Luo people
African Traditional Religion, Islam | |
| Related ethnic groups | |
|---|---|
| Other Luo peoples, especially Adhola and Alur |
| Luo | |
|---|---|
| Person | Jaluo (m)/Nyaluo (f) |
| People | Joluo |
| Language | Dholuo |
| Country | Piny Luo/Nam Lolwe |
| Part of a series on the |
| Culture of Kenya |
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Cuisine |
The Luo of Kenya and Tanzania are a Nilotic ethnic group native to western Kenya and the Mara Region of northern Tanzania in East Africa. The Luo are the fourth-largest ethnic group (10.65%) in Kenya, after the Kikuyu (17.13%), the Luhya (14.35%) and the Kalenjin (13.37%).[3] The Tanzanian Luo population was estimated at 1.1 million in 2001 and 3.4 million in 2020.[2] They are part of a larger group of related Luo peoples who inhabit an area ranging from South Sudan, southwestern Ethiopia, northern and eastern Uganda, southwestern Kenya, and northern Tanzania.[4]
They speak the
The Luo are descended from migrants who moved into western Kenya from Uganda between the 15th and 20th centuries in four waves. These migrants were closely related to
Traditionally, Luo people practiced a mixed economy of cattle pastoralism, seed farming and fishing supplemented by hunting.[8] Today, the Luo comprise a significant fraction of East Africa's intellectual and skilled labour force in various professions. They also engage in various trades, such as tenant fishing, small-scale farming, and urban work.[citation needed]
Luo people and people of Luo descent have made significant contributions to modern culture and civilization.
The Luo are the originators of a number of popular music genres including benga and ohangla. Benga is one of Africa's most popular genres.[16]
Location
The present day homeland of Kenyan and Tanzanian Luo lies in the eastern
Origin
Origins
Luo people of Kenya and Tanzania form the majority of
These studies suggest that populations closely related to Nilotic people long inhabited the Nile valley as far as Southern Egypt in antiquity.For various reasons, slow and multi-generational migrations of Nilotic
The Luo of
Luo of Kenya and Tanzania are also called Joluo or Jonagi/Onagi(a person who has his six lower teeth removed as a rite of passage during puberty), singular Jaluo, Jaonagi or Joramogi/Nyikwaramogi, meaning "Ramogi's heirs." The Luo clans of Kenya and Tanzania were called Ororo, while among the Nuer they were called Liel. In the Dinka tribe, the Luo are called the Jur-Chol.[34] The present-day Kenya Luo traditionally consist of 27 tribes, each in turn composed of various clans and sub-clans[35] ("Jo-" indicates "people of").
Migration into Kenya
Oral history and genealogical evidence have been used to estimate timelines of Luo expansion into and within Kenya and Tanzania. Four major waves of migrations into the former
As Luo speakers migrated deeper into western Kenya, they encountered the descendants of various people who had long occupied the region. The great lakes region has been inhabited since the early Stone Age.
Luo expansion into these already inhabited areas led to trade, conflict, conquest, inter-marriage and cultural assimilation. The previous inhabitants were pushed by Luo speakers to their present day boundaries.[43] Luo customs and habits also changed as they adopted the culture of the communities with which they interacted.[43] Conflict and raids in this diverse area led to the development of defensive savanna architecture, typified by the stone walled ruins, Thimlich Ohinga in South Nyanza.[44] Neville Chittick, the director of the British Institute of History and Archaeology in East Africa was the first to assert that the site was likely to have been constructed before the arrival of Luo speakers.[44] This assertion is poorly supported archaeologically, however, because most of the stone walled structures are dated to within the period of Luo expansion.[45][46] Nevertheless, Luo speakers maintained Thimlich Ohinga and continued the tradition of building stone walled fortresses (Ohingni) as well as defensive earthworks (Gunda Bur) in both Northern and Southern Nyanza. These defensive earth works would curve around living areas surrounding them. Some of these defensive structures enclosed several hundred houses.[47] Archaeological and ethnographic analyses of the sites have shown that the spatial organisation of these structures most closely resembles the layout of traditional Luo homesteads. Ceramic analysis also confirms continuity between the earliest inhabitants of these sites and Luo speakers.[45] With the arrival of the Europeans, these sites were slowly vacated as colonial administration established peace in the region. The families living in the enclosures moved out into individual homesteads using euphorbia instead of stone as fencing material. By the mid 20th century, they were all abandoned.[45][47]
Colonial times
Early
The Seventh-day Adventist Church missionaries were amongst the earliest Christian missionaries to proselytise to Luo people.
It remains unclear whether Luo people westernised due to colonial pressure or they readily accepted aspects of western culture. However, by the 1930s, the Luo way of life had changed significantly and westernized.
The apparent acquiescence to British colonial rule was shattered by a movement known as Mumboism that took root in South Nyanza. In 1913, Onyango Dunde of central Kavirondo proclaimed to have been sent by the serpent god of Lake Victoria, Mumbo to spread his teachings. The colonial government recognized this movement as a threat to their authority because of the Mumbo creed. Mumbo pledged to drive out the colonialists and their supporters and condemned their religion. Since violent resistance had been proven to be futile as the Africans were outmatched technologically, this movement focused on anticipating the end of colonialism, rather than actively inducing it. This movement was classified as a millennialist cult. Mumboism spread amongst the Luo and the Kisii people. The Colonial authorities suppressed the movement by deporting and imprisoning adherents in the 1920s and 1930s.[53]
The earliest modern African political organization in
Mau Mau Uprising
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The Luo generally were not dispossessed of their land by white settlers, avoiding the fate that befell the pastoral ethnic groups inhabiting the Kenyan "
Pre-independence politics
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Following the suppression of the Mau Mau uprising and containment of Kikuyu politicians, Luo anticolonial activists filled the gap, achieving prominence on the political scene.
The first election for African Members of the Legislative Council (MLCs) was in 1957.
Independent Kenya
After Kenya became independent on 12 December 1963,
The
Local and international pressure in the early 1990s resulted in the
Despite the polarised politics that have led to economic and political marginalisation, several members of the Luo community continue to achieve prominence in Kenya. These include,
Genetics
66% of tested Luo men were found to have Y Haplogroup E-M2 (E1b1a) which is common among Bantu speaking peoples.[93]
Culture and customs
Traditional system of government
Traditionally, the Luo people were a patriarchal society with a decentralized government system.[94] The family was headed by the father or the first wife mikayi or son in the absence of the father. Many families came together through a traced relations by blood to form a clan, anyuola, which mostly brought together the heads of different families together as people of the same descent, jokang'ato. Many clans came together to form a village called gweng which was headed by a village elder titled dodo or jaduong' gweng' who ruled with the assistance of elders who were traditionally men of status gained through commerce, wealth, war, or eloquence. Many villages came together to form a sub-tribe which was headed by a hereditary chieftaincy by the eldest son Ruoth. The Luo government structure was stronger at the sub-tribe level under Ruoth who had a council of elders, galamoro mar jodongo or jodong gweng', from all the villages in their territory. The Luos organized their defense and security at the sub-tribe level which was headed by a commander, Osumba Mrwayi, who was part of the council of elders. The council also had a spokesperson who talked on behalf of the council in official matters in village market meetings, religious, and cultural ceremonies that Ruoth presided over.[95][96] Sub-tribe relations with each other was ad-hoc as there was no single ruler of the Luo people. Sub-tribes came together during calamities, war, and natural disasters like drought, famines, and floods to help each other. Sumo, the act of sharing produce with people who were struck by famine was a common tradition with Kisumo being one of the renowned marketplaces where those who were struck by famine never missed the generosity of their Luo counterparts. The concept of a Luo ruler ker was coined by
In recent years, the Luo Ker seat has been claimed by different factions of Luo council of elders that started with the appointment of Willis Opiyo Otondi by Raila Odinga in 2010 to replace Ker Riaga Ogalo. Traditionally, the Ker was elected by a Council of Elders and was not appointed as it happened with Opondo Otondi, and a Luo Ker could only leave office under two conditions, resignation or death. Ker Riaga Ogalo argued that he had not resigned nor died to warrant the appointment of another Ker while Opiyo Otondi argued that he was the duly elected Ker of the Luo people. Ker Riaga Ogalo represented Raila in numerous political forums and helped build Raila Odinga's political career contrary to the requirements of the council during the days they were in good talking terms.[98]
Ker Riaga Ogalo is credited for having progressive ideas of all modern Luo Kers by championing for circumcision of the Luo men to help in the fight against HIV/AIDS. Circumcision was alien to the Luo tradition but his leadership made many hearts to accept the new changes. Ker Riaga Ogalo also served as the Vice-Chairman of the National Council of Elders. During the last years of his reign, he argued that Raila was deterring the Luo People to grow democratically and economically with his style of polictics. Ker Riaga Ogalo died in 2015 after a kidney infection at the Kenyatta National Hospital. The Council's wrangles continued after his demise with today Willis Opiyo Otondi still claiming to be the legitimate ker rivalled by Ker Nyandiko Ong'adi who was elected by the Luo Council of Elders in 2015 to replace ker Riaga Ogalo.[99] The attempt to centralize the Luo people under one authority have not been easy given their history with a decentralized government structure.[100]
Rites of passage
Traditionally, the names given to children often reflected the conditions of the mother's pregnancy or delivery (including, for example, the time or season).[101]
Further, the Luos have removed six lower teeth because of lock jaw disease that had affected Luo land
Cuisine
A popular Luo meal includes fish (rech) especially
Religious customs
Like many ethnic communities in Uganda, including the Langi, Acholi, and Alur, the Luo do not practice the ritual circumcision of males as initiation.
Local churches include Legio Maria, Roho, Nomiya and Fweny among others.[103] There are Luo Muslim communities, with a notable group living in Kisumu, Kenya.[104]
Marriage customs
Historically, couples were introduced to each other by matchmakers, but this is not common now. Like many other communities in Kenya, marriage practices among the Luo have been changing and some people are moving away from the traditional way of doing things.
The Luo successfully expanded their culture through intermarriage with other groups in the region, and many Luo today continue to marry outside the Luo community. This mainly acceptable since it is an exogamous community with restrictions at clan level both paternally and maternally.[101] The traditional marriage ceremony takes place in two parts, both involving the payment of a bride price by the groom. The first ceremony, the Ayie, involves a payment of money to the mother of the bride; the second stage involves giving cattle to her father. Often these two steps are carried out at the same time, and, as many modern Luos are Christians, a church ceremony often follows.
Music
Traditionally, music was the most widely practiced art in the Luo community. At any time of day or night, music would be made. Music was not played for its own sake. Music was functional, being used for ceremonial, religious, political, or incidental purposes. Music was performed during funerals (
The Luo music was shaped by the total way of life, lifestyles, and life patterns of individuals of this community. Because of that, the music had characteristics which distinguished it from that of other communities. This can be seen, heard, and felt in their melodies, rhythms, mode of presentation and dancing styles, movements, and formations.
The melodies in Luo music were lyrical, with a lot of vocal ornamentations. These ornaments came out clearly, especially when the music carried an important message. Their rhythms were characterized by a lot of syncopation and acrusic beginning. These songs were usually presented in solo-response style, although some were solo performances. The most common forms of solo performances were chants. These chants were recitatives with irregular rhythms and phrases, which carried serious messages. Most of the Luo dances were introduced by these chants. One example is the dudu dance.[105]
Another unique characteristic in the Luo music is the introduction of yet another chant at the middle of a musical performance. The singing stops, the pitch of the musical instruments go down and the dance becomes less vigorous as an individual takes up the performance is self-praise. This is referred to as Pakruok. There was also a unique kind of ululation, Sigalagala, that marked the climax of the musical performance. Sigalagala was mainly done by women.
The dance styles in the Luo folk music were elegant and graceful. They involved either the movement of one leg in the opposite direction with the waist in step with the syncopated beats of the music or the shaking of the shoulders vigorously, usually to the tune of the nyatiti, an eight-stringed instrument.
Adamson (1967) commented that Luos clad in their traditional costumes and ornaments deserve their reputation as the most picturesque people in Kenya. During most of their performances, the Luo wore costumes and decorated themselves not only to appear beautiful, but also to enhance their movements. These costumes included sisal skirts (owalo), beads (Ombulu /
The Luo were also rich in musical instruments which ranged from percussion (drums, clappers, metal rings, ongeng'o or gara, shakers), strings (e.g., nyatiti, a type of lyre; orutu, a type of fiddle), wind (tung, a horn, Asili, a flute, A bu-!, to a specific type of trumpet).
Currently the Luo are associated with the benga style of music. It is a lively style in which songs in Dholuo, Swahili, or English are sung to a lively guitar riff. It originated in the 1950s with Luo musicians like George Ramogi and Ochieng' Kabaselle trying to adapt their traditional dance rhythms to western instruments. The guitar (acoustic, later electric) replaced the nyatiti as the string instrument. Benga has become so popular that it is played by musicians of all ethnicities. [106]
Luo singer and nyatiti player Ayub Ogada received widespread exposure in 2005 when two of his songs were featured in Alberto Iglesias' Academy Award-nominated score for Fernando Mereilles' film adaptation of The Constant Gardener.
Other Luo musicians, in various genres, are
.Kinship, family, and inheritance
Ocholla Ayayo writes in "Traditional Ideology and Ethics among the southern Luo":[107]
"When the time of the inheritance comes the ideology of seniority is respected: the elder son receives the largest share, followed in the order of seniority. If it is the land to be divided, for instance, the land of the old grandfather's homestead, the senior son gets the middle piece, the second the land to the right hand side of the homestead, and the third son takes the land on the left hand side. After the father's death the senior son takes over the responsibilities of leadership. These groups when considered in terms of genealogy, are people of the same grandfather, and are known in Dholuo as Jokakwaro. They share sacrifices under the leadership of the senior brother. If the brother is dead the next brother in seniority takes the leadership of senior brother. The responsibility and prestige position of leadership is that it puts one into the primary position in harvesting, cultivation, as well as in eating specified parts of the animal killed, usually the best parts. It is the senior brother, who is leading in the group, who can first own the fishing boat. Since it is he who will be communicating with the ancestors of their father or grandfather, it is he who will conduct or lead the sacrifices of religiousity of the boat, as we have noted earlier. [...] The system of the allocation of land by the father while he is still alive is important since it will coincide with the system of inheritance of land. The principle of the division of the land in monogamous families is rather simple and straightforward. [...] The senior son takes the centre portion of all the land of the homestead up to and beyond the gate or to the buffer zone; the second son then has the remainder of the land to divide with the other brothers. If the land is divided among the elder sons after they are married, and take to live in their lands, it often happens that a youngest son remains in the village of the father to care for him in his old age. His inheritance is the last property, called Mondo and the remaining gardens of his mother. [...] In the case of a polygamous village, the land is divided along the same lines, except that within the village, the sons claim the area contiguous to the houses of their mother. Each wife and her children are regarded as if the group constituted was the son of a single woman.By that I mean the children of the senior wife, Mikayi, are given that portion of the total area which could have been given to the senior son in a monogamous family. The sons of Nyachira, the second wife, and the sons of Reru, the third wife, lay claim to those portions which would have fallen to the second and third sons of Mikayi in a monogamous village".[108]
Paul Hebinck and Nelson Mango explain in detail the family and inheritance system of the Luo in their article "Land and embedded rights: An analysis of land conflicts in Luoland, Western Kenya."[109] Parker MacDonald Shipton also writes extensively about kinship, family and inheritance among the Luo in his book "Mortgaging the Ancestors: Ideologies of Attachment in Africa":
"Outside the homestead enclosure, or (where there is no more enclosure) beyond and before its houses, Luo people have favored a layout of fields that in some ways reflects placements of houses within. The following pattern, as described in Gordon Wilson's work from the 1950s, is still discernable in our times—not just in informants’ sketches of their ideals, but also in the allocations of real lands where space has allowed following suit. If there is more than one son in a monogamous homestead, the eldest takes land in front of or to the right of the entrance, and the second son takes land on the left. The third receives land to the right and center again, but farther from the father's homestead. The fourth son, if there is one, goes to the left but farther from the paternal homestead than the second. Further sons alternate right and left. While elder sons might thus receive larger shares than the younger ones, the youngest takes over the personal garden (mondo) kept by the father for his own use—as if as a consolation prize".
List of notable people of Luo descent
- Notable people
-
-
Apollo Milton Obote First Uganda's Prime Minsiter, and former two-time president of the Republic of Uganda -
United States of America -
Raila Odinga
Former Prime Minister of Kenya. African Union High Representative for Infrastructure Development -
Nairobi County -
-
-
-
-
Academy Awardwinner -
-
Oginga Odinga
First Vice-President of Kenya -
-
Commonwealth Writers' Prize -
Bethwell Ogot
Historian -
-
WWE professional wrestler -
Caine Prize for African Writing
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Academics, medicine, and science
- George Abungu
- George Magoha
- Tavia Nyong'o
- Washington Yotto Ochieng
- Peter Amollo Odhiambo
- Thomas R. Odhiambo
- Bethwell Allan Ogot
- Henry Odera Oruka
- Richard Samson Odingo
- David Wasawo
- Walter Jaoko
Business and economics
- Susan Mboya
- Isis Nyong'o
- Barack Obama Sr.
- Rosemary Odinga
- Washington Aggrey Okumu
- Martin Oduor-Otieno
- ceda ogada General Counsel IMF
Politics, activism, trade unionism, diplomacy and law
Pagan Amum Oyai Deng Ajak
- Milton Obote
- Dennis Akumu
- Elijah Omolo Agar
- Wilson Ndolo Ayah
- Evans Odhiambo Kidero
- Ochola Ogaye Mak’Anyengo
- Pamela Odede Mboya
- Tom Mboya
- Miguna Miguna
- Anyang’ Nyong’o
- Auma Obama
- Barack Obama
- Malik Obama
- Sarah Onyango Obama
- Oburu Odinga
- Oginga Odinga
- Raila Odinga
- Joshua Orwa Ojode
- John Henry Okwanyo
- Peter Oloo-Aringo
- Patrick Ayiecho Olweny
- Raychelle Awour Omamo
- William Odongo Omamo
- Ramogi Achieng Oneko
- Phoebe Asiyo
- Dalmas Otieno
- Robert Ouko
- Raphael Tuju
Arts, music and media
- Lydia Achieng Abura
- Dan "chizi" Aceda
- Akothee
- Catherine Susan Anyango
- Esther Arunga
- Gaylyne Ayugi
- Okatch Biggy
- Tedd Josiah
- Princess Jully
- Musa Juma
- Larry Madowo
- Gidi Gidi Maji Maji
- Daniel Owino Misiani
- Mercy Myra
- Tony Nyadundo
- Lupita Nyong’o
- Ayub Ogada
- Joseph Olita
- Sidede Onyulo
- George Ramogi
- Victoria "PinkPantheress" Walker
- Musa Juma
- Prince Indah
- Emma Jalamo
Writers and playwrights
- Marjorie Oludhe Macgoye
- Asenath Bole Odaga
- Margaret Ogola
- Grace Ogot
- Yvonne Adhiambo Owuo
- Tina Ogal
- Troy Onyango
- magunga
Sports
- Conjestina Achieng
- Daniel Adongo
- Teddy Akumu
- Andrew Amonde
- Alexandra Ndolo
- Collins Omondi Obuya
- David Oluoch Obuya
- Billy Odhiambo
- Rees Odhiambo
- Thomas Odoyo
- David Johnny Oduya
- Joseph Okumu
- Dennis Oliech
- Michael Olunga
- Johanna Omolo
- Eric Johana Omondi
- Brian Onyango
- Lameck Onyango
- Peter Opiyo
- Arnold Origi
- Divock Origi
- Ian Otieno
- David Otunga
- Mark Ouma
- David Owino
- Eric Ouma
- David Tikolo
- Steve Tikolo
- Tom Tikolo
See also
- Arthur Carscallen, as superintendent of the Seventh-day Adventist Mission in British East Africa from 1906–1921, he compiled and published the first Dholuo grammar and dictionary.
- Kisumu City - The third-largest city in Kenya
- Kenyanfootball club
- Legio Maria, a large religious group originating in Luoland
- Luo peoples - several ethnically and linguistically related Nilotic ethnic groups
- Luo Union (Welfare Organisation) - A defunct East African welfare organisation that united Luo peoples
Sources
- Kyle, Keith (1999). The Politics of the Independence of Kenya. Palgrave MacMillan. ISBN 9780230377707.
- Ogot, Bethwell A. (1967). History of the Southern Luo: Volume I, Migration and Settlement, 1500–1900. Peoples of East Africa. Nairobi: East African Publishing House.
- Reich, David (2018). Who We Are and How We Got Here: Ancient DNA and the New Science of the Human Past. Knopf Doubleday Publishing Group. ISBN 978-1101870327.
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- ^ The ethnic rivalry that holds Kenya hostage. The Africa Report. Available from: https://www.theafricareport.com/734/the-ethnic-rivalry-that-holds-kenya-hostage/ Cited 18-12-20
- ^ Kenyatta-Odinga Rivalry Spans Two Generations of Kenyan Politics. VOA news. Available from: https://www.voanews.com/africa/kenyatta-odinga-rivalry-spans-two-generations-kenyan-politics. Cited 18-12-20
- ^ History repeats itself through Kenyatta, Odinga feud. Nation News. Available from: https://nation.africa/kenya/news/politics/history-repeats-itself-through-kenyatta-odinga-feud-11822 Cited 18-12-20
- ^ "An African Savant: Henry Odera Oruka" article by F. Ochieng'-Odhiambo in Quest Vol. IX No. 2/Vol X No. 1 (December 1995/June 1996): 12–11.[1]
- ^ Reich 2018, pp. 215–216.
- S2CID 20279122.
- OCLC 842972252.
- JSTOR 3052969.
- ^ Ogot 1967, p. 170-175.
- ProQuest 305309018.[page needed]
- ^ "Struggle for power splits Luo council of elders into 3 factions". 23 January 2020.
- ^ Voluntary male cut project to be rolled out in urban areas. Nation News. Available from: https://nation.africa/kenya/news/provincial/voluntary-male-cut-project-to-be-rolled-out-in-urban-areas--629514 Cited 19-12-20
- ^ "Unity in sight as one Luo council faction quits".
- ^ OCLC 1026939363.
- S2CID 38589713.
- .
- ISBN 978-0-19-027773-4. Retrieved 2 December 2021.
- .
- ISBN 9789966123138.)
{{cite book}}: CS1 maint: numeric names: authors list (link - JSTOR 1581402.
- ^ Traditional ideology and ethics among the southern Luo – DiVA "Archived copy". Archived from the original on 14 October 2013. Retrieved 13 October 2013.
{{cite web}}: CS1 maint: archived copy as title (link) - ISBN 9789054480815. Archived(PDF) from the original on 19 October 2013. Retrieved 9 October 2013.
Suggested reading
- Herbich, Ingrid. "The Luo." In Encyclopedia of World Cultures Supplement, C. Ember, M. Ember and I. Skoggard (eds.), pp. 189–194. New York: Macmillan Reference, 2002
- Senogazake, George, Folk Music of Kenya, ISBN 9966-855-56-4
- Nova Science Publishers, Inc., Huntington, New York, 2001; Godfrey Mwakikagile, Kenya: Identity of A Nation, New Africa Press, Pretoria, South Africa, 2008.
External links
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