Chief Shivachi of Idakho

With Nyabera Shivachi, last child of the famous Chief, Shivachi at Iguhu village

Could be the story of Shivachi might put Saniaga in context. Or draw a resemblance of a kind. If not to raise more questions to origins, migrations and language.  For when you step out in search of your history you are only but going to find parts of oneself in everyone. Each step made causes a ripple effect, desiring another step for a better view, up into the azure of things.

Shivachi is the son of Kasamu. Kasamu was a Maasai who migrated southwards from Uasin Gishu in early 1800's. Locally the Maasai were referred to as vaSeve /vaseeve/ and vaRogori synonymize vaFumbwa. Shivachi is not only the Maasai descendant who moved to West Kenya but  others as Abamilonje clan in Isukha who are descendants of a Maasai called Chibololi Arap Roti from Uasin Gishu. To highlight that there were many others who must have been absorbed in other clans. Just as there may have been people who moved back to Uasin Gishu with those who 'went back home.' In Nandi for instance there are people who have latest history of their forefathers having come from Maasai. Rather their ancestors decided to settle down as others kept on with pastoralism.

It is a savage tale when we think of the reactions in the past whenever a new people came along. Even today people are always suspicious about new neighbours, save the past? And death and killings would sometimes arise because breaking the ice was hard. Problems as language barriers, unforgotten grudges, stereotypes and all that was away from good understanding made the people in the near past much unfriendly to one another. To be safe, a trick as Chibololi above employed of snatching a boy to his hands before killer warriors arrived saved him from death. Unlike moments of hunger and tribulations where a people would be allowed by in their desperation.

The challenge to finding out the root parent of a majority of the clans is because of migrations, deaths and marriages. A migrating person would least carry the history of where he came from. Just after his death the descendants think of him as the 'founder' of them. Where marriages have children called by their mothers, the father is sooner forgotten as children arise with new identities. After afew generations other identities are sourced. Shivachi is of baShimuli sub-clan because his father, Kasamu, married a woman called Shimuli.  And a majority of the clans mentioned in literary materials and documented are a few generations old, an indication that 'information of preceding identities' has been replaced with the new. Further identities with modern documentation and globalization may not be successful.

Kamnara /kamunara/ mentioned in Maragori, Seme, Bondo, Ramogi, Gem, Ugenya, Tachoni and far away, an identity that was resilient somewhat acquiring additionals as Saniaga Kamnara and Sakwa Kamnara is all together an expression of continuing redefinition of a people to the present - times and localities. Several tales speak of how it was possible for the identity to go as far. Random migrations was the main cause as people kept on changing localities.

Great King Mumia was born in Tiriki. A rich history of migration precedes him. His earliest ancestor having Mutesa who migrated from Egypt and down to Sudan. At the time Mumia's sixth ancestor in his sixteenth generational record was finding the vaWanga tribe (founded by muWanga III), there were other 'ageset tribes' being founded. Mutende is an example, the father of Gusii people. Attached to muWanga II as their father. That if there were people identities whatsoever (as Kamnara) then they, as they split, Mutende headed South and Wanga III later North, they carried with them. His 'brothers', Wamoyi who moved to Tachoni must have carried some identity alike. BaLokhoba were founded at this time alike and they remained at Tiriki. All these may not necessarily be 'muWanga's brothers but people of the time'.

In the mix then will you find shreds of leads. For the people at Tiriki at the time of muWanga I entry were mainly Maasai, vaSeve. The first language of Mutesa may not necessarily have been Bantu as languages later classified people and drew migrations. It is debatable whether the vaRuhia are Nilotes or Bantu or both. Supported by strong relationship that existed with the Luo (Luo is one of River Lake Nilotes identities that just as it became a language name to cover the eleven of the identities) in the lake region. Many identities found in Luo are also found in Luyia. Something better than language should be brought on the table to inform the discussion better. A language is only a generation away. But a lineage?

Fast forward to recent history, 1910 when Shivachi was crowned, by a trick that his father used to get power from Ndunde, an Indigenous Idakho leader, that which muWanga learnt also from Maasai at Tiriki and tricked the abaMwima chief at Imanga alike to gain King respects, it was now a kingdom of the cunning. Above all human graces, a king was a warrior. As savage as a warrior should be. Cunning and unopposed. As Netia Wamukoya was, Mumia's late ancestor, killing for fun and winning support by welcoming as many Maasai to Wanga. Such pleasures that did not get better than having as many children with as many women whenever he wished. Tripling identities. Shivachi had as many. Mumia about a hundred sons. As if any woman wanted their son to be of Nabongo. And girls a little withdrawn. Their predecessors then must have sired as many,  identities forgotten, to trace it would be searching for a star in the skies when the sun is on.

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