108:
their cattle by the Maasai, were compelled to turn their attention to agricultural pursuits". Charles New concurred in 1873 with his predecessors' assertion that the Maasai and "Wakuavi" called themselves
Orloikob, which he translated as "possessors of the soil"; both groups were pastoralists. James Last (who was stationed at Mamboia in central Tanzania during the 1880s) concluded – like Krapf – that "Humba" was an equivalent term for "Kwavi", and both peoples were pastoralists.
151:
365:
Kipsigis and Nandi had been a united identity through to the early nineteenth century. About this time they moved southwards through country occupied by Masai, "probably the present Uasin Gishu country" where they accidentally got split in two by a wedge of Masai who
Orchadson records as being "Uasin
344:
Stigand (1913) also made note of the decision and intention of the
Laikipiak to "attack and completely overwhelm the southern Masai...that they might cease to exist as a tribe". However, "when the southern Masai heard that they were coming, they combined together and came forth to meet them. They met
71:
Krapf arrived on the East
African coast in December 1843, and made his first trip into the interior in January 1844. He encountered reports of the nearby "Okooafee" and their southern neighbors, the "Quapee". Krapf deduced within a year that the two groups were the same people, and he began referring
298:
Krapf states further on that "regarding
Oldoinio eibor it is necessary to remark that by this term is meant the Kirénia or Endurkenia, or simply Kenia, as the Wakamba call it..." He does however specifically reference a community referred to as Lumbwa present in the general Laikipia region about the
225:
According to Igoji and Igoji and Imenti, the Umpua were "tall, slender, cattle-keeping people wore shoulder-length hair, plaited into braids". The pastoral tradition it appears, would be maintained into the 20th century. Fosbrooke (who interviewed many Maasai in East Africa from 1938 to 1948) noted
245:
According to
Fadiman's account, the traditions emerging from the period of the 'Mukuruma, Michubu and subsequent age-sets (1730s-1860s)' are told from the perspective of 'single clans, as they advanced upward into the forests or across the Tigania plain'. He notes that an analysis of the traditions
206:
During the 1730s the Ngaa traveled north and west through today's Mbeere region, moving along a line of forested hills that run from the modern Mount Kiburu (then, Orimba Hill), to Mount Kiaga. In so doing, they impinged upon a territory then inhabited by two other peoples, subsequently to be known
315:
Civil war broke out between the Masai and Guash Ngishu who were helped by their kinsmen of
Lykipia. After some initial defeats, the Masai detached the Sambur of Lykipia from the hostile alliance and then crushed the Guash Ngishu so utterly that the latter could no longer hold their own against the
115:
A. C. Hollis, writing about the Maasai in 1905, identifies two divisions: those living in
British territory and "who called themselves Il-Maasae", and others "... who were called 'L-Oikop or Il-Lumbwa, lived in German East Africa" as farmers. In his account of the Nandi also published in 1905, he
352:
Thompson later recounts a trek past 'Giligili' where he noticed "an ernomous Masai kraal, which could not have held less than 3000 warriors, and then some distance beyond appeared another of equal, if not larger dimensions." On inquiry, Thompson learned that these were the respective camps of the
201:
where they interacted with a community referred to as Lumbwa. The narratives relating to the arrival of the Ngaa state that there were two communities resident at the mountain at the time of their arrival. Both these communities appear more readily distinguished internally than externally. These
107:
Accounts by missionaries and explorers during the 1870s and 1880s generally agreed with those of early missionaries, with distinctions among the Maasai, Wakwavi and Lumbwa beginning to appear. In an early account, Thomas
Wakefield described the "poor Wakwavi ... having long since been robbed of
280:
Meru traditions states that one section of the Muku-Ngaa sections moved northward toward the heavily forested mountains of the
Nyambeni range, which stretches northeast from the base of Mount Kenya. Three others are said to have moved west, into the foothills that make up the lowest portions of
209:
At that time both those societies were divided into two smaller sections. The early Cuka were then known as Chabugi and Irari; the Tharaka as Mbugi (or Diacho) and Chagala (or Murutu). The sharing of one name between the two societies suggests a long association between them, including frequent
361:
By the late 19th century, the term Lumbwa primarily referred to the Kipsigis community. It was primarily adopted by the colonial government for administrative purpose and in reference to the region occupied by the Kipsigis who had since abandoned pastoralism culture and embraced agricultural
268:
Certain elements of the narrative are similar to Meru narratives of a period recalled as Kagairo. They note that sometime, "perhaps in the late 1730s" the original Ngaa nucleus separated into two segments, each of which took on an identity of its own. One was known as Mukunga (or Muku Ngaa:
259:
The dates and directions of expulsion vary slightly among Meru regions. For instance, it is said to have been pushed northeast, onto Mount Kenya's northern plains, where they held out until scattered years later by raiding Maasai. Others were gradually forced up the mountain (i.e. west).
111:
By the early 20th century, Maasai identity was distinct from that of the Wakwavi. The latter term being used to refer to non-Maasai Loikop. The term Lumbwa was by then primarily used to refer to the Kipsigis sections of the Kalenjin though it still appeared to have multiple connotations.
366:
Gishu (Masai) living in Kipchoriat (Nyando) valley". Accounts from Hollis however refer to a "branch called 'L-osigella or Segelli took refuge in the Nyando valley but were wiped out by the Nandi and Lumbwa. It was from them that the Nandi obtained their system of rule by medicine-men.
334:, and their enemies still victorious, carried the war into Kapte. Matters now changed however. The Masai of the entire region to the south gathered together and came to the assistance of their brethren of Kapte. Soon the tables were turned and the Wa-kwafi were gradually forced back.
353:
Masai of Kinangop and Kapte, on the one hand, and the Masai (Wa-kwafi) of Lykipia on the other. He was told that this was; "During one of their long periods of deadly fighting, in which they thus settled down before all their cattle, and fought day after day, till one gave in".
277:. Both these sections are said to have moved in their traditional direction of march. At a point that tradition places near today's Ntugi Hill, however, they fragmented once more. The Muku-Ngaa appear to have divided into four or perhaps five smaller sections.
281:
modern Igoji, Abogeta (South Imenti), and Abothoguchi (North Imenti). The final group drifted south sometime in the 1880s eventually entering that part of the Mwimbi region that lies adjacent to modern Muthambi, seizing this area from the early Cuka.
124:
In Maasai the term Ilumbwa means 'well-diggers'. Within the Maasai pastoral culture of the 19th century, the term Lumbwa and other related terms would acquire pejorative connotations. This was related to what was seen as degrading agricultural work.
181:
The Ngaa traditions of the Meru people of Kenya indicate that the Ngaa moved through arid country following the conquest. Certain elements of the A-Athi traditions suggest a period in northern Kenya or southern Ethiopia. These narratives concur with
776:
Through Masai land: a journey of exploration among the snowclad volcanic mountains and strange tribes of eastern equatorial Africa. Being the narrative of the Royal Geographical Society's Expedition to mount Kenia and lake Victoria Nyanza,
733:
Through Masai land: a journey of exploration among the snowclad volcanic mountains and strange tribes of eastern equatorial Africa. Being the narrative of the Royal Geographical Society's Expedition to mount Kenia and lake Victoria Nyanza,
299:
mid-19th century when he notes that: "To the North-East of the Neiwasha are the tribes Sukku, Sodeki, Walúmbua, Nganassa, Ndoizo, Lekipia, whence there is a journey of 24 days to Barawa on the Somali-coast...".
51:
By the late-19th century, the term as an identity was largely out of use, but had taken on pejorative connotations of those who had abandoned pastoralism and war culture in exchange for agricultural lifestyle.
374:
Eliot (1905), giving an 'account of the British East African Protectorate', stated that the inhabitants of the Lumbwa region "are closely allied to the Nandi, and speak almost the same language.".
229:
Igoji and Imenti traditions aver the 'Umpua' of the region, kept their livestock in pits at night. These 'holes' were dug by the herders and were gradually deepened as mud was removed after the
210:
intermarriage. This in turn would appear to reflect the growth of economic interdependence between peoples who lived in a mountain forest and those who herded livestock on an arid plain.
330:
Grown bold, they attacked the Masai about fifteen years ago...The Masai were at first beaten, but fighting with the stubbornness of despair, they disputed every foot of the ground. They
143:
In present-day central Tanzania, the Loikop were known to their Bantu-speaking neighbors as Ilumbwa ("the well diggers") because they occupied the dry steppes dotted with ancient wells.
284:
The directions of dispersal and order in which they are narrated bear similarity to the extent/grazing grounds of the 'Wakuafi' whom Krapf writes about in 1854, stating that;
288:...the main strength of the Wakuafi is concentrated around the Oldoinio eibor in a country called Kaputei, whence (they) proceed to the North, North-East, West and South...
311:
state that at the time of fragmentation of the Loikop peoples, there was a certain internal jealousy that gradually developed into open conflict. MacDonald noted that;
877:
377:
The Kipsigis traditions recorded by Orchadson concur on a united identity, and also give the early nineteenth century as the date of fragmentation.
255:
Somewhat larger communities of Maa-speaking (Maasai, Ogiek) peoples within the Tigania Plain and adjacent grasslands, north of the mountain itself
226:
that his subjects repeatedly told him that they shared a common pastoralist origin with the "Lumbwa", who had adopted agriculture only recently.
88:
was used to describe all Iloikop peoples, although it was later narrowed to represent only the non-Maasai Iloikop. It is suggested that the term
68:(Johann Ludwig Krapf, Johannes Rebmann and Jakob Erhardt), written during the 1840s and 1850s, contain the earliest references to the Lumbwa;
250:
Small groups of Eastern Cushitic-speaking (Galla) peoples within the woodland zone, along the mountains arid base and into the Tigania plains.
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traditions that state that the people that would be known as Yaaku moved south, from southern Ethiopia to Mount Kenya.
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Vocabulary of the Engutuk Eloikob Or of the Language of the Wakuafi-nation in the Interior of Equatorial Africa
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Vocabulary of the Engutuk Eloikob Or of the Language of the Wakuafi-nation in the Interior of Equatorial Africa
396:
Falola, T., & Jennings, C., Sources and Methods in African History: Spoken, Written, Unearthed p.173-174
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indicate that the incoming communities met non-Bantu cultures then resident at Mount Kenya. These included;
61:
424:
Falola, T., & Jennings, C., Sources and Methods in African History: Spoken, Written, Unearthed p.188
415:
Falola, T., & Jennings, C., Sources and Methods in African History: Spoken, Written, Unearthed p.174
233:. They associate the archaeological landscape feature commonly known as Sirikwa holes that are found in
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The land of Zinj, being an account of British East Africa, its ancient history and present inhabitants
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712:
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635:
610:
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693:"Notes on the Ethnology of Tribes Met with During Progress of the Juba Expedition of 1897-99"
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communities of the East African hinterland to refer to 19th century, Iloikop pastoralists.
137:
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Scatterlings of East Africa: Revisions of Parakuyo Identity and History, c. 1830-1926
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Scatterlings of East Africa: Revisions of Parakuyo Identity and History, c. 1830-1926
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Scatterlings of East Africa: Revisions of Parakuyo Identity and History, c. 1830-1926
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The journals, letters and published articles of the first three missionaries of the
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in his writings. In 1852, he learned that the Wakuafi referred to themselves as
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48:-speaking Kipsigis community for much of the late 19th to mid-20th centuries.
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Thompson writing in 1883 also recorded accounts of the conflict, stating;
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The Journal of the Anthropological Institute of Great Britain and Ireland
36:
has variously referred to a Kalenjin-speaking community, portions of the
29:
349:, one that has been retold since within a number Kenyan of communities.
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dispossessed Nandi and their kindred, and ceased to exist as a tribe.
716:
116:
notes extensively that the Nandi referred to the Kipsigis as Lumbwa.
708:
692:
825:. London: East Africa and Uganda Natural History Society. p.
25:
822:
The Journal of the East Africa and Uganda Natural History Society
634:. California: University of California Press. pp. 63–64.
568:. California: University of California Press. pp. 61–62.
543:. California: University of California Press. pp. 83–89.
145:
44:
communities since (at least) the mid-19th century, and to the
237:, where they are known as "Agumba holes", to this community.
804:. Nairobi: The East Africa Natural History Society. p.
780:. London: S. Low, Marston, Searle, & Rivington. p.
737:. London: S. Low, Marston, Searle, & Rivington. p.
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of the interior to refer to the same group of pastoralists.
801:
Origin of the Maasai (Criticism of Cardale Luck's treatise)
609:. California: University of California Press. p. 81.
197:
oral history describes the arrival of their ancestors at
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the Loikop north of Nakuru...". Stigand gave a detailed
161:
307:
Narratives recorded by MacDonald (1899) regarding the
520:(PhD). The University of Texas at Austin. p. 81
490:(PhD). The University of Texas at Austin. p. 81
460:(PhD). The University of Texas at Austin. p. 86
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were driven from the whole of Naivasha and Kinangop
758:. London: Constable & Company ltd. p.
595:. University of California Press (1994), p. 86.
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20:(also Lumbua, Umpua, Humba and Wakwavi) were a
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439:. Oxford: Clarendon Press (1909), p. 306.
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436:The Nandi: Their Language and Folklore
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207:as the Cuka (or Chuka) and Tharaka.
24:community which inhabited southern
819:Museums Trustees of Kenya (1910).
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878:Indigenous peoples of East Africa
632:When We Began There Were Witchmen
607:When We Began There Were Witchmen
593:When We Began There Were Witchmen
566:When We Began There Were Witchmen
541:When We Began There Were Witchmen
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662:. Austria: Fues. pp. 9–10.
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846:. London: E. Arnold. p.
673:Krapf, Johann Ludwig (1854).
658:Krapf, Johann Ludwig (1854).
843:The East Africa Protectorate
677:. Austria: Fues. p. 30.
509:Jennings, Christian (2005).
479:Jennings, Christian (2005).
449:Jennings, Christian (2005).
894:
370:Decline of Lumbwa identity
56:Sources and historiography
773:Thompson, Joseph (1887).
730:Thompson, Joseph (1887).
691:MacDonald, J.R.L (1899).
241:Bantu interaction: c.1730
62:Church Missionary Society
840:Eliot, Charles (1905).
798:Orchadson, I.Q (1927).
202:traditions state that;
873:Nilo-Saharan languages
868:Ethnic groups in Kenya
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136:) was used by various
752:Stigand, C.H (1913).
347:account of the battle
630:Fadiman, J. (1994).
605:Fadiman, J. (1994).
564:Fadiman, J. (1994).
539:Fadiman, J. (1994).
303:Iloikop wars: c.1830
80:. At this time, The
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235:Meru County
221:Way of life
199:Mount Kenya
72:to them as
66:East Africa
32:. The term
862:Categories
524:August 21,
494:August 21,
464:August 21,
384:References
231:wet season
169:April 2020
40:-speaking
777:1883-1884
734:1883-1884
128:The term
120:Etymology
337:—
319:—
291:—
213:—
96:) was a
46:Kalenjin
30:Tanzania
22:pastoral
717:2843005
264:Kagairo
86:Wakuafi
82:Swahili
78:Iloikop
74:Wakuafi
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398:online
275:Murutu
134:Lumbwa
94:Lumbwa
42:Loikop
34:Lumbwa
18:Lumbwa
762:-208.
713:JSTOR
514:(PDF)
484:(PDF)
454:(PDF)
184:Yaaku
130:Humba
102:Bantu
98:Bantu
90:Humba
84:name
26:Kenya
636:ISBN
611:ISBN
570:ISBN
545:ISBN
526:2019
496:2019
466:2019
195:Meru
132:(or
92:(or
16:The
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739:241
705:doi
511:"1"
481:"1"
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
