THE TRUE KABARAS/KABRAS

 

Excerpts from my book "INSIGNIA OF THE PYTHON, (IMBIKHO YE BAKA) Bateremi Through The Ages"

"THE EMERGENCE OF BALASI/KABALAS/KABARAS/KABRAS COMMUNITY

After crossing River Nzoia (Kiborani) at Mwifubukho lia Nambalayi from Sikalame through present day Milo in about mid 1800s, Baluu of Bateremi with their herds of cattle found Bamachina clan who had crossed the said river at Siyenga from Sibembe and settled at Shiyombe village in current Bunyala of Kakamega County. Basoko clan joined the two clans at Shiyombe through Budieri hill near River Emahola. Another group of Batobo and Bamusaka clans joined the Shiyombe confluence of clans from Musaka in Bunyala. Last clans to arrive at Shiyombe were Bachimalia, Basila, Bashikuusi/Bawande and Bamutama.

It was the above clans which evolved Balasi subnation due to their skillful hunting economic activity. ‘Balasi’ is a Luhya word which literally means shooters. The Nandi’s who were the neighbours of Balasi on the easternside corrupted the latter's name in their language as ‘Kabalas’ and hence all early visitors or strangers who approached Balasi from Nandi direction were informed by them that that the people ahead on the western side are Kabalas. Consequently Balasi was first Anglicized as Kabaras by Joseph Thomson after the Nandi pronunciation as it will be explained later. By all accounts Balasi were great archers. They mightily shot, maimed or killed wild animals during hunting expedition all the way from Shiyombe to Uasin Gishu bushes using bows, arrows, clubs, spears and traps. They lived a pastoral and nomadic way of life of moving from one place to another which enabled them to look for fresh hunting grounds and pastures for their herds of cattle; for example “efwe Baluu khwali abandu bo okhubaalala” this means “we Baluu were people who moved from one place to another with animals looking for pastures and water while hunting animals in the bush” (Ezekiel Kubwa Wafula Luturiani personal communication). Later the clans (Baluu included) were nicknamed “Balasi” to mean hunters (Litali Tawai of Bamachina clan personal communication). From Shiyombe the Balasi clans moved to Maundukunyu, Sambuli, Burundu, Shikutse, Mahira, Malekha, Chegulo, Shipala, Busunu upto Surungai villages.

The above position was supported further by Jacob Pilishi Saidi and Justmore Shilaro Mmbasu who averred that the name Kabaras came from the name Balasi which was derived from “bandu bamaalalanga” this means “people who move from one place to another with herds of cattle looking for new pastures while hunting wild animals in the bush”. Initially a clan such as Bamachina was purely a hunting clan and whereas Baluu were particularly herders and iron smelters. Thus in the process of interaction the clans that formed Balasi nation assimilated each others social-political and economic way of life. Conclusively Baluu learnt extensively the art of hunting from Bamachina as the latter adopted the practice of cattle keeping from the former. Besides spears and arrows which were used to shoot wild animals during hunting expedition were smelted or made by Baluu. Thus both hunting and herding necessitated movement in search of pasture and water for livestock and new hunting grounds after the old one had exhausted. In a nut shell hunting and herding became a common socio-economic activity practiced by the celebrated Balasi clans.

During the inter alia meeting of the Balasi clans at Shiyombe, they lived together as one community under one leader. The first and renowned chief of the Balasi community was Shiuma, son of Amondo, grandson of Munyole great grandson of Tonje popularly known as Shiuma se Amondo of the Bamachina clan, (Peter Fred Tubei Walwanda personal communication). Shiuma in Kabaras means a man of steel. Thus Chief Shiuma se Amondo was a courageous, brave (omurunyi), energetic, and strong man who was feared at war by his foes. The name Shiuma epitomised his hardness like steel and his strength like an elephant which made it impossible for the opponent to defeat him in a fight. He had killed fiercest wild animals like lions and elephants during hinting and conducted cattle raids of history in enemies’ territories such as the Nandi and Isukha, (Steven Lutomia Mukangai personal communication). He was a great warrior and a spectacular hunter whose flamboyant life span is told like a lion.

Initially Shiuma led Balasi with the assistance of a cabinet of elders (shirere shia abetaini) from the amalgam clans of Balasi. He was deputized by his nephew Muse se Lavani of Baluu. Muse also performed the role of omuse. Chisindayi son of Werabachwa of Basoko clan was the chief priest (omubiti) and a revered oracle or seer (omung’ osi). As chief priest, Chisindayi concecrated omwami, chief of Balasi as the peacemaker and commander of warriors (olumasayi) during war on the day of enthronement and called upon him to be brave and lead in accordance with the laid down tradition and customs. Chisindayi also blessed warriors (olumasayi) before they embarked on a war and raiding expedition and predicted either successes or defeats. He organised peace missions on behalf of omwami of Balasi. After the Mabanga (blood) war of 1870s in which Batachoni, Balasi and Banyala fought fiercely with the Nandi at Mabanga of Bungoma, Mugai of South Kabaras and Lugari for twenty days, Chisindayi organised for a peace treaty a Lumakanda which was witnessed by Orkoiyot of the Nandi, Lumbasi of Batachoni and Sakwa of Banyala and the warring parties ate a dog or made peace (okhulia omuyayano).

Other notable elders who were in the supreme council of Balasi nation were Muyeka se Chikati of Batobo clan and Matinyi se Ashinda of Basila clan. Matinyi was well versed in foreign languages and dialects and thus he became the chief translator of among Balasi.

Muse se Lavani was Shiuma’s nephew. His mother was the daughter of Amondo hence sister to Shiuma, (Lumuchele son of Kuchenga son of Mala son of Amondo of Abamachina clan personal communication). Muse served Shiuma faithfully and confidently as his principal assistant and chief adviser in as far as the execution of the functions and roles bestowed upon the leader of the Balasi nation was concerned. He was a great and rich herder, brave warrior, and wise elder. He discharged his responsibilities perfectly as a leader even in the absence of Shiuma- when he was on hunting expeditions. Muse se Lavani was dearly respected and revered by Balasi for his outstanding intelligence, calmness, oratorical, knowledge of history, culture, and law, and for presiding over the meetings of Balasi elders (emise nende okhwikhasia etsikuukwa tsia Balasi) even during tough and difficult moments. It was as a result of this that he came to be popularly known as Muse. Muse is a name derived from the word omuse which literally means a gathering. The person who presided over the gathering was called Musena omuse. Thus the name Muse was symbolic for Muse se Lavani, as it referred to his wisdom and ability to successfully preside over funerals and the meetings of the elders of Balasi. Further his residence became a famous and an official place of the meetings of the cabinet of elders of Abalasi sub nation.

Thus Shiuma, Muse and Chisindayi were the remarkable and frontline makers of the Balasi nation, and the foundation of the nation under the three to fame and power is one of the most astonishing in history. They, like Napoleon Bonaparte of France displayed all the infectious enthusiasm, the organizing ability, the personal courage, intelligence and dash which were to rank them with one of the great conqueror and outstanding hero of history, Alexander the great of the Greek empire. Like Shaka of the Zulu state, Shiuma, Muse and Chisindayi demonstrated a high degree of intelligence and courage. Besides they were energetic, adventurous and merciless. By all accounts the three had the qualities of men who could shape society for better or worse by force of arms. They were destined to be great by sheer willpower, determination and ability. Furthermore and as fate would have it, Shiuma and Muse are believed to have had no sons a part from daughters. However, Muse was lucky to have had a boy child named Obilo after the colonial Commissioner by the name Hobley in 1895, unlike Shiuma who died without one............"

"BALASI UNDER MUSE SE LAVANI AND  THEIR FIRST CONTACTS WITH THE EUROPEAN

Prior to 1883 Shiuma had advanced in age and further recognized the ability of his nephew Muse to lead Balasi after him. It was in the same vein that he summoned Balasi's supreme council of elders meeting at Mala’s fort in Surungai, and publicly proclaimed his nephew- Muse son of Mutsami, grand son of Lavani (Muse se Lavani) to succeed him as omwami with the approval of the elders (shirere shia abetaini) of Balasi nation, (Lumuchele son of Kuchenga, grandson of Mala se Amondo omumachina personal communication). 

The swearing in ceremony was conducted and at last a copper bracelet (omukasa)was slipped onto Muse’s left hand. He wore ivory arm bands (litsabe and inzabaasi) as explained in the chapter on investiture of a chief or omwami.  He was given an arrow (lifumo), a head gear (ekutwa) and colobus monkey skin (ekutusi) and other necessary royal regalia, and lastly he was blessed and given instructions by omubiti/omung’osi of the time Chisindayi se Werabachwa of Basoko clan to assume powers and duties of omwami of Balasi nation. This event opened a new chapter in the history of Balasi state as being the initial change of guard since its foundation in or about 1850s at Shiyombe.

By 1883, when the Scottish Joseph Thomson arrived in Kabaras land, Muse se Lavani omuluu omuteremi, and whose palace was at the fort or village of his uncle Mala se Amondo omumachina in Surungai the site of the present day Osurongai hill near Kipkaren river had already acceded to the throne of the chief, omwami of Balasi nation, and was ably exercising and performing the roles of the leader of the Balasi clans, (Peter Fred Tubei son of Walwanda, grandson of Chimaleni Nandasaba, great grandson of Watita se Lavani omuluu personal communication).

According to oral information from some Bamachina when Joseph Thomson arrived at Kabaras, he found Shiuma se Amondo at the helm of power. During the interview with Litali son of Tawai omumachina on the matter he stated that the caravan of Joseph Thomson met Shiuma armed with bows (obuyingo), arrows, spears (amafumo) and traps (amarimba) hunting jungle across Muriola hill in Uasin Gishu, and particularly around areas covering the present day Chepsaita Sublocation of Uasin Gishu County. Then Thomson asked Shiuma “who are you?” Shiuma replied while referring to the wild animals in the bush “efwe khubere balasi, balasi be etsisanyi etsio” which literally meant “we are hunters, hunters of those wild animals.” Thomson further asked Shiuma to be his guide to Wanga Kingdom but he turned down. 

Thereafter Thomson left Chepsaita via Kamasai and passed through ‘mushivanga shia Muchika se Wesinga’ this means the valley of Muchika son of Mutsami grand son of Wesinga omumachina presently the area around Shivanga market and crossed river Chebaywa via mwifubukho lia  Shaviya omutobo now Manyonje- the site of the present day Butali Sugar Mills and crossed river Nambilima at mwifubukho, (cattle fort) of Lukala to the village of Banambo clans then led by Lumbasi son of Chetera, grandson of Khayisie omushu at Shiruku to Elureko now Mumias- the capital of Wanga Kingdom headed by Nabongo Mumia. According to Litali, Muchika se Wesinga was a young boy by the time the first Whiteman appeared on a caravan at Surungai in 1883 and thus he wouldn’t have recognized Thomson. He further contended that Muchika was circumcised in about 1895, and he belonged to the age set of Basawa misiko and which was initiated eleven years after the passage of Joseph Thomson.

In addition the oral source of Lutomia son of Mukangai omumachina agreed with that of Litali Tawai, particularly that from Surungai Joseph Thomson’s caravan went through mushivanga shia Muchika (Shivanga market at Kabaras) to Mumias. Furthermore the explanation put forth by Jestmore Shilaro son of Mmbasu Chituyi, grandson of Wadongo, great grandson of Werachina se Kayo omuluu on the subject matter herein slightly departed from Bamachina source specifically on the coming of Joseph Thomson. Shilaro propounded that at the time of arrival of the said Whiteman he passed through a village called Surungai in present Chepsaita of Uasin Gishu, where Muse se Lavani and Balasi cabinet of elders lived. However Shilaro’s explanation that Butsiriri son of Lusasi, grandson of Chema, great grandson of Kumbe, great great grandson of Munyinana great great great grandson of Bwoya se Tobo Towett of Batobo clan who were or are part of Balasi was heard referring to the passage of Thomson’s caravan at Shivanga from Surungai that “abandu ababesemu ori eshivanga barulira mushivanga muno” which literally meant that “red people like blood came through this valley” partly supported the earlier information of Bamachina.

Furthermore Jason Kutaa son of Shivakale omuluu held a slightly different view that Thomson and his caravan met Muchika se Wesinga while hunting across Muriola hills before his arrival at Shivanga. And he then asked Muchika about the name of his country and he answered “efwe khubere abalasi” which literally meant “we are hunters.”  Then Thomson wrote Kabaras and thereafter Muchika led him and the caravan to the village where omwami of Balasi clans called Muse se Lavani who was hosting a supreme council of Balasi elders (shirere shia abetaini) as they sipped brew from a pot near Shivanga. Thomson was cordially received, conducted into the village by Muse, fed on meat and other foodstuff in abundance and stayed there overnight and thence in the following morning went to the village of Lumbasi Chetera se Khayisie at Shiruku as he proceeded to Mumias with his caravan.

It is widely written that Joseph Thomson while accompanied by his compatriot James Martin made a third and the greatest journey of exploration and expedition to Masai land in the equatorial East Africa in the year 1883. The royal geographical society of the United Kingdom of Great Britain had mandated him to find a path for Europeans from the East African Coast at Mombasa through Masai land of current Kenya to Lake Victoria Nyanza which was the source of river Nile for commercial reasons and suppression of slave trade. For along time the early Arab traders, European explorers and missionaries used the long route, through the heart of Tanzania up to Western Uganda to Kampala from the East African coast, as they had failed to navigate through the fiercest and treacherous Masai land found in modern Kenya which was the shortest way to the same destination.

By reaching Kabaras in 1883, Thomson had not only accomplished a great mission of exploration and expedition through Masai land which no Arab or any other European before had done, but also had proved to the world that it was very possible to pass through the land of the most feared Masai people to Uganda. During the expedition the first Wa-Kavirondo (Luhya) subtribe whom Thomson and Martin (the first whitemen ever to appear in the hinterland of Kenya) came into contact with was Balasi. Thomson and his caravan met Balasi clans at their fortified village (olukoba) on Surungai hill (the site of the present Osurongai hill near Kipkaren River).

While at Elgeiyo and Nandi of Uasin Gishu, Thomson and his caravan was certainly informed that the village of Kavirondo subtribe immediately on the western side of the hill (canonical peak) of Surongai (Surungai) was Kabalas. In his memoirs “Through Masai Land, 1887” at pages 274 – 276, Thomson points to this fact when he wrote that;

“…….Half an hour a long a hunter’s track brought as to the edge of the forest (Elgeiyo forest), and before us lay the tireless expanse of red plains of Guas’ Ngishu (Uasin Gishu)………… Due west shaded gently away the treeless plain of Guas’ Ngishu, unbroken except by one slight eminence, till in the distant horizon rose the canonical peak of Surongai (Surungai), the boundary of Kavirondo…….. And as the sun set we reached our camping place…….. From this place we could see the high forest region of Nandi……….. The Wanandi are allied in language and custom to Wakamasia and Waelgeiyo, though much braver and warlike………….. On camping I sent Makatubu and Mansimba to reconnoiter (get information about an area or the size and the position of enemy forces) ahead…………...”

Approaching from Nandi region of Uasin Gishu, Thomson and his caravan would not have failed to reach Kabaras village on a boulder (a very large rock /or a larger round rock that has been smoothed by action of weather or water) clad (covered) hill. And this is how Thomson dramatically wrote about the events as follows; 

" ………….On 28th of November 1883, I entered Kabaras village picturesquely situated on the face of a boulder clad hill, and surrounded by smiling fields. It was with a considerable degree of trepidation that I encountered Wa-Kavirondo for the first time, after the bloody thirsty I had heard ascribed to them. I was soon agreeably surprised to hear the familiar coast “Yambo” (how do you do?) shouted from all sides as people came rushing from the village on seeing my men appear. When they caught sight of me there was, however, a considerable change of manner. Symptoms of astonishment and terror were evident. They hastily retreated within the mud walls, which surrounded their village, and feeling somewhat secure they crowded onto the top and demanded explanation. Inside could be described men rushing about from hut to hut in the midst of a tremendous uproar and immediately afterwards they appeared with war dress and spear, ready for the expected battle. Ordering my men to halt and laying a side my rifle, I went forward with one of the boys and tried to explain who I was and with that peaceable aims and intentions I had come among them. A buzz of astonishment greeted my appearance and presently an encouraging sign was visible in the appearance of women among the men brought out evidently by ungovernable curiosity of the sex. My protestation had the desired effect, and at last a few old man ventured forth, chiefly Andorobbo who live here. Mansimba was then recognized as an old friend, and I response to a shout of reassurance men, women and children flocked out to the newest human prodigy, it was my turn to feel measure of astonishment, awkwardness and bashfulness as I found myself surrounded by a bevy of undraped damsels whose clothes and ornaments consisted of a strings of beads. I had much to do keep my countenance and was at a loss where to look. gradually, however getting accustomed to the crowd, I gave up star gazing, and before long it seemed the most natural thing in the world to dress in that way and I began to make wise reflections about the atrocities of an overcivilised community and to appreciate for the first time the appropriateness of the saying about barely being “when unadorned, adorned the most”. We were conducted inside the village and a place was assigned to me to pitch my tent while the men slowed themselves away under eaves or in huts, wherever they could find a convenient shelter. As for myself I called for my camp stool and getting a cup of tea, proceeded to familiarize the simple folks with my remarkable person…."

In the view of the foregoing oral information obtained from Peter Fred Tubei se Walwanda who is a grand son of Muse in the house of Lavani se Chimung’au of Baluu clan, Lumuchele se Kuchenga grandson of Mala se Amondo, Litali se Tawai both of Bamachina clan and Shilaro se Mmbasu of omuluu clan it is clear that Joseph Thomson pitched tent at Balasi’s fortified village of Surungai for a day in 1883. The fort was built by Mala se Amondo of Bamachina clan in the mid 19th Century. Thomson vividly described the inhabitants of Kabaras village as "….. Chiefly Andorobbo who live here…."  The description denotes that the people he found at the Surungai village were hunters/archers. And Balasi as previously explained were the renowned hunters of Kavirondo/Buluhyia. The Andorobbo or Ndorobo or Dorobo were purely hunters (see the meaning of Andorobbo in the previous chapters). And further note that almost all Balasi clans such as Baluu of Bateremi came from the Dorobo or Okiek or the El Kony or Terem people of Mount Elgon hills. Besides the word "……chiefly…" mean a most important part and it is a synonym of primarily or mainly. Thus among Balasi clans, Baluu clan were /or are not completely but a most important part of the people of Dorobo who are sometimes called the Elgon Masai. Therefore to conclude that Baluu or Bateremi are not Balasi- the hunters it is absolutely misleading.

Thomson also acknowledged how Kabaras village was endowed with sufficient food compared to Uasin Gishu region where he had come from when he penned that; 

“we were now in the midst of abundance. The hardships and horrors of our late (Nandi region) were forgotten as we picked the bones of fat Kavirondo (Balasi) fowl (chicken) with accompaniments of groundnuts, sweet potatoes and maize, how delicious this good things tasted, and with what glorious appetite we applied ourselves to them, till sighs of satisfaction told us that the elasticity of our digestive organs had a limit!”

According to oral history there was no other village (olukoba) of Balasi clans neighbouring Uasin Gishu of Nandi region, if not the one at Sulungai- the site of Osurongai hill near Kipkaren River. Throughout interactions the Nandi of Uasin Gishu or Kalenjin tribes generally referred to Balasi people, their villages and territories as “Kabalas”, the word “Ka” means “the homestead of” and therefore the name Ka-Balas means the place/home/village of Balasi. And when Thomson came through the route of the Elgeiyo and Nandi certainly he got information in advance that the people he was going to meet or the village he will reach ahead at Osurongai/or Surongai/or Surungai was “Kabalas” and hence he picked up the name and perpetuated it in his account.

In his text “A History of Baluyia of Western Kenya, 1967" at page 130, John Osogo rightly wrote that the name Kabaras which is a brainchild of Kabalas came from the Uasin Gishu Masai and the Nandi. However Osogo seemed to have been misinformed that the Uasin Gishu people used the name to generally refer to Tachoni of Sifuma se Iyaya, Banyala of Ndombi and Kabaras community as presently constituted. 

Note that the Masai used to refer to the Tachoni of Sifuma as “ormangitosh”,which literally mean fiercest and aggressive people at war. The Europeans confused this name for “Kitosh”. Moreover the Nandi used to refer to the ‘kitosh’ as “Tachonu” which literally means people who come and go. Besides the same Nandi had nicknamed Banyala of Ndombi as “Kachereret”, which was a description of Banyala’s character of rapid climbing of trees with ropes in their hands like monkeys at their forested land where they lived, and when the enemies approached they lowered the rope down their necks, pulled them upward, and killed them instantaneously. The Kabaras confused the name as “Kachererwa” similar to the Europeans who confused it to “Kakilelwa”.

In the upshot foregoing the colonial regime and the independent administration used the name Kabaras/Kabras to refer to an area covering the current Kakamega north and Matete subcounties. However today it is used to refer to the area covering the current Kakamega North Subcounty (Malava constituency). And as it will be explained in the next chapters the current Kabaras community is composed of Balasi, Kamulamba and Nambo clans.

Thomson acknowledged staying for a day at Kabaras village before he left the next day sloping the hill on the boundary between Uasin Gishu and Kavirondo met men and women on daily chores and passed over other villages as he went to the home of Nabongo Mumia of Wanga which he called KwaSundu to mean Kwa shiundu now Mumias. It is narrated that Muse se Lavani gave guides to Thomson who led him upto Shiruku village of Lumbasi se Khayisie omushu and chief of Banambo clans, and which village was a few miles a way from Elureko, (Skem Shivakale personal communication). Later the European missionaries led by Bishop James Hannington having been inspired by the earlier success of Thomson, and followed the same route from Mombasa up to Mumias on their way to Kampala Uganda. However Bishop Hannington never reached Buganda after all as he was killed by Chief Lubwa of Busoga on the orders of the murderous Kabaka Mwanga of the then mighty Buganda Kingdom.

Muse omuluu continued to lead Balasi clans after the exit of Thomson and subsequent establishment of colonial rule. In the year 1887 and during Muse’s reign a significant event took place. The war of raiding for cattle and killing was brought to an end through a peace treaty organized by the omuteremi (omuluu) who was Omung’osi by the name Manava son of Khamuka omuteremi at Muchelasia’s fort (olukoba lwa Muchelasia) the site of Ambee school the present day St. Mary’s High School – Webuye. Bateremi, Bangachi, Bamachina and other clans used to raid and fight other communities like the Nandi for cattle vice versa. The said raids resulted into deaths of people on both warring sides and threatened their extinction. At Muchelasia's fort Omung’osi Manava se Khamuka led the warring clans in making peace, when a dog was cut into two pieces to signify the end of war. It was decided that from then henceforth that Bateremi and other clans, who were skilled in making spears through iron smelting (obubasi) were to cease making more spears to stop proliferation of weapons of war among the communities, (Peter Fred Tubei Walwanda personal communication). Was the Muchelasia’s fort treaty similar to the Versailles settlement of 1919 and the United Nations charter of 1945 that ended the World War I and World War II respectively?"

By Edwin Shivakale Skem 

Chronicler, writer and lawyer in the making