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Heavy responsibilities for elder aunt among the Logooli

With Seenge Fonesi. She is the elder grand daughter of Isagi and elder daughter of Amugasya. She is often present in functions involving the family of Amugasya. Pic taken on 18/4/2024. The elder sister soon becomes the elder aunt. It is this “seenge munene” (elder aunt) tag that she is tied to many cultural responsibilities – back home. To her marital family she may appear as any other woman, but she is not so in the eyes of her people. Marriage does not steal her away as it would happen with other daughters of the old man. To her, as days go and the old man and woman of the estate are dependents, she becomes increasingly present.  Her brothers also need her for almost all traditional markings. They are marrying, she needs to welcome the new wife. They are giving birth, she needs to come to midwife or “bless” the new born. They are paying dowry she needs to lead the women delegate. There is a conflict she needs to come for a hearing.  And many others. Traditions does not expect her to
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The Viraha

With vaSaniaga gentlemen at Bugina. From left is Indangasi, Kivisi, Isigi and Indumwa on the right

Also called Viraha vaNjiro, the grandson of Muti, it is strongly claimed that one Jakamnara, a Luo, with a lady from Maragori, begot a 'shared' child. The child would become 'Wa Kwasanga, Saniaga' with Luos being Vasanji. And Saniaga would beget 7 sons. Though there became grandsons/children from other wives who would acquire other identities as all Saniaga sons.

With Saniaga dispersal point pointing Kirindiru, coming to Gavaraji and Ikumba, before further going, the Northern route would have extended from Ikumba to Iduku to Igunga to Rong'erere to Lusui to Idakho and beyond. But same as a break was put by Kamadi the white to prevent further entry iVutwa, Chief Shivachi prevented the northern advent. Stopping them from coming further Rogose (Yala) river, the then boundary to Igaragori river, he in fact had wives across stream coming to Kiragiru. He enjoyed his chiefdom with headmen as Odanga working under him. Before he would become a chief too. Those who had secured lands there had to relocate, making Ivole the furthest village north of Ikumba.

Muti, the early ancestor of Ambuzi waRung'azo and and Viraha too, would then dwelve at the present Bugina location. Muti begot Ruhungu and Rivona. Rivona begot Kidimu
Kidimu, Rung'azo. Rung'azo, Ambuzi. We have shared the Ambuzi genealogy here before.  On the other hand, Ruhungu begot Njiro* who begot Viraha. Viraha that begot Ayodi.

Viraha married a lady from Idakho called Chivohorora and begot seven children. Ayodi, Mode that died in war, Mungu, Kadira, Magamu, Mang'amu and Rivona.

Ayodi married Kaveza, muKuzuzu. And begot Ambeva, Akurinda and Mugita. Mugita begot Shem Isigi, 67 years now.

Migration to Bugina went on with Kivisi from iChavakari called in by Ambuzi. One Timona Agamu, for instance, came in lately as a Teacher and settled there, in continuation of Northward movement. Not to mention Handidi, Lugulu and ahead where Saniaga would head to in expansion.

Musa Indumwa Ambuzi, 86, who was present in this tale, spoke of his father, Ambuzi, going to market pots eNdereti (Called sixty four before the present name Eldoret) and one stopover would be at chief Arap Titi's home. Reciprocating, Arap Titi would also often visit Bugina to see him, a relationship that termed/viewed/reflected/(As he is said around but not at Nandi) Arap Titi a Saniaga. Ambuzi called Ayodi vudada.

/-With Thanks
Saniaga.org
Saniaga.blogspot.com

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