ABANYALA BA KAKAMEGA: The Story of the Clan of Abasenya
The story of the origin of Abasenya in Abanyala ba Kakamega is the story of a great legendary man called Simbuchi. I have to point out that I cannot tell the story of Origin of Abasenya- The story of Simbuchi, without recognising the work done by Masakha et al (2018) in his book Abanyala ba Kakamega: A Cultural and Historical Perspective.
Genesis of Abasenya
At the begining of Abasenya among the Abanyala of Kakamega, it is recorded that they came into existance via assimilation of a man called Simbuchi. The assimilation rituals and oaths was so binding that there was no going back- one became a member of the new sub-tribe and acquired equal status as other tribes. The ritual will be explained elsewhere on this blog.
Simbuchi was a son of Ole Kiseinya and grand son of the Arap Ronos from the present Narok County. Simbuchi moved out of his father's home in Narok in search of pasture-upon becoming a Masaai moran. From Narok area, he moved towards Mt Elgon through the land of the Kalenjins with an aim of joining his to great-uncle Bunyorwai who had moved out early. On arrival in Elgon areas, he was told that his kins had moved into Uganda towards Bukobero.
Upon missing to locate Bunyorwai's, he got lost. He became part of the El Kony Kalenjin-Luhya cluster under Abamwalie as he kept searching for his lost brothers. Unfortunately, he could not trace them. That is how he became part of Abamwalie group. It is because of this that the Abasenya in Kenya believe that the clan of Abasenya Bagalo in Uganda are their brothers. They do not intermarry.
Arrival of Simbuchi among Abanyala
With his heard of cattle, he crossed into Uganda. Upon reaching Mbaale in Uganda, he saw a people grazing but watched them from a distance to find out if they were his lost brothers. When his animals moved close to theirs, Simbuchi realised that those people were separating their animals from his heard with ease and they looked surprised. He concluded that they were not his brothers. However, Simbuchi hid himself in the bushes and kept on pushing his animals to mix with theirs- to test them further. Again he noted that the people kept on separating their livestock from his. In the evening, he remained with his cattle down the grazing field as he watched the people retreat to their homes with their animals.
This made Simbuchi to conclude that, whoever those people were, they were a peaceful group of people since they seemed not to be violent raiders. Next morning, he pushed his animals into the grazing field of Abanyala. The people came out and were surprised to see many a cattle. Munyala was surprised but worried at the same time. He thought it was a scheme by raiders- to bring in their animals then come to attack and take all. He summoned his soldiers to comb around for possible raiders. A man from Abachimba, the horn blower of Abanyala whose generation remained in Uganda, blew the horn. Sumbuchi realised that things had gone haywire. He appeared from his hiding place. He had his shield raised in air and a banana fibre tied on it. It was said that the presence of banana fibre on a shield (or banana fibre shield) was a sign of a single lost warrior pleading for peace. Such warrior was supposed to be listened to. At times, such soldiers carried important warnings to the people they visited. Therefore, he was let into the home and allowed to meet Munyala. Simbuchi's language could be fairfly understood through available interpreters for he had learned luhya from the Abamwalie. He told him of his story and requested the people to take his cattle and allow him to stay with them as one of the heardsmen.
Assimilation of Simbuchi into Abanyala
Mukhamba accepted Simbuchi to join Abanyala but he put him on probation under the supervision of Abasiondo. Abasindo were the clan-cluster leaders of a clan-cluster called Abawo which was made up of Abakwangwachi, Abasiondo and Abachimba. Before long, the Abasiondo gave positive rating of Simbuchi. That he had the best warrior's skills, best herbs for animals and best herbs for human beings. Munyala then beat the drum of sookho and accepted Simbuchi to be officially assimilated. The cereony was presited over by Omukwangwachi from the family of Mulaa Mukhokoche Muuchaucha (the family of olubito among the Abakwangwachi). At this time of assimilation, it was agreed that Simbuchi children were to be called Abasimbuchi (Singular: Omusimbuchi)
Assimilation Ceremony among the Abanyala
The assimilation ceremony was similar to a ceremony of 'okhulia embwa' but with more oaths. A bull was supplied by the omwami. This bull was requested by elders to accept being sacrificed. If the ancestors were for the assimilation, the bull 'accepted' went down by itself at the sacrificial shrine. An elder speared its head. This bull was supposed to die without mooing or running around- only kicks were accepted. Any mooing or failure to go down by itself signaled that the assimilation should not go on.
The bull was then skinned and its internal organs removed leaving ribs and a hollow inside. This was then hung on branch of a tree called omutoto with ribs facing downward. The one being assimilated made vows, walked through it naked from head to tail end. He then picked a liver put (by mouth) of special stick and spit it in a two mouthed pot. He picked the second bite and ate. Herbs were adminstered by a medicineman. At the end, a sheep was slaghtered and the 'new son' brought back home in a ceremony similar to that of bringing back a child born out of wedlock. The person's hair was shaved, tied with herbs and burried together with the sheep's head amid more swearing.
The link between the Abasimbuchi and cattle
Simbuchis are meat lovers. It is part of clan culture that every home of Abasenya should have cattle. An omusenya does not borrow cow-dung for madding the house. It is narrated that there was once a 'town born' omusenya boy who became sickling only to be informed that the cure of his sickness was to step in raw cowdung. They are good in prescribing herbs for animal ailments. Abasenya have special relationship with cattle and that is why they do not give cattle out as esiemiko.
Role of Simbuchi in boosting initiation and security
After some time, there arose a campaign of the rebirth of circumcision among the Babukusu and Banyala spearheaded by Mango. This is where Simbuchi came in handy to teach the initiates Abanyala the livelihood of a 'moran.' One of the memorable warriors trained by Simbuchi was Miriri-II wa Musiondo. Miriri's aunt was Nabwile the wife to Wetungu of the famed Mango family. After his circumcision, Simbuchi created a group of 'Abanyala Morans' away from Massai land. He taught them a lot of 'life skills'. This group boosted the security of Abanyala. It is Simbuchi who is credited for having organised the Abanyala into various war battallions such as Abasindusa, Abahabini, Abayoti etc. In relation to language, it is worth noting that some of the vacabularies borrowed for Masai or Kalenjin to Olunyala were a product of Simbuchi's efforts: esubeni, eyeeyi, okhulata etc
Role of Simbuchi in Abanyala-Abakhone war of efunikho (1800AD)
The story is told of there arising the need to help Abaongo during the Nyala-Abakhoone war of 1800 AD. This cry for help was heeded by many clans in the East of Ebunambo all the way to Uganda-Bugwe. Simbuchi encouraged the newly Abanyala group to join other warriors to form a battalion to go and help. They went. At this point, Simbuchi became the technical advisor to the group which was under the leadership of Miriri. The group joined Abaongo to face the Abakhoone. They fought and helped Abaongo to win. (Read the war story under the story of Miriri)
Simbuchi's marriage to Nafula Namakwangwachi
Upon coming back from this war, Simbuchi was 'given' a wife called Nafula wa Mukhokoche as a token (omukhasi wa embosii) of appreciation. Nafula was from the family of Abakwangwachi among the Abawo cluster. At this point, traditions dictated that Simbuchi had to move out of the in-law's clan cluster. However, it was agreed that all the children sired by him were to go back and stay with the Abawo clan cluster. That is why the Abasenya pride themselves as 'Nasenya namuwo.' That is why Abasenya girls were not getting married to Abakwangwachi for they were their uncles. They also stayed together in one place within the fort
Origin of the name Abasenya to replace the Abasimbuchi
In his day to day life among the people, Simbuchi was always hardworking and industrious. Most of the families sought his help in performing one task or the other. He was skilled in any work related to animals. He loved meat. Later, Simbuchi got a family. Like father like son, it was noted that Simbuchi's children were also of the same character: hardworking, industriousand meat lovers.
One day the Simbuchis were asked, "How do you call hardworking and industrious people- like the way you are- in Maasai Language?" It was answered that such a person is called 'Naisenya'. After some time, his family was being referred to as 'the hardworking one'- the family of the Naisenya. At the end they were referred to as the clan of Aba-Naisenya. This was later just known as Abasenya- the clan of the hardworking and industrious one. The term Abasimbuchi was then slowly replaced with Abasenya. However, most of them still say they are the Abasenya-Simbuchi-namuwo.
It is worth noting that Simbuchi's childrem grew up among Abawo as agreed in the assimilation pact. The pact stupulated that they were not to marry from Abakwangwachi until that generation when the child from Nafula could have no 'marriage relation' with Nafula the mother of their tribe. However, the two clans still hold this assimilation oath so dear that they still fear intermartiages between the two. In act, by 2010, no marriage had been recorded between the two clans.
Simbuchi made the defacto heardsman of Omwami.
Among the leadership of Abanyala, the Abasenya became the defacto consultants in matters livestock for a long time. However, this did not last forever. It is said that upon migrating to Tororo, under the new leadership of Nasookho, there came Masiribayi. Masiribayi was another Masai warrior from Ilpurk clans of Narok who was also assimilated. In his early stay he displaced the Simbuchis to become the defacto herdsman of Nasookho. (Read the story of The Origin of Abayirifuna- the Story of Nasiribayi). This action angered Simbuchi who moved away leaving his wife Nafula and two sons called Were and Wakhulunya with Abakwangwachi.
Upon leaving, he married a second wife called Namasanja. At this point, traditions demanded that he had to pay dowry for the first wife before doing it for the second. However, his action of leaving became futile since he did not go any far. It is said that he was made to keep on hovering around until he came back to ask for forgiveness and request his wife back. However, Abakwangwachi demanded for some dowry and claimed there is no loan-wife ('omukhasi Wa embosii' pronounced with the stress on last syllable on the word 'embosi' /embo'sii/) after one marrying the second wife. Simbuchi did not want to pay. It is claimed that Abakwangwachi kept on 'sending lightning and thunder' to hit items in his home. He was advised that the only way to avoid the thunder was to take back his wife. Simbuchi gave in and one evening, he brought the 'dowry'. They were animals of mixed sizes; indeed, the sight of few big black cows among the stock impressed Abakwangwachi. The animals were tethered on a tree in the home. At this point, Abakwangwachi released Nafula to go back to her husband.
Behold, the next morning, when the animals were untied to graze, the big black cows took off to the bush leaving the heardsboy surprised. It was later said that Simbuchi had paid a few fat buffalos as part of the dowry. The Abakwangwachi just loughed at themselve as they praised Simbuchi's trickster nature. It was because of this that Abakwangwachi, who had a clan motto of 'Abakwangwachi sikulu namuninia', earned an extra phrase on their motto: 'aba bakhwa emboko.'
Simbuchi resettles with second wife
Simbuchi, went and settled in Mianga. After some time, he shifted to Mateka. On shifting to khaukokhe, he married a second wife called Namasanja. When Simbuchi's wife passed on, Abakwangwachi refused to take esiemiko because they considered the Nafula as omukhasi wa embosi who was 'still part of Abakwangwachi. This develeloped to become part of the Abasenya's culture- they do not pay esiemiko.
Latter on, Simbuchi died and was burried at the present day Kholera. Apart from his first born son called Were who moved to settle at Kasese and his second born son called Wakhulunya who settled in Chepkube, Simbuchi had more sons. Collectively, Simbuchi's sons gave rise to the following notable families of Abasenya: the Ngutis, the Sirutis, the Egesas, the Wanaswas, the Mutiang'a's, the Kutas, the Wamalwas, the Sikasas, the Manyali and the Napendis. It is worth noting that Abasenya are both in Kenya and Uganda.
And that is the true story of the legendary Simbuchi the father of Abasenya.
Genesis of Abasenya
At the begining of Abasenya among the Abanyala of Kakamega, it is recorded that they came into existance via assimilation of a man called Simbuchi. The assimilation rituals and oaths was so binding that there was no going back- one became a member of the new sub-tribe and acquired equal status as other tribes. The ritual will be explained elsewhere on this blog.
Simbuchi was a son of Ole Kiseinya and grand son of the Arap Ronos from the present Narok County. Simbuchi moved out of his father's home in Narok in search of pasture-upon becoming a Masaai moran. From Narok area, he moved towards Mt Elgon through the land of the Kalenjins with an aim of joining his to great-uncle Bunyorwai who had moved out early. On arrival in Elgon areas, he was told that his kins had moved into Uganda towards Bukobero.
Upon missing to locate Bunyorwai's, he got lost. He became part of the El Kony Kalenjin-Luhya cluster under Abamwalie as he kept searching for his lost brothers. Unfortunately, he could not trace them. That is how he became part of Abamwalie group. It is because of this that the Abasenya in Kenya believe that the clan of Abasenya Bagalo in Uganda are their brothers. They do not intermarry.
Arrival of Simbuchi among Abanyala
With his heard of cattle, he crossed into Uganda. Upon reaching Mbaale in Uganda, he saw a people grazing but watched them from a distance to find out if they were his lost brothers. When his animals moved close to theirs, Simbuchi realised that those people were separating their animals from his heard with ease and they looked surprised. He concluded that they were not his brothers. However, Simbuchi hid himself in the bushes and kept on pushing his animals to mix with theirs- to test them further. Again he noted that the people kept on separating their livestock from his. In the evening, he remained with his cattle down the grazing field as he watched the people retreat to their homes with their animals.
This made Simbuchi to conclude that, whoever those people were, they were a peaceful group of people since they seemed not to be violent raiders. Next morning, he pushed his animals into the grazing field of Abanyala. The people came out and were surprised to see many a cattle. Munyala was surprised but worried at the same time. He thought it was a scheme by raiders- to bring in their animals then come to attack and take all. He summoned his soldiers to comb around for possible raiders. A man from Abachimba, the horn blower of Abanyala whose generation remained in Uganda, blew the horn. Sumbuchi realised that things had gone haywire. He appeared from his hiding place. He had his shield raised in air and a banana fibre tied on it. It was said that the presence of banana fibre on a shield (or banana fibre shield) was a sign of a single lost warrior pleading for peace. Such warrior was supposed to be listened to. At times, such soldiers carried important warnings to the people they visited. Therefore, he was let into the home and allowed to meet Munyala. Simbuchi's language could be fairfly understood through available interpreters for he had learned luhya from the Abamwalie. He told him of his story and requested the people to take his cattle and allow him to stay with them as one of the heardsmen.
Assimilation of Simbuchi into Abanyala
Mukhamba accepted Simbuchi to join Abanyala but he put him on probation under the supervision of Abasiondo. Abasindo were the clan-cluster leaders of a clan-cluster called Abawo which was made up of Abakwangwachi, Abasiondo and Abachimba. Before long, the Abasiondo gave positive rating of Simbuchi. That he had the best warrior's skills, best herbs for animals and best herbs for human beings. Munyala then beat the drum of sookho and accepted Simbuchi to be officially assimilated. The cereony was presited over by Omukwangwachi from the family of Mulaa Mukhokoche Muuchaucha (the family of olubito among the Abakwangwachi). At this time of assimilation, it was agreed that Simbuchi children were to be called Abasimbuchi (Singular: Omusimbuchi)
Assimilation Ceremony among the Abanyala
The assimilation ceremony was similar to a ceremony of 'okhulia embwa' but with more oaths. A bull was supplied by the omwami. This bull was requested by elders to accept being sacrificed. If the ancestors were for the assimilation, the bull 'accepted' went down by itself at the sacrificial shrine. An elder speared its head. This bull was supposed to die without mooing or running around- only kicks were accepted. Any mooing or failure to go down by itself signaled that the assimilation should not go on.
The bull was then skinned and its internal organs removed leaving ribs and a hollow inside. This was then hung on branch of a tree called omutoto with ribs facing downward. The one being assimilated made vows, walked through it naked from head to tail end. He then picked a liver put (by mouth) of special stick and spit it in a two mouthed pot. He picked the second bite and ate. Herbs were adminstered by a medicineman. At the end, a sheep was slaghtered and the 'new son' brought back home in a ceremony similar to that of bringing back a child born out of wedlock. The person's hair was shaved, tied with herbs and burried together with the sheep's head amid more swearing.
The link between the Abasimbuchi and cattle
Simbuchis are meat lovers. It is part of clan culture that every home of Abasenya should have cattle. An omusenya does not borrow cow-dung for madding the house. It is narrated that there was once a 'town born' omusenya boy who became sickling only to be informed that the cure of his sickness was to step in raw cowdung. They are good in prescribing herbs for animal ailments. Abasenya have special relationship with cattle and that is why they do not give cattle out as esiemiko.
Role of Simbuchi in boosting initiation and security
After some time, there arose a campaign of the rebirth of circumcision among the Babukusu and Banyala spearheaded by Mango. This is where Simbuchi came in handy to teach the initiates Abanyala the livelihood of a 'moran.' One of the memorable warriors trained by Simbuchi was Miriri-II wa Musiondo. Miriri's aunt was Nabwile the wife to Wetungu of the famed Mango family. After his circumcision, Simbuchi created a group of 'Abanyala Morans' away from Massai land. He taught them a lot of 'life skills'. This group boosted the security of Abanyala. It is Simbuchi who is credited for having organised the Abanyala into various war battallions such as Abasindusa, Abahabini, Abayoti etc. In relation to language, it is worth noting that some of the vacabularies borrowed for Masai or Kalenjin to Olunyala were a product of Simbuchi's efforts: esubeni, eyeeyi, okhulata etc
Role of Simbuchi in Abanyala-Abakhone war of efunikho (1800AD)
The story is told of there arising the need to help Abaongo during the Nyala-Abakhoone war of 1800 AD. This cry for help was heeded by many clans in the East of Ebunambo all the way to Uganda-Bugwe. Simbuchi encouraged the newly Abanyala group to join other warriors to form a battalion to go and help. They went. At this point, Simbuchi became the technical advisor to the group which was under the leadership of Miriri. The group joined Abaongo to face the Abakhoone. They fought and helped Abaongo to win. (Read the war story under the story of Miriri)
Simbuchi's marriage to Nafula Namakwangwachi
Upon coming back from this war, Simbuchi was 'given' a wife called Nafula wa Mukhokoche as a token (omukhasi wa embosii) of appreciation. Nafula was from the family of Abakwangwachi among the Abawo cluster. At this point, traditions dictated that Simbuchi had to move out of the in-law's clan cluster. However, it was agreed that all the children sired by him were to go back and stay with the Abawo clan cluster. That is why the Abasenya pride themselves as 'Nasenya namuwo.' That is why Abasenya girls were not getting married to Abakwangwachi for they were their uncles. They also stayed together in one place within the fort
Origin of the name Abasenya to replace the Abasimbuchi
In his day to day life among the people, Simbuchi was always hardworking and industrious. Most of the families sought his help in performing one task or the other. He was skilled in any work related to animals. He loved meat. Later, Simbuchi got a family. Like father like son, it was noted that Simbuchi's children were also of the same character: hardworking, industriousand meat lovers.
One day the Simbuchis were asked, "How do you call hardworking and industrious people- like the way you are- in Maasai Language?" It was answered that such a person is called 'Naisenya'. After some time, his family was being referred to as 'the hardworking one'- the family of the Naisenya. At the end they were referred to as the clan of Aba-Naisenya. This was later just known as Abasenya- the clan of the hardworking and industrious one. The term Abasimbuchi was then slowly replaced with Abasenya. However, most of them still say they are the Abasenya-Simbuchi-namuwo.
It is worth noting that Simbuchi's childrem grew up among Abawo as agreed in the assimilation pact. The pact stupulated that they were not to marry from Abakwangwachi until that generation when the child from Nafula could have no 'marriage relation' with Nafula the mother of their tribe. However, the two clans still hold this assimilation oath so dear that they still fear intermartiages between the two. In act, by 2010, no marriage had been recorded between the two clans.
Simbuchi made the defacto heardsman of Omwami.
Among the leadership of Abanyala, the Abasenya became the defacto consultants in matters livestock for a long time. However, this did not last forever. It is said that upon migrating to Tororo, under the new leadership of Nasookho, there came Masiribayi. Masiribayi was another Masai warrior from Ilpurk clans of Narok who was also assimilated. In his early stay he displaced the Simbuchis to become the defacto herdsman of Nasookho. (Read the story of The Origin of Abayirifuna- the Story of Nasiribayi). This action angered Simbuchi who moved away leaving his wife Nafula and two sons called Were and Wakhulunya with Abakwangwachi.
Upon leaving, he married a second wife called Namasanja. At this point, traditions demanded that he had to pay dowry for the first wife before doing it for the second. However, his action of leaving became futile since he did not go any far. It is said that he was made to keep on hovering around until he came back to ask for forgiveness and request his wife back. However, Abakwangwachi demanded for some dowry and claimed there is no loan-wife ('omukhasi Wa embosii' pronounced with the stress on last syllable on the word 'embosi' /embo'sii/) after one marrying the second wife. Simbuchi did not want to pay. It is claimed that Abakwangwachi kept on 'sending lightning and thunder' to hit items in his home. He was advised that the only way to avoid the thunder was to take back his wife. Simbuchi gave in and one evening, he brought the 'dowry'. They were animals of mixed sizes; indeed, the sight of few big black cows among the stock impressed Abakwangwachi. The animals were tethered on a tree in the home. At this point, Abakwangwachi released Nafula to go back to her husband.
Behold, the next morning, when the animals were untied to graze, the big black cows took off to the bush leaving the heardsboy surprised. It was later said that Simbuchi had paid a few fat buffalos as part of the dowry. The Abakwangwachi just loughed at themselve as they praised Simbuchi's trickster nature. It was because of this that Abakwangwachi, who had a clan motto of 'Abakwangwachi sikulu namuninia', earned an extra phrase on their motto: 'aba bakhwa emboko.'
Simbuchi resettles with second wife
Simbuchi, went and settled in Mianga. After some time, he shifted to Mateka. On shifting to khaukokhe, he married a second wife called Namasanja. When Simbuchi's wife passed on, Abakwangwachi refused to take esiemiko because they considered the Nafula as omukhasi wa embosi who was 'still part of Abakwangwachi. This develeloped to become part of the Abasenya's culture- they do not pay esiemiko.
Latter on, Simbuchi died and was burried at the present day Kholera. Apart from his first born son called Were who moved to settle at Kasese and his second born son called Wakhulunya who settled in Chepkube, Simbuchi had more sons. Collectively, Simbuchi's sons gave rise to the following notable families of Abasenya: the Ngutis, the Sirutis, the Egesas, the Wanaswas, the Mutiang'a's, the Kutas, the Wamalwas, the Sikasas, the Manyali and the Napendis. It is worth noting that Abasenya are both in Kenya and Uganda.
And that is the true story of the legendary Simbuchi the father of Abasenya.
Good read. Please check typos
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