Sungbo’s Eredo: Nigeria’s hidden wonder

The largest historical monument in the world

 

The eredo’s earth walls protect a powerful and ancient kingdom

Sungbo’s Eredo is a rampart or system of walls and ditches that surrounds the Yoruba town of Ijebu-Ode in Ogun state southwest Nigeria (6°49′N, 3°56′E). It is reputed to be the largest single pre-colonial monument in Africa.

As a construction project, it required more earth to be moved than the Great Pyramid of Giza. More than 100 miles (160 kilometers) in circumference with some sections having walls which reach 70 feet (20 meters) in height, it encloses an area 25 miles (40 km) north to south and 22 miles (35 km) east to west. The Eredo served a defensive purpose when it was built in 1000 C.E., a period of political confrontation and consolidation in the southern Nigerian rain forest. It was likely to have been inspired by the same process that led to the construction of similar walls and ditches throughout western Nigeria, including earthworks around Ile-IfeIlesa, and the Benin Iya, a 6,500 kilometer series of connected but separate earthworks in the neighboring Edo-speaking region.

Sungbo’s Eredo has also been connected with the legend of the Queen of Sheba which is recounted in both the Bible and Koran. In the Old Testament, she is described as having sent a caravan of gold, ivory and other goods from her kingdom to King Solomon.

In the Koran she is an Ethiopian sun worshiper named Bilqis involved in the incense trade who converts to Islam. Local legends link the Eredo to a wealthy childless widow named Bilikisu Sungbo. According to them, the monument was built as her personal memorial. Her actual grave is located in Oke-Eiri, a town in a Muslim area north of the Eredo. Pilgrims of Christian, Muslim and traditional African religions annually trek to the holy site in tribute to her. It is believed that the Eredo was the means to unifying an area of diverse communities into a single kingdom. This is one million cubic meters more than the amount of rock and earth used in the Great Pyramid at Giza.

The wall marks out what the believed boundary of the original Ijebu kingdom, ruled by the ‘Awujale’ spiritual leader.

Civil wars and the arrival of the British eventually broke the kingdom’s centuries-old Lagos lagoon trade monopoly. But the Awujale of the modern day town of Ijebu-Ode still holds a traditional position of responsibility.

Dr Darling, described the Eredo site as a breathtaking find with many of its remains relatively intact, though overgrown by the rainforest.

“We are not linking what we found to a city, but to a vast kingdom boundary rampart,” he told the BBC.

“The vertical sided ditches go around the area for 100 miles and it is more than 1,000 years old. wujale may be linked
to the Queen of Sheba

“That makes it the earliest proof of an kingdom founded in the African rain forest.”

Love story

But more intriguing still is the suggested link to the Queen of Sheba, one of the world’s oldest love stories.

ajuwale may be linked to queen of sheba

According to the Old Testament, the Queen, ruler of Saba, sent a camel train of gold and ivory to King Solomon.

Solomon wooed and married the queen after she became overwhelmed by the splendor of his palace and their son began a dynasty of rulers in Ethiopia.
The Bible dates the queen’s reign to the tenth century BC and modern scholars have speculated that a link between Judea and an ancient African queen led to the emergence of Judaism in Ethiopia.

In a tale closely linked to that in the Bible, the Koran describes the Queen as a sun worshiper based in the Arabian peninsula who was converted to Islam.
Arabian legend names the queen “Bilqis” and links her to the incense trade which was then a source of great regional power.

 

Bilikisu Sungbo

But 500-year-old Portuguese documents hint at the power of an Ijebu kingdom and build the case for Sheba being on the other side of the continent.
Local people near to the Eredo monuments link the area to Bilikisu Sungbo, another name for Sheba, said Dr Darling.

Local tradition speaks of a great queen building a vast monument of remembrance and there is an annual pilgrimage to what is believed to be her grave. The region’s long history of gold and ivory trade and the cultural importance of eunuchs linked to royal households further support the Sheba link.

Dr Darling, a member of the African Legacy educational organization which is working with the Nigerian Government, said that Eredo could become Nigeria’s first world heritage site, joining monuments like Stonehenge in the UK and the pyramids of Egypt.

He said Eredo had remained hidden to the outside world because of the lack of scientific and archaeological research in west Africa.
“What is exciting about this for me is that we are beginning to bring out the tremendous political and cultural achievements of black Africa,” he said. …2

Peace be upon you

 

Hadithi? Hadithi? Hadithi njoo…..tupe hadithi ya makeda wetu…from Giza to Harare, Tripoli to Kampala, Lagos lagoon en Nairobi, Cairo to Johannesburg, hadi leo watu are still searching for the Queen of Sheba……

Blogger’s note: In memory  and honour of Elijah Masinde’s anniversary, we dedicate these stories to (deepening our connection with) our ancestors, bredrin, dadas en pikney.

The Bukusu are one of the seventeen Kenyan sub-tribes of the Luhya (Bantu group of) East Africa.

Calling themselves ‘BaBukusu’, they are the largest single ethnic unit among the Luhya nation, making up about 17% of the whole Luhya population.

The other Luhya groups in Kenya are ABaTiriki, Maragoli, ABaNyore, ABaKhayo, ABaMateka, ABaNyala, ABaSamia, ABiSukha, AbiTakho, ABaShisa, ABaMarachi, ABaTsotso, ABaKabarasi, ABaTachoni, ABaWanga and ABaMarama.

Origins
The Bukusu myths of origin state that the first man, Mwambu (The discoverer or inventor), was made from mud by Wele Khakaba at a place called Mumbo (which translates to ‘West’). God then created a wife for Mwambu, a woman called Sela.

Mwambu and his descendants moved out of Mumbo and settled on the foothills of Mount Elgon, from where their descendants grew to form the current Bukusu population.

Other traditional stories relate of a place of origin called Misri, from Mizraim (Hebrew for Egypt).

Anthropologists believe that the Bukusu did not become a distinct grouping apart from the rest of the Luhya population until, at the very earliest, the late 18th Century.

They moved into Central Uganda as part of a much larger group of people, many forming the eastern extension of the great Bantu migration out of central Africa.

(See Origins of the Luhya.)

Settlement
Together with other Luhya groups, the Bukusu are thought to have first settled around the foothills of Mount Elgon. This area was already inhabited by Kalenjin warrior tribes, and the Bukusu and their neighbours had to build fortified villages to ward off the attacks of these tribes.

The first fortified villages were built at a place called Silikwa (sometimes called Sirikwa). Following repeated attacks and unfavourable weather conditions, folklore has it, a council was held at Silikwa and it was resolved to migrate south and east, where spies are said to have reported large, unsettled lands. However, a section of the population was reluctant to move and stayed behind when the main tribe moved.

Those who stayed behind are said to have become the Ugandan BaMasaaba tribe. Those who left moved into what is now Bungoma district of Kenya, to become the ancestors of the current Bukusu people.

Currently, the Bukusu mainly inhabit Bungoma district of Western Province, which is bordered by Kakamega District to the east, Busia District to the south, Mount Elgon to the north and Uganda to the west.

A large number of the Bukusu are also found in the Kitale area of Kenya’s Rift Valley province, as well as in Lugari-Malava district.

The BaMasaaba of Uganda are very closely related to the Bukusu, with many shared customs and a common dialect of the Luhya language.

Previously, the Bukusu were referred to as the ‘Kitosh’ by the neighbouring Kalenjin community, a name they despised. The reasons for this are not very clear: in some Kalenjin dialects, “Kitosh” means “people of the earth”. This could have been a reference to the agricultural Bukusu, or to the fact that they lived on the lower foothills of Mount Elgon. Following vigorous campaigns by community elders, the name Kitosh was eventually substituted with Bukusu in the mid 1950s.
A replica of a Bukusu hut at the Sarova White Sands Hotel in Mombasa, Kenya.

Traditional life
The Bukusu lived in fortified villages, and did not have a structure of central authority. The highest authority was the village headman, called Omukasa, who was usually elected by the men of the village. There were also healers and prophets who acquired great status because of their knowledge of tribal tradition, medicines, and religion. Elijah Masinde, a resistance leader and traditional medicineman, was revered as a healer in the early 1980s.

Family
Bukusu family structure was traditionally modelled on the generic Luhya family structure. Families were usually polygamous, with the first wife accorded a special status among her co-wives……….
Children inherited the clan of their father, and were not allowed to marry spouses from either their own clan, or their mother’s clan. The first son of the first wife was usually the main heir to his father, and he had a special name denoting this status: Simakulu.

At birth, children were usually named after grandparents or famous people, or after the weather. Male and female names were different: male names frequently began with ‘W’, while female names usually began with ‘N’. Thus, for example, a boy born during a famine would be named ‘Wanjala’, while a girl would be named ‘Nanjala’. Both names share the same root word, ‘njala’, from ‘eNjala’, the Bukusu word for hunger.

Initiation
The Bukusu practised (and still practise) male circumcision. It is thought that they adopted the practice from contact with the Kalenjin at Mount Elgon. Others argue, however, that the presence of the practice in the other Luhya tribes indicates an earlier adoption, before the Bukusu settled at Mount Elgon. In ceremonies that were spaced about two years apart, young boys of a particular age (usually about 15 years of age) would, on getting the go-ahead from their parents, invite relatives and friends to their initiation.

The initiation was a public event, witnessed by all. Going through the operation without showing any sign of pain was (and still is) thought to be an indicator of bravery. Once circumcised, an initiate became a member of an age-group. There are twelve age-groups, forming a cyclical system, with each age-group lasting for 8 years. Once the last age-group has been reached, the first is restarted, and so on. For example, the “Bachuma” age-group lasted from 1980 to 1986: every Bukusu circumcised within this period (that is, in 1980, 1982, 1984, and 1986) belongs to that age-group. In 1988, the “Basawe” age group began, and lasted until 1994.

Female circumcision was widely practiced among the Bukusu, until government campaigns put an end to the practice in the 1980s. However, some clans still continue the practice in secret. [depending on where you look at it from, it could also be that the practice died a few generations ago]

This is especially the case around Mount Elgon, where the neighbouring Kalenjin tribes also practice a form of female circumcision. [fafanua.]

Although circumcision was universal among the Bukusu, the form of the ceremony varied according to the clan. In particular, the festivities and ceremonies accompanying the final stage of initiation, when the now-healed initiates came out of seclusion to rejoin their families as ‘men’, were specific to clans, and have been handed down largely intact to the present day.

Marriage
Young men got married at about the age of 18-20, while girls got married at about the age of 16. There were two types of first-time marriage: arranged marriages and enforced eloping. If a young man came from a well-to-do family, he would ask his sisters to find a girl for him to marry. The ability of a potential wife to cook well, bear children and work in the fields were the main attractions in a girl. Once a girl was identified, an emissary was sent to her parents to ask for her hand. The girl had no say whatsoever in the whole matter: bride price would be discussed, and then once it was paid she would be sent off to live with her new husband. This form of marriage is still common in traditional households today.

In some cases, however, the young man would be from a poor family and could not afford to pay the likely bride-price. Traditional society allowed such young men to abduct the girls they intended to marry. (The girl had to present an opportunity to be ‘abducted’, so her cooperation was essential!) The couple would then leave their home to live with a far-off relative for a while, until the young man acquired enough wealth to pay the original bride price, as well as a fine, to the parents of the girl. This practice has since died out.

The Bukusu highly approve of intermarriages between themselves and BaMasaaba. This is because they have quite a number of similarities in their codes of conduct, marriage customs, circumcision traditions and even folklore. Among the most famous of Bukusu marriage customs is the immense respect accorded one’s in-laws. A lady, for example, treats her father-in-law with a lot of deference and respect, and they are not allowed to make physical contact in any way. The same is true of a man and his mother-in-law……

Cattle were very important: they were the main means of exchange, alongside cowrie shells (chisimbi). Most values, from the beauty of a girl to the price of a field of land, were expressed in terms of head of cattle. Possessing cattle wealth and prosperous agriculture, the Bukusu were sometimes not only admired but also envied by neighboring communities.

Occasionally intermarriages used to take place between them and the other communities. It was common practice for Kalenjin neighbors to give Bukusu their sons to look after their herds of cattle. In times of famine, which are said to have been frequent amongst their Kalenjin neighbors, the latter used to even sell their children to Bukusu. Bukusu also used to send their own young boys to grow up with Kalenjin or Maasai families, in some cases for espionage purposes.

Death
Being sedentary pastoralists, they had time to care for their sick and bury their dead. A sick person was looked after till he recuperated or died. When a person died, he was buried in a grave with a warrior’s weapons if he was an elder. Several functions were performed during and after the funeral ceremony. Ordinarily, burial pits ranged from 3-4 feet in depth, much shallower than today’s. Sometimes wild animals like hyenas exhumed corpses from graves and ate them. Should such an incident occur, people looked for the presumed skull of the desecrated body, and when they found it, they hung it in a leafy tree.

When the family of the deceased migrated, they brewed beer (kamalwa ke khuukhalanga) for the ceremony of transferring the skull with them to the new home or settlement. An old woman was entrusted with the responsibility of conveying the skull to the new site. Burial of the dead was thus, to say the least, ingrained in the Bukusu traditions.

Economic activities
Bukusu accounts indicate that both agricultural and pastoral economies have been practiced by the tribe for as long can be remembered. This is authenticated by the vast amount of knowledge they have about farming practices, rich pastoral vocabulary and the broad variety of legends connected with pastoral life. Today, they farm mainly maize for subsistence and sugar cane as a cash crop in the Bungoma area, as well as wheat in the Kitale area. Cattle and sheep are universally kept, cattle mainly for milk, and sheep for meat and ceremonial functions (when a sheep usually has to be offered to elders for sacrifice). Larger or polygamous families will usually have a team of oxen for ploughing and hauliage within the home. Chicken, a traditional delicacy, are nowadays reared on small to medium scales for commercial egg production.

Politics
The Bukusu currently form one of the main support bases of the governing coalition in Kenya, through the Ford-Kenya political party. Previously, they were mainly associated with opposition to the Kalenjin-dominated reign of former President Daniel Arap Moi.

Notable Personalities
Among the more notable Bukusu personalities past and present:

Maina wa Nalukale, a seer who was reputed to have foretold the coming of the British colonialists
Elijah Masinde, resistance and religious leader
Michael Wamalwa Kijana, former vice president of Kenya
Masinde Muliro, former minister and opposition leader
Musikari Kombo, current leader of Ford Kenya

References
Ayot, Henry Okello (1977) History Texts of the Lake Region of East Africa. Nairobi, Kenya: Kenya Literature Bureau.
Barker, Eric E. (1975) The Short History of Nyanza. Nairobi, Kenya: East African Literature Bureau.
Makila, F. E. (1978) An Outline History of Babukusu of Western Kenya. Nairobi, Kenya: Kenya Literature Bureau.
Were, Gideon S. (1967) A History of the Abaluyia of Western Kenya: c. 1500-1930. Nairobi, Kenya: East African Publishing House.

© The Wikipedia

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Elija Masinde (also spelt Elijah Masinde) was a traditional leader of the Bukusu people of western Kenya.

Early life
Born around 1910 – 1912 in Bungoma district, Masinde started out as a footballer, going on to play for Kenya against Uganda in 1930. By the early 1940s, he had risen to the rank of a junior elder within his community in Kimilili area, and became increasingly anti-colonial. In 1944, he led a number of localised defiance campaigns against the colonial authorities, and was imprisoned as a result.

Dini Ya Musambwa
While in jail, Masinde claimed to have been given divine interpretation of the Old Testament of the Bible, and proclaimed that a “Black Jesus” would come to liberate the people of Kenya from colonial oppression. When he was released, he formed a sect called “Dini Ya Musambwa” (Bukusu for “following of spirit[s] of the ancestors”), and gained huge followings in western Kenya.

Detention, old age, and death
Upon Kenya’s independence, Masinde was detained by the government of Jomo Kenyatta for almost 15 years. He had been accused of formenting religious hatred. He was released by the government of Daniel Arap Moi in 1978, and lived quietly in his native Kimilili area until his death in 1987.

It is reported that, before his death, Masinde pointed out to his family the spot where he wanted to be buried – he wanted a huge sycamore tree uprooted to make way for his grave. The family decided to bury him elsewhere, though, but were thwarted when a spot they chose for his grave turned out to be a hidden grave. They took this to be an omen and proceeded to bury him in the spot where the sycamore tree had been.

References
*Makila, F. E. (1978) An Outline History of Babukusu of Western Kenya. Nairobi, Kenya: Kenya Literature Bureau.
*Alembi, Ezekiel. (2000) Elijah Masinde: Rebel with a cause”. Nairobi, Kenya: Sasa Sema Publications Ltd.
http://experts.about.com/e/e/el/Elija_Masinde.htm

 

BLOGGER’S NOTE:

this post is a(nother) preview of the Q/t werd: a (real/raw en) mystic, organic, us-people driven caravan of  pan-afrikan myths, legends en our (kinda) super/s/heroes….we’re celebrating and (re) mapping the intersections of our diversity with werd! Sound! (en di) Powah! (of love)

These are some stories we know, that (not only) I heard (en read) many times before, from many different (kinda) folks,

you can do anything that you want with these hadithi, share them with others, cry about it, get angry or forget it, but don’t say you’d have lived your life differently if only you’d heard this story, now you know….

[We warn you, we have not only just begun! ;) ]

http://www.kenyaimagine.com/Social-Issues/Literature-Blood-and-Doves.htmlLiterature, Blood and Doves
Wednesday, 26 March 2008
 As the media went into a frenzy celebrating the ‘5th Anniversary of the Iraq War’, my friend Jackie via chat asked why they were saying this like it was a happy event, like a wedding anniversary or something.We quickly came to the Kenyan situation and said next year we shall probably have our first Anniversary frenzy celebrating the post Election violence that was ethnically motivated and marked our descent into hell. Some people will actually be celebrating killing of others like it is a happy Birthday celebration. My friend aptly summarized it – “it will be warm and syrupy and Julie Gichuru will preside over the televised version on a talk show.”

But what lessons does it teach us, we practitioners and consumers of literature? It teaches us that from the roots, the development, and the eruption of the violence, literature (like other Kenyan institutions) was misused to fuel the ethnic violence. (‘Literature’ is here used loosely to mean the written, the spoken, and – as recently redefined by technology – the blogged, the SMSd, the graffitied, the rapped, the sung, the videoed.)  Literature in all the variety of its forms was abused to propagate negative tribalism and ethnocentric hatred of others, as well as misused by its practitioners, (lecturers, students, readers, editors of literary columns and internet bloggers,) to mis-interpret what are otherwise noble folktales, as well as to disparage fellow literary icons simply because they were from the ‘other tribe’. There was also the noble opposite, especially in the aftermath of the outbreak of violence, when writers and practitioners of literature used literary works and personalities in an attempt to address the violence, hatred and propaganda being bandied about by agents of ethnic hatred hiding under the veil of democracy.

The process of slanting the ideological and thematic strands in stories for political expediency was similar to the Nazi effort of the early 1930′s when the NSDAP sponsored the research and publication of folklore that had Nordic-Germanic symbols and themes of German supremacy, which they then used to galvanize the peasantry, and the population at large, in the belief that they were a pure master race. Alfred Rosenberg’s Kulturgemeinde issued in its two main journals, Kunst and Volc and Volskum and Heimadt, folktales with that intent. German Literature professors, especially in folklore, were pressured to align their research findings with the National Socialist Weltanschauung. An innocent story like Little Red Riding Hood, in the Grimm brothers’ Children and Household Tales (1812), was, for instance, turned by the propagandists of the Third Reich into a symbol of the German people, saved from the evil Jewish wolf. In this way, Adolf Hitler spread his hate against Jews, homosexuals, clergymen, gypsies, mentally challenged people, and all those not of (what was thought to be) pure German blood. In Rwanda, hate publications, stories and folktales were similarly mis-interpreted to propagate Hutu and Tutsi animosity.

Likewise in Kenya, from smoky rural huts to the Kenyan web. In one of the hate mails that circulated in the Rift Valley and on the internet, a section of the Nandi invoked the legend of Koitalel Arap Samoei, a brave son of the Nandi community, and one of the great freedom-fighters, who valiantly led the (unfortunately, seldom credited) longest resistance against the British colonialists, until he was tricked and killed by Colonel Richard Meinertzhagen, after which the community divided once again. His heroism is one of the defining hallmarks of Kenyan nationhood: he proudly and honourably resisted imperialism and the oppression of a people by another. On the internet, as on the ground, however, the exploits of Koitalel were used to inspire the Nandi to rise up against the Gikuyu who had ‘occupied their land’; the Gikuyu it was alleged, were latter-day imperialists. It claimed the re-birth of Koitalel through Hon. Ruto, who shares the name Samoei name with him, urging the community to rally behind the reborn Orkoiyot. The brothers of the Nandi were urged to raise arms against the Gikuyu, ostensibly because whereas Kibaki was a Gikuyu and unreachable, they could get to his tribemates. The rest is history.

Similarly, a section of the Gikuyu, since the sunset years of the Moi regime, have rallied round the myth of Mugo wa Kibiru, a great soothsayer in Gikuyu land, who visioned the coming of the white man and urged his people to prepare to oppose the raider. The Gikuyus also invoked another legend, Dedan Kimathi Waciuri, widely seen as a symbol of the courageous struggle for Independence. With these two, united by the clandestine religio-socio-political Mau Mau movement that led the anti-British rebellion in Gikuyuland, a few young men claimed visitation by Mugo wa Kibiru, in which they were exhorted to lead the community against oppression by the Moi regime and his Kalenjin tribemates.

In the guise of returning Gikuyus to their pure cultural practices, the group widened and grew, eventually morphing into the well-organized Mungiki gang. When it was clear, according to the 2007 polls, that Mwai Kibaki was trailing Raila Odinga, and that, even among Gikuyu peasants, he was not a favourite due to the perceived favouring of his elitist moneyed friends, elements within the Gikuyu hireachy invoked tribal unity using the image of Dedan Kimathi: ‘we fought for Kenya’s Independence while they lazed around the lake’, there is no way ‘we the circumcised can be led by the uncircumcised’, it was said. Loose talk of ‘Kenya is ours’ was heard.

From Kenyatta’s speeches, where he is supposed to have told told MPs opposing his seemingly tribalistic governance that “My people drink milk in the morning, your people in the afternoon” to imply that former had a right to the cream of Kenya’s resources, such proverbs, and metaphors were used to spite other communities. Modern metaphors were dragged into the fray, equating the murderous mission with Christian evangelism. In an interview with Dennis Itumbi of AfricaNews, posted on kalenjin.net, a Mungiki leader (who studied at Kangaru and Mangu high schools, did a BA in Philosophy with a bias in (Religious) logic at the University of Nairobi and a Masters Degree at St. Paul’s Theological College in Limuru specializing in African Theology), a Mr Mathenge aka Mnyama, says Mungiki is “political and religious. Look when Jesus came on earth he said he was the King of the Jews. That is political. Then he said he has come to restore salvation. That is religious and that is our mission. You don’t even need to ask that question. Remember the recent meeting in Michuki’s office. Why were these politicians meeting?”  The rest is history.

Among the Luhya, particularly the Bukusu, one of their freedom fighters and legendary icons, Elijah Masinde, was invoked. The Bukusus, in an apparent bid to make them ignore the dangling of one of their own, Musikari Kombo, by Kibaki as a possible future president once Kibaki had served his full term, were reminded of a prophecy uttered by Elijah Masinde to the effect that ‘The throne would only come to Bukusu land through the path of the lake’ i.e., only Raila, being from the Lake region, had the duty to serve as Kenya’s president and pave the path to a Luhya once he retired, a fact hammered in by Raila’s choice of Mudavadi, a Luhya, as his running mate. What followed was major battle, with the differing political groups trying to outdo each other in the ‘best interpretation of the Elijah Masinde prophecy’, a resuscitation of Bukusu folktales urging caution against the Barwa (Nandi enemies), the Mango myth of Circumcision as well as Maina Wa Nalukale’s tales of Bukusu supremacy over the Luhya nation. It all culminated in a tussle of comic proportions when each group visited the grave of the legend to pay homage, donating blankets and other goodies in efforts to appease his spirit and counter the other groups appeasing efforts as a sacrilageous soiling of his name. All this for a man who, until last year, was largely forgotten in Kenya’s history outside Bukusuland.

Instead of literary scholars laying bare the selfish manipulations of these folktales and icons for political gain, they jumped onto the bandwagon, dropping their PhD  degrees and pamphlets of scholarly research to prove the rightness of whichever group they supported. Professors of literature attacked each other’s credibility on the basis of their tribe of origin. A major casualty, of course, was all those amazing works that were being done on the Mau Mau history. Suddenly, Mau Mau was collateral damage in the war for and against Kibaki. It was no good talking about it in serious forums. It was just a Gikuyu peasant war that had nothing to do with Kenyan History. No, it was the best example of we Gikuyu fighting the white man and now you want to say we can’t rule this land we shed blood for, so please write it and garnish it with sentiments of how grateful Kenya has to be to our tribe. Literary critics led the interpretation of literary works to discredit opposing tribes. An example is one review that was an unfortunate attack on an 80-year old peasant man who had slaved for over 28 years handwriting his memoirs about his life in detention, Kizuizini (Detention life), a Swahili book which I personally edited and researched at the National Archives to verify its credibility. (I am not Gikuyu so had no tribal allegiance). Despite it being a rich source of information about our history, one self-appointed ‘leading’ critic termed it ‘fiction’ saying that since the old man had a line which he said ‘we fought the white man because he had taken our land, and we wanted it back since it was given to us from the days of Gikuyu and Mumbi, our forefathers’ and since he later goes on to regret that ‘what we had fought for in Kenya, we never really got it, since those who supported the colonialists went on to grab land while many were left landless’. A noble book was dismissed as Gikuyu propaganda without proper consideration, simply because it was written by a Gikuyu; truly a case of a book caught in a war not of its own making.

It was also fashionable to dismiss Ngugi Wa Thiong’o as just another beneficiary of Gikuyu elevation. Years ago, when I was still a young brain, easily influenced by his egalitarian Marxism, a post-graduate student of high repute in the Institution I was at lashed out at Ngugi during a Black American Month symposium, stating that he was to blame for inventing the Mungiki Sect through The River Between; it had propagated the return of certain Gikuyu customs. I wrote a bitter defence in The Standard’s Literary Forum, arguing that those who founded Mungiki probably hadn’t even read the novel, and anyone who had read the novel could see that nowhere did it advocate beheading of people as a Gikuyu cultural norm. The defence sparked a barrage of hate replies and counter-replies which degenerated into tribal name-calling, after which the editor slammed shut the debate. Fast forward: Ngugi returned to Kenya after his self imposed exile; many read it as the beginning of a wider scheme of Gikuyu glorification, forgetting the return of Ali Mazrui and other fire-brands who had been demonized by the Moi Government. When the unfortunate attack on Ngugi and his wife happened, numerous emails circulated celebrating the fact with sneers of ‘The Gikuyu hyenas, look how they even eat one of their own.’ When the post-election violence broke in December, Ngugi’s remarks that some scenarios were similar to what he had written in his block-buster novel, The Wizard of The Crow , were angrily sneered at. It did not help when Ngugi wrote a pre-lection commentary concerning his impression of Kibaki, based on the three occasions they had met. The first rejoinder to that article was an attack on Ngugi claiming that he had proven that he did not think any president fit to lead Kenya unless he were Gikuyu. That article was circulated largely to discredit Ngugi as a Gikuyu apologist.

Even the new generation of writers were not averse to attacking each other on tribal bases. Some publishing houses were accused of being slanted towards publishing people from their owner’s tribal region and neglecting others in total disregard of the merit of their works. Whether that is true or not is debatable, but what is true is that the perceptions  that such and such a publishing house publishes only such and such tribes were there.

Literature had squarely entered the fray of tribalism, becoming as divided as all the other institutions which had been looked upon to deliver us from this evil: The Kenya Electoral Commission, the Judiciary, The Press, and the Church. You read or misread literature and, especially folklore, according to your tribal spectacles.

There was intense rejuvenation of folk tales that portrayed the Kalenjin and the Nandi as fit only to herd cattle. The famous story in which a cow was given to a Luo, a Gikuyu and a Kalenjin, did its rounds. The Gikuyu, it is claimed, zero grazed it, pampered it by planting and cutting napier grass for it, and it gave the best quantity of milk (to say Kibaki’s economic boon). The Kalenjin grazed it all over the land till he eroded the soil, and the cow gave a meager quantity of milk (a comment on the 24 years of Moi rule and the harsh economic times in his sunset years). The Luo, it was said, was too lazy to graze a cow day in and day out, so let it wander as he sat in his hut, knowing that whenever he needed food, he could walk to the lake, fish, eat, sleep and then go fish again when he felt hungry. This, you can guess, was spread by Gikuyu people. It was countered with numerous stories in print and oral narratives of stories with the motif of Gikuyu as genetically disposed towards thievery, and when the election dispute arose, the cry was ‘kill all the Gikuyu since they are nothing but thieves’.

Not to be outdone, the Gikuyu, particularly the Ameru, re-ignited myths of their migration to the Mt. Kenya region from Axum in Ethiopia, with links to the Queen of Sheba; thus they claimed to be one of the lost tribes of Israel. The more educated linked the Meru, particularly the Athuci, to this claim of Jewish descent. In bars, it was said that the Biblical Eden was located in the land divided by a flowing river (the Chania in this case); and that Mt. Kenya was the seat of God, who had bestowed Kibaki with the power to lead as only the Gikuyu could reign over the rest of the country.  You could not galvanise a people around their pride as the pure more strongly than this. Unless you are Hitler of course.

The folklore taught to the circumcised among the Bantu and especially among the Gikuyu were brought to the fore, encouraging distrust of other tribes as lazy. Numerous moderate Gikuyus, on trying to caution their hardliner friends about the irregularities marring the elections were taunted: ‘are you not circumcised? So why fear antagonizing a kihii (the uncircumcised)?” In the post election violence, Gikuyu youth hunted down Luos in Kibera, and Naivasha, forcefully circumcising them before either beating them or killing them. Reports from Independent bodies delving into the root causes of the violence have documented the same from the Nandi community: young circumcised youths were taught folklore during their cultural lessons, slanted to provoke them into attacking the Gikuyu in the Rift Valley, now that they were warriors. In turn, stories, proverbs and writings have cropped up which encourage what I can term the ‘Jewinisation’ of the Gikuyu: a feeling of persecution and ‘we are the hated because of being entrepreneurs’ which,  surprisingly, is getting encouragement from the learned and wealthy of the community. From hawkers to middle class homes, the Gikuyu feel besieged, and believe that they are being witch-hunted for working hard and prospering. With the Gospel of prosperity taught in evangelical churches, they have sought refuge in Christian stories of those persecuted by jealous people, and hence found solace by conceiving of themselves as an unfairly-persecuted minority, like the Jews. It resonates with the teaching of the bible; some religious people go further and rely on the Biblical hatred between the Jews and the Gentiles to justify hating the other tribe. Several blogs hosted by Gikuyu attest to this, one of the most prominent being one titled ‘Who are the Gikuyu? The Jews of Kenya‘. In Rwandesque terms, Kenyan communities claimed supremacy over others using their communal narratives, and urging the decimation of others as weeds, stains, and other negative terms. Proverbs were given tribal meanings to otherise. Communities were labeled madoadoa, stains that needed to be removed, in avenues as public as FM stations.

But fortunately most people decided to use literature in its various forms to propagate peace and provoke a re-evaluation of the whole Kenyan conflict, as well as what avenues there were to address the animosity that was fast claiming lives. The Concerned Kenyan Writers email group brought together arguably the best Kenyan writers in a dialogue of sorts, which quickly grew into a major forum for international media and literary people looking for a more authentic, alternative source of information that wasn’t censored by the commercial factors that hampered the mainstream media. Writers like Binyavanga Wainaina, Yvonne Awuor, Billy Kahora, Stanley Gazemba, Muthoni Garland, Rasnah Warah, Parselelo Kantai and others wrote fiction and non fiction articles that they posted on the site and were circulated worldwide. International writers played their part in narrating the Kenyan experience, mostly because it resonated with their own countries. Gappah Pettinah from Zimbabwe, Uganda’s Doreen Baingana and Kalundi Serrumaga are notable examples.

In December, before election day, Story Moja, a literary body in Nairobi, organized Kenya’s first Reading Festival; a story-telling competition was held. Most of the narratives referred to the General election that was around the corner, warning against the dire consequences of tribal politics as if prophesying the violence to come. The winning narrative, almost uncannily, was about kitchen tools that engaged in animosity and fought each other in their quest for supremacy, leading to a blaze in the kitchen. It ended with a plea for Kenyans not to be like the kitchen tools. But apparently some didn’t heed it. On the theatre scene, plays like Lwanda Magere which ‘pimped’ the legend of Lwanda Magere – the invincible Luo warrior who was invincible until he leaked the secret to a girl that only spearing his shadow could hurt him – were done with a modern political angle and toured the countryside. Youth from the Dandora slums organized by Patrick Shomba made a short film titled Ghetto President and aired it there.

After the violence erupted, writers gathered at the Sunday Salon to read stories of hope and love; all the admission money collected was donated to the Kenya Red Cross to buy food and clothing for the internally displaced. Similarly, a play was shown at the National Theater the proceeds of which were donated to charity. Many more events took place countrywide.

Despite the fact that literature was used to spread hate, it is not to be blamed. It is those who misused it who are to blame, in the same way that those who used the positive power of literature to ease the conflict are to be praised. One does not ban all water bodies simply because someone drowned in a river. With special reference to folktales, it is not that they are forms for hatred, but rather that people misused them.

At the end of World War II, Allied commanders banned the publication of the Grimm tales in Germany in the belief that they had contributed to Nazi savagery. Some even called for the banning of folktales and similar literary styles, but reason eventually prevailed: it was not the tales, but the manipulators who were the problem.  It is a fact that most of the folktales and narratives in our communities extolled peace and understanding. Even those that were slanted and mis-interpreted by the warmongers to spread hate are about the virtues of Koitalel Arap Samoei, Dedan Kimathi, and Lwanda Magere, who actually had virtues we all need to emulate: prominently, self-sacrifice for the communal good. Our folktales did not advocate killing of innocent women and children, and they did not advocate killing innocent people in a room set ablaze for the sake of revenge. But like everything at this insane moment in our country, truth was lost.  Literature, like a gun, depends on the hands it is in.

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Simiyu Barasa is a film maker (Toto Millionaire), and a member of the Concerned Kenyan Writers collective.

(some) Facts. Many Catholic scholars now deny that there was ever a female pope, but the legend of Pope Joan persists. Even the church accepted Joan’s pontificate as historical fact, up to the beginning of the 17th century.

Her portrait appeared in a row of papal busts in Siena Cathedral, labeled Johannes VIII, femina ex Anglia:

John VIII, an Englishwoman.

Pope Joan was first mentioned by her contemporary Anastasius the Librarian (d.886).

 Scotus’s chronicle of the popes listed her:

“A.D 854, Lotharii 14, Joanna, a woman, succeeded Leo, and reigned two years, five months, and four days.”……

Pope Joan many not have been so apocryphal as she is now portrayed. Part of the church’s most carefully hidden history shows that there were women in high ecclesiastical positions up to the 12th century, when they began to be deposed in Europe…….

The Papess of the Tarot Decks was often called Pope Joan. When the first Tarot decks were being (re)produced, Joan’s pontificate was universally accepted as historical fact. The card-Papess’s three-tiered tiara was the same as the headdress shown on engravings of Pope Joan…..

(but) whether Pope Joan existed or not, a curious Vatican custom arose in the wake of her legend. Candidates for the papacy had to seat themselves naked on an open stool, to be viewed through a hole in the floor by cardinals in the room below. The committee had to make its official announcement:

Testiculo habet et bene pendentes,

“he has testicles, and they hang all right.”

It seemed important that “Holy Mother Church” must never be governed by a Holy Mother….

[Blogger’s note: Pope Joan’s is a herstorical landmark in the Tdot of the Q werd. a real gender bender…….excerpt/ed from Woman’s Encyclopedia of Myths and Secrets, Barbara Walker, p. 475]

Na bado, ni kweli kama hadithi ya……

 Juno

…had many attributes or emanations which are sometimes erroneously viewed as separate Goddesses. Juno Fortuna (Fortune), Sospita (Preserver), Regina(Queen of Heaven), Lucina(Celestial Light), Moneta (Advisor/Admonisher), Martialis (mother of Mars), Carprotina/Februa(love), Populonia (mother of the people), en so on, through many other Junos….

Among Juno’s sacred symbols were the peacock, the cowrie shell, and ofcourse, the lily, or lotus, universal yonic emblem. With her sacred lily, Juno conceived the God Mars without any assistance from her consort, Jupiter; later to be called the Blessed Virgin Juno.

The three-lobed lily that used to represent her parthenogenetic power was inherited by the ‘virgin’ Mary, who still retains it.

[The Woman’s Encyclopedia of Myths and Secrets: p.484, Juno.]

To be continued….

The premise of the Q werd is simple, to know our (Afrikan) stories. The modern fate of queers of Afrikan descent is intricately linked to how little we re/member about the truth of queens of Afrika…..like……

Nyabinghi

           According to most modern urban legend on Rastafari which distorts real discourse and   analysis, the word ‘Nyabinghi’ has a somewhat complicated history. It was originally associated with an uprising against White European colonialism in southwestern Uganda during the mid to late nineteenth century and the early part of the twentieth…

The movement was mainly led by a number of women, including a charismatic healer called Muhumusa, who was much feared. She was believed to be possessed by the spirit of a legendary Amazon Queen, Nyabinghi. Muhumusa not only inspired a vast popular following, but also organized military action against the German colonialists”

The tenuity of this over-simplified explanation that mixes facts and lies needs to be pointed out. The first is that there is no place in Africa called Amazon, and there was never in existence at any time any Amazon Queen of Africa. But there was always in existence, an African Queen of Queens whose memory still lingers in so many stories and legends right across Africa, like the Queen Sheba, and the Empress Kandake.

As the story goes, the spirit of this African Empress, this dread lioness Queen of Queens, Avenger of her father and son, subsists in Africa and the diaspora until this day, manifesting her presence and actions in this physical domain through spiritual possession, inspiration and mental transformation.

There are various names for this historical African Queen of Queens but at a time she was known in the cradle of the Egyptian and Kushitic civilization, in the upper Nile areas, toward the borders of modern Southern Sudan, and Uganda, as Queen Nyabinghi.

The name Nyabinghi was a synonym for Sekhmet. Though the true details of her life has been subsumed in legends, Queen Nyabinghi was the archetypical Priestess-Queen of a province of Upper Kush (Ethiopia-Egypt), who rebelled against the oppressive life-denying evil regime which disrupted order and stability in the motherland through the instrumentality of foreign occupation, external manipulation and local collaboration.

Descent of the authentic lineage of the ancient Kushitic Kings of Kings, this dread locked little African princess fled from the corrupting influence of the evil forces of oppression into the inner reaches of the great forests.

Nyabinghi took refugee in forests spanning modern Congo, Sudan and Uganda. There in an act of daring and defiance she established a mass guerrilla army of dread rebels (known as the children of Nyabinghi or Binghis for short) which fought against the collusive cabal of pale forces oppressing the ancient motherland until oppression fled from the motherland.

Nyabinghi’s self -sacrificing and daring action took the foreign over-lords by surprise and aided by the spiritual power of Sekhmet, Nyabinghi and her warriors soon crushed the oppressive regime and chased it away from the land.

Justice, peace and stability then reigned again.

Codes of Nyabinghi

The natural ebullinece of Nyabinghi, her intelligence and her charisma soon made her an a focus of fanatical devotion for her followers. Her male and female dread lock devotees sought leadership and spiritual guidance from her insight. She left a code of living for her followers. This code was necessary in maintaining their natural connection with their maternal origin the earth.

“First and foremost, Nyabinghi is the true defender of the peace, justice and order in the motherland. To Nyabinghi, there is nothing more precious than the humble soil of Africa on which the Binghis are born, where they grow and into whose embrace they shall sleep continuously.”

“Nyabinghi loves all humanity without compromise. Queen Nyabinghi adulates the works of her father, and her son. So should all the Binghis.”

“Binghis are the guardian of the land and the brothers and sisters to all that live right in creation. Love them, respect them and show them compassion always.”

“Binghi deals only with righteousness. Righteous action, thoughts and words. A follower of Nyabinghi does no wrong. Wrong weakens the strong.”

Binghis will always share water with the thirsty, food with the hungry, clothe with the naked and a boat for whomever would cross the river.”

“Nyabinghi shows loyalty and sincerity to the just, but the unjust were to be cleansed with fire.”

As postcripts, some versions of the story hold that Nyabinghi lost her life in the struggle, others say she lost her eye, others talk about the loss of limbs or children. The point is that the struggle launched by Nyabinghi came at a great personal cost to her. But it brought untold and everlasting gains to the land of the Kushites. What a royal soul!

The selflessness, fortitude and steadfastness of Nyabinghi increased the commitment of her devotees. Even after she had physically departed earth which in itself was controversial as many believed that she had simply vanished rather than died, mediums, prophets and sages still reported of communication and contact with this ever-loving patroness of righteous Africa.

Soon words came that Nyabinghi would be born again…that Nyabinghi would rise again somewhere, somehow amongst the children of Africa, at home and in the Diaspora, whenever and whereever the need calls.

For millenia, her worship has persisted in Africa. Her mediums, devotees and followers, and prophets are easily identifiable by their dreadlocks and their lion and lioness totem and almost overbearing commitment to the welfare of Africa and Africans always pervaded the continent.

The early colonist and subsequent slavers from Europe unwittingly reported of a secretive but co-ordinated continent wide resistance against colonial depredations. There were reports of subversive and insurgent activities by certain faceless cults operating throughout Africa against colonial incursion.

Simultaneous accounts from Nigeria, Serria Leone, Gambia, Senegal, Sudan, Congo and Uganda detailed vigours resistance movements against the thrust of the European powers. Although armed with better weapons, the British soldiers were always in dread of encounters with one of those groups. They were courageous, fearless and formidable in action. In death they went with a royal dignity. It was as if they met their deaths willingly.

This resistance was alive also in the Maroon communities of the penal slave Islands of the Carribeans, and in South America. In the United States where the power of travesty was projected with pompous arrogance, resistance took the form of secret actions like random poisoning of the slave keepers, their animals and the destruction of their livelihood through arson and other acts of vandalism on the slave plantation.

Nyabinghi Muhumusa

In the land of the first Pharaohs, in Northern Uganda near the borders with Sudan, the colonialist and slave masters encountered one of the incarnate forms of Sekhmet the dread lioness, by way of a resistance movement fighting their depredations on the African soil.

The savage European slavers encountered the Ugandan section of the Nyabinghi resistance when they sought the expansion of their slave trading activities into northern Uganda in the late 19th century. This movement was led exclusively by women and they fiercely resisted the incursion of the European savages. The tit for tat engage between Nyabinghi movement and the European savages lasted for well more than 50 years.

In the early 20th century one of the most feared Nyabingi leaders was Muhumusa a dreadlock guerrilla fighter with the Nyabinghi movement, a person described by the illegal and illegitimate colonial governments established by the European savages as ‘an extraordinary character’.

Her followers believed she was possessed by the spirit of the legendary Kushitic Queen, Nyabinghi. Calling for a revival of right living through reliance on the principles of the forest code of the ancestral Nyabinghi, Muhumusa not only inspired a vast popular following of dreadlocked-lion (and lioness) worshipping, hemp smoking auxillary fighters, but also organised military action against the German colonialists.

The Nyabinghi movement was subsequently condemned by the British as ‘witchcraft’. and Muhumusa was captured in 1913. The Ugandan movement was relentlessly hounded by the government of the European savages.

British effort to destroy the Nyabinghi movement was implicated its criminalization as witchcraft through Witchcraft Ordinance of 1912, which promoted Christianity and encouraged other indigenous anti-Nyabinghi cults. The British used the witch burning procedure of 1500 to 1600 that were central in the transition from pre-capitalist to capitalist relations in Europe.

Even after the capure of Nyabinghi Muhumusa, the uprisings continued nevertheless, led by other women and occasionally men who had become similarly possessed by the power and presence of She who must be obeyed, the dreadlock lioness Goddess of Africa, the Queen of Queens and the Majestic Lady of Power, Sekhmet-Nyabinghi the daughter and mother of the great God.

Again, such brave resistance could not be so easily forgotten. It has lived on in many ways amongst the children of Africa at home and in the diaspora, having much influence on the Rastafari tradition, in which so-called Nyabinghi codes of livity, and chants are very popular and usually form the basis of the annual Groundation celebrations. In Jamaican parlance, the name Nyabinghi has come to mean ‘Death to Black and White oppressors’.

From the late 19th century to the 1920s in the Caribbean Islands and especially in Jamaica, once again…the chant of Nyabinghi was heard. She was there, her name, her presence, her forest code, her forest chants and drummings, her holy chalice the cannabis hemp, her totemic animals the lions and the lionesses, and her ever present dreadlocks followers, all were there too.

Again, one encounters Nyabinghi in the West Indies, chanting word, sound and power in Jamaica, in the United States, in Canada, Africa, rising, fighting against savage oppression, chanting death and destruction unto black and white oppressors wherever they may be!

These days one observes the binghis and the binghis’ children stepping forth to take the secpter, the royal staff of power, to restore stability all over world. Given her antecedents, Sekhmet-Nyabinghi and her Binghi children will win this one once again.

Jide Uwechia

November 15, 2008