SOUTH NYANZA HISTORICAL TEXTS VOLUME I THEODORA OLUNGA AYOT THIS TIIERIR FMS Itl'^V A rTEPTKD FOT Tm: d m - » AND A ( - . , pi tu UN 'iUU UaiVKUSITY U ^uAliU UNIVERSITY OF NAIROBI DEPARTMENT OF HISTORY 1076-1978 UNIVERSITY OF NAIROBI LIBRARY 0100157 7 TABLE OF CONTENTS Pag* Introduction 11 CHAPTER 1 JO-KARACHUONYO.................. 1 2 THE HAS I PUL. i.................. 43 3 THE KABONDO. .1................. 71 \ 4 KANYADA.......................... 05 5 JO-KOCBIA........................ 121 \ 6 THE KAGAN........................ 140 7 JO-GEM........................... 140 8 KANYAMWA......................... 160 0 THE KARUNGU..................... 172 10 KADEM............................ 102 11 KWABWAI, KANYADOTO fc KANYIKELA... 200 12 JO-KAMAGAMBO.................... 230 , 13 THE KANYAMKAGO.................. 256 14 JO-SAKWA......................... 264 15 JO-KOGELO..... ............... 282 16 JO-ALEGO......................... 306 17 JO-CHULA......................... 341 i / ,1 Introduction South Nyanza Historical Texts consists of the material collected during 1976-1978 field research. The research was conducted among the people of Kanyamwa, Kabuoch, Karungu, Kadera, Kwa- bwai, Kanyadoto, Kanyikela, Kanyada, Kochia, Kagan, Gem, Karachuonyo, Kabondo/Kasipul, Kamagambo, Sakwa, Kanyarakago, Jo-Kogelo, Alego and Jo-Chula. CHAPTER 1 JO-KARACHUONYO Intro due Mo n Tho history of Jo-Karachuonyo is the history of the Southern Luo migrations into Kenya between 1450-1750. Karachuonyo derives its name from 'Rachuonyo* who accord­ ing to tradition was the ancestor of most of the lineages living here. Roughly it is bordered to the south by Jok- O.iiolo group of Kochia, Kagan and Gem, To the South east are the Gusli and Kipsigis peoples respectively and to north is Nyakach and the rest of the ..rta is bordered by Nyanza Gulf. Accompanying map shows this more clearly. Karachuonyo covers an area of 2,400 sq.km, and according to 1969 census, its population is roughly 184,090. For the sake of our research K.irachuonyo is divided into two sections; Lower Karachuonyo (Kaduong) consisting of East, Central, South and West locations; and Upper Kara­ chuonyo consisting of four locations:- East, Central, West Kaslpul and Kabondo. Karachuonyo forms Eastern Division of South Nyanza District of Kenya. Jo-Karachuonyo fall into two groups:- (1) Jo-piny 2 who are tho descendants of 'Rachuonyo* and arc also the dominant group in Karachuonyo. (2) Jodak (Nyokal) minority groups - late arrivals who were offered land by Jopiny and dominated by Jopiny • Where did Karachuonyo people come from? Tho oral traditions reveal that Jo-Karachuonyo be­ long to Joka-Jok group who came directly from Sudan and settled around Got Ramogi. Jok was the son of Ramogi. Jok with his wife Awandu had four sons:- Chwanya Rakwar, Nyasgenga, Omwa, and Karachunyo (Odia*).This was around the 15th Century. During those days agriculture was al­ ready being practised by the Luos and Jok had a big shamba of crops (possibly millet). There were many wild animals which used to destroy crops - notably elephants. It was therefore traditional that the shambas had to be watched (guarded) throughout, but mostly at nights. One day Jok was Invited to a beer party (busa). However, before Jok went to this party he asked his sons who were in their house (Simba) If any one of them would go to the qhamba to keep off elephants from destroying the millet. But none of his sons replied him and Jok Just went to the party. In the shamba there was a small hut for watching the elephants. The sons of Jok later decided to go to the shamba, Late in 3 tho evening when Jok was coming from the party where he had been drinking, he decided to go to the shamba before going home not knowing that his sons had gone to the shamba. As soon as Jok was approaching the hut, the boys were alarmed and thought that it was an elephant going through tho crops. l It is being alleged that one of his sons Nyasgenga speared him thinking that it was an ele_-phant. Immediately he was speared, he cried aloud, "Oh my sons you have killed me”, "Do not run away" he said. But the sons could not withstand the fact that they had killed their father Jok. Thoroforo they all ran away in difforont directions. Their mother Awandtt was left alone - common say, "pap ochamo Awundu" (the wilderness has eaten Awandu). The husband was dead and all the sons had run away. Chwanya Rakwar who was picked up and cared for by Waondo became ancestor of Jok lineages in Kanyamwa, Kadem, Karungu and Kabuoch. Omwa became ancestor of Jok lineages in Klaumo. Nyasgenga who was being alleged to have killed his fathor Jok was cursed for his action and disappeared amongst the Gusii and became (jamwa)* and today form WanJare group in Gusli land. Rachuonyo (Odla) disappeared into some papyrus (*Jamwa - non Luo) 4 around a lake whose name may either be Cangu or Nambonya. This was where Rachuonyo was picked. In the area we are told lived three old men:- Nyakwar, Ogelo and Chlen. In this pool or lake, Rachuonyo lived on fish and papyrus (Oslka). The children of the three old men used to bring cattle, sheep and goats for water in this lake. As soon as the livestock arrived at the lake, Rachuonyo used to come out of papyrus and sent the children away in terror and then milked the cows and goats. Therefore the children t reported the incident to their fathers respectively. So one day, Nyakwar, Ogelo and Chien were set out to find out the truth about the report. The three went to the lake and hid in a place before the livestock arrived at' the lake. As soon as the livestock arrived at the lake,Rachuonyo came out of the papyrus to carry on with his usual practice. He was first seen by Nyakwar and then Chien. They said to him. "Odheru"! "We have seen you"! Rachuonyo pleaded, "do not kill me I am a human being" (an dhano). They caught Rachuonyo However, since each mzee was staying differently from the other, the next question was who would take Rachuonyo with him. Nyakwar who had seen him first claimed tho right to have him. They all agreed to this. But Rachuonyo proved a bother to Nyakwar who gave him the work of herding cattlo. Rachuonyo used to kill Nyakwar's cattle - while herding 5 and so ffyakwar did not want to keep Rachuonyo anymore. It was a coincidence that Chion at this time had also asked Nyakwar to give him Rachuonyo for Omierl one of his wives who had no child. Therefore this was a relief to Nyakwar and Chien took Rachuonyo with him. Chien trained Rachuonyo of how to hunt wild game and gave him a dog - v,Slpul". Chien also gave him instructions not to kill cattle as he had done to Nyakwar, but to use his dog to kill wild animals. It seemed Rachuonyo was more obedient to Chien and adhered to the Instructions he was given. Rachuonyo was an excellent hunter and made a big hunt for Chien. While this was going on, Nyakwar became jealous because Chien was enjoying the meat of wild gamo, Nyakwar went to chien once more that he wanted Rachuonyo back and he thought that by then Rachuonyo had learnt well enough about the relationship between wild game and live­ stock. But alas, Nyakwar experienced the opposite. Rachonyo once again deliberately killed Nyakwar's cattle, an action which indicated that Rachuonyo never liked Nyakwar. There­ fore Nyakwar was back to square one. He took Rachuonyo back to Chien and Nyakwar gave up the idea of staying with Rachuonyo completely. So now, the history of Rachuonyo begins to develop around Chien, 6 Chien having been Impressed by Rachuonyo's hunt* ing asked him to stay in Omlerl’a home - one of hie wives who had no child and was considered "infertile" (Lur). Chien was getting more and more old and he felt that before he died he had to mention his will. Therefore he called all his sons including Rachuonyo by his death bed. Chien told his sons to leave Omieri for Rachuonyo. However, his sons were not happy with this decision of leaving Omieri to Rachonyo who was not one offChien's sons, and was considered "Jamwa". Also in Omieri's house there was much wealth (cattle). Therefore when Chien died one of his sons by the name Ogal took Omieri and chased Rachuonyo away from her house. But misfortune befell Ogal. Ho could not separate himself from Omieri after sexual intercourse ("Llel Odino dhoot)" ("Cimoko Epien"). This happened at night and it continued until late hours in the morning. Therefore brothers of Ogal (sons of Chien) after having known the Incident got worried. They consulted with other old men around. When people came around to discuss the issue and its remedy, one of Chlen's sons Owuor Adel revealed to them that Ogal and acted against Chlen's will, Chien had given Omieri to Rachuonyo and that the incident was a punishment of the disobedient Ogal. The old men asked Rachuonyo to take some grass and tie it near the door hence 7 Ogal was able to separate from Omlerl, Ogal had learnt a most needed lesson. Therefore Rachuonyo now had the right to inherit Omierl (Nyar Gem Kauoth Guru), Evolution of Jo-Karachuonyo (Joplny) Rachuonyo had (7) seven wives:- Omierl from Chlen, Owaga Nyaluo, Acheing Nyajuok, Auma, Aduet and Achieng Nyakila. For the sake of understanding the oral history of Jopiny, i.e descendants of Rachuonyo^ We will discuss each one of Rachuonyo's wives and try to show the people they represent today respectively. It had been mentioned that after Omierl - Ogal incident, Omierl now became Rach- uonyo's wife.