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304KalenjinKALENJINPRONUNCIATION: KAH-len-jeenLOCATION: KenyaPOPULATION: About 4.4 millionLANGUAGE: Kalenjin; Swahili; EnglishRELIGION: Christianity (Africa Inland Church [AIC], theChurch of the Province of Kenya [CPK], Roman CatholicChurch); IslamRELATED ARTICLES: Vol. 1: Keiyo; Kenyans1 INTRODUCTIONThe Kalenjin live primarily in Kenya, East Africa. A living illustrationof the complex nature of ethnic identity in Sub-SaharanAfrica, they are not a tribe. Rather, the Kalenjin are anethnic grouping of eight culturally and linguistically relatedgroups or “tribes”: the Kipsigis, Nandi, Tugen, Keiyo, Marakwet,Pokot (sometimes called the Suk), Sabaot (who live in theMount Elgon region, overlapping the Kenya/Uganda border),and the Terik.Earlier, the Kalenjin were known collectively as the “Nandi-Speaking Peoples” or, alternatively, the “Southern Nilo-Hamites.”The name “Kalenjin” translates roughly as “I tell you.” Ithas played a crucial role in the construction of this relativelynew ethnic identity among these formerly autonomous,but culturally and linguistically similar, tribes. The origin ofthe name “Kalenjin” and the Kalenjin ethnic identity can betraced to the 1940s. It represents a clear desire to draw politicalstrength from the greater numbers of such an association.Beginning in the 1940s, individuals from these groups whowere going off to fight in World War II used the term kale orkole (the process of scarring the breast or arm of a warrior whohad killed an enemy in battle) to refer to themselves. Duringwartime radio broadcasts, an announcer, John Chemallan,used the phrase kalenjok (“I tell you,” plural). Later, individualsfrom these groups who were attending Alliance HighSchool formed a “Kalenjin” club. Fourteen in number, theyconstituted a distinct minority in this prestigious school in aKikuyu area. This affected their desire for some sort of outwardmanifestation of identity and solidarity, as the Kikuyuare not only much more numerous but also culturally and linguisticallyvery different from the Kalenjin. These young highschool students would form the future Kalenjin elite. The nextstep in the consolidation of Kalenjin identity was the foundingof a Kalenjin Union in Eldoret in 1948, and the publication of amonthly magazine called Kalenjin in the 1950s.However, throughout this process the growing sense ofpan-Kalenjin identity was not forming in a vacuum; instead,it should be seen in relation to colonialism and to anti-Kikuyufeelings. The British colonial government sponsored the Kalenjinmonthly magazine out of a desire to foster anti-Kikuyusentiments during the Mau Mau Emergency. The latter was amostly Kikuyu-led, anti-colonial insurgency that provoked anofficial state of emergency lasting from October 1952 to January1960. Clouded in emotional arguments coming from bothsides, the causes of this movement have been reanalyzed. Oneof the most striking elements is the tension that existed betweenthe numerically dominant Bantu Kikuyu and the lessnumerous Nilotic and Nilo-Hamitic Maasai and Kalenjin.WORLDMARK ENCYCLOPEDIA OF CULTURES AND DAILY LIFEConsidering this, and the desire of the colonial governmentto suppress the Mau Mau movement, a policy of encouragingpan-Kalenjin identity, which was still local in character ratherthan a truly nationalistic movement, made sense. BenjaminKipkorir, a prominent Kenyan scholar, stated that “the termKalenjin and the concept of ethnic solidarity that later came tobe associated with it . . . had its roots in the Mau Mau emergency.It may thus be said to have been a by-product of Mau Mau”(Kipkorir 1973, 74).Kalenjin language and culture probably began forming1,000 years ago as a result of the intermingling of Highland Niloticmigrants with ancestral Southern Cushitic speakers. Thelength of time the Kalenjin have been living in Kenya’s WesternHighlands and the Rift Valley, their homeland, is open fordebate. While an earlier view claimed that these peoples haveonly been living in western Kenya for about 400 years, morerecently a number of others have argued that the Kalenjin haveoccupied these parts of Kenya for 2,000 years or more.One of the most famous aspects of Kalenjin history involvesthe Sirikwa holes. These are hollows that measure from 4.5 mto 9 m (15–30 ft) in diameter made in hillsides. Kalenjin legendhas it that the Sirikwa people used these as cattle pens toguard their animals at night. Archaeological excavation at severalSirikwa holes reinforces this image: houses were built onthe outside fence with the door facing inward toward the stockenclosure. There would have been only one way to enter theentire complex, and that would have been closely watched andheavily guarded.The basic unit of indigenous political organization amongthe Kalenjin was the koret (“chor-ette”) or parish. This wasnot a nucleated village in any sense but rather a collection ofanywhere from 20 to 100 scattered homesteads. It was administeredby a council of adult males known collectively as thekokwet (“coke-wet”) and was led by a spokesman called poiyotap kokwet (“poy-ought ab coke-wet”). This spokesman wasnot a hereditary or elected leader in the sense of a chief. Hewas, rather, someone who was recognized for his knowledgeof tribal laws, oratorical abilities, forceful personality, wealth,and social position. At public proceedings, although the poiyotap kokwet was the first to speak, all of the elders were given theopportunity to state their opinions. Rather than making decisionshimself, the poiyot ap kokwet expressed the consensus ofopinion, always phrased in terms of a group decision.A number of koret formed the next level of political organization,the pororiet (“poor-or-e-et”). Each was led by acouncil, the kiruokwet ap pororiet (“kee-roo-oh-kwet ab pooror-e-et”).This council consisted of the spokesmen of the individualkoret, over whom presided two reasonably active oldmen called kiruokik (“kee-roo-oh-keek”), the “councillors.” Inaddition, among the Nandi, there were two representatives ofthe orkoiyot (“or-coe-ee-yot”); a Nandi prophet, called maotik(“mah-oh-teek”); and two senior military commanders of thepororiet’s warriors, kiptaienik ap murenik (“kip-ta-eneek abmur-eh-neek”).Today, traditional Kalenjin political/territorial organizationhas been largely replaced with one based upon the units imposedby the British colonial structure—villages are includedin sublocations, which are included in locations, which are includedin divisions, districts, and provinces. Each village hasa village elder, who may be seen as the equivalent of a modernpoiyot ap kokwet and who tries to settle minor disputes andVolume 1: Africa
Kalenjin305handle routine affairs. Assistant chiefs are in charge of sublocations,while chiefs administer locations. District officersoversee divisions, and district commissioners are the highestauthority in each district. Finally, provincial commissionersare the highest authorities in each of Kenya’s eight provincesand are directly under the president’s authority.0KALENJIN200 400 6000 200 400 600 800 Kilometers800 MilesSAUDIARABIA2 LOCATION AND HOMELANDFigures released in January 2007 estimated the population ofKenya to be 36,913,721. Of that 12% are thought to be Kalenjin,approximately 4.4 million people. Together, the Kalenjinpeoples comprise Kenya’s fourth-largest ethnic group. MostKalenjin are concentrated in the Western Rift Valley and theWestern Highlands.3 LANGUAGEThe first language of the Kalenjin peoples is Kalenjin, a languageof the southern section of the Nilotic branch, and part ofthe Chari-Nile language group of Africa. Three Kalenjin dialectclusters have been identified: one consists of the Sabaot,along with the Sebei and Kony; another is made up of Pokot,northern Marakwet, and northern Tugen; while the third dialectincludes the Nandi, Kipsigis, Keiyo, Terik, and southernTugen and Marakwet. Although these dialects are all supposedlymutually intelligible, speakers of one dialect often havedifficulty understanding speakers of another. In addition toKalenjin, most people speak Swahili and English, since bothare official national languages and are taught in school, beginningwith primary school education. Today it is only very oldpersons who do not speak at least some English.4 FOLKLOREOral tradition was, and still is to some degree, very importantamong the Kalenjin. Prior to the introduction of writing,folk tales served to convey a sense of cultural history. Kalenjinoral tradition has four main genres: narratives (stories), songs,proverbs, and riddles. Stories usually contain both people andanimals, and certain animals have acquired attributes that areconcrete representations of character traits, e.g., hare is a tricksterfigure whose cleverness can be self-defeating; lion is courageousand wise; and hyena is greedy and destructive. Songsaccompany both work and play, as well as ceremonial occasionssuch as births, initiations, and weddings. Proverbs conveyimportant messages in very concise ways and are often usedwhen elders settle disputes or advise younger persons. Riddlesinvolve word play and are especially popular with children.5 RELIGIONTraditional Kalenjin religion is based upon a concept of a supremegod, Asis (“Ah-sees”) or Cheptalel (“Chep-ta-lell”), whois represented in the form of the sun, although this is not Godhimself. Beneath Asis is Elat (“Ay-lot”), who controls thunderand lightning. Spirits of the dead, oyik (“oh-yeek”), can also intervenein the affairs of humans, and sacrifices of meat and/orbeer, koros (“chorus”), can be made to placate them. Diviners,orkoik (“or-coe-eek”) have magical powers and help in appealsfor rain or to end floods.Currently, nearly everyone professes to being a member ofsome organized religion—either Christianity or Islam. MajorChristian sects include the Africa Inland Church (AIC), theVolume 1: AfricaKhartoumLakeAlbertNileWhiteSUDANJubaBlue NileUGANDAKampalaRWANDA LakeVictoriaKigaliBujumburaBURUNDITANZANIAAsmaraAddis AbabaERITREAETHIOPIALakeTurkanaKENYANairobiDJIBOUTIPemba I.Zanzibar I.DjiboutiYEMENErigavoSOMALIAGulf of AdenMogadishuChurch of the Province of Kenya (CPK), and the Roman CatholicChurch. Muslims are relatively few in number among theKalenjin. Generally speaking, only older people can recall detailsof traditional religious beliefs.6 MAJOR HOLIDAYSThe major holidays observed by the Kalenjin are mostly thoseassociated with Christianity (i.e., Christmas and Easter), andnational holidays such as Jamhuri (Republic) Day, Madaraka(Responsibility) Day, Moi (the second president) Day, and Kenyatta(the first president) Day. At Christmas it is common forpeople who still live in traditional mud-walled houses withthatched roofs to give the outer walls a new coat of clay whitewashand paint them with holiday greetings (such as “MerryChristmas” and “Happy New Year”).Three one-month-long school holidays occur in April, August,and December. The first two coincide with peak periodsin the agricultural cycle and allow children of various ages toassist their families during these busy times. The Decemberholiday corresponds with both Christmas and the traditionalinitiation ceremonies, tumdo (“toom-doe”).7 RITES OF PASSAGEAge is a fundamental organizing principle in all Kalenjin societies,as it across much of Africa. The status a person occupiesand the roles he or she performs are still to a large degreeordained by age. For both males and females, becoming anadult in Kalenjin society is a matter of undergoing an ini-WORLDMARK ENCYCLOPEDIA OF CULTURES AND DAILY LIFE
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