LUO language and Tradition

UGENYA CLAN: Jo Ugenya are descendants of Omolo. Ragenya had five direct descendants : Ger, Puny, Boro, Muot, Nyada, Deje. Nyada was assimilated into Alego, And later moved to Homa Bay with some members of Khan (kagan).
JoBoro mainly occupy central Ugenya near Ambira, And some parts of Sega,
Spilling over to busia around Bumala.

Jodeje (kateg) are mainly in East Ugenya,
In got nanga, jera, ligose, ralak, mauna, lela
And surrounding areas.
Jokanyamuot are mainly between rangala and sidindi. Some of them are in gem areas.

Jokapuny aka Jamasiro mainly occupy Masiro kathieno, anyiko, nyawara,
Bar ober, Ligega, got nanga,.

Jokager are the most dispersed,
Found in literally all parts of Ugenya and Ugunja constituencies.
They are also found in mumias /butere, gem, busia, Alego, and kano (kochieng’, wagenya), Among other places.

There are several other clans that live in Ugenya, including : Jokaramogi, jo Jok, jo yenga, josiranga, jokamrembo, jokanywa,
Jokasideg, joka nyalaro jokanyaudo,

Some of these clans are of Luo origin while others are not. However, they have all been assimilated into Ugenya. Jo Jok are related directly to joka Chwanya ma milambo.


When Ramogi crossed into Kenya,
He left behind his brother around Tororo area in present day Uganda. The brother suffered a bad wound ( adhola )
That hindered his mobility. Hence the name padhola (par adhola, dala adhola ).

They are also known as wadama in Uganda. As the clan grew bigger,
Some of them crossed into Kenya through Malaba, And finally settled in the present day uholo (giholo lop jougenya).

This group is known as
"Kakeny," And comprises jouwiny, joka saga, joka nyambir, gi jouwangwe.

These are Luo clans
Other clans from surrounding communities joined them, Including jokalodo, jouulwa, uwesia, kamng’are, umatiro, Jomagoya
( from Konyango orende in kano),
Jomasawa, among others.

Original jo uholo are Luo,
Whose only sin is that they join

LUO language and Tradition Learning luo traditions and their intellect

ALEGO PEOPLE

The Alego are a Ramogi Luo people native to Kogelo Division in Alego East District, extending into Boro Division of Alego Central District. Nevertheless, this lineage is not strictly indigenous to the Alego country, a good number of their members can also be found in Awendo, Rongo and Karachuonyo districts. The Alego clan are historically related to the Kachwanya and Kano, with whom they share a similar origin. And furthermore, they are related through kinship to the Kakan who form the majority of the population in Alego East District. Ancestral mothers of the Kakan people are said to have come from a sub-clan of Jo-Alego called Seje.

Members of Alego cultural group have migration history that is similar to Joka Jok but do not share a similar origin. This clan traces its ancestry to Anda son of Ramogi Ajwang'. Actually, traditions reveal that Alego, the eponymous founder of Jo-Alego people, was son of Anda, Anda the son of Ramogi Ajwang', Ramogi Ajwang' (and his brothers Lang'ni, Omia, Okombo, Didand and Muwiru) sons to Podho, and Podho in turn the son to Ramogi who led the Luo-speakers into northern Uganda. This Ramogi is believed to be son of Podho who had a twin brother called Bokboni who today a few Luo politicians surmise to be the ancestor of Southern Nilotic people, i. e. the highland nilotes and Dadog.

Some sources also claim that Ragenya and Ragem too, were sons of Anda, but this contradicts the Luo family tree. Alego's father, Anda, had brothers like Omwa, Ramogi and Omolo, and were sons of Ramogi Ajwang', the youngest son of Podho who moved to Genga Hill, or Ramogi, in the present-day Yimbo locality. Another version claims Podho begat Nyaluo and Ramogi. However, Nyaluo is also portrayed as Oywa by some sources. In point of fact, Oywa is given in the traditions of Jo-Nyakach as a vagabond, and picked by Podho from nowhere in particular. In other words, appeared to have been like an adopted child to Podho. It is believed that Podho had other sons but not all of them reached Yimbo. So the Luo-speakers can talk of Ramogi Ajwang' or Ramogi Oywa.

According to Malo, when the Luo-speakers community first arrived in their present homeland, a great number of them passed through present-day Alego country. And that up to this day there are the fortresses of these sojourners. The early walls of those forts are still clearly visible in Alego. Folk tales of Jo-Alego Seje narrated to Malo claims that Ramogi, the younger grandson to Ramogi the elder, first arrived at Ramogi Hill in Yimbo with his son Jok. He came via Ligala, where the Banyala now live. And from there he came to Ramogi Hill, where Jok begot his son Imbo.

Imbo son to Jok had nine sons, namely: Mumbo, Nyinek, Rado, Nyikal, Dimo, Nyiywen, Iro, Magak and Julu. That Imbo descendants are scattered as follows: Mumbo's descendants are in South Nyanza, Dimo's in Central Nyanza, Iro in North Nyanza, Nyikal in Seme location and Kajulu in Kisumu. There can be element of reality in this narrative but all is a lot of mix-up. The people called Jo-Mumbo in South Nyanza are strictly the inhabitants of Kabondo-Kasipul and Oyugis districts. Well, Malo was a pioneer writer who wrote strictly as per his informants. It was the responsibility of new writers to expound and expand from the little information that had been written. Some of the groups included in this tale are well known remnant of the earlier Bantu settlers of Yimbo who speak Dholuo but initially had different languages and origins. Others like Jo-Kadimo are a Luo-speakers cultural group that originated in what is now the Jo-K'owiny section.

The folktales of Jo-Alego Seje further go so far as to claim that Mumbo begat two sons, Muljuok and Uyawa. And that Muljuok in turn, begat three boys, namely: Alego, Chwanya and Omwa. The descendants of Chwanya and Omwa are the Karachuonyo and the Kanyamwa groups of in South Nyanza. Alego begat Seje.

However, Ochieng' (1974) reveals that a splinter party of the Joka Jok went and established their settlements in Sakwa, while the other groups which had remained at Ramogi Hill also decided to leave the area. One large Jok group, under the leadership of Alego, the son of Muljuok, later moved eastward to Nyandiwa, on the southern bank of the river Yala. There they found the area inhabited by some people called Jokakombekombe whom they fought, defeated and drove out of the area. The latter group included Miyawa, Chwanya and Maje. And it was the family of Miyawa who later formed the Seje, Kadenge and Nyajuok clans. The family of Chwanya formed Joka Chwanya of South Nyanza, while the family of Maje later became the Joka Maje of Alego.

Jo-Alego people are most closely related to Joka Chwanya and Jo-Kano people, and they are comprised of the the following sub-clans:
-: Seje
-: Kadenge
-: Nyajuok or Kanyajuok (Most sources mistake the Kanyajuok people of Got Huma who folk tales link with the Kanyajuok of Rongo to say they are related to the Karachuonyo-Wanjare)
-: Kamiyawa (mostly in Sakwa)
-: Umaji (or Nyamaji)

LUO language and Tradition Learning luo traditions and their intellect

WHY NYAPANJI OCHIENG KABASELLEH WAS BURIED AT HIS HOME IN KIPLOMBE IN ELDORET BUT NOT KOKISE ASEMBO.

If there's that one musician that Luos are yet to have then it's Hadjoullas Nyapanji Ochieng Ogolla. This is that one person who raised the bar in Benga musics and that is what made him to thrive within storms. Ochieng Kabaselleh was that one person that knew more about discipline in music industry. His peers and those who grew up when he was in music industry can really testify how principled Wuod Ogolla was.His live shows was obviously a no-go zone to smokers and winebibbers. The revellers would literally face his wrath. He would stop the show for a while, give a warning and either a punch or a slap would follow.

I think the strictness he had instilled in his Luna Kidi band was perhaps the onset of the late professor Magoha's strict discipline principles. He might have fallen in the wrath of Sheria ya Luna Kidi band so he knew how to perfectly conform this wherever he was. George Magoha would frequently join Luna Kidi band shows when he was at Starehe Boys center.A musician who grew up in Maringo Jerusalem,attended his primary levels at Dr. Krapf Primary school that was within Ofafa Maringo,before proceeding to Pumwani High school. The standard of discipline that Kabaselleh had was perhaps due to the infantry training as a soldier and subsequently serving at the Lanet-based 1 KR.

Kabaselleh had a unique version of Benga, with smooth guitars , ringing horns and swinging percussion. Looking at some of his live performance in YouTube, you can tell for sure, he was a maverick artist with a silver voice who a times employed emotional center in his songs to hook the emotions and attention of his audience of fans.His skillful fusion of Rhumba and Benga produced a soothing beat that proved futile to resist.I believe peers of Ochieng Kabaselleh and lovers of Luo Benga are still joyous with Kabaselleh songs. If I never attended any of his live shows, but his songs that are deep and melancholic are giving me a goosebump,then my elders must be happy with the tracklist that Kabaselleh left behind.

I believe there are many songs of Kabaselleh a part from the few doing the mills around. I believe one of his first song was composed in 1969,when he did a song for the late Grace Onyango former Kisumu Mayor. At some point he worked with splinters of Mazembe for Zainabu uko wapi,, and Marie Suzy,,, "Hata kwa Mungu Maria nitasema nilikupenda saana, Maria Suzy ,, atima n'goa ooh Maria Suzy. Super Mazembe band were brought in Kenya by a Zambian nationalist Nashil Pitchen, with members like Kayembe,Songoley,Katele ,Longwa, Makila Petit,Atia and Bukalos and that's when they did Marie Suzy, I think this was around 1975.

While serving as Kenyan Army in Lanet, Kabaselleh sang with Scarlet 3rd Battalion band and this is where he recorded Sera mama hit song, " Aaa Sera Mama, ne wuoyi mito yaye Akinyi owada,,,,, and saxophone could be blown with Oloo Makubwa the band leader. That was around late 70s and early 80s. We can't really get to the depth of Kabaselleh's songs and conclude them today. He had soo much that needs time to be candidly discussed.

Nyapanji Ochieng wuod Ogolla also didn't breath his last breath before trying his luck in politics. Not so sure of the date,but in early 80s before the coup attempt of 1982, he vied for Shauri Moyo Ward for Councillor seat,but unfortunately his victory was stolen by KANU members who knew how impactful his win could be.

These are just but a few of the things that fuelled his arrest after the 1982 coup attempt. But most importantly, Kabaselleh is believed to have involved in the coup by hiring guns and giving them to youths. John Kiriamiti of "My life in Crime" , once testified that the guns were hired from him. Kabaselleh was arrested and in several occasions would be taken to Industrial Area prison and King'ong'o Prison in Nyeri where he was later released in 1989.

Wuora Ogolla Odoyo remains my favourite 🔥🔥

You want to know why Ochieng Kabaselleh was buried at his Kiplombe home, outskirts of Eldoret town?Wait for my next review.

GANDA MASANI ODAK EI LUO KENDO WACHO DHOLUO

JOKA-KULA KOD JOKA-KIBOYI

Kula ogero Mufangano kod Rusinga, Kiboyi to ogero piny Gwasi. Kiboyi en wuod owadgi Kula. Kiboyi ne en ja ajiendeke nohero lweny kod timbe mag mibadhi. Wachore ni ne gin Waganda.

Kaka ne gichopo Kenya chalo k**a; chieng’ moro achiel kane gin e galamoro (baraza) mar ruoth e piny Uganda to Kiboyi ne onego ruoth, kendo bang’ timo masirano to negiringo. Kula ne en jalupo en bende noringo kod ogandane duto. Ne giidho yie giduto. Bang’ ndalo mathoth ei nam ne gi gowo e chula miluongoni Mufangano.

Ne gidak kanyo kuom ndalo mogwarore ahinya, to chieng’ moro achiel kane Kiboyi odhi bayo to ne oneno ka iro dung’ loka milambo but gode masani waluongoni Kaksingri.

Nokawo yie mokiewo nyaka loka machielo kendo noyudo ka jaduong’ moro moti oyo mach; e dalano ne nitie nyako moro matin, matinde eka pong’. Jaduong’no niluongoni Wiga; Kiboyi notemo loso gi jaduong’no kuom wach nyare, nimar nodwaro loso keny. Jaduong’ Wiga jogene notho orumo modong’ mana gi nyako achiel kende.

Kiboyi nokwayo Wiga mondo omiye nyakono, kuom mano nosingore ni odhi omone nyamin mare; ma nyar Kula mane oyudo odong’ Mufangano. Kane osekelo ne Wiga nyamin mare to nodok kendo Kula nomiye dhiang’ motero e keny mar chiege. Bang’ mano Wiga nomiye nyako. To Wiga ne ok ochiwo gimoro e keny nimar jogene kod mwandune duto notho pep, modong’ nono.

Kiboyi nokawo dhakoni modhi ogerone dala e wi god Wagasi. Nonyuolo yawuoyi ariyo; Mwenda kod Kobia. Kobia onyuolo yawuoyi adek; Achuodho, Lisuria kod Dibuoro. Koro yawuot Kobia adek kod owadgi maduong’ miluongoni Mwenda ema ogero Gwasi.

Kuom mano dhoudi ang’wen mogero Gwasi gin; Mwenda, Achuodho, Lisuria kod Dibuoro. Omiyo Gwasi ok gin joluo kuom wach nyombo mane Kiboyi okendo godo nyar Wiga ema omiyo giwacho dholuo; kuom adiera gin Waganda. Wiga to wuod Suba, Suba wuod Girango, Girango wuod Kombe, Kombe owadgi Ramogi mano ekaka wariwore kodgi.

Chon gilala jo-Wagasi ne wacho dhok adek; dholuo, dho-Suba kod dho-Waganda. To sani kuom kend ma koro osebedo ekindgi gi joluo omiyo giwacho dholuo to ok gin joluo, dho-Waganda mane giwacho koro olal nono.

Sani ogandani onyuolore moloso distrikt masani iluongoni Suba. Kendo gitemo wachoni ok gin joluo; kuom mano sani nitiere kata mana e nyakalondo man e boma ma Kisumo setesen (KBC Radio station) ma lendo gi dho-Suba.

Opande bende gisetemo kwayo piny owacho mondo ondikne gi ni gin jo-Suba. Pinyno onyuolo yawuoyi machalo kaka okil Otieno K’Ajwang’, Felix Nyauchi, Olang’ Sana, Peter Nyakiamo, Tom Mboya kod Okuku mowadgi (mak mana ni Mboya to ne ok ja pinyno en ja-Asembo) ne gin jodak ei Rusinga.

MIGAWO MAR ABORO

MWACHE MOLAL EI LUO

Kane Podho ochopo Kenya, ndalono noyudo ka ogendini moko ariyo nodak got (Geng’a) Ramogi; noyudo jo-Goma gi jo-Wareje sani to ji luongo gi ni Wanyejra. Jo-Wareje ne jodolo mane timo misango e wi got, jo-Goma to ne weg piny, sani to ogendini ariyogi wacho dholuo ma onge kaka inyalo pogogi kodwa. Joka-Dimo luongogi ni Ojwando; to mano ok nyinggi, Ojwando gi tiendgi gin: Waluonga, Karodi, Kowil, Waramba, Kanyibale, Wasira, Wahipi, Wasawa, Waleny, Wasenje, Wahaya, Nyiywer gi Waundha. Dhoudi gi duto olal ei Imbo Kadimo.

Jo-Mur ei Alego, Joka-Nyalaro ei Ugenya (dalagi mosenindo Mathews Ogutu), Olunje ei Seme, kod jo-Girango modak ei Kano kaka Kabar, Sidho gi Wang’aya ( dalagi Luanda Magere, Kech Ka’Majwala gi Messiah Ondeto).

Kabar gin jo-Mur mane obiro odak ei Kano omiyo ok gin joluo. Sidho nyakwar Girango. Wang’aya gin joka-Wiga ma wuod Suba, Suba wuod Girango. Omiyo ogandago duto ok gin joluo to sani gidak ei Luo kendo giwacho dholuo. Gin mwache modak ei Luo. Kane ochopo ni jo-Kalenjin koro kedo gi joluo Luanda Magere ne kedo ni joluo nikech nodak ei pinygi to ok en jaluo gi tiende. Noriembo jo-Kalenjin mochopo but got Manyonge, kanyo ema lweny nochuoye chieng’ kuom hawi maber Luo noloyo jo-Kalenjin momako k**a sani ogerie boma ma Kericho; Oricho ne en ja-Kadibo ei Kano.

Jo-Sidho moko notuk moriwore gi jo-Wanjare moko ema ogero gweng’ ma nyocha ase ganonu mokiewogi Oyugis miluongoni Muksero, kanyo bende jo-Kisero moko odakie. Sani giwacho dhok ariyo dholuo kod dho-Kisii (gweng’ monyuolie minwa nyargi nera Mikayi Anna Aomo Nyar Ogita “Atiga Ny’Ochola” nyakwar Nyauma).

Ka wadhi milambo bende wayudo joka- Nyameda ei Suna; bende gi dendore gi nying’ moro machal g’ayany ni “Joka-Abang’onye”, ok en ayany tiendeni dongruok mane owuok kuom dhako mane ok gi ng’eyo. Joka-Migundho bende odak ei Suna, kata k**ano gin kod tim moro ma ok ber chuth; ng’enygi jokuo.

Dhoudi ariyogi ok nyuomre. Wat moriwogi en ma; higni machon ahinya kane Nyameda oromo gi Migundho e dho wadh Mirunda kane lweny osekeyogi, gia e chulni man ei nam Lolwe kaka Rusinga gi Mufangano.

Mokwongo ne ok giwach dhok achiel omiyo winjruok ne tek ahinya to bang’ ndalo manok ne gichako winjore dhok.

Chieng’ moro achiel Migundho nodhi lupo e dho wath kendo noromogi dhako moro kod nyathi ma nyako mapod tin, gi kanyono nokawogi kendo oterogi dala, kane ochopo to onyiso Nyameda ni, “omera kaw dhakoni, nyathini to abiro pidho kose bedo maduong’ to akawe obedo chiega, kendo en ema obiro gero pinya”

Bang’ mano Nyameda koro ne luongo Migundho ni ore (wuode). Kane nyako chande ose pong’ to nokawe moloke chiege, kendo noluongo Nyameda ni jaduongne, omiyo ok gi nyauomre. Bang’ ndalo mogwarore ne gi tuk kendo gi dhi e gwenge mopogore opogore, Nyameda nodhi ei jo-Wiga modak malo Suna but Nyarombo eyo moa Tagache kind Nyasoko, Bondo Nyironge kod Oria.

Migundho to olal ei Kanyamkago, gidak but wath Oria, Minyere, Agongo (but Sikul Rapogi) nyaka Awendo (dala gi Owuor Gari kod Gor Misiani), kata k**ano tim mar kuo oluwo kothgi. Timni nowuok kuom nyathi mane okwalo kom min mare kane oyudo gituk; kendo nobiro gi komno, mano nochalo kaka kom hawi; omiyo kuo oluwo kothgi nyaka sani. Kata k**ano gin kod hap telo nikech kom mane gikawo chande.Omiyo joka-Nyameda pok obedo gi jachung’ (jatelo) nyaka sani.

Nitie ogendini moko bende molal ei Luo mapok awachonu gin kaka; Kaguria, Waundha, Kamremba, Kakrao gi Wamiembe. Kaka gi dak ema; Kakremba odak Ogwedhi e kind Masaai gi Luo. Kakrao odak e kind Uriri gi Migori. Kaguria odak ei Kabuoch e kind Kogita gi Kamenya but Ogango nyaka aora Sare.

Waundha yande odak k**a sani ogurie masin mar niang’ ma Awendo. Sani to gi kere moko odak malo Arambe (Harambee) moko bende odak e gwenge mokiewo gi Awendo, Ranen nyaka Yago. Wamiembe odak but Gogo Falls, aora Kuja.

Waondo gi Omenya gin joka Le (jo-Asembo

UYOMA......

E Alego ma Kaluo ema nyikwa Omia Ramul makoro ong'ere ni Uyoma noyudoe Jaduong' ma nyinge Le.

Owila nokendo nyar Le ma nyinge Amolo, kendo odok okendo nyakwar Le miluongo ni Adeka.

Amolo nonyuolo Ojal gi Onege. Ojal ema joge tinde ong'ere ni Kabudha to Onege joge ong'ere ni Katweng'a .

Adeka nonyuolo Ochieng Ong'iro, Ong'iro nonyuolo Liech ,mago e ma koro ong'ere ni Kaliech e i Kokwiri.

Owila emane koro ne jatelo mar Jo Uyoma ekindeno.

Jo Uyoma kane dar kowuok Alego ne gipeyo dho Kakeny( Uholo) , mi negibuto mi gibiro nyaka Abom ma koro ni e i Sakwa .

Kane oyudo gi dak Abom kanyo kuom ndalo machuok, Jouyoma nopeyo dho Matar , mi negiringogo nyaka negichopo e Aora Kitambo manie tie Got Rambugu e i Asembo.

Wach dhok ni ne omiyo Jouyoma nochako wuok Abom kagichomo Yawo Otoge , mani ti iluongo ni Yawo Kauko . Negidok giwuok kendo gichomo Nyaywoma. Kae e mane giyudoe Kobunga gi Wagoro. Ogendini ariyogi notamo Jo uyoma chopo wath mondo jambgi omodhi, wachni nokelo lweny e kind jo Uyoma gi ogendini ariyogi ..

Wachni nokelo lweny maratipo ma nochuno Jo Uyoma mondo owuo gi Osike Kirima wuod Oriwa mane jabilo ndalogo mondo one yo ma di gikonyrego e lwet Kobunga gi Wagoro.

Osike ne okoro bilo ni rewe ariyo mathuondi mondo okare onegre e dho nam.

Wagoro gi Kobunga nochako ng'ondo rewego mi negigore mit ginegore marach ahinya. Mano nomiyo Jouyoma kinde mar chopo e dho wath mondo jambgi omodhi. Koro dho wath kanyo nochaki ni Osindo , tiende ni k**a Wagoro gi Kobunga nesindo Jouyoma chopoe.

Nying'no osiko nyaka chil kawuono. Kaponi idhi West Uyoma, kichopo Nyakongo senta , penj yo madhi dhowath Osindo idhi yude.

LUO language and Tradition Learning luo traditions and their intellect

This is how Luos used to call months in the past.Forget about 'Dwe mar achiel' stuff, this is Luo original;

January-Magungu
February-Agoro
March-Oruka
April-Oyala
May-Ohia
June-Yugni
July-Okinda
August-Gumo
September-Kerewe
October-Marii
November-Aput
December-Omukeyi

Wan e dwe mar kerewe

A look into the history and culture of the Luo
The Luo are the fourth largest ethnic group in Kenya. They speak 'Dholuo' which is part of the Nilotic language group. Known as 'Ramogi's descendants,' the Luo community are in particular known for their musical skills and instruments. Notable Luos include: the former Prime Minister of Kenya, Raila Odinga; the former president of the United States of America, Barack Obama; and the environmental scientist and Nobel Prize winner, Professor Sam Odingo.

From Sudan to Lake Victoria

The Luo are a Nilotic-speaking group, who are believed to have originated from Sudan, and are now settled around the Lake Victoria basin in Kenya and Tanzania. Other Luo groups are found in Uganda, Congo, Ethiopia and Sudan.

CLOAK
Nyasaye and the supernatural

The Luo believed in God the creator, Nyasaye, whom they worshiped in sacred places (hembko or hembho). The sacred shrines, trees, huge rocks, hills, and Lake Victoria were associated with the supernatural.

Incredible Luos: Luanda Magere and Gor Mahia
Luanda Magere was a famous warrior in Kano village while Gor Mahia was a magician and chief of Kanyamua. One of the most famous football clubs in Kenya is named after Gor mahia

The legend Luanda Magere

A long time ago a story is told of a Luo legend who was a mighty warrior from Kano. He was called Luanda Magere from the Sidho clan. It was believed that his body was made of hard rock and nothing could harm him. During this time, the Luo were in constant conflict with the Nandi people and raids were common and every time the two communities met, the Nandi warriors would be crushed by Luanda. The Luo always triumphed in the war as many enemies fell by Luanda’s spear.

Following their disappointment of always losing battles, the Nandi elders came together to deliberate on the proper method of getting rid of Luanda. They devised a plan and decided to send the most beautiful girl to Luanda as a second wife. This was to serve as a sign of goodwill between the two communities thus offering peace, though temporary, as well as giving them the chance to learn Luanda’s secret.

This move was met by a lot of negativity and criticism as the Luo elders advised Lwanda against marrying the girl. Due to the immense pride that Lwanda had, he dismissed the elders' advice and went ahead to marry the girl.

A time came when, during Luanda’s first wife’s absence, he fell seriously ill. The local medicine-man prescribed some herbs that had to be rubbed on Luanda's body. Since his first wife was absent, the second wife had to undertake that task.

To her surprise, Luanda asked her to cut his shadow and administer the herbs. At first she thought that her dear husband had plunged into the pool of insanity, but little did she know that that was where his strength lay. After cutting his shadow she was filled with disbelief when blood trickled from his shadow.

On this discovery, Lwanda’s second wife crept out in the night, ran to her people and relayed the information. The Nandi strategized and attacked the Luo once again. During the attack, Lwanda's shadow was struck by a spear and he fell lifeless on the battlefield. The Nandi were ecstatic about their victory, whereas the Luo were filled with great dismay following the loss of a great warrior.

A rock stands at the spot where Luanda Magere allegedly fell, and locals believe that sharpening your hunting tool on that rock guaranteed one of a successful hunt.

GOR MAHIA : the magician

Gor Mahia was a chief and prominent Luo hero, who used magic and miraculous powers that he had inherited from his grandfather to rule his people.

When his father gathered his children to bless them, he blessed him differently by giving Gor his mother's ashes to bury in the middle of her hut. This experience became the origin of Gor's power. The miraculous things he did earned him the name 'Mahia' meaning strange and lethal.

ARMLET
Growing up, Gor gave many prophesies that came true including a prophecy where 'baby-like' creatures were manifested, who were unstoppable as locusts. He warned the courageous warriors not to kill them because they had sticks that spat fire-guns.

he extent of his magic was so powerful that herbalists visit his graveyard to partake of his powers

CLANS AND SUPREME CHIEFS

Traditionally, the Luo were organized into exogamous clans consisting of several families and headed by a clan elder. A council of elders were under a supreme chief ('Ruoth') and played the role of advisors to the supreme elder. All Luo leaders wore special regalia and had special items which portrayed their status including headdresses, a spear, special robes, a fly-whisk and a stool.

INITIATION

The Luo initiation was done by removing six front teeth from the lower jaw. The significance of this rite was to test courage and endurance of both men and women, and also to administer medicine in case of diseases such as lockjaw.

LUO. The long way to marriage

A Luo marriage process happened in phases. When a man spotted the girl he wanted to marry, he sent a few men from his clan to the girl's parents, and they would express his interest. The two families would investigate if there was any blood relation or ancestral connection between the two families, as it is the Luo custom that a man and a woman from the same clan should not marry.

After that, a "go between" (Jagam) would investigate the reputation of both families: if they practised witchcraft or sorcery, or had cases of madness, murder and diseases. Leprosy, epilepsy, sleeping sickness were considered hereditary and were possible grounds to stop a marriage.

The groom and his family would then proceed to pay the first bride wealth payment (Angea), which could be money or other gifts, but not cattle. Angea was paid to the mother of the girl, and she would cook a special meal of chicken for the guests. The actual bride price involved an agreed number of cattle.

The man would would then plan to 'abduct' the girl, either from the market or when she was fetching water. The 'abduction' was of symbol of status and everyone would know the girl was taken.

SHIELD

Protecting the clan

Shields had three major socio-cultural applications: as defensive tools against attacks, used in mock fights (when village boys scrambled to take the initiates home) and in song and dance during traditional funeral ceremonies.

POT

The great Luo women

Luo women played a great role in the family. Traditionally, they carried out most of the domestic chores, took care of the children, and taught them their language and traditions. The women wore goat skin and elaborate headdresses decorated with feathers and beads.

LUO FUNERAL MASK

The afterlife and funeral dress

The Luo believed that the dead joined the spirit world where they still had influence on living relatives. They could either be happy, or sad evil spirits who would cause calamities until they were appeased. Hence, the living accorded them a decent send off and prepared them to be ancestors. The burial ceremony included rites of mourning, dancing and slaughtering of animals.

This mask was worn during funerals, and is made of hide and cow's teeth. The crown is a cape decorated with cowrie shells and cow horns.

MEDICINE

Cobra bone and healing

Witch doctors or medicine men were important in the Luo community. Cobra bones were used for healing effects. The back bones of a cobra were arranged in a chain form and sold by a witch doctor as medicine for a sick person. The pieces were sold one by one, burnt, and the ash was used to relieve pain. The area where one was experiencing pain would be cut with a blade and rubbed with this ash.

Cobra bones were also tied around the waist when traveling in the bush for protection against being attacked by a cobra. The witch doctor would go into the bush to search for cobra bones, and if he could not find any he ordered the hunters to kill one and sell it to him.

FROM PASTORALISM TO FISHING

The Luo were originally a pastoralist and fishing people. Men and women would go fishing along the rivers and Nam Lolwe (Lake Victoria). They created fishing traps from the "Modhno" plant (a type of grass) which is found abundantly in the lowland region. Today, the Luo have adopted agriculture due to the fertile soils and abundant rainfall around the Lake region.

FISHING TRAP

The fishing trap is described as a trap that 'never goes without catching fish'. When fishing, about three to four strings are tied to a long stick, then baited and immersed into the water. As the fish rush into the trap, it is pulled out of the water, catching the fish.

GRANARY

Agriculture: grain stores

There were two types of Luo grain stores. One was made from wickerwork and the other from papyrus reeds. They were sometimes plastered with clay and cow dung. A short ladder from a forked branch was placed against the body of the basket and accessed through an opening at the top of the basket, immediately under the roof. Such granaries are fast disappearing from modern Luo homesteads.

This granary was made from millet sticks at the base of the conical shaped roof, which was thatched and covered a large container. The basket-like container was made by continuous twisting of the soft twigs, and held by crossed branches on the base and two sides.

GOAT SKIN

Hunting animals and collecting honey

Using spears, arrows and knives, the Luo hunted birds and small animals including deer, antelope, rabbits, guinea fowl, porcupine among others for food, skins and horns. They got feathers from birds to decorate their headdresses, horns as musical instruments, and made clothes from the animal skins to cover their bodies.

The Luo also harvested honey from trunks of large trees. They smoked the bees out by burning sticks, and collect the honey in containers by hand, which was then carried home.

MUSICAL INSTRUMENTS

Recreation: music, games, and enjoyment
The Luo have unique traditional music that plays a functional role in their lives. Traditional musical instruments include drums, rattles, horns, the Abu and stringed instruments like the Nyatiti. They play music at all important events. During funerals, Luo music is played to pay tribute to the deceased as well as consoling the family. Traditionally, diviners and medicine men also used music to invoke rain, chase away evil spirits and heal the sick.

THE ABU

The Abu is a traditional musical instrument used by the Luo. It was made by several gourds stuck together using beeswax, and tied with the bark of the 'powo' (a grewia) tree. The Abu was traditionally made and blown by men, producing a deep, loud sound during important ceremonies for entertainment.

Musical Instrument, From the collection of: National Museums of Kenya
The Nyatiti

The eight stringed musical instrument is locally known as 'Nyatiti'. It is a plucked bowl yoke lute, which was played for entertainment.

FLY WHISK

This fly whisk was made from an animal's tail and fitted with a wooden handle. It was used by women during traditional song and dance ceremonies. It was also used by diviners to send off bad spirits, and in other instances it was used to bless people.

Fiddle, From the collection of: National Museums of Kenya
The Fiddle

The Fiddle is a musical instrument made from a tin covered with leather skin and tied with a wire. It was played by men to produce melodic sounds.

Many of the cultural practices of the Luo are still embraced today, but have been influenced by the changes in society. The heritage and culture of the Luo community, along with the more than 44 others.