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The struggle with many a rigid Logooli cultural practices

  The Logooli community is one of the deeply cultured societies – with near everything supposed to have been done as per custom – to allow another custom to follow. One example is that for a mature man (with a child or more) to be buried, there must be a house structure at home. Another is that a boy must be circumcised and nursed in father land. If maternal family decides to, the boy will have a hard time reconnecting with father people - a dent on his masculinity. There were two children who got burnt to death in a house in Nairobi. The single mother had left for night work. Elders were told that one of the children was Logooli. The other, the woman had sired with someone else. The Logooli family wanted to burry their little one and long discussed the do’s and don’ts. Of a man who died childless and the grave was placed as if he had died as a man with children. It should have been dug on the sides, the grave. A real thorn should have been thrust in his buttocks, his name go...
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Saniaga Muzami - Oral Genealogy

Vogega begot Ing'arwa. Ing'arwa begot Karivizwa. Karivizwa begot Muzami in 1850. Today the grandchildren, the great and the great great grandchildren of Muzami converged at Gagolosi, at the home of Govedi Lung'afwa. Purpose being to commune in the light of kinship.

It was a maiden sitting, brought about by the need to know one another. Muzami begot Mugodo, Govedi, Keverenge, Kijedi, Chafunya, Chinjiri, Isagi and Masazi. He also begot Musimbi, Andisi and Dasi. Nearly all are dead grandfathers and their offsprings have all the time lived in little knowledge of the whereabouts of others. Caused partly by dispersals and human inconveniences.

This is how Muzami came to settle at Gagolosi.

From 'Mungoma', where all and sundry came from, Vogega begot Ing'arwa. Ing'arwa begot warriors; Lung'afwa, Aseneka, Lise, Mbayi, Kavihi and Karivizwa. These are the people who fought and pushed off aVatwa.

Lung'afwa settled at Gisambai and had no son. Aseneka at Chango and also had no son. Lise took to Kapseng'ere, Mbayi to Goibei, Kavihi at Jepnaywa. They had children. Karivizwa, their brother, was at Chambiti.

Karivizwa begot Muzami. And died. Muzami was therefore left at the mercy of aged people like Ambuzi and Isagi. As Ambuzi migrated to Bugina and Isagi to Gavudia, they came along with Muzami. Muzami was left at Mudete as the rest proceeded kotema vugwi.

At Mudete, mature, Muzami married mukana Mbaya by the name Muhadia and with her sired the first 5 sons mentioned above. All of the 5, except Chafunya who was begotten at Chavogere, zingovi zia the elder four were at Mudete. The reason why Chavogere, it was because vazia Ivwifwa, wanga mama. In his 'taking care of Saniaga homes', begot  Joash Chinjiri at Sabatia, Shadrack Isagi and Masiza at Jivunaywa. He really compensated, having grown a sole child, his father having died earlier.

There at Chavogere, Govedi Muringa, the second son, married. The first had not yet married. A girl called Ezna Lovega. Musuva. She is the one that caused the migration to Gagolosi. Her relations gave Muzami land, murimi gwa vaSuva. The land started from there near Gagolosi, down and up near Gavudia. His brothers followed him to Gagolosi. And he managed to have other lands at Nabwani and at Chanderema.

Later on, Govedi's elder brother married and moved to Lugari. Keverenge, a nomad, followed him there. He remained at Gagolosi, Kijedi moved to Nabwani while Chafunya downwards at Gaigedi. Of that generation, Dasi, married to Senende is the only living remnant.

Up to get a clear understanding of this information and births that followed, the Muzamis think they can preserve history by coming together. Muzami's grandchildren (grandfathers now), were sincerely apologetic to the rest for not having pursued such togetherness. And they encouraged their children to be strong and team up unreservedly for the group.

With Thanks
Saniaga.org
Saniaga.blogspot.com

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