On a mythical island, Engoro created father Mairura and mother Boisabi, the first parents. They were the parents of five sons; Suba, Gusii, Luo, Kalenjin and Maasai. This is narrowed to three, as the priests and blacksmiths of Gusii represented in anklets (emeotoro). The iron anklet represented the grandfather of Gusii and the Luo neighbours, the brass anklet symbolized the grandfather of Kalenjin while the copper one symbolized the grandfather of Suba. These anklets were adorned with bell-like attachments and their main reason was to ward off evil spirits. By this the Gusii also knew themselves as House of Anklet (mwanyagetinge) regarding priests and blacksmiths as superior humans as Maragoli did.
Language and culture of the avaGusii and avaRogori (The Maragoli) betrays any claims to disassociate these communities as both grounds suffer from the lack of a clear oral/documented genealogies. Yet, as we have kept finding out in tribes, with diverse origins of clans, where a single clan attributes origin, the rest might hold a different view. To be called a brother in history does not necessarily mean a biological relation but a past collaboration where cultures and language exchanged. Therefore to separate or link a tribe from/with another would be as challenging as an artist who tries to add a little shade or tint to a work. The Kisii will confidently speak of Ameru kins whereas Maragoli will need a research first.
It would be expected that Girango was a descendant of Mugusii. But that is not the case. They are 'brothers' as at late eighteenth century as they lived at Yimbo. Yimbo where, leads point to, was the main Western Bantu settlement area. Here, muRogori, muKuria and muSuba were also 'brothers'. If anything, there would be a documented abaGirango tribe had the clans not been swallowed amongst the Luo, Kuria and in Gusii umbrellas. In Gusii, Girango is one of the populous clan with many sub-clans.
AvaGirango are scattered in Suna to Musoma as avaSaniaga are from Kerio to Tachoni to Maragoli and Luo. They include the houses of avaSweta, avaSimbeti, avaWatabori, avaSaki, avaRieny, avaWagasi, avaNgoye and many others. These houses are a little in Gusii and more others in 'brother' tribes in comparison. The Rieny and Wagasi would be luonized and are counted as part of Luo clans. The Sweta are proud Suba, many at count. It would then, if the avaGirango followed these brothers of their fathers to new lands lead to there being in Maragoli alike; the vaMigango, the vaSweta, the vaMugoye, the vaSachi: to discourse.
The Wagasi do not remember the Girango leopard totem. Neither vaRieny. Where it is told that muGirango man was out on a hunt at drought season and found a weeping leopard on way which he talked to. As leopards can hear human language, it is said. He would speak as a hunter speaks to a wild animal thus;
Please I was only after something to eat
But I have met another warrior
Please forgive me
I have nothing against you
Then the leopard would lead the man to a hole the cubs had fallen into for rescue. And then to a fresh game that the leopard had killed. Which made the hunter return home early and burdened, throwing the family into an amusement where they swore to never kill a leopard even if it entered the goats pen. And anyone who kills and eats a leopard shall not be served water in a muGirango home, for he will curse their lineage.
In Maragoli, a totem would lately be regarded as a witch man's paraphernalia. Tortoises, snakes, leopards and the rest. So that the avaMigango clan instead of swearing to harm not, they pride of having killed the very leopard; mu-miga-'ngo. In Kegusii it is mo-gira-'ngo - Those who abstain from it. And the Saniaga who in undertones speak of a monkey as their totem can not elaborate well why or how it came to be. Only in one tale where it is reported they loved Saniaga homes because of farm produce which is unreliable because if monkeys eat your fruits you will sooner be food insecure. Among the avaSweta whose black and white monkey totem is regarded a saviour, it is said it had in the night spotted an enemy band of warriors approaching their village. It had chattered to awaken avaSweta warriors who in a perfect stealth drew their spears and machetes, poorly mincing these new intruders on paths they new not where they lead. Praise to the monkey and forever greatful generation to generation even if it entered the house and took its share of fruits. Or else they would be no more.
Coming to present Maragoli, it was not à straight line. The four sons of muRogori are recorded to be born at the caves on the hill. But the arrival of muRogori with his 'brothers' and earlier 'children' would explain the presence of many clans who are Yes Bantu but not of of muRogori's genealogy. MuMigango on his way when he killed a leopard he had a brother too with him. This brother would take the skin and make for him a spotted cloth. This is the clan of vaMasero as there is a avaGusero clan in Gusii. But as vaMasero in Maragoli are found in Chavakali and Sabatia West wards mainly, the avaMigango are as sparsely distributed as the vaSaniaga in Maragoli.
It might even not be the case that muRogori is the one who, together with other Gusii clans did round the Gulf as other Girango, Suba and Kuria clans crossed via boats. We have the progenitors as the known Andimi, father of muRogori by first wife, Mwanzu. And father of Mwenje alike, of the vaNyore people by the third wife, Ndiegu. The second wife had no son, Amugovorio. Where similarly it is a hot potato in the cheek to define a brother. Where no main clans seem to be found between the two and of a language different in articulation yet they are neighbours. In my view it is a latter day try to 'brothernize' one another. With muRogori, whose name represented the spiritual moraguri belief, it became to be for all those that was together at the time and headed North as the Gusii spotted Kericho hills from Kano.
Could be the priests and blacksmiths had warned them prior to the move. Could be it was a wrong prediction. Because what would befell them was devastation after another. Northwards, muRogori found a more pacified people and land. The Nandi were not as the Maasai. Maasai raided and killed the Gusii severally while the Nandi gave room for Maragoli. Nandis kept moving and now the larger area of Noth East Maragoli Hills is of vaRogori descendants. On the other hand, the Gusii would find solace up Manga escarpments, where it was again a gathering of the Yimbo descendants (mainly the avaGirango) who after crossing the Gulf would not extend further as the Maasai waited to raid. This is the reason as why a majority of Gusii clans have people on the slopes of Manga.
Breaking Maasai warriordom and other expansions as of the Luo was courtesy of the colonial government. On Getembe hills was brought Nyanchwa Seventh Day Mission. Paramount Chief Mussa Nyandusi of the abaGusii (1894-1970) wondered as he saw himself in a mirror piece the white man showed. Him and his bench spread a word round the Gusii that the white man knew one's future and everything. To mean that even his god was superior than Engoro. And to add, those at Getembe, or Bosongo for white man (present Kisii town), should vacate to create room for the mission. Which they did as they were admitted in Pyrethrum farms and factories for money. Now, Maragoli brothers would be back as teachers and skilled workers, others settling in Kisii. Mussa Nyandusi was himself a great Pyrethrum farmer and had a long stretch compared to the rest. His car, the very first in the region is rested near the house, also one of a kind at the time. The children he begot from eighteen wives include Simon Nyachae, a political regional Gusii leader in the late twentieth century. There is Jembe pressure centimeters only to his grave. And as densely as Maragoli would be populated in a few generations so would be the Gusii. Courtesy of productive land and cold weather - early to bed and late to rise.
With Thanks
Lung'afa Igunza
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