Celebrating Bukusu tradition at the cultural Festival

A group of kadodi dances performing at a cultural event.


In Summary

A community separated by history and physical location comes to together to share the beauty of its cultural wealth.

It was pomp and colour when the Bamasaaba in Kenya welcomed their leader, Omukuka Wilson Weyasa Wamimbi on December 30, 2011 at the Bungoma Cultural Centre. Leaders from the Bukusu community led by the minister for Foreign Affairs, Moses Wetangula, were at hand to welcome him on his arrival from Uganda.

Accompanying the Omukuka we inzu ye bamasaaba, head of the house of bamasaaba), who reigns over six million subjects in Kenya and Uganda were several cabinet ministers, cultural leaders and traditional dancers from Uganda.

In attendance were politicians, Bifwoli Wakoli, an assistant minister, and MP for Bumula, Musikari Kombo, a nominated MP, and Alfred Khang’ati, MP for Kanduyi.

Wilson Wamimbi, a former Uganda High Commissioner to Canada, was installed as “Muyinga” (an equivalent of king) of the Bamasaaba in December 2010. He took over from Omukuka Yonasa Mungoma who had been at the helm of inzu ya Masaaba ( house of Masaaba) from 1962. Before then, each of the 26 Bamasaaba clans in Uganda and over 200 in Kenya had its own leader. Wamimbi was elected by the clan elders to serve a non-renewable term of five years.

The now annual Bukusu Cultural Festival held at the newly commissioned Bungoma Cultural Centre was the second, the first one was held at Kanduyi stadium in December 2010.

The aim of these festivities, says Florence Nabwala, the Bungoma District cultural officer, is to preserve the rich Bukusu culture which has significantly been permeated by foreign cultural imperialism. She thanked the Bungoma County Council for donating more than seven acres of land for the construction of the cultural centre and Nzoia sugar factory for partly funding its construction. The centre cost Kshs5m(about Shs137.9b) to build.


Speaking at the same function, Dominic Wetangula, the chairman of Bukusu Council of Elders, said the unity among Bagisu of Uganda and Babukusu of Kenya would help to solidify socio-economic and political relations between the two communities ahead of the proposed East African Community federation.

In his book, An outline history of the Babukusu, F. Makila says, Mubukusu, the forefather of Babukusu, and Mugisu, the patriarch of bagisu, were both sons of Masaaba. Disagreements between the two sons resulted in Mubukusu leading the proto-bukusu across river Malaba (Lwakhakha) into Kenya.

Wetangula’s side of the Bamasaaba history
However, Wetangula argues that Mubukusu and Masaaba were both sons of Mundu and that babukusu are therefore not bamasaaba. John Osogo in his book, A History of the Baluhya , tresses Bukusu and Bagisu genealogy to Wele, a god or first ancestor and father of Sela and Mwambu her brother. Sela and Mwambu bore two children, Malaba and her brother Mugonma, ancestors of present-day Bukusu and Ugandan Bagisu respectively.

Dr Vincent Simiyu of the History department, University of Nairobi, says estimates using various chronological methods show that the separation of the Bukusu and Bagisu occurred in the 12th and 13th centuries. Some Bukusu populations are today still found in Yembe and Cheptui divisions of Mbale district and also in Bugisu and Sabiny (Sebei) districts in Uganda.

Bagisu and Babukusu speak dialects of Lumasaaba and live astride Mt Masaaba which European colonialists renamed Mt Elgon after the local inhabitants of the area, the El-kony. Bifwoli Wakoli’s clan, Bayemba like many other Bukusu clans is found in Uganda. Interestingly, one of his brothers is named Mugisu, after the Bagisu ancestor, Mugisu.

During the festival held at Sang’alo village, the visitors from Uganda spoke in Lugisu which their hosts, Babukusu understand very well. Omukuka Weyasa urged closer ties between the Bamasaaba through sports and joint cultural events. He invited babukusu to attend the Bamasaaba cultural day to be held in August which will mark the beginning of the circumcision ceremony, imbalu among the Bagisu.

The crowd was entertained by Kadodi dancers from Uganda and Tindikiti and Namatete bands from Bungoma. Unlike their counterparts from Uganda, Bukusu musicians regrettably wore modern European suits instead of traditional attire. The dress code was not consistent with the music.

The Dini ya Msambwa adherents mesmerised the crowd with their singing and drumming. However, none of the speakers at Sang`alo explained to the crowd the origins and philosophy of this religious outfit. Conspicuously absent during the function were professional historians and anthropologists from Bungoma County.

In an attempt to explain the ancestral ties between Babukusu and Bagisu, Kombo amused many when he called the host community the Kitosh a derogatory term used by colonialists to refer to Babukusu. “It is significant that professionals are involved in the planning and execution of cultural events so as to enable participants to benefit from their key note speeches,” avers Prof Simiyu Wandibba, a seasoned anthropologist who has published widely on Bukusu culture.