ABANYALA BA KAKAMEGA: Leadership Structure
Abanyala ba Kakamega had an all inclusive leadership structure that was a hybrid of hereditory and selection.
1. Leadership of the Abanyala.
The leadeship structure started at family level up to subtribe level. It was mandatory for a leader at any level of leadershipto have a wife.
The first lady was called Omukhaye wa Olukosi- a lady of honour and pride. Any second or other wives were called Abakhaye Abawootia. In case of polygamy, the first lady always remained the first wife. All activities related to leadership were organised with the first wife in picture.
A leader never married a first lady who had given birth before (Nasikoko), who was a twin (ekhwana), who had been divorrced (omuwolole), who was inherited (Namulekhwa), who is a product of incest (owa oluswa) and who had namukasa (first born in a family of another leader's family). Upon the death of a leader, it was the first lady (omukhaye wa olukoosi) who kept the royal items until the heir omwami designate was installed. During such times, before the coronation of another leader, such first lady became known as Omukhaye Namukasa.
The following were the key leadership ranks among Abanyala.
i) Omwami Siananda wa Efumo
This was the main leader of all the clans of Abanyala. He was the custodian of the Pearl (Akhendo) and the spear of rule (swakiri). At times he was just referred to as Omwami Siananda.
Among the important leaders at this level of Siananda wa efumo included Omwami Munyala Mukhe(khe), then Mukhamba wa Nabakholo of Abayemba, then Nasokho of Abasaya, then Masiribayi of Abayirifuma, then Mahero wa Naikuta (Nakuta) of Ebayirifuma, then Ngao of Abayirifuma, then Kisauri of Abayirifuma, then Manyuru wa Namuma of Abayirifuma, then Okwako Ndombi wa Namusia of Abayirifuma, then Andrea Ndombi wa Namulanda of Abayirifuma, then Paul Udoto wa Namulanda of Abasia and Justus Mukopi wa Namang'ale. The other leaders who followed the above were deployed by the government hence not refered to as abami ba efumo.
However, it is worth noting that the first Siananda who lead to the official split of Abanyala from their kins in Busia was Mukhamba-I wa Nabakholo. It is for this reason that Abanyala ba Kakamega are also called Abanyala ba Mukhamba. Their place of settlement was given a name Naba(k)holo in honour of Mukhamba's mother who was from the clan of Abaholo.
The last leader recognised by Abanyala Council of Elders (based on minutes from the one time chairman Zablon Munyasa) at the level of Siananda was Siananda Michael Christopher Wamalwa Kijana of Abaengele clan.
ii) Omwami wa Olukongo
These were a rank below the Omwami wa Efumo. They were in charge of two or more villages called olukongo (pl. Engongo). Such a leader was just referred to as Lukongo. In such villages, he presided over a group of clan clusters called ebiriwa. For example, we had a cluster of ebiriwa called Abaima headed by Abaengele.
iii) Omwami wa Esiriwa
Esiriwa was made up of two or more clans that shared a gate in a fort. Its leader was in charge of clans that had formed pacts within olukoba or olukongo (village). The pact was stronger than those of members of olukongo. The leader handled issues relating to two or more clans under that clan cluster or esiriwa. He controlled the maintenance of peace and togetherness in a fort. A single fort had a stone and mud fence or trenches around it. This leadership rank was later replaced by leaders called Amakuru during colonial administration.
For example, Abasiondo produced the leader of esiriwa for the clan cluster of Abawo. Abawo was made up of Abakwangwachi, Abaucha, Abasiondo, Abachimba and Abasenya. He joined other leaders of his rank in the leadership Council of Abanyala. Thus, leaders in charge of ebiriwa met under omwami wa efumo.
iv) Omwami wa Omukasa
This was a leader installed by a clan. Each clan, even if found at separate places under various smaller leadership ranks, had only one omwami wa Omukasa. Clans had official inauguration ceremonies for their omwami wa omukasa. This omwami had a copper bracelet called omukasa, a clan's spear of swakiri, a leopard cloak and a head gear called ekutusi. This leadership rank was latter replaced with what is now known as the clan chairperson. For example, Abasia in Kenya and Uganda have one Omwami wa Omukasa. The same applies to Abauma in Kenya, Uganda and Tanzania who have omwami wa Omukasa for East Africa Region. However, the present term in use is Clan Chairman.
v) Omwami wa Etaala or olukale.
This was basically one of the selected oldest member in the geneolgy tree of an extended family at any given time. Upon the death of this omwami, the extended family could sit and pick on a replacement.
vi) Omwami wa Abakhaaye.
This was the lowest level of leadership. This was usually the husband in a polygamous home. Those with one wife were never referred to as Omwami by the other members of the society. It was only the wife who refered to the husband as omwami. Such men sat near the door at beer parties.
vii) Abami Abasiyenga
To beef up representation, each clan had an elderly person who joined those from other clans to form the Omwami's advisory comittee called ekokwa. Each of these representative was called omwami-esikhoongo. This group also encoperated great medicine-men. The entire team was lead by a leader called omusiyenga who was selected on need basis by Omwami wa Omukasa
2) The selection of a leader
Leadership was through inheritance. However, due to the presence of many emikasa among the community clans, there were various ways a leader came to power:
i) Omwami picking an heir supported by elders.
The Omwami Siananda wa Efumo always picked an heir from one of his children while still a live. Such an heir became the leader upon the death of omwami. For example, when Ndombi was bitten by a wild dog he was advised by his chief adviser, Simbauni Nalulefu, to name his son as chief. Though Ndombi did not want to hear of the news of his impending death, he latter accepted and named Andrea Ndombi as heir before he died. Upon his death, Andrea became omwami.
ii) The people dispossessing a leader through the elders.
There were times the omwami could be disposessed off by the power of the people. For example, when the people suffered prolonged drought under the leadership of Nasookho, Masiribayi saved them by performing a rain ritual that brought rain. On realising he had omukasa of annointing, the people then installed Masiribaiyi as new omwami. This made Nasookho to break away with some members of his clan of Abayemba to join clans that latter became called as part of Bukusu. Bukusu's, being erango lie enjofu and siyanja barende, re-assimilated them.
iii) The clan elders overrulling the choice of the main leader.
There were times the elders could overule a choice of an heir and nominate a new leader. This is what made early leadership to move from one clan to the next. For example, from Abaengele, it went to Abasiondo then to Abayemba.
iv) Elders making a choice
In case the omwami died without naming the heir, the ekokwa could pick on one of the sons to rule. At times, it is said that they had the powers to nominate one of the family members or shift the power to another deserving leader with omukasa. This was the case when the Abanyala Elders shifted power from Abayirifuma to Abasia when Andrea Ndombi's era came to an end.
v) Deciding the heir using bulls in case of leadership wrangles.
In case of power struggle between sons upon the death of the omwami, the elders had another alternative of requesting the dead to choose omwami for them. They asked each of the sons to bring a bull. Each bull was given herbs from a common pot to drink near the dead man's house. Each son was told to plead with the father's corpse then come out to spear the bull's head from left to right. The bulls were then let free with the spear in it. The bull that would die near the main house where the dead body lay was believed to be one for the right choice the dead has blessed.
For example, before Munyala Mukhe died he had named Mukhamba wa Nabakholo as the heir designate. Upon his death, his two sons called Okundi wa Namulembo and Musamia wa Nauyundo claimed stake on leadership. To solve the leadership impasse, the elders asked the three sons to bring their bulls. The three agreed. Surprisingly, Mukhamba's bull went and died right at the door of the house in which the body of Mukhamba lay. The other two bulls took off and died outside Mukhe's home. The elders installed Mukhamba as the leader amid protests.
The above made Musamia and Okundi to part ways okhukhalaka olukale.
3) The Royal items of Leadership for Omwami of Abanyala.
The royal regalia of leadership consisted of the following major items:
i) Akhendo
Akhendo was what was used to test if the spirits of the ancestors were happy and in support of a given heir designate. The test involved hiding omukasa (copper bracelet) near a water body or under water body. Armed with the Akhendo calabash, the heir told to search for it without being given any cues as to where the onukasa was placed. Medicinemen performed ritual in the home to make the spirits of the forefathers to lead the heir designate to where omukasa was hidden. If omukasa was under water, the akhendo could float and remain right above where omukasa was placed.
Akhendo was made up of a smooth pearl stone called etomwendo
This was put in a small guard called omwendo and put to float on water picked from sea or lake then mixed with urine from black white tailed bullock on a special shapped callebash called Akhendo; hence the name AKHENDO.
ii) Copper bracelet called omukasa.
This was a copper bracelet inherited from the other Omwami. The word omukasa means copper metal that has been blessed as a mark of leadership anointing. It was the symbol of leadership anointing as accepted by forefathers. Usually put on the arm during the occasion of okhubita (bless). The one giving it out placed it on a special calabash called akhendo for the leader to pick it from there. If it is given to one who is not anointed, then he would die mysteriously during his reign.
iii) Royal spear and royal shield.
The royal spear was a wide bladed copper spear called Efumo lya Swakiri while the shield was called ekhumba lya omukasa. These were a symbols to mark the start of the leader's reign. This was usualy a spear with a long handle made from omwirima tree; the other spears hand handles from a tree calked nawulungu (Tricalysia pallens sp). This spear was guarded for its loss spelled doom for the people. At times, after using it to bless, it was secretly buried and another one made. It had its big shield called ekhumba made from double hippopotomus skin.
iv) The royal clothing of Omwami wa Omukasa
These were the royal clothing. They consisted of a conical head dress from skin of endivisi, lined with cowry shells and neck strap called ekutwa. It was to show he is the omwami. Apart from ekutwa, he was also given head-shoulder gear called ikutusi made from endivisi or collumbus monkey skin. A leader who was the first in a given family tree to be of a high rank was not given Ekutusi on coronation day. It came latter. This was used to mark omwami as the leader during cultural functions. Then there was leopard's skin cloak called ejabe lya omukasa covers the body.
v) Ebimanulwa made of self defence tools
This consisted of a dagger, in a sheath, called esikanga, a small shield called engao made from buffalo skin, a poisoned arrow called omutati kwa esitata and a bow called oluyingo. During installation, omwami put an arrow in the bow and mimed shooting in the four cardinal directions facing in the horizon (khundukho).
vi) The twin royal drum of usekete or burekete.
This was majorly for communication purposes. Abanyala removed a drum called engerebe from the list of their royal drums after okhwa Musamia taking off with one of the royal drums to his uncles Abasamia towards Abagwe.
vii) Abasesia and Amauko as security details.
His security details was composed of abalobera (body guards), Abasesia (homeguards) and amauko (warriors).
viii) The cattle tail called omukhinga.
There was a tail from a black bull. He used it to point, stress a point by lifting it, attract attention of audience and ward off flies. It was only used by leaders who are old in leadership and not at the start of leadership.
ix) Esimbo ya owuchuki
This was made from a tree called omukhendie. It was passed over from one leader to the next. If there was need for a new one, it was pulled of the main stem (okhukhoocha) before any further procrsessing. For a child heir, he was given that of omulonga-ngombe until he officially takes over. However, it was noted that when Andrea Ndombi passed on, it was not passed over to Udoto. It remained among the family of the clan leaders by then (The Makina family of Nambacha)
x) Enchebe
This was a three legged royal stool. The stool had a goat's skin top covering and was lined with cowry shells equivalent to the total number of tribes among Abanyala. Nobody else sat on this stool. The main stool had its twin albi that the omwami could move around with. Any other normal stool for visitors and women had four legs.
Each clan had its own leader who had a similar stool but passed from one clan member to another in leadership.
xi) Enjeko
This is a four legged stool used by omwami when not doing offical duties. It was also given to the heir if his father dies while still young.
xii) Amemooli- Skin oil
This was the oil rubbed on the skin of omwami and his skin items. The oil came from a mixture of animal fat (lion, leopard, buffallo) and castrol oil.
The seeds of castrol oil were collected and roasted while still in their shells on a piece of broken pot, oluchio, much like roasting groundnut is done today on a frying pan.
The roasted seeds are then put in a motor and hit with a pestle to paste. The paste is then put into a pot and water added to nearly full. This is then cooked for several hours. The oil that will float on the water is carefully drained onto a calabash, strained then put into an oil storage container. The oil is used to soften all the leather clothes and leather carrying straps. They are spread out in the sun to dry and they become wonderfully soft and shiny. The oil is stored for toning the skin, hairdressing and other ceremonies.
11. Instalation of a leader.
Four categories of people were involved in the instalation process. A red or black young bull was slaughtrted and its blood smeared on the stool. The following people played a role.
1. Leadership of the Abanyala.
The leadeship structure started at family level up to subtribe level. It was mandatory for a leader at any level of leadershipto have a wife.
The first lady was called Omukhaye wa Olukosi- a lady of honour and pride. Any second or other wives were called Abakhaye Abawootia. In case of polygamy, the first lady always remained the first wife. All activities related to leadership were organised with the first wife in picture.
A leader never married a first lady who had given birth before (Nasikoko), who was a twin (ekhwana), who had been divorrced (omuwolole), who was inherited (Namulekhwa), who is a product of incest (owa oluswa) and who had namukasa (first born in a family of another leader's family). Upon the death of a leader, it was the first lady (omukhaye wa olukoosi) who kept the royal items until the heir omwami designate was installed. During such times, before the coronation of another leader, such first lady became known as Omukhaye Namukasa.
The following were the key leadership ranks among Abanyala.
This was the main leader of all the clans of Abanyala. He was the custodian of the Pearl (Akhendo) and the spear of rule (swakiri). At times he was just referred to as Omwami Siananda.
Among the important leaders at this level of Siananda wa efumo included Omwami Munyala Mukhe(khe), then Mukhamba wa Nabakholo of Abayemba, then Nasokho of Abasaya, then Masiribayi of Abayirifuma, then Mahero wa Naikuta (Nakuta) of Ebayirifuma, then Ngao of Abayirifuma, then Kisauri of Abayirifuma, then Manyuru wa Namuma of Abayirifuma, then Okwako Ndombi wa Namusia of Abayirifuma, then Andrea Ndombi wa Namulanda of Abayirifuma, then Paul Udoto wa Namulanda of Abasia and Justus Mukopi wa Namang'ale. The other leaders who followed the above were deployed by the government hence not refered to as abami ba efumo.
However, it is worth noting that the first Siananda who lead to the official split of Abanyala from their kins in Busia was Mukhamba-I wa Nabakholo. It is for this reason that Abanyala ba Kakamega are also called Abanyala ba Mukhamba. Their place of settlement was given a name Naba(k)holo in honour of Mukhamba's mother who was from the clan of Abaholo.
The last leader recognised by Abanyala Council of Elders (based on minutes from the one time chairman Zablon Munyasa) at the level of Siananda was Siananda Michael Christopher Wamalwa Kijana of Abaengele clan.
ii) Omwami wa Olukongo
These were a rank below the Omwami wa Efumo. They were in charge of two or more villages called olukongo (pl. Engongo). Such a leader was just referred to as Lukongo. In such villages, he presided over a group of clan clusters called ebiriwa. For example, we had a cluster of ebiriwa called Abaima headed by Abaengele.
iii) Omwami wa Esiriwa
Esiriwa was made up of two or more clans that shared a gate in a fort. Its leader was in charge of clans that had formed pacts within olukoba or olukongo (village). The pact was stronger than those of members of olukongo. The leader handled issues relating to two or more clans under that clan cluster or esiriwa. He controlled the maintenance of peace and togetherness in a fort. A single fort had a stone and mud fence or trenches around it. This leadership rank was later replaced by leaders called Amakuru during colonial administration.
For example, Abasiondo produced the leader of esiriwa for the clan cluster of Abawo. Abawo was made up of Abakwangwachi, Abaucha, Abasiondo, Abachimba and Abasenya. He joined other leaders of his rank in the leadership Council of Abanyala. Thus, leaders in charge of ebiriwa met under omwami wa efumo.
iv) Omwami wa Omukasa
This was a leader installed by a clan. Each clan, even if found at separate places under various smaller leadership ranks, had only one omwami wa Omukasa. Clans had official inauguration ceremonies for their omwami wa omukasa. This omwami had a copper bracelet called omukasa, a clan's spear of swakiri, a leopard cloak and a head gear called ekutusi. This leadership rank was latter replaced with what is now known as the clan chairperson. For example, Abasia in Kenya and Uganda have one Omwami wa Omukasa. The same applies to Abauma in Kenya, Uganda and Tanzania who have omwami wa Omukasa for East Africa Region. However, the present term in use is Clan Chairman.
v) Omwami wa Etaala or olukale.
This was basically one of the selected oldest member in the geneolgy tree of an extended family at any given time. Upon the death of this omwami, the extended family could sit and pick on a replacement.
vi) Omwami wa Abakhaaye.
This was the lowest level of leadership. This was usually the husband in a polygamous home. Those with one wife were never referred to as Omwami by the other members of the society. It was only the wife who refered to the husband as omwami. Such men sat near the door at beer parties.
vii) Abami Abasiyenga
To beef up representation, each clan had an elderly person who joined those from other clans to form the Omwami's advisory comittee called ekokwa. Each of these representative was called omwami-esikhoongo. This group also encoperated great medicine-men. The entire team was lead by a leader called omusiyenga who was selected on need basis by Omwami wa Omukasa
2) The selection of a leader
Leadership was through inheritance. However, due to the presence of many emikasa among the community clans, there were various ways a leader came to power:
i) Omwami picking an heir supported by elders.
The Omwami Siananda wa Efumo always picked an heir from one of his children while still a live. Such an heir became the leader upon the death of omwami. For example, when Ndombi was bitten by a wild dog he was advised by his chief adviser, Simbauni Nalulefu, to name his son as chief. Though Ndombi did not want to hear of the news of his impending death, he latter accepted and named Andrea Ndombi as heir before he died. Upon his death, Andrea became omwami.
ii) The people dispossessing a leader through the elders.
There were times the omwami could be disposessed off by the power of the people. For example, when the people suffered prolonged drought under the leadership of Nasookho, Masiribayi saved them by performing a rain ritual that brought rain. On realising he had omukasa of annointing, the people then installed Masiribaiyi as new omwami. This made Nasookho to break away with some members of his clan of Abayemba to join clans that latter became called as part of Bukusu. Bukusu's, being erango lie enjofu and siyanja barende, re-assimilated them.
iii) The clan elders overrulling the choice of the main leader.
There were times the elders could overule a choice of an heir and nominate a new leader. This is what made early leadership to move from one clan to the next. For example, from Abaengele, it went to Abasiondo then to Abayemba.
iv) Elders making a choice
In case the omwami died without naming the heir, the ekokwa could pick on one of the sons to rule. At times, it is said that they had the powers to nominate one of the family members or shift the power to another deserving leader with omukasa. This was the case when the Abanyala Elders shifted power from Abayirifuma to Abasia when Andrea Ndombi's era came to an end.
v) Deciding the heir using bulls in case of leadership wrangles.
In case of power struggle between sons upon the death of the omwami, the elders had another alternative of requesting the dead to choose omwami for them. They asked each of the sons to bring a bull. Each bull was given herbs from a common pot to drink near the dead man's house. Each son was told to plead with the father's corpse then come out to spear the bull's head from left to right. The bulls were then let free with the spear in it. The bull that would die near the main house where the dead body lay was believed to be one for the right choice the dead has blessed.
For example, before Munyala Mukhe died he had named Mukhamba wa Nabakholo as the heir designate. Upon his death, his two sons called Okundi wa Namulembo and Musamia wa Nauyundo claimed stake on leadership. To solve the leadership impasse, the elders asked the three sons to bring their bulls. The three agreed. Surprisingly, Mukhamba's bull went and died right at the door of the house in which the body of Mukhamba lay. The other two bulls took off and died outside Mukhe's home. The elders installed Mukhamba as the leader amid protests.
The above made Musamia and Okundi to part ways okhukhalaka olukale.
3) The Royal items of Leadership for Omwami of Abanyala.
The royal regalia of leadership consisted of the following major items:
i) Akhendo
Akhendo was what was used to test if the spirits of the ancestors were happy and in support of a given heir designate. The test involved hiding omukasa (copper bracelet) near a water body or under water body. Armed with the Akhendo calabash, the heir told to search for it without being given any cues as to where the onukasa was placed. Medicinemen performed ritual in the home to make the spirits of the forefathers to lead the heir designate to where omukasa was hidden. If omukasa was under water, the akhendo could float and remain right above where omukasa was placed.
Akhendo was made up of a smooth pearl stone called etomwendo
 |
| Omwendo with etolemwendo. |
 |
| Akhendo with olukhunja. |
ii) Copper bracelet called omukasa.
This was a copper bracelet inherited from the other Omwami. The word omukasa means copper metal that has been blessed as a mark of leadership anointing. It was the symbol of leadership anointing as accepted by forefathers. Usually put on the arm during the occasion of okhubita (bless). The one giving it out placed it on a special calabash called akhendo for the leader to pick it from there. If it is given to one who is not anointed, then he would die mysteriously during his reign.
iii) Royal spear and royal shield.
The royal spear was a wide bladed copper spear called Efumo lya Swakiri while the shield was called ekhumba lya omukasa. These were a symbols to mark the start of the leader's reign. This was usualy a spear with a long handle made from omwirima tree; the other spears hand handles from a tree calked nawulungu (Tricalysia pallens sp). This spear was guarded for its loss spelled doom for the people. At times, after using it to bless, it was secretly buried and another one made. It had its big shield called ekhumba made from double hippopotomus skin.
iv) The royal clothing of Omwami wa Omukasa
These were the royal clothing. They consisted of a conical head dress from skin of endivisi, lined with cowry shells and neck strap called ekutwa. It was to show he is the omwami. Apart from ekutwa, he was also given head-shoulder gear called ikutusi made from endivisi or collumbus monkey skin. A leader who was the first in a given family tree to be of a high rank was not given Ekutusi on coronation day. It came latter. This was used to mark omwami as the leader during cultural functions. Then there was leopard's skin cloak called ejabe lya omukasa covers the body.
v) Ebimanulwa made of self defence tools
This consisted of a dagger, in a sheath, called esikanga, a small shield called engao made from buffalo skin, a poisoned arrow called omutati kwa esitata and a bow called oluyingo. During installation, omwami put an arrow in the bow and mimed shooting in the four cardinal directions facing in the horizon (khundukho).
vi) The twin royal drum of usekete or burekete.
This was majorly for communication purposes. Abanyala removed a drum called engerebe from the list of their royal drums after okhwa Musamia taking off with one of the royal drums to his uncles Abasamia towards Abagwe.
vii) Abasesia and Amauko as security details.
His security details was composed of abalobera (body guards), Abasesia (homeguards) and amauko (warriors).
viii) The cattle tail called omukhinga.
There was a tail from a black bull. He used it to point, stress a point by lifting it, attract attention of audience and ward off flies. It was only used by leaders who are old in leadership and not at the start of leadership.
ix) Esimbo ya owuchuki
This was made from a tree called omukhendie. It was passed over from one leader to the next. If there was need for a new one, it was pulled of the main stem (okhukhoocha) before any further procrsessing. For a child heir, he was given that of omulonga-ngombe until he officially takes over. However, it was noted that when Andrea Ndombi passed on, it was not passed over to Udoto. It remained among the family of the clan leaders by then (The Makina family of Nambacha)
x) Enchebe
This was a three legged royal stool. The stool had a goat's skin top covering and was lined with cowry shells equivalent to the total number of tribes among Abanyala. Nobody else sat on this stool. The main stool had its twin albi that the omwami could move around with. Any other normal stool for visitors and women had four legs.
Each clan had its own leader who had a similar stool but passed from one clan member to another in leadership.
 |
| Enchebe |
This is a four legged stool used by omwami when not doing offical duties. It was also given to the heir if his father dies while still young.
xii) Amemooli- Skin oil
This was the oil rubbed on the skin of omwami and his skin items. The oil came from a mixture of animal fat (lion, leopard, buffallo) and castrol oil.
The seeds of castrol oil were collected and roasted while still in their shells on a piece of broken pot, oluchio, much like roasting groundnut is done today on a frying pan.
The roasted seeds are then put in a motor and hit with a pestle to paste. The paste is then put into a pot and water added to nearly full. This is then cooked for several hours. The oil that will float on the water is carefully drained onto a calabash, strained then put into an oil storage container. The oil is used to soften all the leather clothes and leather carrying straps. They are spread out in the sun to dry and they become wonderfully soft and shiny. The oil is stored for toning the skin, hairdressing and other ceremonies.
11. Instalation of a leader.
Four categories of people were involved in the instalation process. A red or black young bull was slaughtrted and its blood smeared on the stool. The following people played a role.
- The clan elders-
- The uncles (khocha)
- Distant relative clan (abakulo)- they did the dressing of the leader.
WHEN LUHYAS CLAIM THEIR AKHENDO IS STILL IN THE LAKE OR SEA, THE IDIOM IS VERY CLEAR.
What about musia I want to know more about him,
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