Kar Dak'ni (2025)

16/07/2022

Ancestors of the Surwa or Sirati, Mehuru or Muhuru, Kamnara or Saniak and Nyore of Yimbo were Highland Nilotes

16/07/2022

🔵 GIRANGO LUO SPEAKERS

The Girango, originally Bantu people with their own language, were assimilated into Luo and adopted many aspects of Luo culture and language, though they have managed to maintain some aspects of Bantu, and often use "Suba" as an identifier to distinguish themselves as a separate group. The Girango Luo-speakers are not to be confused by the present Abasuba community which is comprised of clans of different ethnic backgrounds—Abakunta/Chula, Wakune/Kakaingri and Wigi/Gwasi. For the Girango people, the name Suba was derived from either Girango's son or father who was called Suba. So all the Girango line of Suba owed their allegiance to Suba from whose lineage they were founded.

🔷 THE GIRANGO PROPER
The originally Bantu hybrid community that is now known as the Suba Girango; a hybrid between Nilotic Luo and Bantu. Most of them migrated alongside the Kawango—the fourth phase of the Luo migration into Nyanza Region. They came from Uganda and settled first in western Region where Kawango people claim their ancestral root came from. It is worth noting that some Suba Girango share a common ancestry with the Tiriki (Kaimosi) where some of their members like the Bamiluha, Basuba and Bamuruga remained.
🔹Suba (also Suna—Kadika, Katiga, Wiga and Wasimbete)
🔹Wagire (including Kakrao)

🔷 THE WATEGI/LANG'O
These are Girango people whose migration is associated with Mara triangle, and they claim descent from Muserema, and Muserema son to Girango. According to oral history, Muserema gave birth to Tegi, Ongombe, Mureri, Muruga and Aderema. Muruga and his younger sister Aderema went to Lang'o (Maasai) among a clan called Alburugo. And that is why sometimes today the Wategi group are called Maasai or Lang'o. Tegi, the elder son of Muserema, is the ancestral father of the present Utegi and Kamagambo clans.
🔹Utegi (comprised of Kamarwa, Kamagambo and Gogo; Sigiria; Sebe; and Kakiberi)
🔹Kanying'ombe

🔷 OTHER GIRANGO
These include other Girango Luo speakers who claim descent from the other sons of Girango like Ogoro.
🔹Ungoe
🔹Kiyenche (Kakienje)
🔹Wambi (also Karabuor Sakwa)

16/07/2022

🔵 KISERU LUO SPEAKERS

The Kiseru (also spelled Kisero) were originally Bantu speakers, and cuter relatives of some of the groups that finally clustered in the southwestern highlands. As a matter of fact, the Kiseru were part of an amalgamation of various pre-existing Bantu peoples or remnants whose identities and culture had largely been lost like the Girango, Basi etc. The people of Kiseru heritage lost most of their cultural aspects including language, and became largely part of the Joluo through intermarriage and other forms of socialization, thereby maintaining intimate cultural and political relations with the Luo clans—including sharing clan affiliations. The remnants of Kiseru today speak what is called Bunchari which is in danger of disappearing.

Kiseru is believed to be the ancestral father of the Kiseru group. Oral narratives claim that Elder Kiseru had many children: Kine, the son of Kiseru; Tesi, the daughter of Kiseru; and Kiseru Ajuang', the son of Kiseru, among others. And that Elder Kiseru died before Kiseru Ajuang' was born, when his mother was pregnant with him. And therefore, when Kiseru Ajuang' was born he was named after his father. It is believed that the Kiseru people migrated from Sudan and travelled to Ramogi Hill in Yimbo, then to Nyand plains. When they left Nyando plains, some moved southwards up to Mara triangle (Tanzania), while others went to the direction of Homa hills, and eventually to Gembe Hills. In the Mara triangle, after unstable and strained relationship with the Maasai characterized by cattle raids, the Kiseru were scattered by the battle of River Migori. They moved into the present South Lake where some took refuge among the Kabuoch, while others took refuge on Mfang'ano Island. The Kiseru Luo-speakers are comprised of four main sub-groups, i.e. the Kine, Rieri, Kakseru and Kibwer.

🔷 THE KINE
The Kine group of Kiseru Luo section descended from Kine, the son of Kiseru.
🔹Kine

🔷 THE RIERI
Tesi, the daughter of Elder Kiseru, is believed to be the ancestor of all the Rieri people.
🔹Rieri (also Nyanjogu)
🔹Ugu (also Kigunga)
🔹Kasgunga (in Gembe, Kaksingri and Awendo)

🔷 THE KAKSERU
These are the clans of Kiseru Ajuang' which are today known under the name of his father, Elder Kiseru. The Kakseru group of the Kiseru section appear to have sprung from too many directions to have a common historical origin, though a number of them claim to have come from Nyando plains and Mara triangle. The Kakseru can be further subdivided into two groups, that is Kakseru and Wanjare.
(i) Kakseru proper
These are descended of the sons of Kiseru Ajwang' which are also seen to be the pure Kiseru.
🔹Kamang'indi (also Kakseru)
🔹Kakaeta
🔹Soklo
🔹Watobori (also Matobore)
🔹Mikiria (also Bukiria)
🔹Wang'aya
🔹Kamkuru (also Kamsangia or Kakseru)
🔹Mur (including Kabar and Kodero-Bara)
🔹Sidho Mkseru (including the Sidho-Abarondo of Kitoto and the Kalando-Mksero of Ruga)
🔹Oyengwe
🔹Masamaro
(ii) Wanjare
Wanjare evolved in Kachwanya or dispersed after coming into contact with the group. Omache was the ancestor of the Wanjare group which include the Abakeire, Abanyando, Abamariba, Abaiyeki, Abamorenda and Abagitaa clans who are Gusii-speakers.
🔹Muksange (also Wanjare)
🔹Karachuonyo (comprised of the Kauma and the Kadwet of Kendu Bay and Kanyamwa)
🔹Kanyamwa (include Karungu)
🔹Kibegi (also Pongo, Wagasi or Gwasi)
🔹Kakimba
🔹Wagimbe

🔷 THE KIBWER
Kibwer refers to the Kiseru people that arrived after the other Kiseru were already established. They came they merged with the clans who had come before and lived with them. Kibwer means the people of Kiseru Obwere or Kiseru the Elder. Kiseru Obwere had many children from the various wives that he had.
🔹Wigi
🔹Wasamo
🔹Kaligoe
🔹Waoi

16/07/2022

🔵 LUO-ABASUBA LUO SPEAKERS

The Luo Abasuba section of the Luo-speakers were the fourth cluster of the Luo migration into Nyanza (from. This section consists of the people who were originally of Nilotic origin but heavily got influenced by the Bantus whom they came into contact with in their migration roots, as well as other minority Bantu groups that traveled with them. NOTE: Luo-Abasuba cluster are not to be confused with the present Abasuba community that are comprised of unrelated small groups in South Nyanza that claim Bantu descent like the Abakunta of Mfangano and Rusinga islands from Baganda, the Wakune in Kaksingri from the Abakone, and the Wigi or Wagasi in Gwasi from the Kiseru of Kibwer.

Most members of the Luo-Abasuba section are immigrant clans from Western Region, with the Kawango and Manyala contributing the most. The group came about after interaction between the Luos and what is today Luhya groups, and were attached to the Suba line of Girango with whom they migrated together. They first settled at Got Ramogi before moving to occupy their present places. Those clans who settled in the present Bondo and Awendo localities became known collectively as Jo-Sakwa, while the clans that clustered together with the Girango of Suba around the present Migori Township are today known as Jo-Suna.

Kawango people are sometimes referred to as Waganda. Oral traditions claim that they came from Sudan led by a king, then settled in the central Uganda and formed Buganda Kingdom. A few of them later migrated to Rwanda-Burundi to form a distinct racial group, of Nilo-hamitic origin, assumed to be the Tutsi. The rest of Kawango were forced to leave Buganda Kingdom and traveled eastwards to western Kenya where they established Wanga Kingdom. On arrival at Yimbo, they migrated to Kaimosi areas where they established the Tiriki, then to Wanga, before returning to Yimbo. Luo-Abasuba cultural groups are hereunder:
🔹Nyiginya (also Kanyibinya or Sakwa)
🔹Wamoiya (also Kawamoya, Umoya or Wamuya)
🔹Uyoma (or Kowila)
🔹Kanyamwanda (also Sakwa)
🔹Kaler
🔹Waturi
🔹Nyasmwa (also Sakwa)
🔹Waganjo (or Kamwegenya)
🔹Kanyameda (or Abangonya)
🔹Warisia (or Warekia)
🔹Kwera
🔹Wasio
🔹Kaksime
🔹Kamreri (both in Gembe and Rongo)
🔹Sumba (in Kaksingri, Mehuru Bay and Nyadorera)
🔹Wanyara
🔹Kakmasia (also Abasi or Abasia)
🔹Waruri (or Baruli)
🔹Kaksingri-Uregi (comprising Osingo or Iregi and Uregi/Regi/Kara)
🔹Walamira

🔵 ASEMBO LUO-SPEAKERS

Prof B.A.Ogot divides the Luo migration into Nyanza in four successive waves: the Jo-Kajok, the Jo-Kowiny, the Jo-Komolo, and the Luo Abasuba—Sakwa, Asembo, Suba and Uyoma. The Jo-Asembo, are a miscellaneous group Comprised of clans that are seen as Luo-Abasuba but not associated with the fourth wave migration. Some groups of Jo-Asembo have been fully Luonized and even incorporated into the Luo family tree. Joluo traditions assert that the ancestor of Jo-Asembo was Omia, the son of Amolo (who seems to be the ancestor of all the Luo Abasuba or Kawango). However, Omia or Wamia is also another name of the Teso people.
🔹Omia (also Asembo)
🔹Kandaria
🔹Hacha
🔹Kasibong'
🔹Agoro
🔹Wasare
🔹Kanyaudo
🔹Kwabwai (also Abakubwayi)

16/07/2022

🔵 K'OWINY LUO SPEAKERS

The second wave of the Luo speakers to migrate into Nyanza. The Kowiny section of the Luo speakers are believed to be the offshoot of the Padhola ethnic group of the Southern Luos who are settled in the eastern region of Uganda. They are descendants of Podho II's sibling—Mdama, hence, descendants of Ramogi I. The Jo-Kowiny group of Luo speakers, led by Owiny Sigoma, came in the 16th century and settled around the place called Uranga.
🔹Karuoth
🔹Gangu (also K'Ager Tat Yien or Ya-Kodera)
🔹Kakeny (or Uholo)
🔹Kojwodhi
🔹Kogelo (including Kanyigoro)
🔹Kanyakwar
🔹Kadimo (including Kowil and Wanyejra)
🔹Karapul
🔹Ndere
🔹Kadhola (mainly in Kwabwai)

16/07/2022

JOLUO [🇰🇪 🇹🇿]

The Joluo of Kenya and Tanzania, also known as Luo or Kavirondo Luo, form the branch of the Western Nilotic family known as Southern Luos. There is only one major Kavirondo Luo dialect with minor variations, especially between the Siaya areas, known as Trans Yala River dialect by socio-linguists, and the standard Dholuo dialect which is largely spoken by the majority of the Joluo. Oral traditions reveal that the Joluo originated more than eight centuries ago, from Bhar-El-Ghazal region in South Sudan.

Joluo migration is believed to have taken place between AD 1350 and 1500, moving southwards along the river Nile, settling in northern Uganda and later moving into western Kenya in four phases, i.e. the Jo-Kajok, Jo-K'owiny, Jo-K'omolo and Luo Abasuba, with the first wave arriving sometime around AD 1490. After their last migration, the Joluo settled on the northeastern shores of Lake Victoria, i.e. southwestern Kenya, extending into northwestern Tanzania. Bantu ancestry is very common in the Kavirondo Luo, and based on origin, the community can be broken down into eight main sections that are dispersed throughout the Luo homeland and do not live in separate defined areas:
🔵Ramogi Luo Speakers
🔵Kowiny Luo Speakers
🔵Luo-Abasuba Luo Speakers
🔵Kiseru Luo Speakers
🔵Girango Luo Speakers
🔵Sirati Luo Speakers
🔵Imbo Luo Speakers
🔵Asembo Luo Speakers
🔵Other Luo Speakers

🔵 RAMOGI LUO SPEAKERS

The Jaramogi Luo section are the group of the River Lake Nilotic peoples who are believed to have migrated from Bhar-El-Ghazal region in southern Sudan, and evolved as the present Luo-speaking community of Kenya and Tanzania. Ramogi was the name of a patriarchal ancestor of the Luo-speakers, and they migrated into Nyanza in four clusters via eastern Uganda and they first settled at what is now called Ramogi Hill in Yimbo. Kadimo area was originally occupied by only the Joka Jok, however, with the second and subsequent invasions formed by the Joka Owiny, Joka Omolo and Luo-Abasuba groups, the real conquest of Yimbo and expansion to other parts of the present Luo places north of the gulf had been achieved. According to Luo traditions, the Luo claim descent from Elder Ramogi son Podho, who begat two sons, namely: Nyaluo and Ramogi Ajwang'. Ramogi Ajwang' fathered Anda, Konya, *Amolo, Omwa and Ramogi. However, another account claims Ramogi Ajwang' begat Jok who had a son called Imbo. The Joka Jok alongside their Joka Omolo brothers descended from Podho II.

🔷 THE JOKA JOK
These were the first wave and largest migration of Luo-speakers. They were the earliest to arrive in Kenya between A.D. 1490 and 1550 period, however, they were immediately joined by the second group of the Luo migration into Kenya from Uganda which is generally termed migration from Alur. Thus, the Joka Jok cluster can be divided into two: the Jo-Kajok and other groups.
(I) Jo-Kajok
Most sources mistake groups of Joka Jok who trace their origin from Nyaluo or Podho's Oywa to say they are lines of Ramogi Ajwang' by trying to incorporate 'Jok' in the lineage of Ramogi Ajwang'. The Jo-Kajok are mainly descendants of the gods that are attached to Oywa or Podho. These groups are listed hereunder:
🔹Alego
🔹Kasipul (also K'oyugi or Mumbo)
🔹Kowidi (or Kisumo)
🔹Kanyaluo/Kamenya (including Kanyipir, Kanyadhiang' and Kamwagi)
🔹Kajulu
🔹Kanyamkago
🔹Komwa (also Kisumo)
🔹Seme (or Kodongo)
🔹Kagan (also Kowino, and include Kanyaruanda and Komenya from Kanyala)
🔹Kabuor (including Kaila, Kanyadet, Karadolo and Kagok-Kajulu)
🔹Kanyadoto (or Kanyidoto)
🔹Kanyikela
🔹Kaluo (also Nyakach)
🔹Waondo (or Ondo)
🔹Kadera (also Kamot)
🔹Kamageta
🔹Kagwa
🔹*Kalee (including Kamolo-Uyoma)
(ii) Other groups
These are mainly lines of Ramogi Ajwang' who arrived immediately in Yimbo and joined the Jo-Kajok people. For instance, Opinya (1978) states that Jo-Kano migrated to Yimbo by A.D. 1670 and they founded the Jo-Kajok. And the settlements of Jo-Kajok being mentioned included those of the Jo-Kajulu, Jo-Nyakach, Jo-Kisumo, Jo-Seme and Jo-Alego. And as a result, these groups share a common traditional origin and similar migration histories with the Jo-Kajok.
🔹Konyango (or Kachwanya)
🔹Kano
🔹Ramogi
🔹Kanyala (or Nyang'or, and include Komenya and Kayanja)

🔷 THE JOKA OMOLO
These are another sub-section of the Jaramogi section of the Luo-speakers. The Joka Omolo form the third wave of the Luo migration to enter Kenya, where they arrived at the beginning of the 17th century. They are the line of Ramogi Ajwang' the son to Podho II, and can be divided into two broad clan clusters, the Kwenda and Ragenya.
(i) The Kwenda clan cluster
The Kwenda are comprised of the lineage of Kwenda son to Ragem, the son of Ochielo:
🔹Gem (including Gem Rangwe or Kowiti)
🔹Kochia
🔹Kanyakota (Kanyanga)
🔹Wahambla (Unami)
🔹Kobiero (also Wagwe)
🔹Koredo
🔹Walundu (or Unami)
🔹*Gem mwache—Asembo assimilated into Gem: Koguta, Rae, Kawakungu, Kadiro, Kambare…
(ii) The Ragenya clan cluster
These are comprised of the descendants of Ragenya son of Ochielo, and the latter in turn was son to Omolo.
🔹Kager (including Ogenya)
🔹Boro
🔹Kakan
🔹Kanyada
🔹Ugenya (mainly Kapuny)

16/07/2022

Surwa people of North Mara originated from Elgon Masai (Terik), and include Mehuru, Sagam or Sakami (Nyore) in Yimbo and Kamnara

16/07/2022

KAWAMOYA PEOPLE

The Kawamoya people are a minority group known by various names such as Umoya, Wamoya and Wamuya. They originated from Kaimosi where they are known as Vamoiya, and have affinity with the groups like the Valukhoba that remained in Kaimosi. Kawamoya are believed to have descended from one of the sons of Wanga. The Kawango give an account of migration from Egypt, to Sudan, thence to Uganda before entering western Kenya. The Kawango, also referred to as Waganda by some sources, eventually moved to Kaimosi areas where groups like Vamoiya evolved. The Kawamoya people are widely dispersed across Kisumu and South Lake regions. Inhabiting many districts, they live mainly in Yala where they are known as Umoya, and Nyando where they are known as Kawamoya, but also another group around Othoro trade centre in Kabondo East Division of Kabondo-Kasipul, where they are known as Wamuya.

16/07/2022

KOWIDI PEOPLE

The Kowidi people have been referred to by another name, Kisumo (also Jokisumo), and they originated from the present-day Oyugis areas. The Kowidi alongside their Komwa (also Kisumo) cousins of Kisumu West District, whom they are ancestrally related to, were the first of the Luo clans to migrate to what is today known as Kisumo. However, they subsequently emigrated from the Kisumo neighborhood and traveled to the land south of Winam Gulf part of present-day Oyugis, before returning to occupy the land.

Although the bulk of the Kowidi can be found in Maseno District, a good number of Jo-Kowidi population can also be found in Yala (notably, the Kapuonja), as well as Oyugis, Kabondo-Kasipul and Nyando (notably, the Karateng'). This name Kowidi is derived from their ancestral father Owidi. And according to some historical accounts, Owidi is believed to be maternal cousin of Chemwa (Omwa) who is the ancestor of their Jo-Komwa neighbors. Malo in his book also stated that Omwa was Owidi's son with his wife Akech Nyar Kaugagi.

The Jo-Kowidi clan belong to the Joka Jok people who were the first wave of Luo migration into Nyanza, and hence related to the Komwa, Kajulu, Kasipul and Alego. Though the Jo-Kowidi clan of Maseno and the Kowidi sub-clan of Jo-Kasipul consider each other as different group, Owidi the ancestor of Jo-Kisumo that some sources portray as son of Jok and brother to Rachuonyo, Chwanya, Omwa and Wanjare, and Owidi the ancestor of Kasipul Kowidi, a same individual altogether.

In their migration, the Jo-Kowidi first settled around Odiado Hills in Ugenya, then to Samia, and eventually to Alego towards the end of 18th century. They lived in Alego for years but later left because of banditry and and hostilities by the neighbouring cultural communities, and migrated eastward where they were again pushed southward by Jo-Gem to Lwak areas. From Lwak, Jo-Kisumo moved to the land on which they live today where we are told they encountered the Rae, Nyang'ori and Kajulu. They were joined by the Kajulu to conquer the Rae.

The Jo-Kowidis are divided into sub-clans: the Karateng, who are predominantly in the North - in Maseno Division; the Kapuonja or Kawino in Maseno Division; the Kadongo, who settled alongside Kapuonja; the Kanyawegi who are the dominant in Holo Division; the Karanja; and the Kanyamoi. Kowidi is a home of leading Kisumulite academic institutions, namely: Maseno School, and Maseno University, which is ranked among the best universities in Kenya.

30/06/2022

ALEGO PEOPLE

The Alego are a Ramogi Luo people native to Kogelo Division in Alego East District, extending into Boro Division of Alego Central District. Nevertheless, this lineage is not strictly indigenous to the Alego country, a good number of their members can also be found in Awendo, Rongo and Karachuonyo districts. The Alego clan are historically related to the Kachwanya and Kano, with whom they share a similar origin. And furthermore, they are related through kinship to the Kakan who form the majority of the population in Alego East District. Ancestral mothers of the Kakan people are said to have come from a sub-clan of Jo-Alego called Seje.

Members of Alego cultural group have migration history that is similar to Joka Jok but do not share a similar origin. This clan traces its ancestry to Anda son of Ramogi Ajwang'. Actually, traditions reveal that Alego, the eponymous founder of Jo-Alego people, was son of Anda, Anda the son of Ramogi Ajwang', Ramogi Ajwang' (and his brothers Lang'ni, Omia, Okombo, Didand and Muwiru) sons to Podho, and Podho in turn the son to Ramogi who led the Luo-speakers into northern Uganda. This Ramogi is believed to be son of Podho who had a twin brother called Bokboni who today a few Luo politicians surmise to be the ancestor of Southern Nilotic people, i. e. the highland nilotes and Dadog.

Some sources also claim that Ragenya and Ragem too, were sons of Anda, but this contradicts the Luo family tree. Alego's father, Anda, had brothers like Omwa, Ramogi and Omolo, and were sons of Ramogi Ajwang', the youngest son of Podho who moved to Genga Hill, or Ramogi, in the present-day Yimbo locality. Another version claims Podho begat Nyaluo and Ramogi. However, Nyaluo is also portrayed as Oywa by some sources. In point of fact, Oywa is given in the traditions of Jo-Nyakach as a vagabond, and picked by Podho from nowhere in particular. In other words, appeared to have been like an adopted child to Podho. It is believed that Podho had other sons but not all of them reached Yimbo. So the Luo-speakers can talk of Ramogi Ajwang' or Ramogi Oywa.

According to Malo, when the Luo-speakers community first arrived in their present homeland, a great number of them passed through present-day Alego country. And that up to this day there are the fortresses of these sojourners. The early walls of those forts are still clearly visible in Alego. Folk tales of Jo-Alego Seje narrated to Malo claims that Ramogi, the younger grandson to Ramogi the elder, first arrived at Ramogi Hill in Yimbo with his son Jok. He came via Ligala, where the Banyala now live. And from there he came to Ramogi Hill, where Jok begot his son Imbo.

Imbo son to Jok had nine sons, namely: Mumbo, Nyinek, Rado, Nyikal, Dimo, Nyiywen, Iro, Magak and Julu. That Imbo descendants are scattered as follows: Mumbo's descendants are in South Nyanza, Dimo's in Central Nyanza, Iro in North Nyanza, Nyikal in Seme location and Kajulu in Kisumu. There can be element of reality in this narrative but all is a lot of mix-up. The people called Jo-Mumbo in South Nyanza are strictly the inhabitants of Kabondo-Kasipul and Oyugis districts. Well, Malo was a pioneer writer who wrote strictly as per his informants. It was the responsibility of new writers to expound and expand from the little information that had been written. Some of the groups included in this tale are well known remnant of the earlier Bantu settlers of Yimbo who speak Dholuo but initially had different languages and origins. Others like Jo-Kadimo are a Luo-speakers cultural group that originated in what is now the Jo-K'owiny section.

The folktales of Jo-Alego Seje further go so far as to claim that Mumbo begat two sons, Muljuok and Uyawa. And that Muljuok in turn, begat three boys, namely: Alego, Chwanya and Omwa. The descendants of Chwanya and Omwa are the Karachuonyo and the Kanyamwa groups of in South Nyanza. Alego begat Seje.

However, Ochieng' (1974) reveals that a splinter party of the Joka Jok went and established their settlements in Sakwa, while the other groups which had remained at Ramogi Hill also decided to leave the area. One large Jok group, under the leadership of Alego, the son of Muljuok, later moved eastward to Nyandiwa, on the southern bank of the river Yala. There they found the area inhabited by some people called Jokakombekombe whom they fought, defeated and drove out of the area. The latter group included Miyawa, Chwanya and Maje. And it was the family of Miyawa who later formed the Seje, Kadenge and Nyajuok clans. The family of Chwanya formed Joka Chwanya of South Nyanza, while the family of Maje later became the Joka Maje of Alego.

Jo-Alego people are most closely related to Joka Chwanya and Jo-Kano people, and they are comprised of the the following sub-clans:
-: Seje
-: Kadenge
-: Nyajuok or Kanyajuok (Most sources mistake the Kanyajuok people of Got Huma who folk tales link with the Kanyajuok of Rongo to say they are related to the Karachuonyo-Wanjare)
-: Kamiyawa (mostly in Sakwa)
-: Umaji (or Nyamaji)

30/06/2022

KANYAMKAGO PEOPLE

The Kanyamkago people are primarily situated in the South Lake Region, inhabiting the area of Migori where they form part of the most significant and influential groups. Precisely, Jo-Kanyamkago constitute the largest cultural group in Rapogi and Uriri districts. And they are also known by many other names including Kamoth (not to be confused with the Kamot), Ramoth or Okago-Ramoth, the names derived from their progenitor Moth. However, the adopted name, 'Kanyamkago (those of forked arrows)', is said to have been as a result of their art and science of fighting clan battles. Jo-Kanyamkago met clan rooted wars in Uyoma with staunch hostility and savagery, armed with folk-like arrows. And they allied to the Kabwayi clan of Nyarongi District in their southward migrations and conquests.

The Kanyamkago cultural group belong to a large group of Joka Jok peoples mainly in the Kajulu cluster, and thus making them ancestrally related to the Jo-Kajulu, Jo-Kamageta, Jo-Kanyidoto, Jo-Kagan, Jo-Kamot etc. As a matter of, there is a sub-clan of Jo-Kanyamkago called Kajulu, and notably the inhabitants of Kambogo Division or West Kanyamkago in Rapogi, which is part of a cluster of related lineages commonly called the Kajulu people. And likewise, a few sources have been trying to argue that the Kajulu clan of Kisumu East District is a splinter group of the Kajulu sub-clan of Jo-Kanyamkago. However, what is clear is that the Kajulu of Kanyamkago can be the subset of the Kajulu clan of Kisumu East because Kajulu is a blanket term that refers to several closely related groups of people that are scattered mostly in various parts of South Lake Region. Indeed, the term, "Kajulu," reflects a macro-cultural community. The larger Kajulu group consists of Kajulu clan, but includes a number of related peoples such as the Kamenya/Kanyaluo, Kanyamkago, Kisumo, groups in Mumbo/Kabondo and even in Rangwe etc.

Kanyamkago is classified as a part of the Joka Jok family, and with origins in a geographic region between the Asembo Bay and Yimbo. They were highly influenced by the Sakwa group, or Kawango, but not to the point of assimilation. And their first contact with Joka Chwanya was in South Nyanza, and thus their history of migration into South Nyanza was not greatly adulterated by traditions of the latter. Then again Jo-Kanyamkago are also considered Jo-Uyoma, i. e. the descendants of Owila (Jo-Uyoma), but this is misleading since the Kanyamkago line were only there as an adopted family.

Today the three sub-clans of Kawere, Kajulu and Katieno constitute the Luo clan of Kanyamkago. These sub-clans in Uriri District are found in large numbers mainly in Uriri Divisions, extending into Rapogi. However, Oyani Division of Uriri has conglomeration of other petty Luo settler immigrants. The Kanyamkago are closely related through kinship to people in surrounding areas such as the Komenya.

It is given in the traditions that the ancestral father of Jo-Kanyamkago people, Moth, was son to *Konya. And Konya was son to Ramogi, and his lineages are basically comprised of the Joka Jok groups and the Jo-Sakwa people which is misleading. And besides, traditions have it that Konya and his sister Mbija (whose people are linked with the Kamagambo clan, i. e. of Girango origin) were the only surviving children of Awandu—the wife of Ramogi Ajwang who is portrayed as a troubled woman.

Jo-Kanyamkago launched several attacks against the Waondo and Kamreri, and fought many wars against the Konyango people. According to traditions, they landed at Mirunda after crossing the gulf and then sojourned among the Kanyamwa people, but later moved to Nyandiwa in Gwassi country when the war broke between them and the Kanyamwa people. However, they had to move again from Nyandiwa due to famine and settled among the Kadem, but war soon broke out between them and Kadem people, forcing them to abandon the place.

After leaving Kadem and settled among the Kabuoch people, a man by the name Ndisio was chosen as chieftain of the Kanyamkago people.

25/06/2022

Kamot/Kadera, Kamageta & Kagwa are Joka Jok who were assimilated into Sakwa. Kochieng'-Kano, Kamagoya & Kagak belong to Kamageta.

25/06/2022

KAGAN PEOPLE

The Kagan people of South Lake Region (also called 'Kowino') are a Luo cultural community of eastern Homa Bay, and to a lesser extent, in western Oyugis. They are related to the Jo-Nyakach, Jo-Seme and Jo-Kajulu who are part of the Joka Jok people, i.e. descendants of the gods, but not related to the Kakan people of Alego East District in the Kisumu Region who belong to Omolo cluster. The Kagan clan developed from a mixture of different groups: Komenya, Kagan and their cliens Gongo. The Kagan group descended from Owino the son of Konya, while the Komenya belonged to the Kamenya/Komenya stock of the Joka Jok who were forced to flee with the Kowino during the migration, or were perhaps assimilated.

Today the Jo-Kagan people are found in and around the West Kagan and South Kagan localities, and other parts of East Kagan; all in the Upper Nyokal Division of Rangwe District. They are a clan with a significant number and are mostly subsistence farmers growing cassava. Ayot (1987) states that Agan, i. e. the founder of Kagan clan, was believed to have a brother who gave rise to a group in Alego country now called Kakan. That Kagan and Kakan may either have been from one man called Agan or was the son. Moreover, the same work further points that the Kagan tended to follow the Kanyada people (closest relatives of the Kakan) in their migration, and that Agan and Nyada (traditions portrays Nyada as the ancestral mother of Kanyada) were brothers in the sense that their mothers were sisters, and therefore, the Kagan and Kanyada belong to different ancestors.

However, when discussing the genealogy of Jo-Kagan, again Ayot reminds us that Gan is believed to be related to Nyakach and Nyada, but was more of a brother to Kakan. Be that as it may, traditions assert that Owino, the ancestral father of Jo-Kagan, was son of Konya. And like Amolo, Konya is another supposed son of Ramogi Ajuang' whose descendants are merely a collection of picturesque mongrels who were just submerged by the Ramogi Luo section. What is clear is that Owino had a son called Gan who founded the Kagan clan. From Sakwa, the Kagan people seemed to be part of the Joka Jok who took the north-east direction at Kayundi in Uyoma, and moved to Asembo Bay areas where they interacted exclusively with the Terik (resulting to the evolution of Nyang'or). And as some of the Joka Jok groups like the Waondo and Komenya were returning southward from Asembo, Jo-Kagan and other clans like Seme and Kanyala continued north-east ward.

According to Luo Lang'o traditions, the Jo-Kowino (Kagan) later separate from Jo-Kodongo (Seme) and migrated southward with some of the Jo-Kanyala (Nyang'or), crossing the big Sango Swamp to Got Huma areas but the Kagan could not settled there because they found another group already in the area. And therefore, Jo-Kagan continued to move southward from Got Huma. It is clear that their north-east ward movement from Asembo had delayed their arrival since there is clear evidence that most of the Joka Jok members like the Waondo, Komenya, Kajulu, Kanyaluo, Kanyadhiang', Kachien, Kasipul, Kisumo and Kamageta (Kagak) had already settled south of the gulf before the arrival of Joka Chwanya and Jo-Kano.

Jo-Kagan were forced to migrate to the present Asego areas due to the waring Karachuonyo and Kochia. However, they later disagreed with the Kanyada people and moved to their present place through Asumbi. The Kagan people can further be distinguished into several smaller groups with related heritages and who are all descendants of Owino. These sub-clans include the:-
Kanyiriema
Kanyarwanda
K'okoko
Kachieng'.

Although the Komenya are associated with the Kagan, they belong to the same 'Menya' stock as Kanyaluo. The fact that these people can be found in the three neighboring clans of Kagan, Kochia and Kanyaluo shows the Komenya/Kamenya were only swallowed up by these lineages.

Kar Dak'ni

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