ENJU YA MULEMBE

POWER SHIFT IN BUKUSU LEADERSHIP Before analyzing the rise of Sudi, it is important to mention his arch-rival and supposedly-community leader Wandabwa, son of Namunyulubunda. But to understand Wandabwa well, we have to time-travel back as far as 900 A.D (The Year of Our Lord). As far as memories can grasp, Walumoli the son of Sioka (Omubuya) was the pioneer community leader. Walumoli together with his son Wabutubile takes the community from the plains of Silikwa to Ekukumayi through Sengeli, Namanajalala, and Namarare. His leadership is succeeded by Sioka a prominent Omulako. Later leadership drops among the Bakhurarwa taken by Matukutuku who was a great ancestor of Mango, circumcision reformist. When Matukutuku dies at Esilangilile, power returns to the house of Omubuya as Sanjamolu leads the community up until Bukaya. Batukwiika Bakitang’a then succeeds the community leadership as Maina (II) son of Nalukale, the famed leader arises to power. After decades in rein, he passes Ekutusi a

Today we sojourn to the land of Ebukhone... Omukhone – Omwalie Omusilambongo,Owambukha Njoya Khumufunje wakwa engelekha khuluusi [Omukhone express allegiance to Bamwalie, does not dine on antelope meat, he came to current Bukusuland by making a rope bridge....and landed to the other side on a thread]. We visit the homestead of Otunga, a successful Omukhone with vast crops and unnumbered livestock. There is an emotionally disturbed barren wife. It is on a cold rainy when the barren wife of Otunga heads to junk heap to throw ashes. She notices a shivering boy, naked and destitute. Pity engulfs her and she quickly relays the news to Otunga who joyfully agrees to adopt the son as his own. The pity looking was Ekobi, son of Lusaala (Omutura). Running away from hunger, he lands in Wakoko’s territory in Otunga’s lukoba. Dearly loved, Ekobi grows to be quick and agile. He was a superb herder, helping in the fields and chasing birds that might destroy crops. He lightens up lukoba, more especial

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 eart

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/watchv=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,

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

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 m

Around 1879, Situma khwa wa Wachiye had forewarned the Bukusu community that engaging Chonge was too premature. He was far-connected. They, on the other hand, would be ill-prepared and would suffer huge casualties. Overambitious military elites had overrun Situma’s words, terming him only a frightened, worth dressing in luilikhe, woman’s skin cloak. The old seer, in desperation, enjoined in the battle but fate had its way; skulls ran River Khamukoya red…just like the Oracle had spoken. After a handful harvesting seasons had passed after the Bukusu merciless massacre in the hilltop homestead of Chonge, omurwa Omulaku, there was a pressing need to deal with him once and for all. The previous attack had nevertheless, been so demoralizing. Homesteads had feared giving young men for war. Wa Chonge’s military prowess was unmatched and sooner or later, he was due to attacking the community. It was that precise moment when a young man from Babuulo clan, expressed interest to comman

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

“ 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 o

Once upon a time, in Bukusu land, when the future was in a distant past… Long before the coming of the pink man became a memory people’s mind… Long before Wachiye wa Naumbwa, Mutonyi, Khakula, Sing'uru, Maina wa Nalukale or Mukite wa Nameme were born to consult the oracle and prophesize on our lands …. Long before Mango son of Bwayo from Ebukhurarwa wrestled with the giant killer snake in the dark caves of Mwiala…. Long before Ngutuku wa Watiila, Maelo wa Khaindi, Sikhokhone or Kaluuka wa Nabwonja poured their wisdom in leading the people in peace and war… – A great famine befell the land. Rains got scarcer and vegetation started drying up. Finding water became a problem and livestock also began to die. Increasingly, homesteads had less and less to eat and people lived in fear of death. And yet, the skies shone bright and no sacrifices by elders in Mountain tops charmed the gods. In the clan of Baechalo, there lived Kharuba whose household felt the pangs of the prolonge

The people were seated and silently listening to the tribulations that had befallen Maina wa Nalukale. After he had spoken, few moments passed, elders consulting among themselves. The first elder to stand and add his voice was Nakitembwa, the Omukasa for the Masaaba. He condemned the act and retaliated that Namunguba should be killed. Secondly, Mingichi who was Omukasa for Barwa Bauchuchi agreed with Nakitembwa that he should be killed. From Bamia, Mirikwa their elders said the community should not kill Namunguba since a woman is like a flowing river, a common property to the society. Then it was the turn of Bukusu elders. Among them was Welembe Omuala by clan, Cherono, Omufuumi and the well-known Mungo’ma Omubichachi. After a brief joint consultation they said: “When a person grows old it is okay for him to give his youngest wives to his surviving son. All we can do is perform the silukhi so that Namunguba gets cleansed from the wayward behavior he has exhibited” Observabl

EPISODE 1: MAINA THE GREATEST SEER OF ALLTIME This is a tale of a great tribesman among the Babukusu of Luhyia nation. It is a tale of the greatest seer hailing from the Batukwiika Bakitang’a. In a quick recap, Batukwiika are classified in three ‘gates’ (Bilibwa); Bakwangwa, Basakha and Bakitang’a. Just like almost every clan, Batukwiika have their own approach to self-introduction. And it goes: Omutukwiika Mbirira Machabe, Kutusi, omusilikwa, omurwa we Embayi, omunianiambi Omusila matakho, owakenda na chikhendu sikala. [Batukwiika were once led by Omukwangwa leader Mbirira; he is entitled to ekutusi (elders robe –signifying political power); he is well-built walking cheerfully; he came from Silikwa through Embayi carrying a long raffia palms symbolizing immense cattle wealth.] Maina son of Nalukale hailed from silibwa of Bakitang'a. It is not clearly when Maina was born. Nalukale was the name of his father and his mother was Omumasaaba (Omugisu whose ancestor was Mukis