A Collection of 100 Tachoni Proverbs and Wise Sayings
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A COLLECTION OF 100 TACHONI PROVERBS AND WISE SAYINGS By ANNASTASI OISEBE African Proverbs Working Group NAIROBI, KENYA AUGUST, 2017. ACKNOWLEDGEMENT I wish to acknowledge and thank the relentless effort for all those who played a major part in completion of this document. My utmost thanks go to Fr. Joseph G. Healey, both financial and moral support. My special thanks goes to CephasAgbemenu, Margaret Ireri and Elias Bushiri who guided me accordingly to ensure that my research was completed. Furthermore I also want to thank Edwin Kola for his enormous assistance, without forgetting publishers of Tachoni proverbs and resources who made this research possible. DEDICATION I dedicate this work to my parents Anthony and Margret Oisebe and the entire African Proverbs working group Nairobi and all readers of African literature. INTRODUCTION Location The Tachoni (We shall be back in Kalenjin) are Kalenjins assimilated by Luhya people of Western Kenya, sharing land with the Bukusu tribe. They live mainly in Webuye, Chetambe Hills, Ndivisi (of Bungoma County) and the former Lugari District in the Kakamega County. Most Tachoni clans living in Bungoma speak the 'Lubukusu' dialect of the Luhya language making them get mistaken as Bukusus. They spread to Trans-Nzoia County especially around Kitale, Mumias and Busia. The ethnic group is rich in beliefs and taboos. The most elaborate cultural practice they have is circumcision. The ethnographical location of the Tachoni ethnic group in Kenya Myth of Origin One of the most common myths among the Luhya group relates to the origin of the Earth and human beings. According to this myth, Were (God) first created Heaven, then Earth. The Earth created by Were had three types of soil: top soil, which was black; intermediate soil, which was red; and bottom soil, which was white. From the black soil, Were created a black man; from the red soil, he created a brown man; and from the white soil, he created a white man. The Tachoni ancestors originally came from Egypt, where they called themselves Abatachoni. They left Egypt because of a quarrel and, also, because the soil was sandy and poor. They settled in Sirikwa, in the Rift Valley of Kenya. Later they moved further to Elgon area and on to the uninhabited area of Tororo. They then changed course, and, after sighting the lake (Victoria) in the far south, moved on to Emwalie in Malikisi. At that time the Kony inhabited the section of Mount Elgon close to the country of the Bagishu. The Kony inhabited the mountains. When their ancestors left Egypt, they came in canoes up the River Nile. They brought with them cattle, goats, sheep, chickens, and quails. Culture The Tachoni have many clans, namely, Abakobolo, Abamuongo, Abamarakalu, Abangachi, Abasang'alo, Abasamo, Abayumbu, Abamuchembi, Abachambai, Abacharia, Abakabini, Abamakhuli, Abasioya, Abaabichu, Abamachina, Abamutama, Abakafusi, Abasonge, Abasaniaka, Abaabiya, Abachimuluku. Note that the morpheme 'aba' means 'people'. They practice circumcision in August of every even year. When the boys are circumcised they only go to hunt in the village's forest for birds, guinea fowl (likhanga) so in the evening they come home and the meal is prepared for them. Most meals for initiates have to be rich in proteins (to replace blood lost during the circumcision) and a staple-food in the whole of Kenya known as Ugali which is called 'Obusuma' in Tachoni. The circumcised boys are not allowed to wear pants so they tie clothing called lesos or Khanga and they hunt all day in forests. They paint their faces with white clay from the river. Circumcised boys don't wash their body for one month nor do they do menial work. The Tachoni ethnic groups believe in 'okhulicha' (the training of initiates in adult roles before they pass out as adults). A circumsicion ceremony among the Tachoni The boys are taken to 'Esitabicha' where they are taught before they pass out as adult members of the community. They are told secrets of the community which they are not supposed to reveal to anyone. All this is done by elderly members of the Tachoni community who should have themselves undergone the same ritual. Similarly, they are taught Tachoni beliefs, philosophy, values and practices. What distinguishes the Tachoni from the Bukusu is circumcision. They practice it quite differently from the Bukusu. For instance, during circumcision, Tachoni boys will face towards the East as they are 'cut' (circumcised) whereas Bukusu boys face the West. In the rural areas among the Luhya, people live in homesteads or compounds, with each homestead comprising several houses. In one homestead may live an old man (the patriarch, or family head), his married sons and their wives and children, his unmarried sons and daughters, and sometimes other relatives. Even though each household may run its own affairs, there is a lot of obligatory sharing within the homestead. Families tend to be large, with the average number of children per woman reaching eight. Women are expected to yield to the wishes of men. Acts of defiance or insubordination by women toward their husbands, fathers-in-law, or other senior male relatives can result in beatings from male relatives, especially one's husband. Marriage partners must be chosen from outside one's parents' clans or lineages. Polygamy was practiced among the Tachoni. Traditionally, a request for marriage is made between the parents of the man and the woman. If the marriage is agreed upon, bride wealth of cattle and cash, called “Uvukwi” is paid. Nowadays, however, young people increasingly get married on their own with little input from their parents. Civil and church (Christian) marriages are also becoming common. Bride wealth is still being paid, but amounts differ widely and payment schedules are not strictly honored. Music and dance are an important part of the life of the Tachoni. Songs and dance are used by children for play, during occasions such as weddings, funerals, and circumcision ceremonies. The wider Luhya ethnic group and all its sub-tribes are nationally renowned for their energetic and vibrant isukuti dance, a celebratory performance involving rapid squatting and rising accompanied by thunderous, rhythmic drumbeats. Other musical instruments used include drums, jingles, flutes, and accordions. Proverbs, stories and wise sayings are used to pass messages to the members of the community. Parents, grandparents and other elders use them to communicate messages, as a way of emphasizing the importance of the message. This is done in ordinary conversation, or in rural set up where grandparents may build a fire in the evening and children sit with them to tell stories and enjoy each other’s company. Two examples of the Tachoni proverbs: 1. Okhama ing’ombe nolengela iketi Kiswahili: Ukikamua ng’ombe ya wenyewe huwe ukiangalia langoni French: Tu extrais la vache de quelqu'untout en regardant à la porte. English: You milk someone’s cow while watching the gate. Teaching: You should always be conscious when taking something that is not yours because the consequence may be painful. Biblical Parallel:Romans 6:23 “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” 2. Amanoni kali nobufwanani kaburukha alala Kiswahili: Ndege ambazo ni sawa hupaa pamoja French: Les oiseaux de la même espèce volent ensemble English: Birds that are similar fly together Teaching: Those people who have the same behaviors always find themselves in each others company. Biblical parallel:Romans 8:28 “And we know that for those who love God all things work together for good, for those who are called according to his purpose” Religion and Beliefs The Tachoni like other Luhya people traditionally believed in and worshiped only one god, Were (also known as Nyasaye ). Were was worshiped through intermediaries (go-betweens), usually the spirits of dead relatives. The spirits had considerable benevolent (positive) as well as malevolent (destructive) power and thus had to be appeased through animal sacrifices, such as goats, chickens, and cattle. There were also healers and prophets who acquired great status because of their knowledge of tribal tradition, medicines, and religion. At the turn of the twentieth century, Christianity was introduced to Luhyaland and to the rest of Kenya. Christianity spread widely during the colonial period. The overwhelming majority of Tachoni like other Luhya people now consider themselves Christians. Both Catholicism and Protestantism are practiced. Despite conversion to Christianity, belief in spirits and witchcraft is still common. It is not unusual to find people offering prayers in church and at the same time consulting witch doctors or medicine men for assistance with problems. Governmental System Iyaya was their ruler when they were at Sang’alo; he was succeeded by Mukoya.However, when the migration took place, Sifuma remained at Sang’alo to rule over the people who stayed behind whereas Lulera crossed over to this place with the migrants. Lulera was succeeded by Mukonambi who was in turn succeeded by Lumbasi, the first Government Headman. Mukonambi was the Omwami when the Administration was established; however, he declined to serve under it in favour of the youthful Lumbasi who then became Headman. The institutions of Government of the Abatachoni are ancient; the Omwami always moved with his people during their migrations. The Omwami wore a leopard skin-cloak and the skins of other animals. He also wore a copper bracelet on his wrist, and occasionally, round his neck, and an elephant tusk ornament and a brass bracelet on the wrist. In addition he had a cowry shell head dress and two staffs. These insignia were handed down from their earliest Omwami and they are replaced when worn out. Clan politics have featured in the constituency, which is dominated by Tachoni who are Basang’alo and Wangachi, the two groups struggling to see who should control Tachoni politics.