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Anthropological Studies in Kavirondo and Nandi Author(S): C British East Africa: Anthropological Studies in Kavirondo and Nandi Author(s): C. W. Hobley Source: The Journal of the Anthropological Institute of Great Britain and Ireland, Vol. 33 (Jul. - Dec., 1903), pp. 325-359 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2842815 . Accessed: 14/06/2014 08:31 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 91.229.229.101 on Sat, 14 Jun 2014 08:31:36 AM All use subject to JSTOR Terms and Conditions ( 325 ) BRITISH EAST AFRICA. ANTHROPOLOGICAL STUDIES IN KAVIRONDO AND NANDI. BY C. W. HOBLEY, Assoc. M. Ilist. C.E., and AssistantDeputy Commissioner, E.A. Protectorate. [WITH PLATES XXVIII-XXX.] THIS paper contains the results of a more minute researchinto the habits and beliefsof the people already dealt with in a previouspublication of the Institute.' The termEastern Uganda, as applied to this area, is, however,no longercorrect, as since the date of that-publication, the Eastern Province of Uganda has been transferred,and is now known as the Kisumu Province of the East Africa Protectorate. When compilingmy formerwork, I had no idea that such an amount of material still remained to be recorded,and, consequently,I was equally surprised to findthat so much moreexisted; I venture,therefore, to hope that my researches may furnishstudents of the science,who have no opportunityof visiting these countries,with some informationworth their consideration. The disappointingfeature in researchesof this nature,to the observerin the field,is that no reasonis obtainable fromthe people themselvesfor the existence of muanyof their strange custoims,but I have no doubt that anthropologistsin Europe, with their advantages of a wide range of comparativestudy, will see daylightwhere the local observer,with his limited vision,flounders in darkness when he triesto workback and findthe originof some custom,now a mere relic of its formerself. In the collection of the informationemlbodied in this paper, I have been greatlyindebted to several intelligentnatives who are employedin traversingthe countryfrom end to end, superintendingthe collectionof the hut tax, and who,in pursuance of their duty, visit, during the course of the year, practically every village. These men,I found,took a great natural interestin eiiquiringinto any strange rite or ceremonythey incidentally met with in the course of their peregrinations. I have also encouragedchiefs and others whom I have met to talk of theirbeliefs, etc., and, in most cases, their usual reticence to discuss such matterswith a European can soon be overcome. I OccasionnalPapers, No. 1, " EasternUganda," by C. W. Hobley. z 2 This content downloaded from 91.229.229.101 on Sat, 14 Jun 2014 08:31:36 AM All use subject to JSTOR Terms and Conditions 326 C. W. HOBLEY.-Britislb EctstAfrica: AnthropologicalStudies I must also express my indebtednessto Mr. Mayes, Collectorof Naildi, for nuch informationregarding, that tribe,which is particularlyuncommunicative on these matters. I have no doubtthat, as yearsgo by, many of the mattersdealt with herein may become imuchclearer, but I have thoughtit best to publish the material withoutfurther delay, as it may help to stimulatefurther research, and I also fear that as civilizationidevelops, mianiyof the strange customnsand legends may become lost; in fact, there are already si(ns that the younger generation of nativesare losinginterest in the ol0(order of things. LEGENDS OF THE ORIGIN OF THE JA-LUORACE. Many savage tribeshave legendsor mythsto account for their origiin,and I believe I am correctin statingthat, in Africa,it is generallyamong those of Baiitu originthat such mythsare foind. However, in the whole of the countryin the vicillityof the east side of the Nyanza, with which I am fairlywell acquainted, with onleexception, ino trace of a definiteleaend has been discoveredamong the Bantu tribes(the exceptionbeing the Kadimnubelief that their common ancestor was a huge python). Aimiongthe Ja-Luo, however,there is a very wide-spread belief in one Ap6dtho,who was the Adam of the comparativelylimiited area of which these people have any cognizance. I ventureto give threeversions of the same mythtakeni down fromthree chiefs living some fortymiles apart. Each of these authoritiesalso gave me a genlealogical tree of considerableinterest, inasmuch as theycontain what maybe a veryprobable solutionof the originof the names of the Ja-Luo tribesin Kavirondo. Of course there are discrepancies,but when one considers the way this story alid the genealogicaltables have been handed down verballyfrom generation to generation, one wondersthat the threeversions present so manyfeatures in common. VersionIfrom ?rUgadct chiefof Usalkwa. Ap6dthowas the fatherof all the Kavirondopeople. He descendedfrom the heavens,and the day he reachedthe earth,the variouskinds of animals also caine down fromabove. Apodthodescended on Ramogi,or Lainogi,Hill, a long way north of Uganda, and he afterwardsdied at the same place. He descended with one woman,whose name is forgottenl,and by her he had two sons and four daughters. These sons were named Ramogi and Anyango,and each marriedtwo of his sisters. Rarnogimigrated southward, and came and settled on a hill in Kadimu country(near the mouthof the riverNzoia); this hill is called after him to this day. His offsprinigfounded the Ja-Luo race; most of the names of his sons being the names of the varioustribes which were foundedby them. Anyango,the otherson of Apodtho,stayed in the countryof his fatherand became the progenitorof the Baganda alnd Banyoro. On the day that Apodtho This content downloaded from 91.229.229.101 on Sat, 14 Jun 2014 08:31:36 AM All use subject to JSTOR Terms and Conditions in Kavirondoand Nandi. 327 reachedthe earth,among the otheranimals that accompaniedhim were a bull, a cow, and a calf; he also broughtmtaina and other food-bearingseeds and plants, and thereis especially mentionedbesides, a tree called " Were," and out of the wood of t-heWere tree he made two woodenbowls. He thenmilked the cow into one of the woodenbowls, and, fromignorance he caught the cow's urine into the otherbowl; this done,he pouredthe milk into a gourdand left the bowl of cow's urine in the sun, and then rested till the evening. At sundown he cllurned the milk that was in the gourd,collected the butter,and put it on one side; he then broughtill the bowl of urineand mixed it with the buttermilkthat remained in the gourd. Then,being hungry,he took the inixtureand made some gruel with mitamnameal, cooked and drankit; afterdrinking it, he passed urine for the first tiinesince he had reached the earth,and this is the originof the Ja-Luo customof mixingmilk withthe cow's urine which prevailsto this day. GENEALOGY OF JA-LUO. Version1 of UgadlaNddiek of Usakwa. APODTHO. _ ~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~II RAMOGI. ANYANGO. Four daughters (names lost). UYOMA. SEMI. ALEGO. GEMI. NYAKACH. UMIA OWIDI. MADOK. iRACHONYO. KANDAIA KANYALTUO KADUONG KABONDO (southside of (a tribesouth (southside of (southside of Kavirondo of gulf). gulf). Gulf). Kalachonyo). CIHWANYA. Kisumu. KanyamIwa. KarU1tIgLt. Kaldeimtribe Kaboch Kachieng on German (southof of frontier. Ka]achoinyo). Milambo. Ver,sionII. Ugctdachief of Korando. Ap6dthowas the ancestor of all men; he descendedto the earth fromabove, and broughtwith him two head of cattle,some fowls,and seeds of mtama,semn-sem, and wimbi. He foundthe tobaccoplant growingon earth; the elephant gav-ehim the sweet potato and beans. He also broughtthe knowledge of making fireby rubbingtwo pieces of wood together,and he taughtthe Ja-Luo to mix cow's urine with the milk. This content downloaded from 91.229.229.101 on Sat, 14 Jun 2014 08:31:36 AM All use subject to JSTOR Terms and Conditions 328 C. W. HOBLEY.-BritishEast Africa: AnthropologicalStudies He reachedthe earthin the countryaway to the northof the lake, and died in that country; at his death,he turned into a rock. Ap6dtho had supernatural powersand possessedthe power to turninto a rock at will. When he was old, the Ja-Luo conspiredto kill hiin,but fora long time nothingcame of it, because they were afraid of him; but one day sickness overcamiehim; the conspirators sent a girl to see if he was really sick, as they thought it would be a good opportunityto kill him. She took a small horn,used for cupping blood,in her hand, and, while talking to him,she placed the cupping horn on his shadow; to her surpriseit drew blood fromthe shadow. She returnedand told her friends that,if theywanted to kill Ap6dtho,they must not touch his body,but spear his shadow; they did so, and he died and turned into a rock, which the Ja-Luo afterwardsconsidered to possess special virtuesfor sharpening spears on. Ramogi was the firstmember of the Ja-Luo race to come to Kavirondo, and he built in Kadimu country,near what is now the village of the chief Anam. The Ja-Mwa (or Bantu Kavirondo)are descendedfrom Anyango and came to Kavirondobefore the Ja-Luo. They also caine fromthe north,but belong to a differentstock, the Baganda and Ba-Soga. The Naiidi came from the Ja-Lango. The Ja-Luo on the south side of KavirondoGulf originallylived on the northside, and crossedover by canoes.
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