Nilotes: The Peoples Of Kenya Up to The 19th Century [Reference Materials]

TURKANA PEOPLE

​Who are the Nilotes?

• The Nilotes are groups of people whose origin is associated with river Nile and who have similarities in the languages they speak. This is why they are referred to as Nilotic speakers.
• They originated  from the South-western fringe of the Ethiopian highlands. In Kenya, they are the second largest language  group

List the classifications of the Nilotic speakers (Identify the groups into which the Nilotic speakers are divided)

• The River-lake Nilotes,
• The plain Nilotes
• The Highland  Nilotes.

Name the communities that belong to the River-Lake Nilotes group

• The Kenya Luo, who mainly occupy Luo Nyanza and parts of Western province. They are sometimes  called Southern Luo in order to distinguish them from other River-lake  Nilotes in Uganda and southern Sudan.
• The Dinka,
• Shiluk,
• Bor,
• Anwak,
• Alur,
• Acholi,
• Jopaluo,
• Padhola,
• Nuer,
• The Luo of Uganda.

The Luo originated from Bahr-El-Ghazal, area in Southern Sudan, from where they moved and settled at Pu Bungu in northern Uganda.

THE KENYA LUO [Analyse/discuss migration and settlement of the Luo into Kenya]

• The Luo originated from Bahr-El-Ghazal, area in Southern Sudan, from where they moved and settled at Pu Bungu in northern Uganda.
• They then moved to Pakwach, where they had settled by 1450AD. It was from Pakwach that they later migrated  into Kenya.
• By the 15t h century, the Luo had begun to move to present-day Kenya.
• Though they all claim common ancestry in Ramogi, They migrated and settled in Kenya in four main groups. These were:
  1. Joka Owiny,
  2. Joka Jok,
  3. Joka Omolo,
  4. Abasuba

Analyse/discuss migration and settlement of the four Luo groups into Kenya

JOKA JOK

• The term “Joka” means “People of”. “Joka Jok” means “people of Jok”.
• Jok and his people were the first to move eastwards out of Uganda. They were the first Luo group to arrive in Kenya.
• By the 15t h century, they had settled at Ramogi hills of Kadimo in Yimbo in present-day Siaya district.
• Later, two of Jok‟s sons fled to south Nyanza across the Winam gulf to form the Karachwonyo and Wanjare clans.
• From Ramogi hills,  Joka Jok also spread to Sakwa, Alego, Asembo and other parts of Nyanza province. Joka Jok migrated  as a result of internal conflicts  among other factors

JOKA OWINY

• Owiny and his group may have moved from Uganda in late 16th century AD. They passed through Mbale, Toro and the Mount Elgon region and eventually settled in Samia
• By early 17th century, they had arrived at Sigoma in Alego, from where they spread to Uyoma, Kisumu, Nyakach and south Nyanza
• Because Owiny was a great fighter and leader, his people became popularly known as Joka Ruoth. His name was merged with that of Sigoma (the place where Owiny and his people first settled in Alego) to form Owiny-Sigoma

JOKA OMOLO

• Joka Omolo came from the northern Bunyoro region in present-day Uganda. They settled temporarily in Ibanda and Bukoli before moving on to Samia, Ugenya and Gem.
• By 1600, they had reached Yimbo,  from where they spread to Alego and other areas.
• As they migrated, they encountered Abagusi and Abalogoli, whom they pushed out of Yimbo.
• By early 18t h century, some Joka family groups had moved across Winam gulf into south Nyanza

ABASUBA

• Though associated with the Luo, Abasuba were originally Bantu. Most of them migrated from Buganda in late 18th century
• They intermarried with the Luo and settled in the Gwasi area and on the Lake Victoria islands of Mfangano and Rusinga. Most of them adopted Luo culture

​Give reasons for the migration of the Luo from Bahr-El-Ghazal in Sudan to Kenya by 1800AD

• Search for fresh grazing land and water for their large herd,, probably due to overstocking
• Natural calamities such as drought, famine, pests, etc.
• Family feuds (internal conflicts/rivalry).
• Population pressure in their cradle land.
• Hostilities  and threats as well as attacks from neighbouring communities.
• Outbreak of diseases and epidemics,  which afflicted  both people and livestock.
• The spirit of adventure.
• Search for better fishing areas

Explain social organization among the Kenya Luo during the pre -colonial period

• The family was  the basic social unit.
• Several families  formed one clan.
• They practised polygamy (marriage  of more than one wife).
• They were exogamous  i.e. they did not allow marriage within the clan.
• They were deeply religious and believed in a creator: God, whom they called Nyasaye.
• They had sacred shrines and trees where they offered sacrifices  to the ancestral spirits.
• They had religious    leaders, including priests, rain makers and medicine  people.
• The youth underwent  initiation (Ng‟angrwok) at puberty, which involved  extraction of six of their lower front teeth.        
• They had several ritual ceremonies  at birth, naming,    marriage and death.
• Marriage was celebrated and tokens like cows were exchanged to seal the relationship.
• Burial was celebrated through dancing and feasting, in view of the fact that the departed had joined a new and better world: that of the living dead.    

Explain the economic activities of the Kenya Luo during the pre -colonial period

• Keeping livestock. They kept Cattle, sheep, goats, etc. Dogs were kept and used in hunting while cats were kept as pets. They also kept chicken, ducks and gees.
• Fishing.  Luo men and women fished in lake Victoria as well as local rivers and streams.
• Trade. The Luo  traded with Abaluhyia,  Abagusi,  the Kipsigis,  Nandi, Abakuria and other neighbours.  They sold surplus food and animal products as well as earthenware  in exchange for spears, farm implements  and soapstone among others.
• Hunting.  They hunted animals  to supplement  their diet.
• Crafts. They were good in basketry, canoe building,  weaving and cloth making.
• Ironworking. They practised iron smelting, which they learnt from neighbouring communities such as the Luhyia and Nandi.
• Agriculture. They grew sorghum, beans, sweet potatoes, peas, finger millet, pumpkins, cassava, a variety of vegetables and a variety of grains.

Discuss Political organization among the Kenya Luo during the pre -colonial period

• They were a decentralized  community. They were led by councils  of elders
• The lowest level of political structure was the family head, referred to as Jadwong‟
• several families  who traced their descent  to a common ancestor formed one clan.
• Within the clan was a council of elders (Doho), who settled disputes.
• Under the Doho were lineage Councils (Buch Dho‟OT).
• Clans were grouped to form larger territorial units  called Gweng‟ (in singular)  or Gwenge (in plural).
• Each Gweng‟ was self governing, with its authority in the hands of a council of elders that comprised all clan heads and outstanding elders from foreign lineages.
• When grouped together, Gwenge formed Oganda, which was a kind of sub tribe governed by Buch Piny, which was a council that comprised the Heads of the different Gwenge, outstanding diviners,    medicine  men, healers, rainmakers and warriors. Buch Piny was chaired by the Chief (Ruoth). It dealt with issues such as boundary disputes, external invasions and interclan conflicts
• Within the Buch Piny was a war leader called Osumba Mrwayi, who led a group of warriors known as Thuondi (bulls), who defended the community and conducted raids. Luo expansion continued up to the colonial period, when they were stopped by European colonialists  in the 19th century.

Explain the role/functions of the council of elders among the Kenya Luo during the pre - colonial period (What were the duties of the council of elders among the ​Kenya Luo during the pre-colonial period?)

• Administration of justice.
• Serving as the final court of appeal in Gweng‟ matters.
• presiding over religious  ceremonies.
• Declaration of war or negotiation of peace.
• Admission or expulsion of strangers

Explain the consequences/impact/results of the migration and settlement of the Luo in Kenya by 1750AD

• Increased population in the region.
• Increased civil and intercommunal  warfare.
• displacement of the Western Bantu e.g. Abaluhyia and Abakuria as well as other communities such as the Maasai.
• Assimilation of some Luhyia  and other groups in the region.
• Increased trading activities.  The Luo exchanged  livestock for the items they did not  have.
• Intermarriage  due to interaction between the Luo and other groups.
• Luo adoption of agriculture alongside pastoralism as a result of their contacts with the Bantu farming communities.
• redistribution of populations  as some  communities  left while  others came into the region.

Nilotes Social Organization 

• There were slight variations in the social organizations of the various Nilotic groups in Kenya. However they shared institutions such as the clan-based organization, belief in one God, veneration of ancestral spirits, age-set system, social ceremonies and existence of religious leaders.
• The family was the basic social unit in many communities. Several related families grouped together to form clans among the Luo, Maasai and Nandi.
• They believed in one supernatural being. The Maasai referred to him as Engai while the Luo called Him Nyasaye.
• The communities believed in the existence of ancestral spirits, to whom sacrifices and libations were made to ensure they remained happy.
• There was the existence of religious leaders whose work was to lead the communities during religious functions and rituals. Some of the religious leaders had assumed political power by 19th c. For example the Orkoiyot among the Nandi and Oloibon among the Maasai.
• The Maasai and other Nilotic groups had rain makers and diviners.
• The age-set system was another common social institution. The age sets were formed by those who were initiated at the same time. The institution created a bond among the initiates that cut across the families and clans thus uniting the whole community.
• There were social ceremonies that accompanied the rites of passage like circumcision, marriage and death.
• The Luo as their form of initiation extracted six lower teeth. The other groups practiced circumcision. In all the groups, the initiates were taught the community values.

The Nilotes economic organization

Turkana Lady

• The nilotes were nomadic pastoralists who kept Livestock like sheep, cattle and goats for milk, meat and blood.
• They traded among themselves and also with their neighbours. The kalenjin traded with the Maasai and with the Luo and neighbouring Bantu communities like the Abaluhyia. They sold animal products and red ochre in exchange for grains from the Bantu.
• They practiced iron-smelting, making implements such as arrow heads and spearheads. This skilled was borrowed from the Bantu.
• The Maasai also practiced mining e.g. mined iron, salt and red ochre which they used for decoration and as a commodity for trade.
• There existed variation in the economic activities within a single community like the Maasai. Some sections of the Maasai e.g. the Kwavi practiced crop growing i.e. growing grains and vegetables. The Purko were purely pastoralists
• They practiced craft e.g. made pots, weaved baskets and leather belts.
• Raiding other communities for cattle was also a common economic practice.
• The Luo who lived near Lake Victoria practiced fishing. The Turkana also engaged in fishing on Lake Turkana.

Political organization of the Nilotes

• The Nilotic communities had a decentralized system of administration with all the communities organized on clan basis.
• There existed councils of elders that administered and ensured maintenance of law and order, settled disputes between clans and other communities.
• The nilotes had a warlike tradition. Each community had Warriors who defended the community and raided other communities. The Luo reffered to the warriors as Thuondi. The Maasai called them Moran.
• The age-set system determined political leadership since all those initiated together formed one age-set for life.
• The institution of religion influenced most of the political affairs of the Nilotic speakers. For example, the Orkoiyot among the Nandi and the Oloibon among the Maasai were primarily religious leaders who wielded political authority in the 19th century

​The Nandi

By 1900 AD, the Nandi had already established their social, economic and political institutions.
The Nandi Social organization

• The family was the basic social unit. Several related families grouped together to form clans among Nandi. The family institution was very important in the community. It played an important role in the Kokwet (council of elders) and in the clan activities.
• The age-set system was an important social institution among the Nandi. Nandi boys and girls were initiated at puberty through circumcision. Circumcision marked entry into adulthood. The initiates were taught the deepest community values during the period.
• Age sets were formed by those who were initiated at the same time irrespective of the clans they belonged to. In total, there were eight age-sets among the Nandi namely Sawe, Maina, Chuma, Korongoro, Kipkoimet, Kaplelach, Kimnyinge and Nyongi.
• The Nandi boys became junior warriors after circumcision. They only promoted to senior warriors after the Saket apeito ceremony (slaughter of bullock) that was done after every fifteen years.
• Marriage within the same clan was prohibited among the Nandi. This was meant to create unity by encouraging intermarriages between different clans.
• They believed in one supernatural being whom they referred to him as Asis, who was believed to be the protector of the community.
• The Nandi believed in the existence of ancestral spirits, to whom sacrifices and libations were made to ensure they remained happy.
• The community also had important religious leaders whose work was to lead the community during religious functions and rituals, diviners and rain makers.The institution of Orkoiyot among the Nandi was borrowed from that of Oloibon among the Maasai.
• Religious functions that the Orkoiyot of the Nandi did
  • He Mediated between God and the people/acting as a priest.
  • He presided over Offering of sacrifices to God on behalf of the people.
  • He advised and blessed the warriors before they went to war.
  • Blessing people before they undertook special activities like planting and harvesting.
  • He foretold what was going to happen in the future. e.g. success or misfortune in the community.

The Nandi Economic organization.

• The Nandi were pastoralists who kept Livestock like sheep, cattle and goats for milk, meat, manure and blood. Cattle were a symbol of status among the Nandi and also a form of dowry settlement.
• The Nandi cultivated crops such as Millet and sorghum due the fertile soils and favourable climate in areas like Aldai.
• They also practiced hunting and gathering to supplement their food production.
• The Nandi raided other communities for cattle. They acquired large herds of cattle through raiding neighbouring communities such as the Maasai. Abaluhyia and Luo.
• They traded among themselves and also with their neighbours. The Nandi traded with the Maasai and with the Luo and neighbouring Bantu communities like the Abaluhyia. They sold animal products and red ochre in exchange for grains from the Bantu. The Nandi however were self sufficient in food.
• They practiced craft e.g. made pots, weaved baskets and leather belts.

The Nandi Political organization

• The family was the basic political unit. It was headed by a father who dealt with internal matters such as discipline, allocation of crops, land and cattle. In matters affecting the neighbourhood, he was assisted by the Kokwet (council of elders) which was made up of neighbourhood heads.
• Above the Kokwet was the clan organization whose council of elders tackled matters to do with grazing rights.
• Above the clan, there was a larger socio-political unit comprising different war groups located in the same geographical zone called a pororiet. This formed the highest political unit among the Nandi. The pororiet council of elders comprised representatives from different clans
• Its functions included negotiating for peace and declaring war.
• The Nandi boys became junior warriors after circumcision. They only promoted to senior warriors after the Saket apeito ceremony (slaughter of bullock) that was done after every fifteen years.

The Maasai [Social organization]

• The Maasai were divided into two groups; the pastoral Maasai (Purko) and the Agricultural Maasai(Kwavi or Iloikop).
• The Maasai were organized on clan basis with each clan associated with a particular type of cattle. In total, the Maasai had five clans spread over large areas and not necessarily staying together.
• Maasai boys and girls were initiated at puberty through circumcision. Circumcision marked entry into adulthood. The initiates were taught the deepest community values during the period.
• After circumcision, the boys entered an age set to which they belonged the rest of their life.
• The age set institution created a bond among the initiates that cut across the families and clans thus uniting the whole community.
• All the boys initiated together also formed a warrior class called Morans and lived in special homesteads called Manyattas away from the rest of the community. For about ten years.
• They were not allowed to take milk from their mother’s house and were required to adhere to ritual and dietary restrictions.
• They believed in one supernatural being. The Maasai referred to him as Engai. Prayers and sacrifices were offered to him at the shrines.
• There was the existence of religious leaders whose work was to lead the communities during religious functions and rituals. They called their religious leader Oloibon.
• Functions of Oloibon
  • He presided over religious ceremonies. / He was consulted on all religious matters
  • He blessed warriors before they went to war
  • He advised the council of elders
    
  • He foretold the future events
• The Maasai and other Nilotic groups had rain makers and diviners.
• There were several social ceremonies that accompanied the rites of passage like circumcision, marriage and death. The Eunoto ceremony marked the graduation of the Morans into junior elders. This ceremony is still practiced upto date

Luo Warriors

Economic organization of the Maasai

• The Maasai were nomadic pastoralists who kept Livestock like sheep, cattle and goats for milk, meat and blood..
• They traded among themselves and also with their neighbours such as the Agikuyu, kalenjin and Taita. They sold animal products and red ochre in exchange for grains from the Agikuyu.
• They practiced iron-smelting, making implements such as arrow heads and spearheads..
• They also practiced mining e.g. mined iron, salt and red ochre which
• They also practiced mining e.g. mined iron, salt and red ochre which they used for decoration and as a commodity for trade.
• Some sections of the Maasai e.g. the Kwavi practiced crop growing i.e. growing grains and vegetables.
• They practiced craft e.g. made pots, weaved baskets and leather belts.
• Raiding other communities for cattle.

Political organization of the Maasai

• The largest political unit amongst Maasai was the tribal section, which was a geographically distinct entity which operated as a nation, especially during ceremonies.
• Affairs involving inter-clan cooperation were dealt within adhoc meetings comprising age set spokesmen
• Before a Maasai young man became an adult, he underwent the following four stages.
  

1. Boyhood (ilaiyak)

• The youths at this stage looked after family and clan livestock until they reached circumcision stage at about 15 years.

2. Warrior hood (Ilmuran)

• The stage was joined by young men circumcised together and comprised of ages between 18 and 25 years. They defended the community and conducted raids to boost the clan and tribal flocks. They had a military leader known as Olaiguani.
• The stayed in isolation in manyattas undergoing military training in order to graduate into senior warriors. After that they were permitted to marry.

3. Junior elders

• This was the political authority that evaluated the day to day issues of the community. It comprised heads of households,, aim responsibility was to maintain peace and instruct warriors on how to handle issues in the community. They were permitted to own livestock. The senior elders
• They comprise the senior most age-set. Membership was determined by age and experience. The group performed religious functions and also was responsible for and dealt with difficult judicial and political decisions.
• The Maasai adopted the institution of Oloibon or prophet that combined socio-religious functions and later own assumed political authority.
• There were several social ceremonies that accompanied the rites of passage like circumcision, marriage and death. The Eunoto ceremony marked the graduation of the Morans into junior elders. This ceremony is still practiced upto date.

RESULTS OF MIGRATION AND SETTLEMENT OF HIGHLAND NILOTES IN KENYA

1. They displaced some communities they found in the areas where they settled e.g. Abagusii, the Kwavi  Maasai and the Abaluyia.
2.  Some Highland Nilotes were absorbed/assimilated by the Bantu such as the Teriki and the Tachoni.
3.  The Highland Nilotes traded with their neighbours/they exchanged animal products for grains from the Abaluyia and the Abagusii. This led to the expansion of trade in the region.
4. Their settlement increased the population of the region.
5. The highland Nilotes intermarried with the Luo, Abagusii and Abaluyia. This strengthened their relations.
6. There were ethnic wars/conflicts due to cattle raids.
7.  There was cultural exchange leading to enrichment of their lives.

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