African Folklore: An Encyclopedia - Marshalls University

African folklore 420
The Abanyore recall the story of a young man known as Tuti but nicknamed
Omukhwayi. He is remembered with admiration for his determination to unite his clan
and to keep it from being overwhelmed by outside influence. He defeated an enemy clan
called Abasiratsi, killing hundreds of its members. Under his leadership, his Abatongoyi
clan won and returned home with loot from the enemy. This marked the beginning of the
new ethnocentric name Abakhwaya for Tuti’s clan. Tuti Omukhwaya is remembered for
his fearlessness and bravery. It is from him that the Abanyore and their Luo neighbors got
the praise name sibwori or sibwor mang’ang’a, that is, “one with the fearful heart of
lion.”
Biographies of popular chiefs are also part of the Abaluhyia oral annals. The Tiriki,
for instance, recall the successes and failures of Chief Amiani, who symbolized their
unity in early colonial times. He was a giant in both physical stature and personality,
renowned for instituting centralized ethnic authority and chieftaincy (Sangree 1966).
Amiani ranks in Titiki history as second to Chief Mumia of the Wanga people. He had an
awe-inspiring personality, which was reinforced by his fierce army of Terik warriors who
acted as his ethnic police. Despite his political successes, the Tiriki recount his failures,
such as the massive settlement of the Maragoli migrants in the Tiriki territory. He also
attempted to divulge the circumcision rites secrets to the white missionaries. His subjects
also detested his high-handedness in administration and his apparent contempt for
traditional Tiriki culture. Some informants hold that Amiani’s misrule toward the end of
his reign was due to his domineering mother. Some of the failures of Chief Amiani are
recounted in circumcision songs, which express contempt for his mother.
There are some narratives about charismatic personalities who were popular across the
Abaluhyia community. These are individuals who succeeded in political, economic, and
magicoreligious careers. Elijah Masinde (of Bukusu descent) is one such legend. He
founded the indigenous Dini ya Musambwa (religion of good spirits) sect. Through this
sect, he opposed the conscription of Africans to fight in the World War II, and preached
against foreign religion, particularly Christianity. Masinde’s religion spread to other
Abaluhyia sects, such as the Abawanga, Abatsotso, Abaidakho, and Tiriki. He became a
popular nationalist during the struggle for independence and later a critic of the
postcolonial government. The Abaluhyia consider Masinde a magico-religious hero due
to his charisma, a distinction which bestowed him with the qualities of a messiah,
liberator, and prophet. Although some people perceived him to be a troublemaker, the
stories that exist about him present him as an admirable man.
The legend of Chief (Nabongo) Mumia of the Abawanga is known by the majority of
the Abaluhyia people. Born into the Abashitsetse ruling clan, his charisma and leadership
qualities were apparent during his childhood and youth. As a teenager, he killed fierce
animals such as leopards and lions singlehandedly, using only spears and arrows. He
succeeded his father Shihundu at a very critical time of attacks by the Luo, Ababukusu,
and Abanyala (Were 1966b). As a leader, the Abaluhyia remember Nabongo Mumia for
having successfully led the Abawanga and assisted many Luhyia subgroups through trials
such as the prolonged drought that caused the historical “famine of the kikombe (cup).”
Abaluhyia folk songs recall the famine.
Mumia also helped the Abaluhyia endure cattle plagues and tribal wars. He combined
generosity and kindness with his skill as a warrior to extend his influence to the
neighboring Abaluhyia subgroups.