The Luhya of Kenya
The Luhya of Kenya
Population: 5,300,600 (Wikipedia)
Religion:
Christianity and Animism
Registry of Peoples codes: Registry of Languages codes (Ethnologue):
Bukusu: 101720
Bukusu: bxk
Idakho: 114847
Idakho-Isukha-Tiriki: ida
Isukha: 114848
Idakho-Isukha-Tiriki: ida
Luhya: 105913
Luyia (10 dialects in Kenya, 2 more in Uganda): luy
Luyia (Wanga dialect, major 1 of 10): luy
Maragoli: 114427
Ragoli: rag
Nyala, East: 107531
Nyala, East: nle
Nyore: 107566
Nyore: nyd
Saamia: 114849
Luyia (Saamia dialect): luy
Tiriki: 114849
Idakho-Isukha-Tiriki: ida
Location:
The ethnic homeland of the Luhya (or with a Bantu grammatical marker for
"people" in some of their languages, they are sometimes referred to as
Abaluyia) is located in western Kenya north of Lake Victoria from Kisumu to
Webuye going north and south, and from Kapsabet on the east to the
Uganda border on the west. This area of Kenya has been described as the
most densely populated area of the world, exceeding even India in
population density. There are also large pockets of Luhya in Nairobi and
the surrounding area.
History:
There are various migration traditions among the different Luhya groups.
Some believe they migrated from Egypt. Other Bantu peoples as well as
Nilotic peoples, have a tradition of origin in "Egypt." This is taken to mean
an area along the Nile, in the Sudan or Ethiopia.
The first "white man" the Luhya had contact with was probably H. M.
Stanley as he voyaged around Lake Victoria. In 1883 Joseph Thomson was
the first European known to pass through on foot, and was influential in
opening the region to Europeans after his meeting with King Nabongo
Mumia. Afterwards, there were bloody skirmishes mostly with the Bukusu
people (one of the Luhya groups), which came to be known as the War of
Chetambe.
The Wanga kingdom was very similar to the Ganda kingdom and other
monarchies in Uganda, an unusual form of government for Bantu peoples.
Mumia was actually the last king in this line and was acknowledged by the
British as a "chief."
The UNHCR provides an excellent Time Line of Kenya History focussing on
the Luhya in recent decades.
Identity:
There are 18 "peoples" of the Luhya in Kenya and 4 in Uganda. Some
sources make reference to one Luhya people in northern Tanzania, but I
have not been able to determine what that refers to. None of the sources
which mention this have given a name or explanation. The Luhya call these
groups "houses" of the Luhya. The Luhya are culturally and linguistically
related to neighboring Bantu peoples, but exhibit differences.
Despite the tradition of origin in "Egypt," the Luhya culture and language
show relationship to the Ganda and similar Bantu in Uganda, whose
traditions indicate they came from Central Africa. Two commonly proposed
points of "dispersion" of the Bantu forms of speech are Southern Congo
(Zaire) and the Cameroons. An email correspondent named Osundwa
Wanjera also mentions the Cameroons as a point of origin of Bantu
language.* Osundwa kindly commented on various points we mention in
this profile.
These contradictory traditions are indicative of the mixed origin of the
group of peoples now called Luhya. Osundwa supports this multiple origin,
citing their diversity as we refer to here, and as we also find attested in
numerous published works. He also notes that the Luhya groups claiming
origin in Egypt are certain clans which retain their identity today.
Other Kenyan peoples speaking Bantu languages, such as the Kikuyu and
Meru, also have multiple origin traditions, indicating groups of their
ancestors came from different places. This is a common feature among
African peoples, as indeed in Europe and most parts of the world.
The Luhya are classified as a Bantu people, based on their language. The
name Bantu means "human beings." It appears that over a period of
centuries, successive waves of Bantu speakers migrated into the area.
There was thus a common underlying origin and language-culture base, but
with diversity over the years.
Tradition and linguistic characteristics of the various Luhya sub-groups
indicate that various small groups of Bantu-speaking peoples settled over a
period in these areas, in addition to various non-Bantu who came to adopt
Bantu speech. The area north of Lake Victoria has been a path of migration
for many peoples of various ethnicities, including Nilotic peoples, some of
whom have also become part of the Luhya peoples. They developed a
political unity during the latter stages of the colonial period.
Throughout the early years of living in this region, they were at war with
their Nilotic neighbors, the Teso, Nandi, Maasai and Luo. Records of these
wars date back to the 1750s. Despite this enmity, many Luhya families have
intermarried over long periods with the neighboring Luo, a Nilotic people.
It is common to find Luo names among Luhya, particularly the Ragooli
(Maragoli).
Osundwa rightly points out what has been mentioned in detail in more
technical published sources, that some peoples now associated and
identified as Luhya originated from these Nilotic groups. In this short
cultural profile on the Luhya cluster we cannot probe all the complex details
of the whole Luhya Federation's history. But for example, we know that the
name Tiriki derives from the Kalenjin ethnic name Terik. Details of these
and other intricacies in Luhya heritage may be found in the sources cited at
the end of this profile.
The western Kenya area is rich, fertile highland soil. The Luhya are
agricultural people living mostly off the land. In recent years many of the
youth have gone to the cities in search of work and a better life. But these
youth are extremely tied to tribal traditions and superstitions.
Language:
The Luhya groups do not all speak the same language. However, systematic
analysis of the continuum of Luyia speech does not find that there is a
unique speech form for every "house" of the Luhya. Linguists identify the
speech of most of the the Luhya groups as closely related dialects of one
language, which they group together under the name of Luyia, or Central
Luyia. Some Luhya communities speak varieties of this Luyia language
("Oluluyia" in the language itself).
The speech of the Bukusu, Nyore, Idakho-Isukha-Tiriki and Ragooli are
classified as separate languages. The triple name Idakho-Isukha-Tiriki
indicates that the speech of these three Luhya communities is so close that
they are considered one language with three dialects. The speech of the
Tachoni ethnic group, with a population of 47,000, is classified as one
dialect of the Bukusu language.
There are Bible translations in Ragooli (Maragoli), Bukusu and a translation
self-described as "Standard Luyia" language. The latter is actually in the
Wanga language. However, linguists classify the speech of the Wanga as
one of 10 dialects of "Central Luyia" or "Standard Luyia" in Kenya. Two of
these (Saamia and Songa) are also spoken in Uganda. This language is
listed in the Ethnologue as Luyia, with the language code luy.
Some list the Nyala people as one of the sub-groups of the Luhya. But there
are two different Nyala peoples, whose speech is different. East Nyala is
classified as a separate language in the Luyia cluster (language code nle),
which the speech of the West Nyala people is a dialect of the Luyia language
(luy). Many have trouble reading either of these three translations of the
Bible. The common languages used among the sub-groups are Swahili and
English. (In linguistic reference, the spelling Luhya normally refers to the
people and Luyia refers to the language. But in practice the two spellings
are interchanged in various sources.)
There is similarity between several of the Luyia languages and the Luganda
language of the Ganda (Baganda) of Uganda.
Political Situation:
The Luhya peoples became a politico-cultural bloc during the colonial
period moving toward independence. They are at peace with their
neighbors at the present time, although during the last elections there were
disturbances and open conflict with the Kalenjin. Many of the Luhya
peoples had already been incorpoorated into a unified political structure
and identity under the Wanga kingdom of Nabongo Mumia.
Being one of the largest three ethnic groups in Kenya, the Luhya federation
(called "nation" by some) influence politics greatly, especially in larger cities
such as Nairobi. The Encyclopedia Britannica states that the actual name
Luhya did not come into use until about 1930, when "was first suggested by
a local African mutual-assistance association."** Many resources report
that the term Luhya means "those of the same hearth."
Another Luhya source has suggested an explanation I have not heard from
any other Luhya source in exactly this way. Correspondent Roy Mahugu
proposes a different meaning, not related to the hearth of a home, but a
public gathering place. Mahugu points out that "in most of the dialects
spoken by the group referred to as Luhyas the word 'luhya' means a market
place or a meeting place, a place where people meet on specific days or
after attending to their daily chores."
Roy expands on this concept as a source for the common name "Luhya" or
"Luyia:"
In this regard any where people would meet there eventually would be
some commercial activities that's how it comes to refer to a market place.
However the purpose of people meeting was to sort out social as well as
moral issues, for instance if a member of society felt aggrieved by another
member it was in order for the aggrieved party to forward his case to elders
within the society for redress and as such there had to be an appointed
venue where such meetings took place, hence the name luhya.
The people who presided over such meetings were obviously respected
members of society who were refer to collectively as Aba Luhya literally
translated as the owners of the meeting venue.
That's the actual origin of the word luhya, subsequently Abaluhya.***
Customs:
The boys are given the responsibility of seeing after the herds and keeping
the fire burning at night. The girls help their mothers in the fields and in
food preparation. Circumcision for males and females is practiced. There
was once a period of training for adult responsibilities for the youth.
Circumcision is often done in hospitals now and the traditional training has
basically died out.
They have extensive customs surrounding death. There is a great
celebration at the home place of the deceased hosting dozens to hundreds
of people for a period of 40 days. Nowadays, there is often a shorter (1
week or so) celebration at the time of burial, then a single closing ceremony
again to end the 40 days. This had developed because so many Luhya
working in Nairobi must return to jobs rather than staying at the home
place for 40 days.
Being agricultural people, the children are taught how to care for animals
and plant the fields. The educational standards are average for Kenya.
Religion:
The traditional religion is animism and spiritism. Today they continue to
give honor to the ancestral spirits. The funeral is very important as a
custom to please the ancestral spirits. There are some key holidays such as
Lisaabo which is a remembrance of dead ancestors and the spiritual realm.
Sacrifices are made to please the spirits. There is great fear of the witchdoctors (bafumo) and wizards (amalose). These are often referred to as the
"night-runners" who prowl in the nude running from one house to another
casting spells.
Christianity:
Christianity was first introduced among the Luhya around 1902 by the
Friends Church (Quakers), who opened a mission at Kaimosi. That same
year the Catholic order Mill Hill Brothers came to the area of Mumias. The
Church of God of Anderson, Indiana, USA, arrived in 1905 and began work
in Kima. Other Christian groups such as the Anglicans (CMS) came in
1906. In 1924 the Pentecostal Assemblies of Canada began their work in
Nyan'gore. The Salvation Army came to Malakisi in 1936. The Baptists
came to western Kenya in the early 1960s.
The first Bible translation in a Luyia language was produced by Nicholas
Stamp in the Wanga language. Osundwa says he did this translation in
Mumias, the former capital of the Wanga kingdom of Mumia. There has
been a strong Christian witness among the Luhya in the twentieth century.
All of the Luhya peoples have been evangelized and profess Christianity.
Yet many mix Christianity with traditional religion.
An example of syncretism is a group known as Dini ya Msambwa founded by
Elijah Masinde in 1948. They worship "Were," the God of Mt. Elgon, while
at the same time using portions of the Bible to teach their converts. They
also practice traditional witchcraft. This movement originally arose as part
of an anti-colonial resistance. It is interesting that the Luhya name used for
the Creator God of Christian faith is Nyasaye, a name borrowed from the
Nilotic Luo.
In many ways it can be said that Christianity is not well understood among
the Luhya people. Many Luhya are church members, but it does not seem
to make a great difference in their lives. This may be partially due to the
colonial hangover and early missionary influences.
Various sources estimate that Luhya are 75-90% professing Christians.
Recent observers suggest that fewer than 2% have a personal commitment
to Christ.
_________________________
*Personal email from Osundwa Frederick Wanjera to Orville B Jenkins,
March 2007
**"Luhya," Encyclopaedia Britannica, Inc., 1997, Electronic.
***Personal email from Roy Mahugu to Orville B Jenkins, February 2006
For more on the Luhya Peoples
Internet
Bantu Peoples of Kenya – BlueGecko
Luhya – Encyclopædia Britannica Online
Luhya – Wikipedia
Luhya Clans and Culture – Abeingo Community Network
Luyia in Webuye (Haploid DNA Study) – Cornell University
Luyia Language Group – Ethnologue
Mumias Economic Woes
Time Line of Luhya History
Widow Inheritance Amongst the Kisa Luhya – UNHCR
Print
Ayot, Henry Okello. History Texts of the Lake Region of East Africa.
Nairobi, Kenya: Kenya Literature Bureau, 1977.
Barker, Eric E. The Short History of Nyanza. Nairobi, Kenya: East African
Literature Bureau, 1975.
Makila, F. E. An Outline History of Babukusu of Western Kenya. Nairobi,
Kenya: Kenya Literature Bureau, 1978.
Ogot, B. A. ed. Kenya Before 1900: Eight Regional Studies. Nairobi: East
African Publishing House, 1978.
----- and J. A. Kieran. Zamani: A Survey of East African History. Nairobi:
East African Publishing House and Longmans, 1968
Were, Gideon S. A History of the Abaluyia of Western Kenya: c. 1500-1930.
Nairobi, Kenya: East African Publishing House, 1967.
-----. Western Kenya Historical Texts. Nairobi, Kenya: East African
Literature Bureau, 1967.
Based on an original profile written by Orville Boyd Jenkins and Gene R.
Roach August 1996
Revised and first posted 14 March 2003
Rewritten 22 September 2008
Last edited 23 April 2009
Copyright © 1996, 2008 Orville Boyd Jenkins
Permission granted for free download and transmission for personal or
educational use. Other rights reserved.
Email: researchguy@iname.com
Population: 5,300,600 (Wikipedia)
Religion:
Christianity and Animism
Registry of Peoples codes: Registry of Languages codes (Ethnologue):
Bukusu: 101720
Bukusu: bxk
Idakho: 114847
Idakho-Isukha-Tiriki: ida
Isukha: 114848
Idakho-Isukha-Tiriki: ida
Luhya: 105913
Luyia (10 dialects in Kenya, 2 more in Uganda): luy
Luyia (Wanga dialect, major 1 of 10): luy
Maragoli: 114427
Ragoli: rag
Nyala, East: 107531
Nyala, East: nle
Nyore: 107566
Nyore: nyd
Saamia: 114849
Luyia (Saamia dialect): luy
Tiriki: 114849
Idakho-Isukha-Tiriki: ida
Location:
The ethnic homeland of the Luhya (or with a Bantu grammatical marker for
"people" in some of their languages, they are sometimes referred to as
Abaluyia) is located in western Kenya north of Lake Victoria from Kisumu to
Webuye going north and south, and from Kapsabet on the east to the
Uganda border on the west. This area of Kenya has been described as the
most densely populated area of the world, exceeding even India in
population density. There are also large pockets of Luhya in Nairobi and
the surrounding area.
History:
There are various migration traditions among the different Luhya groups.
Some believe they migrated from Egypt. Other Bantu peoples as well as
Nilotic peoples, have a tradition of origin in "Egypt." This is taken to mean
an area along the Nile, in the Sudan or Ethiopia.
The first "white man" the Luhya had contact with was probably H. M.
Stanley as he voyaged around Lake Victoria. In 1883 Joseph Thomson was
the first European known to pass through on foot, and was influential in
opening the region to Europeans after his meeting with King Nabongo
Mumia. Afterwards, there were bloody skirmishes mostly with the Bukusu
people (one of the Luhya groups), which came to be known as the War of
Chetambe.
The Wanga kingdom was very similar to the Ganda kingdom and other
monarchies in Uganda, an unusual form of government for Bantu peoples.
Mumia was actually the last king in this line and was acknowledged by the
British as a "chief."
The UNHCR provides an excellent Time Line of Kenya History focussing on
the Luhya in recent decades.
Identity:
There are 18 "peoples" of the Luhya in Kenya and 4 in Uganda. Some
sources make reference to one Luhya people in northern Tanzania, but I
have not been able to determine what that refers to. None of the sources
which mention this have given a name or explanation. The Luhya call these
groups "houses" of the Luhya. The Luhya are culturally and linguistically
related to neighboring Bantu peoples, but exhibit differences.
Despite the tradition of origin in "Egypt," the Luhya culture and language
show relationship to the Ganda and similar Bantu in Uganda, whose
traditions indicate they came from Central Africa. Two commonly proposed
points of "dispersion" of the Bantu forms of speech are Southern Congo
(Zaire) and the Cameroons. An email correspondent named Osundwa
Wanjera also mentions the Cameroons as a point of origin of Bantu
language.* Osundwa kindly commented on various points we mention in
this profile.
These contradictory traditions are indicative of the mixed origin of the
group of peoples now called Luhya. Osundwa supports this multiple origin,
citing their diversity as we refer to here, and as we also find attested in
numerous published works. He also notes that the Luhya groups claiming
origin in Egypt are certain clans which retain their identity today.
Other Kenyan peoples speaking Bantu languages, such as the Kikuyu and
Meru, also have multiple origin traditions, indicating groups of their
ancestors came from different places. This is a common feature among
African peoples, as indeed in Europe and most parts of the world.
The Luhya are classified as a Bantu people, based on their language. The
name Bantu means "human beings." It appears that over a period of
centuries, successive waves of Bantu speakers migrated into the area.
There was thus a common underlying origin and language-culture base, but
with diversity over the years.
Tradition and linguistic characteristics of the various Luhya sub-groups
indicate that various small groups of Bantu-speaking peoples settled over a
period in these areas, in addition to various non-Bantu who came to adopt
Bantu speech. The area north of Lake Victoria has been a path of migration
for many peoples of various ethnicities, including Nilotic peoples, some of
whom have also become part of the Luhya peoples. They developed a
political unity during the latter stages of the colonial period.
Throughout the early years of living in this region, they were at war with
their Nilotic neighbors, the Teso, Nandi, Maasai and Luo. Records of these
wars date back to the 1750s. Despite this enmity, many Luhya families have
intermarried over long periods with the neighboring Luo, a Nilotic people.
It is common to find Luo names among Luhya, particularly the Ragooli
(Maragoli).
Osundwa rightly points out what has been mentioned in detail in more
technical published sources, that some peoples now associated and
identified as Luhya originated from these Nilotic groups. In this short
cultural profile on the Luhya cluster we cannot probe all the complex details
of the whole Luhya Federation's history. But for example, we know that the
name Tiriki derives from the Kalenjin ethnic name Terik. Details of these
and other intricacies in Luhya heritage may be found in the sources cited at
the end of this profile.
The western Kenya area is rich, fertile highland soil. The Luhya are
agricultural people living mostly off the land. In recent years many of the
youth have gone to the cities in search of work and a better life. But these
youth are extremely tied to tribal traditions and superstitions.
Language:
The Luhya groups do not all speak the same language. However, systematic
analysis of the continuum of Luyia speech does not find that there is a
unique speech form for every "house" of the Luhya. Linguists identify the
speech of most of the the Luhya groups as closely related dialects of one
language, which they group together under the name of Luyia, or Central
Luyia. Some Luhya communities speak varieties of this Luyia language
("Oluluyia" in the language itself).
The speech of the Bukusu, Nyore, Idakho-Isukha-Tiriki and Ragooli are
classified as separate languages. The triple name Idakho-Isukha-Tiriki
indicates that the speech of these three Luhya communities is so close that
they are considered one language with three dialects. The speech of the
Tachoni ethnic group, with a population of 47,000, is classified as one
dialect of the Bukusu language.
There are Bible translations in Ragooli (Maragoli), Bukusu and a translation
self-described as "Standard Luyia" language. The latter is actually in the
Wanga language. However, linguists classify the speech of the Wanga as
one of 10 dialects of "Central Luyia" or "Standard Luyia" in Kenya. Two of
these (Saamia and Songa) are also spoken in Uganda. This language is
listed in the Ethnologue as Luyia, with the language code luy.
Some list the Nyala people as one of the sub-groups of the Luhya. But there
are two different Nyala peoples, whose speech is different. East Nyala is
classified as a separate language in the Luyia cluster (language code nle),
which the speech of the West Nyala people is a dialect of the Luyia language
(luy). Many have trouble reading either of these three translations of the
Bible. The common languages used among the sub-groups are Swahili and
English. (In linguistic reference, the spelling Luhya normally refers to the
people and Luyia refers to the language. But in practice the two spellings
are interchanged in various sources.)
There is similarity between several of the Luyia languages and the Luganda
language of the Ganda (Baganda) of Uganda.
Political Situation:
The Luhya peoples became a politico-cultural bloc during the colonial
period moving toward independence. They are at peace with their
neighbors at the present time, although during the last elections there were
disturbances and open conflict with the Kalenjin. Many of the Luhya
peoples had already been incorpoorated into a unified political structure
and identity under the Wanga kingdom of Nabongo Mumia.
Being one of the largest three ethnic groups in Kenya, the Luhya federation
(called "nation" by some) influence politics greatly, especially in larger cities
such as Nairobi. The Encyclopedia Britannica states that the actual name
Luhya did not come into use until about 1930, when "was first suggested by
a local African mutual-assistance association."** Many resources report
that the term Luhya means "those of the same hearth."
Another Luhya source has suggested an explanation I have not heard from
any other Luhya source in exactly this way. Correspondent Roy Mahugu
proposes a different meaning, not related to the hearth of a home, but a
public gathering place. Mahugu points out that "in most of the dialects
spoken by the group referred to as Luhyas the word 'luhya' means a market
place or a meeting place, a place where people meet on specific days or
after attending to their daily chores."
Roy expands on this concept as a source for the common name "Luhya" or
"Luyia:"
In this regard any where people would meet there eventually would be
some commercial activities that's how it comes to refer to a market place.
However the purpose of people meeting was to sort out social as well as
moral issues, for instance if a member of society felt aggrieved by another
member it was in order for the aggrieved party to forward his case to elders
within the society for redress and as such there had to be an appointed
venue where such meetings took place, hence the name luhya.
The people who presided over such meetings were obviously respected
members of society who were refer to collectively as Aba Luhya literally
translated as the owners of the meeting venue.
That's the actual origin of the word luhya, subsequently Abaluhya.***
Customs:
The boys are given the responsibility of seeing after the herds and keeping
the fire burning at night. The girls help their mothers in the fields and in
food preparation. Circumcision for males and females is practiced. There
was once a period of training for adult responsibilities for the youth.
Circumcision is often done in hospitals now and the traditional training has
basically died out.
They have extensive customs surrounding death. There is a great
celebration at the home place of the deceased hosting dozens to hundreds
of people for a period of 40 days. Nowadays, there is often a shorter (1
week or so) celebration at the time of burial, then a single closing ceremony
again to end the 40 days. This had developed because so many Luhya
working in Nairobi must return to jobs rather than staying at the home
place for 40 days.
Being agricultural people, the children are taught how to care for animals
and plant the fields. The educational standards are average for Kenya.
Religion:
The traditional religion is animism and spiritism. Today they continue to
give honor to the ancestral spirits. The funeral is very important as a
custom to please the ancestral spirits. There are some key holidays such as
Lisaabo which is a remembrance of dead ancestors and the spiritual realm.
Sacrifices are made to please the spirits. There is great fear of the witchdoctors (bafumo) and wizards (amalose). These are often referred to as the
"night-runners" who prowl in the nude running from one house to another
casting spells.
Christianity:
Christianity was first introduced among the Luhya around 1902 by the
Friends Church (Quakers), who opened a mission at Kaimosi. That same
year the Catholic order Mill Hill Brothers came to the area of Mumias. The
Church of God of Anderson, Indiana, USA, arrived in 1905 and began work
in Kima. Other Christian groups such as the Anglicans (CMS) came in
1906. In 1924 the Pentecostal Assemblies of Canada began their work in
Nyan'gore. The Salvation Army came to Malakisi in 1936. The Baptists
came to western Kenya in the early 1960s.
The first Bible translation in a Luyia language was produced by Nicholas
Stamp in the Wanga language. Osundwa says he did this translation in
Mumias, the former capital of the Wanga kingdom of Mumia. There has
been a strong Christian witness among the Luhya in the twentieth century.
All of the Luhya peoples have been evangelized and profess Christianity.
Yet many mix Christianity with traditional religion.
An example of syncretism is a group known as Dini ya Msambwa founded by
Elijah Masinde in 1948. They worship "Were," the God of Mt. Elgon, while
at the same time using portions of the Bible to teach their converts. They
also practice traditional witchcraft. This movement originally arose as part
of an anti-colonial resistance. It is interesting that the Luhya name used for
the Creator God of Christian faith is Nyasaye, a name borrowed from the
Nilotic Luo.
In many ways it can be said that Christianity is not well understood among
the Luhya people. Many Luhya are church members, but it does not seem
to make a great difference in their lives. This may be partially due to the
colonial hangover and early missionary influences.
Various sources estimate that Luhya are 75-90% professing Christians.
Recent observers suggest that fewer than 2% have a personal commitment
to Christ.
_________________________
*Personal email from Osundwa Frederick Wanjera to Orville B Jenkins,
March 2007
**"Luhya," Encyclopaedia Britannica, Inc., 1997, Electronic.
***Personal email from Roy Mahugu to Orville B Jenkins, February 2006
For more on the Luhya Peoples
Internet
Bantu Peoples of Kenya – BlueGecko
Luhya – Encyclopædia Britannica Online
Luhya – Wikipedia
Luhya Clans and Culture – Abeingo Community Network
Luyia in Webuye (Haploid DNA Study) – Cornell University
Luyia Language Group – Ethnologue
Mumias Economic Woes
Time Line of Luhya History
Widow Inheritance Amongst the Kisa Luhya – UNHCR
Ayot, Henry Okello. History Texts of the Lake Region of East Africa.
Nairobi, Kenya: Kenya Literature Bureau, 1977.
Barker, Eric E. The Short History of Nyanza. Nairobi, Kenya: East African
Literature Bureau, 1975.
Makila, F. E. An Outline History of Babukusu of Western Kenya. Nairobi,
Kenya: Kenya Literature Bureau, 1978.
Ogot, B. A. ed. Kenya Before 1900: Eight Regional Studies. Nairobi: East
African Publishing House, 1978.
----- and J. A. Kieran. Zamani: A Survey of East African History. Nairobi:
East African Publishing House and Longmans, 1968
Were, Gideon S. A History of the Abaluyia of Western Kenya: c. 1500-1930.
Nairobi, Kenya: East African Publishing House, 1967.
-----. Western Kenya Historical Texts. Nairobi, Kenya: East African
Literature Bureau, 1967.
Based on an original profile written by Orville Boyd Jenkins and Gene R.
Roach August 1996
Revised and first posted 14 March 2003
Rewritten 22 September 2008
Last edited 23 April 2009
Copyright © 1996, 2008 Orville Boyd Jenkins
Permission granted for free download and transmission for personal or
educational use. Other rights reserved.
Email: researchguy@iname.com