Benjamin Makwana was born in Kisii in Nyakoye, Kitutu, in the year 1939, less than a year when his grandfather, father, mother and elder siblings migrated from Ivumare (Bumale) in present Vihiga County. His grandfather would soon die and was burried in Kisii. His father would also soon follow others forward to Kanyamkago, present day Migori County where more better land was spoken of. To his present destiny and life experiences that he recounted.
Why his grandfather did leave Maragoli at a fairly old age was as many others who had energy and reasons to search for land elsewhere. For him, he recounted, the reason as to why they moved from Maragoli was his mother, Salome Ajema, mukana muSagara. When she was on her fourth pregnancy, she got very sick. Traditional healers were called in and when she got a little well, the desire was to leave in fear that her stay would cause another sickness.
Her husband, Muyesu Firimona was the elder son of Kanyuru. Kanyuru is the grandfather of Makwana. Kanyuru was commonly called Rikari. And he had lost his wives there at Ivumare. Ayieda the elder who had sired with him a daughter and two sons and Kirasesa, muNondi, the young who begot three daughters. He was at the mercy of the decisions and wishes of his elder son, Muyesu.
And communication kept coming in that those who were going away - voluntary or banishment - were finding new lands. They left the land of Ngayagaye the father of Kanyuru, the father of Muyesu, Muyesu who would beget Makwane and their Saniaga relatives whom Makwane cannot tell whereabouts as he has had all his life away from Maragoli. Yet he speaks Lulogoli fluently and deeply same as he turns to Dholuo and partly Kuria due to association.
It was the pre-natal stage of Makwane that caused his mother problems. The mother carried twins. At Kisii, he was born second. The girl heralded, still born. He followed, alive. Called Makwane to mark him 'twin' and traditions also for fear of death in new land caused fear. That if you went to a new land and the first person to die was a woman, it was a sign of bad omen. Therefore free as the land in Nyakoye was got so it was easily left when another calling came - _kung'anyiri Kanyamkago._
They would now hear from the emissaries that had first gone to Kanyamkago and brought news of a willing Paramount Luo Chief to accommodate them. This chief was called Pius Ulima and he had looked at the emissaries in pity. Asking them why they looked despondent without protection as tribes went about, armed. These Maragoli men instead produced a worthless book, a Bible and told the Chief it was their protection. A poor nineth enemy, they had fought eight wars before. And the land free was Southern, atop Uriri hills, shrubby and stony and infested with wildlife. It was more of to have Maragoli fight wildlife for them. Which they did with bushfires. But the stone lands...
The spirit to conquer new lands would wilt in some and any small event as death or sickness was a reason to quit. And go back to Kisii or Maragoli. Pure homesickness. That before the tribal clashes of Maragoli-Luo in the eve of year of independence 1963, more others had left. _Viranira mugongo._
Yes, Muyesu would get good land at the present day Oyani Agricultural Farm. But the coming of Agricultural Initiative would displace them to no compensation. They freely got the land, so they should leave - it was argued. And four Maragoli homesteads were evicted - vaKiraka, vaAsugo, vaGujafu and vaMuyesu, the family of Makwane. This was year 1952.
As they now wondered among fellow Maragoli homesteads to host them, Muyesu's family was hosted by four families at iMukuyu, each giving out a share to sum up a sizeable land. At year 1953 Makwane was circumcised at their new home, Makuyu, Sirura II age set. These who contributed were Bayi, Odinga, Asima and Agunda. Here Muyesu would die in 1957 and be buried, his three sons too after. And even Muyesu's brother who would come.
He would come to stay with 'sons' for a month and die. Having been away for the better time of his life.
It was a times a happy relationship with the Luo neighbours and at other times a poor one. For in 1963 there were voices to chase away Maragoli from Migori. Laurence Oguda, the first member of Parliament was in favour of Luo. But it would not be easy for incitors because the British and President Kenyatta Government that followed was against evictions and tribal wars. On receiving a letter from Abaluhya Union challenging the government to come and referee the Maragoli-Luo war and take care of widows and orphans, President Kenyatta is quoted to have responded;-
' _Nasema mtu yeyote ambaye anafanya nyokonyoko akisema watu fulani warudi kwao ajue Kenya si ya mtu. Mimi nitamusagasaga kama unga.'_
It would ease, yet the cautious and fearful had already packed and left to elsewhere but not after 1992. The 60 households that are said to have remained after 1963 and the many others that would trickle in were the victims of 1992 tribal clashes. The song remaining that they were intruders in Luo. And Makwana, now a man out to provide for his own had bought land at Sibwoche, five acres to ease pressure at Makuyu. Here his house would be torched with newly harvested grains at mid night as he hid from assailants. Two people are remembered to have been killed - Mudanya and John Munyore. He would stay again but not after year 2000 clashes again. He left to a fifth land mass at Punda Poche hill, stony slant that he presently lives with his wife, muSuva.
A wife who has seen vaSaniaga pick up group initiatives in Migori but later go under. Willing but not succeeding. She is the one, following the discussion that reminded Makwana of his younger father who came and soon died. The brother of Muyesu who remained at Ivumare when the others migrated. At the time of Rikari's migration, he had already given his two sons their share of land. Behind, Ribenge sold his. After being away, he came to also fraud and sell his brother's could be with assumption that they were gone to never coming back. Which was intercepted and he would be seen in bad light, having no option but to go away. Which would lead him to Tanzania for many years. That he became a Muslim, Mohammed Ribenge. It is sickness, old age and the yearn to be buried by kins that slowly got him leads to Mukuyu. Him and his brother presently eternally sleep, in Suna Land.
You do not refuse a kin. He was buried but there being no reports of children, it is assumed he had none though in Tanzania he may have had a wife. Rovego was done for Muyesu and later on it was remembered Rikari had not been appeased. Mere problems as unlucky for life as Makwane thinks he is but blessed with a long healthy life are interpreted as bad blood in the family. Despite there being numerous opportunities in his youth hood and mid life, him curious with knowhow, Makwane says he was never lucky to be absorbed in any sector. His is now 82 years old. His deceased brothers are Festo Omega, Ernest Kisia, Nerbert Osiago and Charles Ogonda.
Courtesy of Governance, Education and Religion, the Luo and Maragoli have come to largely see each other as brothers and sisters, a majority being multilingual. Intermarriage that broke traditional stereotypes that brought tensions soar on. There are as many vifwa vaVo, vaKisii, vaKuria sons and daughters of Maragoli (and Saniaga) in Migori in areas namely; Bware, Thimjobe, Osogo, Osingo, Nyekendu, Achuth and Godjope.
With Thanks
Lung'afa Igunza
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