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Matata The Orator, Nairobi, Kisumu (2025)

25/10/2022

KANYAMWA CLAN PART 1

The Kanyamwa people claim origin from a man they call their great grandfather Ramogl Oywa. Raraogi is reported to have lived around certain hills in Yimbo Kadimo in the Siaya District of the Nyanza Province.The hills have since then been referred to as RamogiHills.According to the tradition of Kanyamwa Ramogihad six sons namely Dimo, Omiya Ramul, Chwanya, Wango,Nyikal and Radoh.From the family of Omiya Ramul and Wango, the people of Uyoma and Asembo emerged, but the Seme people originated from the family of Nyikal and Radoh.The Kanyamwa are said to have descended from the family of Chwanya who is supposed to have been the father of Jok.

Jok had three sons. The first one was Chwanya whom he named after his father, Rachuonyo was the second son and Wanjare the last.Wanjare is reported to have killed
his father accidentally thinking that his father was a hippopotamus. His father had sent the three sons to guard hit, field so that the hippopotamus would not destroy the
crops. In the dark when the father decided to comethrough the field, Wanjare speared him to death. Inorder to disappear completely from the scene, Wanjare ranand settled in the Gusii country. His descendants are theWanjare people. His two brothers Chwanya and Rachuonyotook the father home and hurried him.

Chwanya had two sons Ochieng and Onyango Rabala.The Kanyamwa tradition has it that Onyango Rabala was not a true son son of Chwanya. He was an illegitimate child
hence Kimirwa. Onyango Rabala's real father was OkuongNgech from Kanyikela Location. Sources also confirm that Rabala was not the original name of Onyango given to him
by Okuong Ngech. It was a nickname given to Onyango byChwanya because Onyango had saved Chwanya when the latterhad been caught by the enemy and held hostage. Rabala is a word in Luo which means a warrior and it is from thatparticular incident that Onyango became known as Onyango
Rabala.

It was the father of Onyango Rabala that the people of Kanyamwa gave both an eye and autonomy to be in the central core of leadership. The main reason for choosing a leader was that the people realized that the populationwas increasing and the area was becoming crowded every year. So, they thought it wise to move out of their
original home mainly in order to search for land both for settlement and for grazing. According to the tradition of the Kamyamwa people, the Kanyamwa left theiroriginal home because of scarcity of land and not because
of war.The Kanyamwa left Yimbo-Kadimo under the leadership of Chwanya the son of Jok passing through Uyoma areas. According to the tradition of these people, the sound evidence supporting their stay in Uyoma is the fact that up till now there is a well called Achamo Akwaro which is famously known as the well of the Kanyamwa people.

For sometime the Kanyamwa stayed in Uyoma and Chwanya and his son Onyango Rabala died in Uyoma.The Kanyamwa tradition asserts that the meaning of the word Kanyamwa centred around Onyango Rabala's family.
Onyango had a wife called Anyango Dhiaga from the island of Mfangano in Lake Victoria. She was from Kakimba and a daughter of Wiramba people of the Abasuba origin.Since
these people were a Bantu group hence non-Luo, the Luo people referred to Anyango as "Nyarmwa". Jamwa is anybodywho is non-Luo.Therefore the descendants of the marriagebetween Onyango Rabala and Anyango Dhiaga were referred to as Jokanyamwa and this is how the name
Kanyamwa evolved; therefore the Kanyamwa people.

Onyango Rabala had three wives, namely Anyango Dhiaga Nyarmwa. She was the mother of Biu,( Akumu the ,daughter of Ongele). Akumu was the mother of Owiti whose name became known as Buoch. The last wife of Onyango Rabala was Nyagone the mother of Adem. The people ofKanyamwa are said to have descended directly from Biwu's family and this makes them referred to sometimes as JokaBiwu or Joka-Onyango Rabala.Biwu had several wives. The famous one is ObaRungu and along her line the people of Karungu originated.His other wives were Achieng the mother of Oswago, Achuku,
Nyasa and Tuda. Biwu had a son called Nyagaya who was the father of Maroka.

Maroka had six sons, namely Ungu, Matonga,
Oogo, Ochieng, Ologi and Obunga Osewe. The present subclans in Kanyamwa are in accordance to the family of Maroka's
sons. Therefore, the Kabonyo, Kwandiku, Kayambo, and Kwamo sub-clans emerged from the family of Obunga Osewe. Kachola, Kajwang, Kadwet, Kochieng and Komungu emerged from the family of Ologi and all those people living currently in these sub-clans are collectively referred to as Joka-Ologi.However, there is one sub-clan which does not come directly under Kanyamwa this is Kakaeta. Jokakaeta originally came from Sidho Kano and therefore bear no relation to the Kanyamwa group.

It is said that under the leadership of Obunga Osewe the son of Maroka, the people of Kanyamwa left Uyoma forSouth Nyanza. Obunga Osewe is reported to have had eleven
wives among them were Agutu, Danie, Nyariwa, Mwai and Awiti.He had a famous son Ogalo Obunga who married Nyangor the daughter of Nyamwango from Kanyamkago. At that time the Kanyamkago were living in Kasgunga in the present GembeLocation.

When the Kanyamwa people left Uyoma under the leadership of Obunga Osewe, they crossed the lake at Naya and landed the other side of the lake at Mirunda. On their arrival, they were welcomed by the people of Kanyamkago. The Kanyamkago considered the Kanyamwa relatives since Ogalo, the son of Obunga Osewe had married one of their daughters. The Kanyamwa therefore, found not only the Kanyamkago but also the Kakaeta, Waregu and Musweta Bogi. It was Warengu Mikulu
of Kakaeta who gave Obunga Osewe a powerful Bilo which the Kanyamwa used to fight and defeat their enemy at Mirunda.
It was this powerful Bilo which the Kakaeta feared and as a result there was war between the Kakaeta and Kanyamwa.

The Waregu also remained friendly to the Kanyamwa people.The people who remained hostile to the Kanyamwa were the
Misweta Bogi.Though no actual battle took place between the two groups, the raiding activities were carried against each other until finally most of the Misweta Bogi escaped
at night and went to occupy other places. This in itself implies that the Kanyamwa did not fight against any other groups at Mirunda in Kasgunga.

Upon their arrival in South Nyanza the Kanyamwa stayed in the area called Gembe for a period of time.After this they migrated through Lambwe Valley along the
path called NJaga. They travelled until they reached a place called Nombi which is now located in Kochieng sub-location. Here they stayed for sometime and Obunga Osewe, their leader died. The stony fence of Obunga's
home is still visible up to this day.

When Obunga Osewe died, Ogalo, his son, became the leader of the Kanyamwa. It was during the reign of Ogalo that the war broke out between the Kanyamwa and Kabuoch people. The cause of the war was that the Kabuoch
had originally occupied the land which the Kanyamwa had settled. Now the Kabuoch wanted back their land.The Kanyamwa were defeated and driven back to Mirunda
where they first settled when they arrived from Uyoma.
In their tradition the Kanyamwa believe that the Kabuoch defeated them because the Bllo which they used to use during the time of Obunga lost Its strength with thedeath of Obunga Osewe.

Shared for public debate for correction of errors and ommisions.

Matata The Orator .

24/10/2022

FOR PUBLIC DEBATE!
Where did Karachuonyo people come from?
The oral traditions reveal that Jo-Karachuonyo belong 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 already being practised by the Luos and Jok had a big farm 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 farm there was a small hut for watching the elephants.

The sons of Jok later decided to go to the farm, Late in 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 farm.As soon as Jok was approaching the hut, the boys were
alarmed and thought that it was an elephant going through the crops.It is being alleged that one of his sons Nyasgenga speared him thinking that it was an elephant. 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.

Therefore they all ran away in different directions. Their mother Awundu 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 father
Jok was cursed for his action and disappeared amongst the Gusii and became (jamwa)* and today form WanJare group in Gusii land. Rachuonyo (Odla) disappeared into some papyrus(*Jamwa - non Luo).around a lake whose name may either be Kangu 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.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 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 herdingand 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 Omieri 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. 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 game, 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 livestock. But alas, Nyakwar experienced the opposite. Rachonyo once again deliberately killed Nyakwar's cattle, an action which indicated that Rachuonyo never liked Nyakwar.Therefore 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 Rachuonyobegins to develop around Chien.Chien having been Impressed by Rachuonyo's hunting asked him to stay in Omieri home- one of hiswives 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 of Chien'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.

He could not separate himself from Omieri after sexual intercourse.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 he 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 Ogal was able to separate from Omieri, Ogal had learnt
a most needed lesson. Therefore Rachuonyo now had the right to inherit Omierl (Nyar Gem Kauoth Guru).

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24/10/2022

KADIMO CLAN PART TWO.
After the prophecy, Dimo, Owil and Munyenjra
planned on how they could leave Alego without war because they had feared the
military strength of the people of Alego. Since the plan to cut the horns of Dimo’s bull
was still on, Dimo, Owil and Munyenjra used this to their advantage to escape. Dimo
agreed for the horns of the bull to be cut by the Mur people. However, this was to be
done on one condition: Dimo told them that since the bull was a prize bull, the horn cutting would be a ceremony. The Mur people said that there was no difference because,
“ceremony or no ceremony, the horns of a foreigner’s bull would be cut.’ Therefore, a
day was set for the horn cutting and this was the day that Dimo and his people would
secretly leave.

On that day, Dimo brew pots of Kong oseke, (a local brew drunk using a long wooden
straw) and invited Jo-Mur, Jo-Seje and Jo-Kogwong (clans in Alego). They were to
drink kong oseke as they waited for the climax of the ceremony, the humiliation of the
foreigners; cutting the horns of their bull. However, Dimo had planned to leave during
this alcohol drinking spree. People of Alego sipped their Kong oseke as the sun was
heading to podho chieng, (Westwards). Dimo then decided to execute their exit plan.
Their women started going to the river for water. They returned but others were left at
the river. It was said that, of the ten women who went for water, only one came back.
This process was repeated severally: many going few coming back. By the time the sun
was halfway towards its western home, only a quarter of the women were around to
serve Jo-Alego the local brew.

Late in the evening, Jo-Alego asked for the bull to be brought for its horn to be cut.
Dimo told them that, ‘the bull and other animals have not come back from grazing, and
that they should wait as they took Kong oseke. As the sun went down Kadimo people
started leaving one after the other with those who left never coming back. Those who
were left behind with Jo-Alego also left claiming that they were going to find out what
had happened to others and why the bull had not been brought for horn cutting. Once
everyone from the Kadimo clan had arrived, a drum was beaten, with a sound, udeko!
Udeko! Udeko! And Jo-Kadimo waded River Yala into a new land that the medicine
man had prophesised they will possess. Having arrived in the new
country at about 1680, Dimo, Owil and Munyenjra first settled at a place called Bar
Nyang’ to the East of Ramogi Hill. It was at Bar Nyang’ that Dimo divided the land.
Owil and Munyenjra were to settle at Dudi around Ramogi Hill. Dimo was to settle at
Misori (this place is in Uyoma) closer to Lake Victoria.

On their departure, Jo-Kowil and Jo-Kamunyenjraagreed that since Jo-Kadimo were going the furthest, they were told to beat the drum once they arrived at a place called Sindho to signify that they had arrived safely. On arrival at Sindho, Dimo beat the drum, producing the sound, udeko! Udeko! Udeko! a
sound that went all over the country. The sound of the drum surprised the inhabitants
of the land like; Kanyiywen, Wahenye, Wahwa and Wasawa, who were all Bantu
speaking people, who wondered whether they had visitors in the land. A day after the
drum beating, these initial inhabitants of Yimbo decided to look for the invaders of their
land. They followed the animal tracks until they found where Jo-Kadimo spent the
night, and inquired on who they were, where they came from and what they wanted. In
response, Jo-Kadimo told them that, they had come from Alego and they had come to
settle there.
Foreigners were allowed into a new land by the initial inhabitants of that land. They
were given fire to symbolise acceptance into the newly acquired land. Despite this, JoKadimo were not given fire by the inhabitants of Sindho. Thus, the inhabitants wanted
to know where Jo-Kadimo had got fire and who gave them the authority to light the fire
in the land. They therefore instructed Jo-Kadimo to put out their fire because the owners

of the land were the ones to give them fire and that Jo-Kadimo give the inhabitants
some cattle as compensation for coming into their country. Dimo asked them for a
reprieve and told them that they were still waiting for their elder to come and give them
direction (this was to buy more time). Jo-Kadimo asked for five-three days, meaning
after eight days.

The inhabitants agreed and gave Jo-Kadimo some time as they requested. Were, the son
of Dimo, also known as Nyathuon sent a messenger to Murwa son of Munyenjra and
to Munyolo son of Owil to inform them about their confrontation with the inhabitants
and about their demands. In response, Murwa sent backup troops of two sub-clans
informing them that they were going to help Were beat the drum in case there was war.
On the part of Munyoro, he sent only one sub-clan because many of the Owil clan
members had died at River Ugwer and therefore they were fewer.

As members of Jo-Kadimo waited for the eight days to elapse, Were, led people to
Misori, West of Yimbo. On arrival at Misori, they started fortifying their village. They
did this by heaping soil and boulders around their settlement such that their village
looked like it was in some trough. The place where they built their village is there to
date and is locally called Bur Dimo (Dimo’s hole). After five-three days, the inhabitants came back and they were perplexed to see the fortified wall built just within few days. Nevertheless, they asked Jo-Kadimo to put out their fire as promised and give them cattle compensation.

Dimo let out from their large herd of cattle, a thin sickly-looking calf and gave it to
them. These people treading from contempt and insult demanded more animals which
were bigger in size. In response, Jo-Kadimo replied, ‘you have no right to come here
and choose our animals as if they were yours… if you have come for war, then brace
yourselves for a battle!’ These inhabitants having realised that war had been declared
ran back for their weapons and backup. Later when they came back well armed for the
war and reinforcement, Were beat the drum and the war began.
A combined force from the Munyenjra clan, Kowil clan and Kadimo clan met these
inhabitants in the fierce battlefield. It was said that Kanyiywen despite claiming
ownership of the land did not join other clans in this war. Therefore, only the Wahaga,
Wasawa and Wahuwa were in the battle field.

The war was fought by Dimo’s nephew named Karodi (today called Kamhore)
who made up Dimo’s army. It was said that when Dimo left Alego, Rodi followed him
wondering all over looking for his uncle, and later he found him at Misori facing the
inhabitants of the land. Rodi then asked his uncle: ‘Why are you entertaining nonsense
from these people?’ At this point, the war was declared and Rodi fought alongside Dimo
hence defeating, the inhabitants of Yimbo. Among the Karodi war heroes were Jang’olo
Kwach and Ogutu Kakipapi who were made generals in Dimo’s army.

A second battle was fought where Jo-Kadimo killed many of their enemies. But the
third battle was the fiercest and it was in this battle that the prophecy made by the great
jabilo, (magician) came to pass. It was in this battle that Julu, famously praised as Julu
Waregna, Dimo’s son was speared by the enemy’s spear. As Julu fell, his fingers
clawing the ground, Jo-Kadimo held their breath wishing for a favourable fall.
Fortunately, Julu fell face down with his head facing the enemy, marking the positive
fall as had been indicated by the jabilo. Therefore Jo-Kadimo possessed the land with
jubilation on their faces. They shouted with joy and their voices could be heard as far
as Manyala, Lolwe and Mageta. Now revived by the confirmation of the prophecy Kowil, Munyenjra and Kadimo warriors went to the homesteads of Kamenya and
Wawamba and burnt them down.

After possessing the land, Jo-Kadimo turned their attention to Kagwa and declared war on them. However, Kagwa proved to be well
prepared and stronger. Kagwa pushed Jo-Kadimo up to Goye. Some sub-clans of JoKadimo tried to fight Nyajuok; but they also found them stronger and were pushed up
to Nyangera.

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23/10/2022

CHIEF OGOLLA AYIEKE OF KARATENG'
During the late nineteenth century, Africa came under the attention of and colonization by the Europeans. Once the African territories were placed under their control, they were governed by the Europeans under complex and elaborate colonial administrative systems. The British administrative system was set up and was largely known as indirect rule. This administrative system was one in which the British used local inhabitants to rule and govern administrative units within the British colonies on their behalf. Under this system, the British colonial powers came to rely heavily on African administrative officials known as chiefs. These chiefs were put in charge of units known as locations by the colonial government. The use of African chiefs made the colonial administrative system cheap, and the chiefs could always be made to shoulder the blame in case of discontent by people against the colonial system.

After a territory was colonized, the chiefs were shouldered with the responsibility of collecting taxes on behalf of the colonial government. The chiefs were also placed in charge of maintaining peace as well as law and order in their territories. Chiefs were also required to recruit laborers for the colonial system. For this reason, some chiefs were liked very much, while some were not liked at all. Chiefs had a hard time keeping their subjects and the colonial governments happy. The chiefs were often used to mobilize their fellow Africans to grow cash crops and carry out other tasks for the government. These are some of the reasons why colonial powers employed Africans as chiefs in the first place. By governing their colonies in this manner, they were basically having Africans run other Africans. The colonists did not always have to deal with the people they colonized. This was done for them by the chiefs employed in their territories for this purpose.

The first colonial administrative contacts between the British and the Luo people in the Kisumu region was through African chiefs such as Chief Kitoto, in the upper Kano in Luoland. It was through Kitoto that Charles W. Hobley, the first colonial white official, came into contact with an influential Luo elder known as Ogola Ayieke. Ogola Ayieke lived in his home in Nyawita near Siriba in Karateng’ in the present-day Kisumu County. After Hobley met with Ogola Ayieke, he offered Ogola the chiefship of the entire Kisumu region, but Ogola declined, reminding Hobley that Kisumu had its own traditional rulers. Nevertheless, Hobley liked Ogola’s presence and demeanor and continued to rely on Ogola to carry out miscellaneous tasks among the Karateng’ people living in the region. Gradually, Ogola’s role as a government official evolved and he formally became a colonial administrative chief. It is not exactly clear when this occurred, but it was most likely at the beginning of colonial rule in the Kisumu region of western Kenya.

Much of Chief Ogola’s early life is not well-known. Ogola’s vision and character as a young man are also not well-known, and are therefore lost to history. The little that is known is that he was born in Karateng’ some time in the early to mid 19th century. As a young boy, Ogola led the kind of life that most Luo boys his age led in the village. You had to obey and listen to your elders, go to the farm in the early morning to till the land, herd animals in the afternoon, milk the cattle, defend the community from its enemies in times of need, and carry out chores given to you by your parents, and your elders. After going through the initiation ceremony, time came for Ogola to marry and start a family. Here, too, Ogola was not different from most of his contemporaries. He married many wives. It is believed that Ogola eventually married nine wives, some inherited from his brothers. In those times, it was believed that having many children and wives were a sign of wealth.

Chief Ogola had a big homestead where he warmly received and welcomed visitors. He was wealthy and influential by local standards. By the time Europeans arrived in his home area, he had already achieved a lot for himself and his community. He was a medicine man with knowledge and skills to treat various diseases, and it is believed that people came from far and wide just to seek his medical advice. Some people even believed Ogola could predict the future. In fact, it has been claimed that he predicted the coming of the Europeans in his region. This reputation enabled Ogola to accumulate considerable wealth since people came to him seeking help and advice and paying for his services. In addition, he was able to instill and maintain peace among many warring communities in the area.

Thus, Ogola quickly came to the notice of the Europeans when they arrived in his area by about 1891. After some initial hesitation, Ogola started cooperating with the British. He accepted their rule. Why he did that and what his agenda was, is not clear. What is clear is that, upon his appointment as chief, Ogola carried out his duties with remarkable zeal. Like all colonial chiefs, his duties included the following: settling disputes, collecting taxes, and recruiting military personnel for the colonial administration. He performed his duties with so much passion and enthusiasm that he helped to entrench the colonial system and introduce colonial services into his territory. In 1906, Reverend J. J. Willis was posted by the Church Missionary Society to start mission work in the Western Kenya area. When Rev. Willis arrived in the area to begin his mission, he was advised by people to consult Ogola before starting his work. The meeting between the two men appeared successful. In fact, Chief Ogola gave Rev. Willis a piece of land now known as Maseno, an area with many academic institutions today, including Maseno National School and Maseno University.

There were many chiefs appointed by the British to rule over other African communities in Kenya. Some of the chiefs were ultimately made paramount chiefs by the colonial government. This was when a chief was very influential, important, competent, capable, and experienced. For this is what happened to Paramount Chief Mumia of the Wanga. This is also what happened to Ogola. Ogola was so successful in carrying out his duties, he was made a paramount chief by the British government in 1920, when Kenya was established as a colony of the British. He was one of the first and most prominent Luo chiefs in Kisumu.

As a leader, one must face some challenges when ruling, and Chief Ogola was no exemption. For instance, as one who worked for, and on behalf of the British, Ogola was always in conflict with communities under the British rule. He was seen by these communities as a person who neglected his own African heritage and instead collaborated with the British government. He also received military support from the British government to help fight those communities who resisted British colonial rule.

Yet, after all is said and done, the role of Chief Ogola in the early British rule in Luoland and Kisumu region cannot be underestimated. He and his community benefitted from his cooperation with the colonial government. Members of his own large extended family benefitted from schools providing formal education in the region. His family remains very influential in the Karateng’ and Kisumu area even to this day. He donated the land that led to the establishment of leading academic institutions in the area, including Maseno University, which today has over 20,000 students and is currently ranked among the best universities in Kenya. Chief Ogola died in October 1923.

22/10/2022

THE KADIMO CLAN
The establishment of the Kadimo Luo chiefdom in
Yimbo was made possible by the advent of the Joka-Owiny group of Luo into Nyanza.
They broke off from Padhola in Eastern Province of Uganda, having hailed from Bahrel-Ghazal in Sudan. From Pubungu Pakwach to Teso, Joka-Owiny were led by ogaye
(a leader) called Owiny Para.That for a long time, Joka-Owiny settled in Budama in Busoga, however,
they later crossed River Malaba into Budola and Bulugui in Eastern Busoga where they
stayed for approximately one hundred years. They temporarily settled at Miro from Acholi where they had set off their migratory journey. From Miro, they went to Teso
where the course of the Dimo people started. They briefly settled at River Ugweru a
region between Teso and K*m.
The family lineage of Jo-Kadimo could be traced as follows. The third Ramogi called
Owiny Sigoma gave birth to four sons namely: Mongra is now known as Munyenjra;
Wiri is now known as Owil; Dimo now is known as Dimo and Kisodhi are now known
as Karuoth of Alego. Munyenjra gave birth to Marwa and Marwa begot five sons
namely: Nuhoya; Suwaya; Wariamda, Wasalu and Kisaria. Owil begot Munyolo.
Dimo, on the other hand, begot Julu, Oyugi also called Bith, Were also known as
Nyathuon, Ajong’o and Maganda. These sons of the third Ramogi were also of JokaOwiny group.
Achando pointed out that when Munyenjra, Wiri and Dimo were at the
banks of River Ugweru ready to cross to the other side, their dogs swam across the river
and caught a big antelope. On seeing this, the owners of the dogs decided to yoro (wade)
through the water. However, the river was in great depth and the current so fast such
that they drowned in large numbers that they formed olalo (a bridge). Those who
drowned were Jo-Kamunyenjra and Jo-Kowil. Joka-Dimo and Jo-Karuoth used the
dead as a makeshift bridge as they crossed to the other side of River Ugweru.
Achando further reported that from River Ugwer, Joka-Owiny temporarily
stayed at Ugishu near Mount Elgon. Later they moved to Ubala in the land of Wanga
and then went to Port Victoria in Samia where they met Jo-Samia (People of Samia).
From here, Joka-Owiny migrated Southwards to Ager hill in Alego where they met with
Bantu speaking people like the Mariachi. They fought with these initial inhabitants of
Alego and having pushed them to Ugenya, Joka-Owiny found themselves faced with
the aggression of the early Luo invaders who had occupied the area under the leadership
of Alego. Jo-Kakisodhi (Karuoth) remained in Alego while Dimo, Owil and Munyenjra
proceeded with the migration.
From Alego; Dimo, Owil and Munyenjra settled at Nyandiwa and Mur Malanga among
the Mur people. In this journey, Munyenjra carried rapogi, Owil carried tong (spear)
and Dimo carried bul (drum). After the death of Owiny Sigoma, there was a power struggle between Dimo and Kisodhi over the succession of who should be the next
leader. Both had mula, (a brass hamlet, a symbol of power) and none of them was
willing to give room for the other. This succession politics prompted Dimo to go and
live among Mur people. This implies that, even before finding a
place to settle, the seeds of political power struggles had been planted among the
Kadimo leaders.
In those days when they were settling among the Mur people, Dimo had a very large
and strong bull with long and sharp horns. The bull used the horns against the bulls of
Mur people and the people of Mur were not impressed as they wondered why the bull
of a foreigner could dominate their bulls. Therefore, they conspired to humiliate Dimo
by having the horns of his bull cut in public. When Dimo, Owil and
Munyenjra heard the plan, they went to Kisodhi who was their elder brother to confer
and come up with the solution. The three brothers agreed to go and consult jabilo
(medicine man). Being that Dimo was a foreigner among the people of Mur, the
medicine man told them that, they would get a land and they had to move out of Alego.
Jabilo (medicine man) prophesised that their land was located towards the setting of
the sun; Yimbo, across River Yala.
Jabilo (medicine man) told them that, the land would be taken by blood. In the
prophecy, Julu would die in the battlefield by the enemy’s spear. Medicine man gave
them a sign. He told them, ‘if Julu will fall on the ground, face up with his head pointing
at you, you will lose the land, but in case he will fall to the ground with his head pointing
at your enemy, then you will possess the land.’ This prophecy fell heavily on Dimo and
his son Julu. Dimo said ‘it is only men not women who die in the battlefield, let it be.’
This explains that Dimo was willing to see his son die to occupy a new land of
settlement for his people-The Kadimo.

To be continued,, follow Matata The Orator

Matata The Orator

25/10/2022

24/10/2022

24/10/2022

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22/10/2022

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