We are not sure of Maragoli identity two generations ahead. It is worried that it shall remain but a name. When identity is thought a product; of traditions, philosophy and to crown it, a language. For generations the Maragoli of Vihiga may have swallowed in other identities. Pain only felt by those who saw it happen. In Uganda this community is bowing to the pressure. In a single rise and set of sun, three to four languages are spoken in the families - L'logori being the least used. Intermarriage is high, farm work is demanding. Pleasure leisure time to uphold Maragoli language and speak of its traditions is too much to expect from a man with two to three children who was born in Kigumba.
From Kaduku hill that atop you see Lake Kyoga release Victoria Nile and straight to Titi was land promised and given to our clansmen. With the standards of British colonial government under Queen Elizabeth, the good will of Omukama of Bunyoro Sir Tito Winyi IV, parcels of 20acres each head, were well demarcated, roads cleared and straightened towards the horizon in the flattening Great Lakes region. A warm and wet environment, whose soil for seasons produces variety of crops without fertilizer (some are presently applying) - Simsim, groundnuts, beans, maize, bananas, cotton, sunflower and others. It is treasured mutere and zisaga among other vegetables that grow as weeds. Some have called this area a land of honey and milk. Hens are naturally fat. Canary had a farm where the present Kigumba Prisons is at, he felt at home with the Maragoli neighborhood.
Tale of a maragoli driver called Sare at Masindi railway station who overhead Omukama speak to Canary (Robert Kano on a second enquiry) about the presence of land may have worked inside the bigger picture of British government that encouraged settlements in areas that were viable. Where need be, to neutralize harsh communities as it was done on the Maasai. Chiefs Meshack Agoi, William Serengeti and Hezron Vuyoywa were engaged in the process. They represented the Maragoli, Tiriki and Nyore respectively. They in fact visited Uganda to see where their people were being shifted to in 1957 July tenth. Meshack's father, chief Paul Agoi had earlier seen to the deliberations of Maragoli migration in Kanyamkago, Migori, year 1930.
British East Africa protectorate when it completed Uganda railway line to Port Florence, 1901, it celebrated its mega achievement. Critics from Britain termed the investment insane, a railway to nowhere. Kingdoms as Bunyoro yet unreached. World War I nearing. Germans spying from Tanganyika. The British East Africa collapsed making Kenya a separate protectorate in 1920, to operate in a more manageable smaller area. For the constitution of Uganda to regard communities in its boundary circa 1926 as legally indigenous or Kenya to argue of 1920 must be stale so far as we advocate not only East African but Africa and world integration where humans can work, live and own property anywhere on Earth without discrimination. Each rising the day the world opens up and what kept us apart narrows.
The railway reached Kampala in 1931 from Nakuru. Over the construction years the Maragolis involved must have been looking around and saw no need of going back home. Same to others. And Indians who even accessed more interior parts than the whites. Africans by their skins are only strangers for a generation. Indians would have immortalized themselves in Africa by marrying black women. They trusted Krishna, imported wives and sons in law. When Idi Amin brewed over the Uganda-Kenya boundary that should be at Naivasha, he reddened at the sight of self secluding Indians, chasing them with little local cries.
That makes the Maragoli who came in 1957 a third theory of migration. The first which Maragolis regard themselves as runaways from Uganda when kingdoms fought over leadership. The second as people who worked and traded far and away, by that settling in new lands since. The near future might observe a fourth wave, humans are unlimited.
An option for the Maragoli to be naturalized was resisted. How now? When Sir Tito met the Maragoli he had asked them how they call a hand, ear and mouth. _Mukono, ugutu and umunwa._'You see, how different are you then from us, Banyoro?' This was when, a little skeptical of this offer, some got worried if their children and children will inherit the very land. 'You are Banyoro bahiaka', new family,' the Omukama had told his long time lost kindred who were back. The Maragoli. Yes he was right, even if by coincidence. We are all a distant lost family from mother Lucy or Eve meeting again every day.
Long and with fear has been the struggle to desire recognition. Informants kept reminding me that they did not go to school. It was far and expensive. Being near your parents as you tilled ground and burnt charcoal was more helpful and hopeful. Legal representation requires external begging. They are a minority. The majority always mind themselves. Ignorance and Bantu sulking jealousy boil has capitalized on the weaknesses of those thought a little smart to lead the process. A man in the farm says Maragolis do not know how to pull together. A majority are called virwazi (preachers) and would rather pray than enterprise.
To be called New Banyoro won't sound well at times when we are documenting our history, we are not our ancestors or grandfathers or fathers. We are morans of today. Thanks for the welcome but No, allow us remain with our names. Daniel told the king that it was best he ate of the poor in the land but his identity retained. Than pertake of the best as a mental slave. Biblical references by these Maragoli elders can make an agnostic want to rewrite the Bible in our context. We are one, we wish good for everyone, we uphold diversity. It makes intermarriages stimulative, social structures participatory, African humanity enduring.
Yet when Ugandans were required to register for national identity cards most of Maragoli people wrote their tribe as Banyoro. Uganda's constitution of 1995 has been at the mercy of President Yoweri Kaguta Museveni who took power in 1986. Tribes that were 'left out' have had their struggles to be included depending on who is on the high table. The vaNyarwanda are in Uganda what is thought of the avaGikuyu, great beneficiaries of the capitalistic come democracy corrupt leadership. We are already underscoring as people trusted with leadership have made service and integrity a rag cloth to step on, not a bar mark. Jesus might be liberal. Allah brooding. Ancestors are whispering.
Registered as a Ugandan tribe, the Maragoli will raise standards and redefine identity amongst the Luhya and other East African communities. The current estimated population of 30, 000 will sharply rise when the camouflaging ones in areas as Ntoma get recognized. In the quickly populating larger Masindi District of independence Uganda there are at least 65 local languages (supposed community identities). Bweyale centre is up on Kigumba, quickly enterprising courtesy of the many refugees both from Kenya (2007 PEV) and Sudan civil wars. To think that refugees later go back in totality is to be uninformed. We have the Somalis who entered Kenya and to date if they were asked to go back it would be more than the Israelites out of Egypt. To ask Maragolis in Uganda to move out, to Congo or Cameroon? expect vaNyoro, vaLang'i, vaRuri, vaTeso who have made acquaintance with them to follow.
Of the clans among the Maragoli in Kenya a majority are not found in Uganda. Same as Saniaka is found among the Marakwet but not Nandi community. As others move some remain in redefining history of a people. And if Maragoli shall be swallowed up with time, then the clans, because people belong to a clan and not a language, there will be a further loss by those who shall not hold their clans strong.
It is happening now when lorries pass fast with avaNyankole long horned cattle squeezed inside. To the butcher. As lands get fenced to prevent roaming cattle from grazing inside, so is the government advocating for education. Education that the first generation of the 1957 movers say had they got they would be cleverer. Not really. Their agemates in Kenya got education but their households, though tin roofed are hungry. In Uganda the thatches got food. Basic wealth. It should be protected. VaNyakole will suffer cattleless homes as the Maasai. Kigumba lands will lose its vegetable weed when fertilizer and insecticides rise in demand. A prick on our source of identity and former comforts.
Do not cry my beloved country. Though we lose all that was external and earthly we should not lose ourselves. Five hundred years we shall set ourselves aflame and be reborn.
With Thanks
Lung'afa Igunza
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