STORY OF ORIGIN OF ABAYIRIFUMA: The Story of Masiribayi.
Welcome to the Story. This is the story of the origin of Abairifuma. Abayirifuma is a clan found among the Abanyala ba Kakamega.
A story is told and retold that towards the onset of the 18th Century, the Abanyala ba Mukhamba (now living in Kakamega, Bungoma and Tranzoia counties) lived in Uganda Bukwe under the leadership of Mukhamba wa Munyala Mukhe Mukangu of Abayemba clan. Mukhamba wa Munyala Mukhe Mukangu handed over power to Nasookho of Abayemba-Abasaya. After some time, Nasookho was peacefully removed from power by his people. The people then installed Masiribayi. The story of the rise of Masiribayi to the seat of power among Abanyala Ba Kakamega is the same as the story of the origin of Abayirifuma among Abanyala.
Story starts by stating that Masiribayi was of the Masaai subgroup of Ilporko. Masiribayi was a son of Ngau. Ngau was a son to Muleria. Muleria was a son of Sani. He separated from his brothers (and was believed to have got lost) after circumcision and went beyond Ngare Narok in search of pasture- beyond the Nyika Plateau.
A story is told and retold that towards the onset of the 18th Century, the Abanyala ba Mukhamba (now living in Kakamega, Bungoma and Tranzoia counties) lived in Uganda Bukwe under the leadership of Mukhamba wa Munyala Mukhe Mukangu of Abayemba clan. Mukhamba wa Munyala Mukhe Mukangu handed over power to Nasookho of Abayemba-Abasaya. After some time, Nasookho was peacefully removed from power by his people. The people then installed Masiribayi. The story of the rise of Masiribayi to the seat of power among Abanyala Ba Kakamega is the same as the story of the origin of Abayirifuma among Abanyala.
Story starts by stating that Masiribayi was of the Masaai subgroup of Ilporko. Masiribayi was a son of Ngau. Ngau was a son to Muleria. Muleria was a son of Sani. He separated from his brothers (and was believed to have got lost) after circumcision and went beyond Ngare Narok in search of pasture- beyond the Nyika Plateau.
Masiribsyi later crossed through a thick forest and moved to the land of the Kikuyus where he faced hostilities and moved away. He latter sojourned and stayed in the land of the Akamba around Machakos. Here, he became a heardsboy looking after goats for a man called Mailu. While working for him, Mailu discovered that Masiribayi was anointed for leadership after seeing a bracelet on his arm. By this time, Masiribayi had not known the significance of his bracelet. Mailu explained its significance to him. Mailu then released him to go after giving him many goats as a token of appreciation. Upon fathoming this discovery, Masiribayi went back to trace his father and brothers. He traced them and located them in Eldoret. Apart from his father and two of his brothers, his other brothers did not welcome him as it was expected of brothers to a long lost brother. After settling, his brothers kept on organizing for raids on his cattle and goats.
After some time, Masiribayi married Nyaikuta. This Nyaikuta is the one who later become phonetically corrupted into Nakuta by the Abanyala. The name Nakuta can be traced in Masiribayi's son who took over the leadership from him and prided himself in his mother's name as Mahero wa Nakuta. It is also said that Mahero was the Abanyala version of Mailu. Masiribayi named his son in remembrance of that Akamba man who made him to discover he had an anointing) Within no time, during a dry season of his coming back, Masiribayi's mother passed on. Masiribayi's ailing father reached a point in life when he wanted to install Masiribayi as the head of family. However, some of his brothers objected. Towards his deathbed in the same season, Masiribayi's father went ahead and anointed his once lost son. Only two of his brothers: Kibieti and Kisauli, attempted to side with their father. At long last, the father also passed on within the same dry season. On the day of burial, Masiribayi performed a ritual that made it to rain. On this day of the rain, thunder struck one of his critic brother's house. This escalated family animosity that made him to migrate towards West with his wife and two of his brothers.
Traceable folklore has it that upon reaching Sang'alo Hills, he joined olukoba (fort-clan-cluster) which had a people called Abasonge. After some time, he headed further West, together with some splinter group of Abasonge, into Uganda. On reaching around Ebuyemba, he met a group of Abanyala who were now under the leadership of son of Abayemba-Abasaya called Nasookho. This was at a place called Sirikwa Mumbai. At this time, Abanyala claim to have been neighbours of Ababukusu- two rivers down the South.
Upon introduction, the Masiribayis told Nasookho that they were peace loving warriors from the Maasai. Nasookho summoned some members of the Simbuchi's generation (Abasenya) to confirm Masiribayi's assertions since Abasenya (AbaSimbuchi) were also of the same blood like Masiribayi. They had joined Abanyala some decades earlier at Mbale. The Abasenya listened to their 'cousins' and then persuaded Nasookho to allow Masiribayi and his brothers to stay.
When Nasookho thought of how the Simbuchis (Abasenya) had helped to organize Abanyala warriors. He accepted. Indeed, Simbuchi had brought some skillful organization into the Abanyala warriors. He had structured it into: abasindusa (forerunners), abayoti (scouts and intelligence gatherers), fungututi (troupe group leaders), aba-mauko (escorters), abasangirisi (reinforcers), abalindavyoki (war tools keepers) and abahabini (the deadliest squard). Therefore, with the coming of the Masiribayis, Nasookho was made to believe he had got additional war force. The Masiribayis were then assimilation into Abanyala through a ritual of 'eating a dog' (okhulia embwa). Abasiondo, the original war frontrunners for the Abanyala, whose population was going down because of being victim frontruning in war, got boost.
You must have heard of adage that old habits die hard, haven't you? It is said that due to his intrinsic love of caring for animals, Masiribayi offered to be a heardsman in Nasookho's home. Now that he was new, Nasookho doubted his intentions and offered him the work of only cleaning the kraal where the animals slept. After some time, under watch, he was made a herdsman. This infuriated Simbuchi (the earlier assimilated Masaai) who had by then become the defacto expert on animal issues among Abanyala. Simbuchi became angered and moved away leaving the wife he had been 'given' from the clan of Abakwangwachi- Nafula Tingo wa Mukhokoche- with Abakwangwachi for some time. Upon finishing to scout for new settling place, Simbuchi came back to pick his wife but he was told by Abakwangwachi to add some dowry. Simbuchi refused saying he cannot pay dowry twice. Abakwangwachi kept on reminding him of the demand of the dowry debt. As a warning to him; it is narrated that they kept on 'sending thunder and lightening' to strike items in his home until he feared for his life, paid second-time dowry and took back his wife. The dowry, brought in the evening, was made up of huge black cows. Funny enough, it is said that the huge cows, took off to the bush upon being untied in the next morning. They left their owner to watch in shock amid other grazing cattle. It was later alleged that Simbuchi had brought in buffalos as dowry. That is why, to date, there is this adage among Abanyala: Namakwangwachi oyu bakhwa emboko. (Abakwangwachi the adamant who were paid buffalos as dowry) On taking the wife to the new place, he left some of his children with the uncles who remained part of Abanyala. It is said that Simbuchi moved away to Mianga, then to Mateka and then shifted to Khaukokhe upon marrying his second wife called Namasanja. After this, it was Masiribayi who took over as the defacto herdsman and expert in animal matters among Abanyala. He shifted to Nasookho's home.
Now, it is narrated that during Nasookho's era, there was prolonged draught lasting for seven planting seasons. This was approximately three and a half years since the long rains (erocho) and the short rains (esirumbi) were counted as two seasons. The drought swept across othet leaderships in land of Bugwe. Many animals died and there was no food. The people pleaded with Nasookho, to use his powers, to save them. Various specialists among Abanyala and beyond were consulted, but; despite their consistent attempts, no solution was forthcoming. Mulaa, one of the consultants to Nasookho told Nasookho that the Bukwe they were staying in was not the Bukwe of the promised land- they were moving from the land of Ebunambo but had not arrived in their promised place.
One evening, one of Nasookho's consultants called Kulokoma Kiminyi-munyala, a man from the Kulokoma House of the Abaengele-Naukhamba clan, used his truthmeter (oluengera) and pointed out to Nasookho that the drought was because of the presence of two anointed leaders (emikasa) sharing one home. Nasokho dismissed him for he saw nobody else with annointed leadership in his home. Kulokoma then made some herbs and sprinkled in Nasookhos compound to help 'open' people's eyes. The next morning, when Nasokho's wife visited the cattle kraal, he found Masiribayi cleaning the kraal. By chance, she saw Masiribayi with a copper bracelet on his wrist. Having previously eavesdropped Kulokoma's words about 'two leaders in one home', she quickly interpreted the bracelet as a symbol of an anointed leaders. She quickly informed the husband who called in his advisors for further pieces of advice. It was agreed: they call Masiribayi and talk to him, they ask him to accept to partake in another ritual to undo the assimilation ritual that was made earlier; and, they set him free to go.
On arrival before Nasookho and his advisors, Masiribayi pleaded guilty of having a bracelet of the said leadership anointment. However, he added that there was no need for him to go away since he had a cure of the problem of draught that was nearly subjecting him to the planned excommunication ritual. He claimed he had the powers of the Tavasi- the ability to lead and plead for the rains to come. However, he added that he feared to perform this rain ritual because he was scared of being victimized. Also, that he feared since the first time he tried this ritual, on the day of his father's burial, it brought thunder which struck his brother's house. His brothers, who were living around and being refered to as Abasiribayi were consulted and they supported Masiribayi. The two brothers, out of fear of what was to befall Masiribayi in case of rain failure, took off at night towards the East. (Are they who became the Basibayi clan in Bukusu?)
Nasookho called one of his advisers, an Abakwangwachi man called Mulaa from the clan cluster of Abawo, aside for consultation. Mulaa was the same man who had circumcised Nasookho. Upon being crowned as a leader, Nasookho had put this old man as part of his council of advisers. Mulaa was an expert in arresting lightening and thunder to ensure it does not strike. He was tasked by Nasookho to stop Masiribayi's fear- the fear of lightening.
Nasookho then gave a go a head to Masiribayi to perform his rain ritual. Masiribayi requested to be allowed to erect a special house-like structure called engang (Masai house structure) in Nasokho's home. It was made of special sticks, mud, cowdung and majorly worked on by his wife Nyaikuta (Nakuta). Into it, he put some items of his rain ritual trade. The Abanyala, who could not comprehend the meaning of engang'a, later referred to this structure as esikimbiro (rain shrine).
On the day of the rain ritual, Masiribayi took hold of one of his goats ready for the rain ritual task and gave instructions to the Abanyala. That they bring part of the seeds they were to plant carried on callabashes- this, they did. That they avoid any conjugal act that night of the rain till the first rains showers are over- this they promised to honour. That they tell any recent visiting relative among Abanyala to go back before the ritual- to this, the visitors just heeded advise and went. Lastly, he asked for an assurance that thunder will be arrested as promised- to this, Mulaa said he was ready and up to the task. In the evening, he told the elderly people to remain indoor. Masiribayi and Mulaa under security of Omusiondo, who was a namesake to Nasookho, set off to the hill nearby. On coming back, Masiribayi told the people to be ready for the rains and start welcoming it with dance. The Abanyala organised themselves and started to dance their Kilumbe dance. As forecasted by Masiribayi, from the direction of the hill, thunder was heard from distance. In no time, it became cloudy and it was soon to start raining. He told the people that, that first rain should not wet any elderly person. That it was only the children who were free to dance in it. Suddenly, it started raining. The elderly danced indoors as children darted about in the showers with excitment. The people happily danced in praise of Masiribayi. They sang a song with chorus: 'Ewa Masiribayi, yiri efuma." They were saying that it is in Masiribayi that praises should be given. This was shortened as 'ewa Yiri-fuma' meaning 'the home where praise should go' when the people were refering to his home. Later, his generation became 'those of the Yiri fuma' or the clan of Aba-yirifuma. And behold, that is how the clan of Abayirifuma originated.
(To date, whatever Masiribayi had done as part of rain ritual seem to have remained a guarded secret. However, I believe this is a positive cultural ritual that needs further research from the County Government of Kakamega. This rain ritual has remained guarded 'science' mong some few families of Abayirifuma. It is believed the one with this annointing starts developing eye complications of 'seeing clouds' until he is taken to the rain-shrine. Those whose 'cloud-seeing' eyes were cured by being taken to rain-shrine can be great informants )
Though the story of the origin of Abayiruma is complete, the icing on the cake is this remaining part of the story of Masiribayi- the rain maker. The following day after the night of rain, no farming activity took place as instructed by Masiribayi. After this day, it rained again. The morning after the second rain, Masiribayi gave out to each family some of the seed they had brought to hifm. He told told them to mix the blessed seeds with other seeds they had in their houses in preparation for planting. Masiribayi was the first to plant in his garden, which was around his house, on the third day of the rain. This was after a community prayer in which he told Abanyala to thank their God- Were Khakaba- he who had given rain and blocked thunder. He instructed them to ensure they bring part of the produce after harvesting as offerings to Were. (They did. Surprisingly, this request picked up as part of the culture. The taking of harversts to their leader became a seasonal undertaking. Abanyala kept on doing it after any harvest. This practice went on from one leader to the next up to and including Hamisi Okwako Tavasi Ndombi wa Namusia. In fact, Ndombi made it compulsory and even specified the minimum qantity one had to give.)
Back to our story of Masiribayi- after two days following the planting, the social and political atmosphere was no longer the same among Abanyala. Mulaa told Nasokho, "Omwami, esingirire sianuula esiene ekhombe. (Refer to proverbs of Abanyala) The seven seasons of drought we have had will now be seven seasons of leadership-drought among the people of Mukhamba. Khanu, silia enyuni silia eswa! (It shall eat the white ants and eat the bird too.)" Mulaa was pointing out that the pot of leadership was boiling over and leadership was going to be passed on seven times before being passed to any of the Mukhamba lead clans. Hovever, at this time, people had heard about Masiribayi's anointed bracelet. They had got convinced he was one of them since the god that Abayalaa worships had answered prayers only through him- hence, he was a leader send by Were Khakaba himself.
The people started agitating for a change over of the leadership to a leader who had saved them by speaking directly to Were Khakava Peacefully, the leadership was passed over from Nasookho to Masiribayi. But behold, Mulaa told the people, " now that we have fineshed seven seasons of hunger, I see another seven seasons of drought of leadership to Abamukhamba." At this point, nobody wanted to listen to him. People felt he was mong the advisors who Were Khakaba had refused for he too had failed to advise Nasookho on the best solution to the issue of drought at the time of need. People were possessed with new idea of new leader: Masiribayi.
In anger, Mulaa took off towards the land of Ababukusu. As for Mulaa, he had decided to follow his son, Kasembeli wa Mulaa, who he had send with war charms, as requested by Nasookho, to aid Ababukusu in a war mission some years back. Stories of Mulaa and his son Kasembeli were heard of among the Bukusus. However, from that time to date, their family tree remains untraceable by their brothers in Navakholo as by the start of 2018. It is believed his entire generation perished during the Chetambe war.
Apart from Mulaha, most of the family of Abayemba, who had been rulers before Masiribayi, refused to follow Masiribayi and joined Bukusu. Also, some clans that were under Mukhaba took off in protest. They included: Abaliango, Abakisembe (Abayemba clan currently in Kimilili), Abamuyemba, some Abamwaya, some Abayaya, Ababuya, Abaemba (abayemba), Abamuki, some Abahengele, Abalunda, some Abakangala, Abatasama, Abakhalenge, some Abamisoo, some Abalindo, some Abaafu, some Abalanda, Abakembe, some Abasuhu and some Abatecho. This is one of the reasons these clans are known as Abanyala clans though they emigrated early into what came to be called Bukusu. They were originally Abanyala who objected to the leadership of Masiribayi. Other clans just remained in Uganda under the leadership of their brother Abasamia. That is why to date, Abasamia claim the Abanyala of Kakamega left omukasa of leadership with them.
In conclusion, from Nasokho, the leadership went into the house of Masiribayi (Abayirifuma) and remained in it. The Masiribayis produced seven consective leaders as prophesied by Mulaa. To give a preview: Masiribayi, Maero, Ngao, Kisauri, Manyuru, Ndombi Wa Namusia and then Andrea Ndombi. After Andrea Ndombi, his uncle, a son from Abasia clan called Paulo Udoto took over.
There ends the story: The story of the Origin of Abayirifuma: the story of Omwami Masiribayi. Good day.
After some time, Masiribayi married Nyaikuta. This Nyaikuta is the one who later become phonetically corrupted into Nakuta by the Abanyala. The name Nakuta can be traced in Masiribayi's son who took over the leadership from him and prided himself in his mother's name as Mahero wa Nakuta. It is also said that Mahero was the Abanyala version of Mailu. Masiribayi named his son in remembrance of that Akamba man who made him to discover he had an anointing) Within no time, during a dry season of his coming back, Masiribayi's mother passed on. Masiribayi's ailing father reached a point in life when he wanted to install Masiribayi as the head of family. However, some of his brothers objected. Towards his deathbed in the same season, Masiribayi's father went ahead and anointed his once lost son. Only two of his brothers: Kibieti and Kisauli, attempted to side with their father. At long last, the father also passed on within the same dry season. On the day of burial, Masiribayi performed a ritual that made it to rain. On this day of the rain, thunder struck one of his critic brother's house. This escalated family animosity that made him to migrate towards West with his wife and two of his brothers.
Traceable folklore has it that upon reaching Sang'alo Hills, he joined olukoba (fort-clan-cluster) which had a people called Abasonge. After some time, he headed further West, together with some splinter group of Abasonge, into Uganda. On reaching around Ebuyemba, he met a group of Abanyala who were now under the leadership of son of Abayemba-Abasaya called Nasookho. This was at a place called Sirikwa Mumbai. At this time, Abanyala claim to have been neighbours of Ababukusu- two rivers down the South.
Upon introduction, the Masiribayis told Nasookho that they were peace loving warriors from the Maasai. Nasookho summoned some members of the Simbuchi's generation (Abasenya) to confirm Masiribayi's assertions since Abasenya (AbaSimbuchi) were also of the same blood like Masiribayi. They had joined Abanyala some decades earlier at Mbale. The Abasenya listened to their 'cousins' and then persuaded Nasookho to allow Masiribayi and his brothers to stay.
When Nasookho thought of how the Simbuchis (Abasenya) had helped to organize Abanyala warriors. He accepted. Indeed, Simbuchi had brought some skillful organization into the Abanyala warriors. He had structured it into: abasindusa (forerunners), abayoti (scouts and intelligence gatherers), fungututi (troupe group leaders), aba-mauko (escorters), abasangirisi (reinforcers), abalindavyoki (war tools keepers) and abahabini (the deadliest squard). Therefore, with the coming of the Masiribayis, Nasookho was made to believe he had got additional war force. The Masiribayis were then assimilation into Abanyala through a ritual of 'eating a dog' (okhulia embwa). Abasiondo, the original war frontrunners for the Abanyala, whose population was going down because of being victim frontruning in war, got boost.
You must have heard of adage that old habits die hard, haven't you? It is said that due to his intrinsic love of caring for animals, Masiribayi offered to be a heardsman in Nasookho's home. Now that he was new, Nasookho doubted his intentions and offered him the work of only cleaning the kraal where the animals slept. After some time, under watch, he was made a herdsman. This infuriated Simbuchi (the earlier assimilated Masaai) who had by then become the defacto expert on animal issues among Abanyala. Simbuchi became angered and moved away leaving the wife he had been 'given' from the clan of Abakwangwachi- Nafula Tingo wa Mukhokoche- with Abakwangwachi for some time. Upon finishing to scout for new settling place, Simbuchi came back to pick his wife but he was told by Abakwangwachi to add some dowry. Simbuchi refused saying he cannot pay dowry twice. Abakwangwachi kept on reminding him of the demand of the dowry debt. As a warning to him; it is narrated that they kept on 'sending thunder and lightening' to strike items in his home until he feared for his life, paid second-time dowry and took back his wife. The dowry, brought in the evening, was made up of huge black cows. Funny enough, it is said that the huge cows, took off to the bush upon being untied in the next morning. They left their owner to watch in shock amid other grazing cattle. It was later alleged that Simbuchi had brought in buffalos as dowry. That is why, to date, there is this adage among Abanyala: Namakwangwachi oyu bakhwa emboko. (Abakwangwachi the adamant who were paid buffalos as dowry) On taking the wife to the new place, he left some of his children with the uncles who remained part of Abanyala. It is said that Simbuchi moved away to Mianga, then to Mateka and then shifted to Khaukokhe upon marrying his second wife called Namasanja. After this, it was Masiribayi who took over as the defacto herdsman and expert in animal matters among Abanyala. He shifted to Nasookho's home.
Now, it is narrated that during Nasookho's era, there was prolonged draught lasting for seven planting seasons. This was approximately three and a half years since the long rains (erocho) and the short rains (esirumbi) were counted as two seasons. The drought swept across othet leaderships in land of Bugwe. Many animals died and there was no food. The people pleaded with Nasookho, to use his powers, to save them. Various specialists among Abanyala and beyond were consulted, but; despite their consistent attempts, no solution was forthcoming. Mulaa, one of the consultants to Nasookho told Nasookho that the Bukwe they were staying in was not the Bukwe of the promised land- they were moving from the land of Ebunambo but had not arrived in their promised place.
One evening, one of Nasookho's consultants called Kulokoma Kiminyi-munyala, a man from the Kulokoma House of the Abaengele-Naukhamba clan, used his truthmeter (oluengera) and pointed out to Nasookho that the drought was because of the presence of two anointed leaders (emikasa) sharing one home. Nasokho dismissed him for he saw nobody else with annointed leadership in his home. Kulokoma then made some herbs and sprinkled in Nasookhos compound to help 'open' people's eyes. The next morning, when Nasokho's wife visited the cattle kraal, he found Masiribayi cleaning the kraal. By chance, she saw Masiribayi with a copper bracelet on his wrist. Having previously eavesdropped Kulokoma's words about 'two leaders in one home', she quickly interpreted the bracelet as a symbol of an anointed leaders. She quickly informed the husband who called in his advisors for further pieces of advice. It was agreed: they call Masiribayi and talk to him, they ask him to accept to partake in another ritual to undo the assimilation ritual that was made earlier; and, they set him free to go.
On arrival before Nasookho and his advisors, Masiribayi pleaded guilty of having a bracelet of the said leadership anointment. However, he added that there was no need for him to go away since he had a cure of the problem of draught that was nearly subjecting him to the planned excommunication ritual. He claimed he had the powers of the Tavasi- the ability to lead and plead for the rains to come. However, he added that he feared to perform this rain ritual because he was scared of being victimized. Also, that he feared since the first time he tried this ritual, on the day of his father's burial, it brought thunder which struck his brother's house. His brothers, who were living around and being refered to as Abasiribayi were consulted and they supported Masiribayi. The two brothers, out of fear of what was to befall Masiribayi in case of rain failure, took off at night towards the East. (Are they who became the Basibayi clan in Bukusu?)
Nasookho called one of his advisers, an Abakwangwachi man called Mulaa from the clan cluster of Abawo, aside for consultation. Mulaa was the same man who had circumcised Nasookho. Upon being crowned as a leader, Nasookho had put this old man as part of his council of advisers. Mulaa was an expert in arresting lightening and thunder to ensure it does not strike. He was tasked by Nasookho to stop Masiribayi's fear- the fear of lightening.
Nasookho then gave a go a head to Masiribayi to perform his rain ritual. Masiribayi requested to be allowed to erect a special house-like structure called engang (Masai house structure) in Nasokho's home. It was made of special sticks, mud, cowdung and majorly worked on by his wife Nyaikuta (Nakuta). Into it, he put some items of his rain ritual trade. The Abanyala, who could not comprehend the meaning of engang'a, later referred to this structure as esikimbiro (rain shrine).
On the day of the rain ritual, Masiribayi took hold of one of his goats ready for the rain ritual task and gave instructions to the Abanyala. That they bring part of the seeds they were to plant carried on callabashes- this, they did. That they avoid any conjugal act that night of the rain till the first rains showers are over- this they promised to honour. That they tell any recent visiting relative among Abanyala to go back before the ritual- to this, the visitors just heeded advise and went. Lastly, he asked for an assurance that thunder will be arrested as promised- to this, Mulaa said he was ready and up to the task. In the evening, he told the elderly people to remain indoor. Masiribayi and Mulaa under security of Omusiondo, who was a namesake to Nasookho, set off to the hill nearby. On coming back, Masiribayi told the people to be ready for the rains and start welcoming it with dance. The Abanyala organised themselves and started to dance their Kilumbe dance. As forecasted by Masiribayi, from the direction of the hill, thunder was heard from distance. In no time, it became cloudy and it was soon to start raining. He told the people that, that first rain should not wet any elderly person. That it was only the children who were free to dance in it. Suddenly, it started raining. The elderly danced indoors as children darted about in the showers with excitment. The people happily danced in praise of Masiribayi. They sang a song with chorus: 'Ewa Masiribayi, yiri efuma." They were saying that it is in Masiribayi that praises should be given. This was shortened as 'ewa Yiri-fuma' meaning 'the home where praise should go' when the people were refering to his home. Later, his generation became 'those of the Yiri fuma' or the clan of Aba-yirifuma. And behold, that is how the clan of Abayirifuma originated.
(To date, whatever Masiribayi had done as part of rain ritual seem to have remained a guarded secret. However, I believe this is a positive cultural ritual that needs further research from the County Government of Kakamega. This rain ritual has remained guarded 'science' mong some few families of Abayirifuma. It is believed the one with this annointing starts developing eye complications of 'seeing clouds' until he is taken to the rain-shrine. Those whose 'cloud-seeing' eyes were cured by being taken to rain-shrine can be great informants )
Though the story of the origin of Abayiruma is complete, the icing on the cake is this remaining part of the story of Masiribayi- the rain maker. The following day after the night of rain, no farming activity took place as instructed by Masiribayi. After this day, it rained again. The morning after the second rain, Masiribayi gave out to each family some of the seed they had brought to hifm. He told told them to mix the blessed seeds with other seeds they had in their houses in preparation for planting. Masiribayi was the first to plant in his garden, which was around his house, on the third day of the rain. This was after a community prayer in which he told Abanyala to thank their God- Were Khakaba- he who had given rain and blocked thunder. He instructed them to ensure they bring part of the produce after harvesting as offerings to Were. (They did. Surprisingly, this request picked up as part of the culture. The taking of harversts to their leader became a seasonal undertaking. Abanyala kept on doing it after any harvest. This practice went on from one leader to the next up to and including Hamisi Okwako Tavasi Ndombi wa Namusia. In fact, Ndombi made it compulsory and even specified the minimum qantity one had to give.)
Back to our story of Masiribayi- after two days following the planting, the social and political atmosphere was no longer the same among Abanyala. Mulaa told Nasokho, "Omwami, esingirire sianuula esiene ekhombe. (Refer to proverbs of Abanyala) The seven seasons of drought we have had will now be seven seasons of leadership-drought among the people of Mukhamba. Khanu, silia enyuni silia eswa! (It shall eat the white ants and eat the bird too.)" Mulaa was pointing out that the pot of leadership was boiling over and leadership was going to be passed on seven times before being passed to any of the Mukhamba lead clans. Hovever, at this time, people had heard about Masiribayi's anointed bracelet. They had got convinced he was one of them since the god that Abayalaa worships had answered prayers only through him- hence, he was a leader send by Were Khakaba himself.
The people started agitating for a change over of the leadership to a leader who had saved them by speaking directly to Were Khakava Peacefully, the leadership was passed over from Nasookho to Masiribayi. But behold, Mulaa told the people, " now that we have fineshed seven seasons of hunger, I see another seven seasons of drought of leadership to Abamukhamba." At this point, nobody wanted to listen to him. People felt he was mong the advisors who Were Khakaba had refused for he too had failed to advise Nasookho on the best solution to the issue of drought at the time of need. People were possessed with new idea of new leader: Masiribayi.
In anger, Mulaa took off towards the land of Ababukusu. As for Mulaa, he had decided to follow his son, Kasembeli wa Mulaa, who he had send with war charms, as requested by Nasookho, to aid Ababukusu in a war mission some years back. Stories of Mulaa and his son Kasembeli were heard of among the Bukusus. However, from that time to date, their family tree remains untraceable by their brothers in Navakholo as by the start of 2018. It is believed his entire generation perished during the Chetambe war.
Apart from Mulaha, most of the family of Abayemba, who had been rulers before Masiribayi, refused to follow Masiribayi and joined Bukusu. Also, some clans that were under Mukhaba took off in protest. They included: Abaliango, Abakisembe (Abayemba clan currently in Kimilili), Abamuyemba, some Abamwaya, some Abayaya, Ababuya, Abaemba (abayemba), Abamuki, some Abahengele, Abalunda, some Abakangala, Abatasama, Abakhalenge, some Abamisoo, some Abalindo, some Abaafu, some Abalanda, Abakembe, some Abasuhu and some Abatecho. This is one of the reasons these clans are known as Abanyala clans though they emigrated early into what came to be called Bukusu. They were originally Abanyala who objected to the leadership of Masiribayi. Other clans just remained in Uganda under the leadership of their brother Abasamia. That is why to date, Abasamia claim the Abanyala of Kakamega left omukasa of leadership with them.
In conclusion, from Nasokho, the leadership went into the house of Masiribayi (Abayirifuma) and remained in it. The Masiribayis produced seven consective leaders as prophesied by Mulaa. To give a preview: Masiribayi, Maero, Ngao, Kisauri, Manyuru, Ndombi Wa Namusia and then Andrea Ndombi. After Andrea Ndombi, his uncle, a son from Abasia clan called Paulo Udoto took over.
There ends the story: The story of the Origin of Abayirifuma: the story of Omwami Masiribayi. Good day.
THE FAMILY TREE OF ABAYIRIFUMA
1. Sani
1.1 Muleria
1.11 Ngau
1.111 Masiribayi
1.1111 Mahero
1.11111Ukokhe
1.111111 Chivaywa
1.1111111 Wakoli- father to Wandawa, Nyaranga
1.1111112 Wambiya father to Maliongobi, Wekesa, Wekhomba, Namenge Agnesi mkha Emmanuel, Rabecca Namukhula Mukha Wawire Wanyama.
1.1111113 Namakhero father to Kitukai, Mulongo Forti, Were, Wakasa, Barasa, Namukhosi, Nasibwibwi, Nerima mkha Makhanu
A well researched piece. Any information on Namwedio, Ikhumba, Dingolo?
ReplyDeleteWow, I had never heard of this properly. It's good to know your origin.
ReplyDeleteThank you for writing this!
ReplyDelete