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Religion: Christianity and Animism
Population: 4,990,600
Location:
The Luhya (or Baluyia as they call themselves) tribal homeland is located in western Kenya north of Lake Victoria from Kisumu to Webuye going north and south, and from Kapsabet on the east to the Uganda border on the west. This area of Kenya has been described as the most densely populated area of the world, exceeding even India in population density.
There are also large pockets of Luhya in Nairobi and the surrounding area. History: There are various migration traditions among the different Luhya groups. Some believe they migrated from Egypt. Other Bantu peoples as well as Nilotic peoples, have a tradition of origin in "Egypt." This is taken to mean a northern area from the Sudan or Ethiopia farther north.
The first "white man" the Luhya had contact with was probably H. M. Stanley as he voyaged around Lake Victoria. In 1883 Joseph Thomson was the first European known to pass through on foot, and was influential in opening the region to Europeans after his meeting with Chief Mumia. Afterwards, there were bloody skirmishes mostly with the Bukusu sub-tribe which came to be known as the War of Chetambe.
The Wanga kingdom was very similar to the Ganda kingdom and other monarchies in Uganda, an unusual form of government for Bantu peoples. Mumia was actually the last king in this line and was acknowledged by the British as a "chief."
Identity:
The Luhya are classified as a Bantu people, based on their language. The name Bantu means "human beings." It appears that over a period of centuries, successive waves of Bantu speakers migrated into the area. There was thus a common underlying origin and language-culture base, but with diversity over the years.
There are 18 sub-tribes of the Luhya in Kenya, one sub-tribe in northern Tanzania and 4 in Uganda. The Luhya call these groups "houses" of the Luhya. The Luhya are culturally and linguistically related to neighboring Bantu peoples, but exhibit differences.
Despite the tradition of origin in "Egypt," the Luhya culture and language show relationship to the Ganda and similar Bantu in Uganda, whose traditions indicate they came from central Africa. These contradictory traditions are indicative of the mixed origin of the group of peoples now called Luhya.
Tradition and linguistic characteristics of the various sub-groups indicate that various small groups of Bantu-speaking peoples settled over a period in these areas. They developed a political unity during the latter stages of the colonial period.
Throughout the early years of living in this region, they were at war with their Nilotic neighbors, the Teso, Nandi, Maasai and Luo. Records of these wars date back to the 1750s. Despite this enmity, many Luhya families have intermarried over long periods with the neighboring Luo, a Nilotic people. It is common to find Luo names among Luhya, particularly the Ragooli (Maragoli).
They are agricultural people living mostly off the land. The western Kenya area is rich, fertile highland soil. In recent years many of the youth have gone to the cities in search of work and a better life. They are extremely tied to tribal traditions and superstitions.
Language:
The Luhya groups do not all speak the same language. Some speak varieties of what is called the Luyia language ("Oluluyia" in the language itself). Others speak what are classified as the languages of Bukusu, Nyore, Hanga (Wanga), Idakho-Isukha-Tiriki, Saamia and Ragooli. There is much debate about where there is a central Luhya language. There are Bible translations in Ragooli (Maragoli) and a standardized "Luyia" language. But many have trouble reading either of these. The common languages used among the sub-tribes are Swahili and English. (In linguistic reference, the spelling Luhya refers to the people and Luyi a refers to the language.)
Each sub-tribe has its own traditional language and customs. The traditional language is spoken in the home almost exclusively. There is similarity between several of the sub-languages and the Luganda language of the Ganda (Baganda) of Uganda.
Political Situation:
The Luhya peoples became a politico-cultural bloc during the colonial period moving toward independence. They are at peace with their neighbors at the present time, although during the last elections there were disturbances and open conflict with the Kalenjin.
Being one of the top three tribes in number in Kenya, the Luhya influence politics greatly, especially in larger cities such as Nairobi. One of their major leaders, Martin Shikuku, joined the opposition during the election.
Customs:
The boys are given the responsibility of seeing after the herds and keeping the fire burning at night. The girls help their mothers in the fields and in food preparation. Circumcision for males and females is practiced. There was once a period of training for adult responsibilities for the youth. Circumcision is often done in hospitals now and the traditional training has basically died out.
They have extensive customs surrounding death. There is a great celebration at the homeplace of the deceased hosting dozens to hundreds of people for a period of 40 days. Nowadays, there is often a shorter (1 week or so) celebration at the time of burial, then a single closing ceremony again to end the 40 days. This had developed because so many Luhya working in Nairobi must return to jobs rather than staying at the homeplace for 40 days.
Being agricultural people, the children are taught how to care for animals and plant the fields. The educational standards are average for Kenya. Religion: The traditional religion is animism and spiritism. Today they continue to give honor to the ancestral spirits. The funeral is very important as a custom to please the ancestral spirits. There are some key holidays such as Lisaabo which is a remembrance of dead ancestors and the spiritual realm. Sacrifices are made to please the spirits. There is great fear of the witch-doctors (bafumo) and wizards (Amalose). These are often referred to as the "night-runners" who prowl in the nude running from one house to another casting spells.
Christianity:
Christianity was first introduced among the Luhya around 1902 by the Friends Church (Quakers), who opened a mission at Kaimosi. That same year the Catholic order Mill Hill Brothers came to the area of Mumias. The Church of God of Anderson, Indiana, USA, arrived in 1905 and began work in Kima. Other Christian groups such as the Anglicans (CMS) came in 1906. In 1924 the Pentecostal Assemblies of Canada began their work in Nyan’gore. The Salvation Army came to Malakisi in 1936. The Baptists came to western Kenya in the early 1960s.
There has been a strong Christian witness among the Luhya in the twentieth century. All of the sub-tribes have been evangelized and profess Christianity. Yet many mix Christianity with traditional religion.
An example of syncretism is a group known as Diniya Msambwa founded by Elijah Masinde in 1948. They worship "Were," the God of Mt. Elgon, while at the same time using portions of the Bible to teach their converts. They also practice traditional witchcraft. It is interesting that the Luhya name used for the Creator God of Christian faith is Nyasaye, a name borrowed from the Nilotic Luo.
In many ways it can be said that Christianity is not well understood among the Luhya people. Many Luhya are church memebrs, but it does not seem to make a great difference in their lives. This may be partially due to the colonial hangover and early missionary influences.
Various sources estimate that Luhya are 75-90% professing Christians. Recent observers suggest that fewer than 2% have a personal commitment to Christ.
Bibliography
Ayot, Henry Okello. History Texts of the Lake Region of East Africa. Nairobi, Kenya: Kenya Literature Bureau, 1977.
Barker, Eric E. The Short History of Nyanza. Nairobi, Kenya: East African Literature Bureau, 1975.
Makila, F. E. An Outline History of Babukusu of Western Kenya. Nairobi, Kenya: Kenya Literature Bureau, 1978.
Were, Gideon S. A History of the Abaluyia of Western Kenya: c. 1500-1930. Nairobi, Kenya: East African Publishing House, 1967.
-----. Western Kenya Historical Texts. Nairobi, Kenya: East African Literature Bureau, 1967.
Orville Boyd Jenkins
Gene R. Roach, Baptist Mission of Kenya
August 1996
Revised and first posted 14 March 2003
Copyright © 1996, 2003 Orville Boyd Jenkins
Permission granted for free download and transmission
for personal or educational use. Other rights reserved.
Email: researchguy@iname.com
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