Khuswala Kumusee: Who will walk in the shoes of Wanyonyi Manguliechi?

In tribute of the fallen Omuyitu Elder, Omukinyikeu Wanyama Khaoya (1926 -2019) whom the Khakaba has called after fullness of years…

What is its Origin?

In the remember-able history of Babukusu, Khuswala kumusee/ Esimbo was first performed by Mwambu after the funeral of Samba Sambarani Ngunyi when Babukusu first lived in Situluku. Omukananachi Luka Namulala from the house of Omutukwiika Musamali, the son of Maina wa Nalukale, Wachilonga Omubichachi, Saenyi Omubulo and Wabule wa Machakhi, Omubuulo are notable performers.

Up until recently, this task of public preaching/comforting was done by John Wanyonyi Manguliechi, a dedicated Omumeme clansman uncled at Ebubuya. Born in 1930 in Kamusinga village and circumcised under Bakinyikewi in 1946, Manguliechi would find the company of Simoni Masakha who trained him through the three vital stages of khuswala; performing while seated (5 years) , standing (3 years)  and finally while walking. After being a full performer in 1976, Manguliechi became known all over bukusu-land until he breathed his last in July 2012 and rested with his forefathers. 

What is khuswala Kumusee anyway?

This is a unique, strong and direct calling by Wele Khakaba not only to be a custodian of Bukusu history but to condemn, guide, teach and comfort people in public places. It is a unique art that requires specific type of kumusambwa, inherited magico-religious power to be a performer. The performer, called oswala kumuse, an elderly man of strong moral standing who he is mentored to take up this task.

Conditions for Oswala Kumuse:

i.  One cannot perform kumuse if his first born child is a girl and also if his father is alive or he will be killed in the act.

ii.  His father or his father’s age-mates should not find him performing, he will die.

iii. He should not be Omubini- a night runner

iv.  He should not be Omwifwi- a thief

v.   He should not be Omulosi –a witch

vi.   He should not be we bichubo- one who easy to curse

vii.  He should not be we chinge- a mean person

viii. He should not be waria embalu – one who failed to endure circumcision pain

ix.  He should not be Omwana wa Nasikoko – a child born of a woman married before.

x.   He should not be omukhwana – a twin

What Instruments/regalia does Oswala Kumuse need?

i.   Ekutusi- Colobus Monkey Skin

ii.   Lichabe- elder’s robe

iii.  Kumukufu - chain of ostrich egg-shells, put on if deceased is a twin

iv.   Garb – ekutwa

v.    Endebe embukusu – Bukusu traditional 3-legged stool

vi.   Esimbo – a rod (that led Babukusu from Situluku to Sibakala- like synonymous to the Biblical rod that Moses used in Red Sea crossing)

Which clans produces Baswala Kumuse?

i.   Batukwiika (only Bakitang`a  and  Baluleti),

ii.  Babuulo,

iii. Bayiitu,

iv.  Bachemayi

v.   Babuya (all sub-clans- Bakabo, Bawoolo, Basikulu, Bauucha, Baumbwa, and Bakhufwe)

vi.  Bameme,

vii. Bamusomi,

viii. Bachemwile,

ix.  Babichachi and

x.   Bakhwami among few others.

Any imposter from the non-performing clan who puts on the ritual garb and tries to perform will drop dead in the arena and die on the spot!

What the Oswala Kumuse Orator does

1. The ritual takes place three days after burial
2. Mourners get seated ahead of his arrival, forming an open circle –women & children on one side, men on the other.
3. The widow(s) and orphaned children sit on the side of women on the ground with their legs stretched out in front of them in line with khulungisia lisaye.
4. The orator comes from the North, preparing a path (kumuse about 8m long) from south to north, on which he walks as he speaks.
5. The Kumuse path signify the road to the afterlife that the deceased will follow.
6. No one should ever cross this part, reason why the ritual is conducted far off the compound.
7. He speaks in styled, articulated words, asking questions, most of which are rhetorical.
8. Audience only participates at needed intervals.

His roles:

1. To comfort the family, clan  and gathered people, reminding that we are mortal and death is the wish of God
2. He counsels the bereaved family- sons to unite even in crisis, daughters to love husbands and all to care for the widow
3. He peaches against ills such as bubeyi (lies), bubwifwi (thievery), kunywanywa (devourness) and embelekeu (lack of respect) among other morals.
4. Towards the end, oswala kumusee talks about historical occurrences and past happenings to strengthen and stabilize the community.
5. At the end, he runs from side to side, three times (khusoma- wandering) as a way of mourning since he is not allowed to shed tears.
6. He then stops at the center and utters finally words like: “Kumwoyo Kwalila enoo. Mayi Kumwoyo Kwalila enqo. Mele Omundu yuno bona alikhunqila kecha mwakanile (My heart is grieving for home, God this person is on his way coming, please welcome him)."

The Prohibitions in Khuswala kumuse

1.      For the Performer

1. Oswala Kumuse should not drink alcohol, eat flying termites, cut a tree or participate intercourse with his wife if he performs the following day.
2. From his home to the ceremony he does not talk or greet with anyone (unless with a fellow performer)
3. He enters from north and does not at any point swallow saliva
4. He does not carry money given to him for the ceremony
5. His kin (brother etc.) /father should not be part of audience
6. He should never point his esimbo at any person, the person pointed will drop dead immediately.

2.      For the audience

1. They should sit silently, without any slight fidgeting or unnecessary responses.
2. No one should sneeze, never. It is forbidden (engani). If he/she does, they should rise and leave.

With Manguliechi Omumeme gone, who will perform for my fallen grandfather? Or perhaps, as Nandemu Barasa and Timothy Makokha say, Omukambisi Joseph Natembeya (Omunyange -1956) from the house of Israeli Khaoya of Batukwika - Bakitang’a clan in Ematili is fit to fill this very important gap in the community?

With special credit to Kizito Wasike Mukhwana, UoN’s Institute of African Studies

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Bukusu Self-introduction- Episode II

Bukusu Self-introduction- Episode II

1.      Omutilu:  Nekoye, Nabwami, bulicho, Nakhanwa, Nabwayi, Nang’oma, Nakhabale, basinga bukhi, babatikitia likulu liamwenyamwenya

Bamutilu came to the present Bukusu land by use of a rope across a large river. They are a leadership clan and also with vast wealth in cattle and livestock. They play a war drum, such as that which Mukite wa Nameme played to unite Bukusu land. They are skilled rainmakers and belong to Basilikwa group of clans; that is descendants of Silikwa, who was one of the sons of Mubukusu who led the people in Esengeli during their early migration. 

 

2.      Omuchemwile: Omukikayi, omusiandete, omusiang’oma, omusyanyungu, silimbakha

Bachemwile are naturally very captivating conversationalists (silimbakha), thus they talk a lot. Their ancestors include Watambamala, Muchube and Situlungu who were tough and rough men. They belong Bakikayi cluster, group of clans who sojourned in Kikayi Hills during their migration.

3.      Baengele: Nambengele Nalukhamba, Nabulusya, owaabina nebusiele. Tundwe, Nasiloma, Mwalie owecha na ekutusi.

Omuengele is not only naughty and stubborn but also a good talker and a people-person. The late Wamalwa Kijana is an example of an eloquent speaker from the clam. Omuengele is also bold and can elude an enemy while it is dawn. He is a ruler (leadership clan) who came with the elders’ robe -ekutusi. He pays allegiance to Bamwalie cluster; those groups of clans who came by the Mwalie Hills.

4.      Banyangali: Basilikwa, Barwa Bayoboyi, Khukhwakenda ne chikhendu mukanda, balicha ngwe.

Omunyangali is a descendant of Silikwa having walked with other clans after the Silikwa dispersal wars. Note; they fought Kalenjin adversaries (Bayoboyi). Due to close association to Barwa, Banyangali adopted the practice of khulicha, a top secret ritual whose symbol of the leopard. Due to khulicha (widely practiced within Mwalie clans), it is highly likely that Banyangali have deep links to Bamwalie.

5.      Babichu: Namwalie, wanakhuchuru

They have allegiance to Bamwalie cluster; those who lived around Mwalie hills and adopted much of Barwa way of life. They are also elusive as the ekhuchuru bird- the African francolin. 

 

6.      Bakhwami: Nabukhwami, enda ye Wandinda, Kukali, Kutusi, Namachanja, Machabe.

Bakhwami are a leadership clan and their elders wear the royal insignia; ekutusi the robe and lichabe, the iron armband. Due to maternal ties, they are related to Babuulo.

7.      Bakhoma: Nawanga, Nalubia, Nasakami; Omukhoma salia engokho

They belong to the group of clans that lived around Kikayi Hills and profess Nawanga as their maternal ancestor. Due to some occurrences in the clan’s history, they abstained from eating chicken, hence Bakhoma sabalia engokho.

8.      Babwoba: Omwanamusime

While it is not captured in their introduction, Babwoba have special significance in Bukusu circumcision. A story goes that one day, two old men from the clan were sent to find a mudding place (sitosi/sitabicha/silongo) where initiates would be applied mud just after circumcision. Upon reaching the riverside, the two men found two things; a snake and a bird; which was regarded as good omen. Ever since, circumcision candidates from Babwoba are the first ones to be mudded before everyone else.

9.      Bamakhuli: Batachoni ngololi, maabo, bulicho

Omumakhuli branched off from Batachoni clan-fold (Bayumbu). No meaningful translation can be realized from the other words.

10.  Bakobolo: Bemukwena, bamatisi, wekoye, likhui, khukhwanaba ching’eni, khwanaba ne lulumbe

The introduction strongly suggests that Omukobolo was a skilled fisherman whose livelihood depended on fishing. He coexisted with chikwena (crocodiles), built dams (kamatisi) and feasted on different types of fish. It is also hinted that they were skilled medicine-men and women. Finally, they belong to Bamwalie group of clans, those who came to present Bukusu land through Mwalie Hills.

11.  Basituyi: Basilikwa, Njoyobi, Namurwa, Simatwa, Kikayi, Banianiambi Basilimatakho, Bama Embayi ne chikhendu sikanda

Omusituyi was part the clans that came last after the dispersal wars of Silikwa. He pays allegiance to Namurwa (mother of Mubukusu and Mukisu). Their ancestors had a slim backside and walked with pride and cheerfulness. Out of Silikwa and Embayi, Basituyi came carrying chikhendu (raffia palms) which is a symbol of enormous wealth in cattle.

Stay tuned for more episodes

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