ABANYALA BA KAKAMEGA: Words Related to Circumcision

Abanyala ba Kakamega practice circumcision of boys every even year during the months of August. Circumcision transformed boys into young men.

A) Origin of circumcision Among Abanyala ba Kakamega
Circumcision among the Abanyala is said to have been there from long time ago but suspended due to many natural calamities and wars during migration. It was RE-started off in 1710 under the leadership of Mukhamba Mukhekhe of Abayemba (Abasaya). Abayemba were originally the royal clan of Abanyala. The first official age set of 1710 was named after the killer raiders called Abakolongolo who attacked their forefathers at Sirikwa leading to suspension of circumcision years. They attacked, killed and took everything then went. Due to a big comet (limuli) that passed theth sky, the first age set (that closed abakolongolo of Sirikwa) was called Abakolongolo lumuli. The Abakolongololo age set also tied up with the Germans hence leading to the reference of Abakolongolo as Germans.

The re-introduction of the circumcision culture lead to a cultural difference within a group that had now become known as Abanyala. This lead to a gradual split of original Abanyala into two: Abanyala ba Magero (Busia) and Abanyala ba Mukhamba (Kakamega). In fact, clans that had early contact with Kalenjin such as Abasiondo, Abasaya (a.k.a Abayemba), Abayirifuma, Abamuchuu (a.ka Balako), Abaengele, Abatecho, Abakwangwachi (Bakwangwa), Abasenya, Ababenge, Abasonge and Abakangala practiced it. However, some clan that had close Luo ties such as Abachimba, Abalanda, Abamani and Abasumba took time to embrace it.

On another front, it was a boy uncled among Abanyala ba Mukhamba called Mango son of Kambisi wa Wetungu, who re-started the culture of circumcision among Babukusu. He was son to Nawire Nasiondo of Abasiondo clan. Nawire's father was a circumciser. The Abasiondo clan, among other Abanyala ba Mukhamba, had by then been practising circumcision.

B) Words used to refer to aspects of circumcision
The following are some of the main terms used within the cultural practice of circumcision.

Abaminyi- collective name for a group of people who do the singing around a circumcision candidate excluding of the candidate.
Abasinde- a collective name for a group of people who do the singing around a circumcision candidate inclusive of the candidate.
Abawukyi- collective name for a group of people who do the singing around a circumcision candidate inclusive of the candidate during the time of training before the official start of circumcision period.
Amamesero- specific leaves used in the treatment of wounds after circumcision in order to help remove the medicine of enguu.
Amaombolio- a collection of climber weeds that dancers adorn themselves with.
Amasanja- general bedding material for the initiated boys. They are usually burned at the end of the seclusion period.
Bakoki- members of a circumcision age set. The members had high respect for each other: never fought with each other, never accepted intermarriage between their children, never inherited each other's wives and never participated in the burial rite of digging each other's graves.
Bakoki baya- these are people circumcised during the same year. They shared the same hearth fire in erumbi called oluya lwa erumbi.
Bakoki matiang'i- people who shared the same venue of circumcision. Most of them are again called bakoki sande since they are circumcised on the same day.
Bakoki naukhwana- one of the twin sisters to the male circumcision candidate who is taken as pseudo bakoki. She also underwent a pseudo circumcision. She also shared part of the first olubaka.
Bakoki sande- these are people circumcised on the same day. This can be at various places within the community.
Bakoki omusalisi- the culturally eldest among those who were circumcised in a given age set. He is the who is usually given the mandate to bless a children to others when they are candidate just before circumcision.
Bakoki sikumunya- one of these circumcised during the odd year who is welcomed into the main age-set. He dies not greatly participate in the blessing of the children of his co-opting bakoki.
Bakoki sirongo- a member or members of the age set whom you shared the same mudding place at time of circumcision.
Chirote- the believed god of circumcision known as Were Chirote.
Ebikomereri- two strings of beads put around the chest and neck during the dancing period. It was meant to wd off evil eyes.
Echio- a ceremony that involved slaughtering a cattle or goat in order to officially confirm one as a wife after dowry payment. It was only after it that a wife was allowed to cook for a circumcised boy called omufulu.
Efukhe- dust used during circumcision to help have a stable grip during cutting. It was usually picked from an old house and dried in a special way by a circumciser. It is specifically ordained to help reduce adrenaline in blood which makes circumcisors to shake.
Efunga- the outer foreskin. The inner foreskin is called esondo and both foreskins are known as esicholocholo.
Efuniu- smegma or the white substances that collects bellow the foreskin in an uncircumcised penis that is not washed well. It was the duty of the uncircumcised to wash it.
Ehakalo- a stone used to sharpen the circumcisor's knife. Hot charcoal from tree called omulaha was used to aid in doing the sharpening. This removed any rust and killed any pathogens.
Ekakambu- The dry peelings of a healing circumcised wound that are periodically removed.
Ekhoni- an animal slaughtered by a maternal uncle for a specific circumcision candidate on the eve of circumcision. Done only if dowry was paid. It had to be healthy, bright coloured, not lame, not hornless, not female and not one-eyed.
Ekhula- a group of all the eight groups of the Abanyala age sets. It had a span of 100 years then it repeated.
Ekombe- the period of seclusion from the time of circumcision up to the time they move out of the house called erumbi.
Emange- a pot into which beer is put for the age mates to drink. Women never drank from this pot.
Embala- the circumcision scar and general process of circumcision.
Embalu- the entire circumcision period and ceremonies involved
Embusi ya olusala- present of goat given to the maternal uncles by the circumcised candidate as an appreciation for ekhoni incase the uncles gave him the ekhoni without slaughtering.
Enchebe ya wambalua- special seat on which a circumcision candidate is made to sit after circumcision.
Engokhe- white clay applied on the body of circumcised candidates. Its aim was to absorb and remove any body dirt since bathing was not allowed.
Enguu- ash made from leaves of a shrub called Nalulwe (Microglossa Pyrifolia) that is used for treatment after circumcision. Mature leaves are picked in the morning, smoke dried with smoke from omulaha tree, made into powder and placed on a small broken pot called esikolonjio. The initiates applied it on the wound using a feather from chicken and at times held it in place using leaves of amamesero andshrub olulwe shrub.

Enguu
Enyimba- jingles played by the candidate before circumcision. Made of metal bell without middle rod, stiff stick handle from omufutu (Videx donania) and joined by stem of esikeke then tied with sisal fibre or bark of omulamalama (Philiostigma thoningii) or omukhutufu. It is a taboo to play them after undergoing the olukumba oath.
Erumbi- house for seclusion used by the candidates. It was never destroyed at the end of the perioduncircumcised for each eserukho. The next group was free to use it until a new eserukho camebased in.
Eserukho- a group of several age sets and females of same age that go by one name. For example, all groups of Abasawa circumcised during various years and their wives are called Eserukho ya Abasawa.
Esikakati- sticks hit against each other by circumcised candidates to register their presence at a given place and to signal they are hungry.
Esikhewo (amabaka)- the various age-sets within eserukho based on the years of circumcision. Apart from the group of Abachuma which has eight age set groups, each of the other groups has six age set groups. Each had specific names based on key events that preceded the circumcision season. They took olubaka together. The following is an example of groups from Abakananachi: 1922 are called Abakananachi namukhinga (machungu) named after rat killing season to control flu- if one showed the tails of rats killed to the colonial government, he received tax excemption, 1924 are called Abakananachi nabibia named after railway line that passed in the north, 1926 are called Abakananachi silima due to the eclipse, 1928 are called Abakananachi machengo due to construction, 1930 are called Abakananachi nasike due to locusts, 1932 are called Abakananach wuchunju due to young locusts and those of 1934 are known as Abakananachi amatanda due to a type of locust called matanda. At times, the first group and the last age set groups were called Abasimikha and Abakhalaka respectively.
Esikoko- a piece of meat that was cut, made into a ring and placed around the neck of the candidate by the maternal uncle as part of the ceremony of ekhoni.
Esikuliro- the original spirit invoking circumcision song of Abanyala. The key message was com
municated by thethe soloist. The sample of the firstverb part is as hereunder.
Esikumenya- an odd year in which no circumcision takes place. Odd year was believed could cause excessive bleeding, cause circumcision accidents and general bad luck.
Esimba- personal cottage build for a boy at the end of circumcision period.
Esingiro- one of the eight groups into which age sets falls. Each esingiro is made up six sub groups except Abachuma that has eight. They are called esingiro for one group could be allowed to renew and use one erumbi. They include: Abakolongolo from Abakikwameti, Abakananachi, Abakinyikeu, Abanyange, Abamaina, Abachuma, Abasawa, Abakolongolo, Abakikwameti. The Abachuma has eight age groups. Historically the age set of Abakikwameti always came with a disaster to human kind. The general term for both males and females who fit in the generation of given esingiro is called eserukho.
Esiroba- the swamp place that is specifically ordained for mudding initiates.
Esitete- uncircumcised penis of young boy ready for circumcision.
Esitiri- twisted steal ring used by circumcision candidate together with jingles (enyimba.)
Esitiringi- a specific small size stick used by the inciated to greet non circumcised boys or to be greeted by elders.
Etiang'i- Officially prepared and ordained standing place during circumcision. It is marked by a circle of special ash mixed with herbs. Also used for the root herb that makes boys courageous.
Etole- deformation that leads to foreskin pulling back by itself leaving an exposed penis head. The payment for the one who circumcised such boy was slightly higher.
Ewololi- a group of a section of bakoki who carried out their cultural functions as a group in one local. Those of another place could another ewololi.
Okhuchukhira- an action by the circumcision candidate going to fetch water using a small pot and bring the water back for bear making process. The beer is the one used by the visitors. There was no looking back or talking while carrying the pot eith water. Attempts to snatch the pot from the candidate had to be repulsed by the candidate as a sign of determination. This is usually two or three days to the day of circumcision.
Olubito- any of the blessing talk given to candidate during circumcision process at various stages.
Olukalakaso- ullulation done by the mother as a sign of happiness after circumcision.
Namachengeche- female helper to the circumcised candidate. Usually a younger sister or cousin. She removed the soil or okwa ututu and is the one who served food to the circumcised candidate.
Namakhala- male helper of a circumcised candidate. Usually a younger brother. He carried the cloth from mudding place and gave them to the sister called namachengeche. Alway accompanied the omufulu during the daily walks.
Okhuanda- the inability of omusinde to roll back the foreskin due to a medical condition called congenital phimosis.
Okhuambia efukhe- the act of giving unused dust to any person showing shaking signs caused by the spirit of circumcision. This cool them down.
Akhuambia olukembe- the act of giving a knife to a cirumcised candidate to hold in order toto cool the spirit in case of vigorous body shaking after circumcision.
Okhubaala- special way of holding the foreskin by an assistant circumciser during cutting.
Okhubiita emibano- the cultural rite of ordaining a circumcisor's knife for use during a circumcision season. It turns emibano into engembe. It involves slaughtering a white goat and white chicken and drinking some brews as they bless the knives. From the interstines of the goat slaughtered, elders could predict any calamity in their land or family.
Okhucha hasi olukembe- the act of a circumciser throwing in the towel during the circumcision process. This happens when a situation arises such that the knife refuses to cut.
Okhuchema- the process of cutting the foreskin involving the dermis and epidermis separately one at a time.
Okhuchemula- the process of cutting the foreskin involving the dermis and epidermis at once.
Okhuchula- the ceremony of a circumcised boy moving out of seclusion and being allowed to mix freely with other members.
Okhufuwa- the act of giving presents to a circumcision candidate or the lead singer.
Okhufuuwa etiang'i- blowing of chewed root herbs into the nose and mouth of a circumcision candidate to make them to improve on their courage.
Okhuhanikha olukembe- the precedural act of raising ones circumcision knife up in air or puting it up on a hut during circumcision process. Having it in one's pocket could miraculously affect those circumcising.
Okhuikulira- the singing that happens when the candidate has been mudded all the way from the river up to home. They usually sing a special song meant to invoke ancestors, invoke spirit of circumcision and give courage. They also use a different return route into the home. Candidate is not suppossed to look back. Women do not participate in its singing. Twins or those who have given birth to twins were not to solo.
Okhuingisa olukembe- the cultural process of ordaining a person as a circumciser.
Okhuingisa omufulu- making a circumcised candidate to enter the house. He usually walks and enters the house backward lead by the father or brother.
Okhukesa owutembete- the act of a candidate who has graduated visiting close relatives who were present on the day of circumcision. He is usually given a chicken.
Okhukhupa efukhe- the act of applying dust done by one of the circumcisors.
Okhukonera- the action of a candidate ripe for circumcision, earmarked for the same, missing the ceremony because of unavoidable reasons such as death of parent or grandparent.
Okhukuma omwoyo- the act of the circumcision candidate gaining courage and telling the parents that he is ready for the knife. It required persistence on the part of the candidate.
Okhulaambisa- the action of the mother to the circumcision candidate sitting in the house facing the door as circumcision process goes on. Usually sat at the centre of the hut called esiiro with legs rigidly stretched.
Okhulanga- moving with candidate from one relative to the next to inform them of the intention to have their presence during actual circumcision. Done during the third stage of okhuminya.
Okhulumia- action of curing the water from the healing wound after circumcision. Ants were used to do the bitting.
Okhumaana- applying mud on a candidate before circumcision. It was meant to numb the body. It was done by a person who was upright in the community and who faced the knife with bravery during his time of circumcision.
Okhumiinya- the singing and dance that is done with a circumcision candidate. While singing at one point, the movement was always clockwise. The songs sang had no vulgarity since such was reserved for specific stages.
Okhuovyia- the ability of an uncircumcised boy to roll back the foreskin over the penis glan. It helped to reduce pain and facilitated easy circumcision.
Okhusaamba olusanja- the process of burning the sleeping material used by the candidate.
Okhuseeria omwiikho- the action by an aunt to the candidate coming out to tease the boy with a cooking stick that has brew or porridge on it. This happens when nearing the home and the candidate is supposed to push it away in defence. It is symbolic of the last beating a boy is to receive from a woman. At no point should a woman beat a circumcised man with a cooking stick; lest, her relatives pay a fine called embusi ya omwiikho to the boy's aunt.
Okhusondola- The skillful art of cutting the inner foreskin called esondo.
Okhutucha- the last stage of circumcion process that involves a ceremony of feasting and giving present to one who has moved out of seclusion.
Okhuwukia- the first stage in circumcision process. It involves singing that happens early before the circumcision season as training of candidates in playing jingles. This is usually before the start of the circumcision season.
Okhwalukha- the act of moving out of erumbi healthy after seclusion.
Akhwebasabasa- minimal vulgarity accepted during the circumcision ceremony. It was usually done by the elderly in the society.
Okhwema- the courageous act of withstanding the pain of the knife without flinching.
Okhwema khu haywa- to undergo circumcision. Long ago, an axe was placed or burried at the point of etiang'i.
Okhwemesa- the action of leading a circumcision candidate to the ordained place called etiang'i where he stands to face the knife.
Okhwingira erumbi- to undergo all the processes of circumcision.
Okhwingisa engembe- the cultural process of preparing circumcision knives for its seasonal work. Many circumcisers come together for this activity. They made bear and blessed the knives using a while or brown chicken.
Okhwoka omusinde- applying cold water on a circumcision candidate before circumcision. It served the same purpose as mud applied during okhumaana.
Okwa-wututu- soil and grass put on head by paternal uncle or cousin after mudding a candidate. A grass from the flower tip of olusinyande is used. It is removed by Namachengeche or grandmother before the candidate enters the house. After removal, it was put together with the contents of oluchio for safe disposal.
Olubaka- payment made by the father to his age mates before being allowed to circumcise a child.
Olubiito- the blessing talk given to a circumcision candidate at various stages of embalu: by the father at the start of okhuminya, by uncle during time of ekhoni, by bakoki to the candidate before circumcision, by the circumciser at time of okhulisa olukumba and by an elderelder at time of okhuchula mwikombe.
Oluchio- broken piece of a pot that was used to collect blood after circumcision. All the other cut items and mud from head is put on it and kept awaiting final disposal.
Olufululu- payment made to a circumcised candidate incase he is injured by mistake by a circumcised mature person while still omufulu. It is usually a chicken.
Olukembe- knife used for circumcision. It has two sharp edges. Usually kept by the circumcisor himself and it is never pointed at anybody.
Olukembe lufu- a circumcision knife that has been used to circumcise a dead person. It was intentionally made blunt.
Olukhafwa- Star grass that is tied around the neck of the circumcision candidate by the uncle if he does not have ekhoni. At time, it meant that the ekhoni will come later.
Olukumba- the first meal eaten by a circumcised candidate. It is usually given by the circumcisor who teases him by giving it and withdrawing it three times before being allowed to have a bite. It is cooked without salt. The circumciser takes time to explain what to eat and what not to eat as well as basic rules to observe.
Oluliki- the lower part of esikoko that comprised of the animal's testis and penis.
Olulwe- herbs used with enguwu for treatment of wound after circumcision.
Olumusyu- the smell common with circumcised candidates due to wound and body odour.
Olumwo- one of the knives used by the eldest circumcisers in the clan who is dead or nolonger circumcising. It is usually part of the knives used okhwingisa other knives. Failure to engage this knife during okhwingisa can lead to calamities such as madness and poor services.
Olumyu- the effects of extreme sensitivity of the glans to touch after circumcision. Cured by constantly applying soot on it for some time.
Olupao- a term used for circumcision done at hospitals. It involved being circumcised while lieing on a board. It was originally introduced by Dr. Bond from Kaimosi through the Quaker Church and embrassed by those who lived in christian villages called mulaini and encourage by nurses Mumero was Osama who carried out the cutting in Kakamega. Such initiates have to undergo olubito to participate in future circumcision rites of others.
Olupukhulu- normal unblessed dust that is made and used by the uncircumcised boys to help separate the foreskin such that it can easily retracted over the penis glans in a process called okhuovyia. That special one used by circumcisers is called efukhe.
Olusondo- the inner foreskin after removing the upper one called efunga. The skillful process of cutting olusondo isare called okhusondola. Efunga and olusondo are collectively called esichololo.
Olutiring'i- a group of circumcised candidates; abafulu.
Oluyaa- fire made by those initiates on the day of graduating from erumbi.
Olwanyi- cleared full yard ground where those dancing around the candidate usually use.
Omuchemuli- an elderly person who does the teaching of initiates when they are in seclusion. He talked frankly without beating aroud the bush: okhuchemula amakhuwa.
Omufulu- a circumcised patient from time of circumcision to the time of moving out of seclusion. They never enter any other person's home unless there is another omufulu in the home. Their workload was reduced until they heal. It was a taboo to throw sodom's Apple fruit to pass between their legs. They do not allow themselves to be rained on.
Omufulu wa esikumenya- a person who was circumcised during an odd year. He joins any of his esingiro groups ahead of him.
Omukhebi nambutu- a circumciser who has taken role in circumcising the dead hence cannot circumcise a candidate. Usually an old one who has retired from active circumcising.
Omukhebi omubingilisi- his main role was to carry dust. It is the first stage of learning.
Omukhebi omunuchi- his role is to apply dust and push back the foreskin. This is the third rank after graduating from carrying dust.
Omukhebi omutiisi - one of the circumcisors who helps to hold the foreskin in position before it is cut. This is the second rank after gradudating from applying dusk. From this stage, the person doing the cutting was governed by specific rules: has gone through the above stages, comes from family of circumcisers, has the spirit of circumcision, been circumcised, is not bald headed, not lame, officially married and sired a boy as first child. Those who started with girls must receive some cultural treatment first.
Omukhebi-mukhebi- the circumciser who has the skills of cutting. The cutting was dictated by rules: coming from family of circumcisers, having the blood of circumcising, has undergon
Omumani- the person who is selected to mad the childtime. Must have faced the knife, be morally upright, right handed and one whoclan receive olubito.
Omusinde nawukhwana- the twin girl who has a binana fibre tied around her and 'circumcised' together with its twin pair. Usually circumcised very early in the morning. They do not stand in middle of olwanyi. Preceeded by slaughtering of ram whose offals is smeared on the candidates. They are also smplashed with busaa beer.
Omusinde okumu- a circumcision candidate whose name was Okumu. It was believed that Okumu is a son conceived when the mothers has irregular periods days (before normal period). He required special treatment during circumcision otherwise cases of the foresking 'going back' have been reported. At times the cutting proved problematic to circumcisors.
Omusinde siembekho- an uncircumcised man who has overgrown the age of circumcision. If he has not married, even if old, he belongs to the age-set at time of circumcision.
Omusinde wa emoni- one who has etole. The circumciser was paid extra.
Omusinde- the candidate to receive the cut during circumcision. Also used for any uncircumcised boys.
Omusolili- mame of a boy after completing the circumcision process.
Omusukuni- stick from omulaha or Comrettum olgonense that is held at the shoulders by candidate during circumcision. It was picked by a right handed and straight forward person in the society. It was pulled once from the main tree.
Omutembete- a circumcised boy who has graduated from erumbi.
Omutuma- Red soil used by the circumcised candidates.
Owukhebi- it refers to the blood spirit of circumcision characterised by extreme shaking and going into trance on hearing the circumcision song.
Were okhukheba- periphimosis condition. The foreskin pulls itself back behind the head of the penis and becomes tight and painful. Herbs were used to make the foreskin regain its position or at times the person was circumcised. Such person became an age set of his age mates when he grew up.