamukoya. That’s where you’ll strike. In the land between two rivers, you’ll have the advantage and slaughter them completely.’ They left excited, and upon arrival briefed elders on the advice of Manyi.

On the day of action, Marombocho from Babuulo tribe, out of sheer aggression misled the troops. They lay on the right, contrary to initial advice by the seer. It was a blunder and they were already spotted by an enemy on a rooftop. Out of reflex, he aimed his spear, splitting open Marombocho’s intestines. Unexpectedly, the war had begun and Barwa had the altitude advantage. Besides, the sun now shone on the eyes of Bukusu warriors as opposed to their backs as advised by the seer. It was a commotion and Babukusu suffered many casualties. The survivors retreated back but many had fallen in River Khamukoya. The whole river turned blood red! To this day the proverb goes: Nakhanywa namela, sendinywa muKhamukoya (However drunk I get, I will never drink water from Khamukoya River) – I will be drinking the blood of men I fought along with.

                                                                            

A story is good, until another is told

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Bukusu Fictional Writing: Nakhayuyu Nabulicho- Omumuki Girl with a Heart of a God

Once upon a time, in the land after the fall of ogres. In a different realm, where diviners were as important as rulers. When the male sun shone with love and the female moon proudly lit the paths of late sojourners. When diviners beseeched Khakaba to summon strong winds to ward off chikhungu toward the great waters of Walule… 

When neither Bailifuma had mastered the art of tickling the skies nor did emande, the game bird, fly on the left-side spelling doom on Baala warriors. There lived a young girl, humped, orphaned. Nakhayuyu daughter of Mbirira of Basilikwa, they who came caring raffia palms. 

By the mercy of her clanspeople, her days moved on sluggishly.  

She knew not of where she had come from.  Nakhabale, on her death rack told her someone with a bile-green heart had blew bad winds upon the homestead. 

In the twin-seasons before the great famine of Mutabani, Mbirrira, her father, had been felled in the week-long war between Bamuki and Bamuruku. But didn’t Nasookho, the aged Omuyemba seer, forewarn them? In their sheer pride, they charged on, suffered great causalities under the poisoned arrow-shower of Bamaasai Bamuruku Warriors. 

A few moons thereafter, Nabwami her mother passed through red Manafwa River crossing towards Mitoto, the dreaded land with Mitoto trees. Never to return. And now, her only caregiver Nakhabale slowly sank low, her long-gone ancestors calling out, in the next world. Just a young girl, Wanakhatandi ketekhe arie?

But an oracle had spoken; Nasookho in his youthful days gave word. In his second sight he told people of his persistent dream. That at a ripe time, there would come a woman-warrior. A new kind of bull on the kraal. That ekhutu would transform into ekhuchuru (the falcon), flying high in a land where no good person survives.  Seasons upon each other, the old prophecy had slowly faded in the minds of the clan's people. A woman had her place after all, but never on the front battle lines-they had dismissed. 

One evening, Nakhayuyu made way through the thick and thorny bushes down to the Manafwa River. On her head was luucho, steadily balanced. Slowly, she walked, choosing not to listen to pangs of her empty stomach. Her mind wandered. ‘I have some eleusine left, after getting water; I will pick some Khakayanga herbs and cook for my khocha from Ebukaramocha. He, indeed, has come with good tidings. Senke requests for my presence. At dawn we sojourn to the land of Bamasaaba’. 

Nakhayuyu edged closer to the river bank. Alas!

She heard a smooth voice speaking nearby. She lifted her eyes towards the gushy currents of the river. There was a hand raised above the waters. A hand of a female, carrying kumwendo, slowly moving it. From underneath the water, the voice whistled on. As if someone, were drowsing; in a distress call. Nakhayuyu physical state would not allow her to jump in and save the mysterious person. If only she had come with Walekhwa or Muyundo; but they had gone grazing mukewa ya Musioba and probably swimming in River Namwenula. Emichi mikali lifwa! Bali emechi burerere. Nakhayuyu stood still.

Momentarily, she was stuck. Yet, the voice seemed so familiar, calling out to her to do something. Pebe! Lusambu nelwalomaloma? She wanted to shout for help, but her voice trailed off. She blacked out.

After three days and three nights, she woke up. Slowly, she struggled to open her eyes. She could see lusuli that was unfamiliar. She was at Matumbufu Nalukuluku’s; the village omulakusi. He was smiling at her with his big teeth, holding kuwendo similar to the one in the river. Nalukuluku said to her uncle on her left side, that she was of excellent health.

But something had occurred. 

She had become a girl after the god’s own hearts. 

‘From now, you will be Nakhayuyu Namwendo Nabulicho. You are now a warrior; the ekhuchuru bird that Nasookho predicted ten seasons before Wele wa Kasawa brought people on the Mountain-Hill of Bukusu. Wake up and take kumwendo; with it you will cure, save, advice and open the skies at the hour of need. Your word will open and seal. Mbiriira your great great grandfather must be proud of you. And should be Nakhayuyu Nekoye, the great woman whose rope our people used to cross the massive river of the North; that cuts through the desert.’

Busia bwasia nako! A heroine had been reborn in the clan of Bamuki. Since the heroic days of Nekoye, the humped girl had been given divination powers. Embuuni ekhuuna khelebende! At the next sunrise, Wekuke, the oldest of them, staggered into the homestead. ‘My gods can now let me rest in peace, my eyes have witnessed the new elevation. An Omumuki feminine warrior has been born, just like in my dream last night.’ 

Later, the sun went down on him, taking him far away, at peace with self.

From the very day, intuition and uncanny powers came upon the daughter of Nabwami. Her gourd directed her wits. She had been given the wisdom to see before anyone else, and ‘kill’ herbs to healing flesh and mind.  Back in her munjeko, through premonitions she guided men of battle. 

Undisputedly and in exact sense she spoke, the gods delivered the enemy unto Babukusu warriors in the Battle of Lelekwe. For sure, the gods lived through her words!

Unheard before, each day her homestead flooded with clansmen and women, long-distance sojourners, military elites and all those in need of her portion and healing. She blessed the newborns, fished out the witches and dedicated lands to plant eleusine. 

Bali sisiowo sikekhe ne sikali. Nakhayuyu Namwendo forever remained a household name. A warrior who went to battle before it began, a healer, seer and good judge through the land of Thigh of the Elephant. Not only to Bamuki but to all clans people and far-fetched berende in need. 

In her natural form, slow spoken but deeply wise, Nakhayuyu showed no revenge to those who had despised her and denied her food. She spoke the truth, serving all in the Trinity of Wele Khakaba, Mukhobe and Mung’oma.

 

A story is good, until another is told

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Note: This is fictional work, name of characters and some events have been made up. Events mentioned did not happen in the said clans. The piece is for pure enjoyment, and of course a little lesson in the way you interpret it.