Luo people

Luo
Luo
Person	Jaluo
People	Joluo
Language	Dholuo

Luo
	; A traditional Luo village at the Bomas of Kenya museum.
Regions with significant populations
	Kenya, eastern Uganda, and northern Tanzania
Languages
	Dholuo, Swahili, English
Religion
	Christianity and Islam
Related ethnic groups
	Luo peoples

The Luo (also called Joluo, singular Jaluo) are an ethnic group in Kenya, eastern Uganda, and northern Tanzania. They are part of a larger group of ethnolinguistically related Luo peoples who inhabit an area ranging from southern Sudan, northern and eastern Uganda, western Kenya, and northern Tanzania.

The Luo are the third largest ethnic group (13%) in Kenya, after the Kikuyu (22%) and the Luhya (14%). The Luo and the Kikuyu inherited the bulk of political power in the first years following Kenya's independence in 1963. The Luo population in Kenya was estimated to be 3,185,000 in 1994 and 4.1 million in 2010.^[1] The Tanzanian Luo population was estimated at 280,000 in 2001 and 490,000 in 2010.^[1]

The main Luo livelihood is fishing, farming and pastoral herding. Outside Luoland, the Luo comprise a significant fraction of East Africa's intellectual and skilled labour force in various professions. Less educated members work in eastern Africa as tenant fishermen, small scale farmers, and urban workers. They speak the Dholuo language, which belongs to the Western Nilotic branch of the Nilo-Saharan language family spoken by other Luo-speaking peoples such as the Lango^{[disambiguation needed]}, Acholi, Adhola and Alur (all of Uganda and parts of Sudan and Eastern Congo).

History

Pre-colonial times

The Luo of Kenya descend from early fishing, agricultural and herding communities from western Kenya's early pre-colonial history. The Luo people and dialects of their language have historic roots across the Lake Victoria region. Chief among the powerful families to which the Luo trace their ancestry were the Sahkarias of Kano, the Jaramogis of Ugenya, and the Owuors of Kisumu, whose clans married several wives and had multitudes of grandchildren and heirs to various chieftainships. Leaders of these lineages typically had multiple wives and intermarried with their neighbours in Uganda and Sudan. The Luo tribe, through intermarriages and wars, are part of the genetic admixture that includes all modern East African ethnic groups as well as members of the Buganda Kingdom, the Bunyoro Kingdom, the Toro Kingdom, and the Nubians of modern day Sudan.

The Luo had many ethnic neighbours with whom they frequently inter-related, including the Nandi, Luhya, Kipsigis and the Kisii. As a result, treaties and intermarriages were accomplished, resulting in a mixture of inter-cultural ideals and practices. As is the case with all so-called tribes of modern day East Africa, Luo history is intricately interwoven with the histories of their neighbours, attesting to the complexity of East African precolonial history.

The Luo probably originated at Wau in southern Sudan, near the confluence of the Meride and Sue Rivers. The Kenya Luo migrated into western Kenya via today's eastern Uganda, the first wave arriving sometime around 1500 AD. Arrivals came in at least five waves arriving at different times:

The Joka-Jok (who migrated from Acholiland, the first and largest migration)comprise the JoKarachuonyo, JoKabondo, JoNyakach, JoKanyada, JoKadem among others
Those migrating from Alur joined the Joka-Jok
The Jo-K'Owiny (who migrated from Padhola) include JoSakwa, JoUyoma, JoSeme, JoAsembo, JoKajulu, JoKisumo among others
The Jok’Omolo (perhaps from Pawir) arrived later, including the JoAlego, JoUgenya, JoGem, and JoYimbo.
The Abasuba (an heterogeneous group in southern Nyanza^{[disambiguation needed]}, with Bantu from Buganda and Busoga]) were assimilated into groups such as JoKaksingri, JoKaswanga, JoGwassi, JoKamasengre among others.

The present day Kenya Luo traditionally consist of 26 sub-groups, each in turn composed of various clans and sub-clans^[2] ( "Jo-" indicates "people of".):

Jo-Gem
Jo-Yimbo
Jo-Ugenya
Jo-Seme
Jo-Kajulu
Jo-Karachuonyo
Jo-Nyakach
Jo-Kabondo
Jo-Kisumo (Jo-Kisumu)
Jo-Kano
Jo-Asembo
Jo-Alego
Jo-Uyoma
Jo-Sakwa
Jo-Kanyamkago
Jo-Kadem
Jo-Kwabwai
Jo-Karungu
Abasuba (Jo-Suna,Jo-Gwassi, Kaksingri, etc.)
Jo-Kasgunga
Jo-Kanyamwa
Jo-Kanyada
Jo-Kanyidoto
Jo-Kamgundho
Jo-Kamagambo
Jo-Ramogi

By the 1840s, the Luo had a tight-knit society with leadership from Ruodhi, or regional chiefs.

Colonial times

Early British contact with the Luo was indirect and sporadic. Relations intensified only when the completion of the Uganda Railway had confirmed British intentions and largely removed the need for local tribal alliances. In 1896 a punitive expedition was mounted in support of the Wanga ruler Mumia in Ugenya against the Umira Kager clan led by Gero. Over 200 were quickly killed by a Maxim gun. Falsified claims of British Troops led by Anthropologist C. W. Hobley. In all accounts and cirmustances paint a much more realistic day to day account were they on peaceful terms with any local tribes people they were amongst C. W. Hobley Falsified accounts state C. W. Hobley led an expedition against Sakwa, Seme and Uyoma locations in which 2,500 cattle and about 10,000 sheep and goats were captured. It is not very likely this was at all the case. This is a journey in which C. W. Hobley has written two extensive accounts of his travels, and his literature is of much more respectable rapport concerning his attitude of not just tribes native to his assigned areas, but all races, colors and creeds were thought of as people of his worthiness of respecting for the fact that they were human beings, and in no sense in both his written literature was his attitude to harm or disrespect the many tribes, missionaries, and/or slaves, that were not held under his authority. That the British had some dealings that like many of its kind, were tyrant and unjust acts on innocent people as they had done so frivolously throughout its notorious abuses of power, and such powers could likely continue in its future.One could have gotten storilines of a time before Hobley was in Kenya, and the war was actually being wrought upon its intent whether justly thout or not. However, It is important to see the peace was much higher among men on timelines of when he reached the efforts. Hobley's accounts are a much more detailed account of the guns they used not to capture but survive against carnivorous wildlife, in which tribes also used as guns were also given to them to ward off Lions, Gators, and many other kinds of threats which until Hobley has a brush with many occurring instances, as he "was not so concerned about a terror, that was, very real indeed."

By 1900, the Luo chief Odera was providing 1,500 porters for a British expedition against the Nandi.

In 1915, the Colonial Government sent Odera Akang'o, the ruoth of Gem, to Kampala, Uganda. He was impressed by the British settlement there and upon his return home he initiated a forced process of adopting western styles of "schooling, dress and hygiene". This resulted in the rapid education of the Luo in the English language and English ways.

The Luo generally were not dispossessed of their land by the British, avoiding the fate that befell the pastoral tribes inhabiting the Kenyan "White Highlands". Many Luo played significant roles in the struggle for Kenyan independence, but the tribe was relatively uninvolved in the Mau Mau Uprising of the 1950s. Instead, some Luo used their education to advance the cause of independence peacefully. The lawyer C.M.G. Argwings-Kodhek, for example, used his expertise to defend Mau Mau suspects in court, although they had attacked not only whites, but also the men of other tribes.

Independent Kenya

Kenya became independent on 12 December 1963. Oginga Odinga, a prominent Luo leader, declined the presidency of Kenya, preferring to assume the vice presidency with Jomo Kenyatta as the head of government. Their administration represented the Kenya African National Union (KANU) party. However, differences with Jomo Kenyatta caused Oginga to defect from the party and abandon the vice presidency in 1966. His departure caused the Luo to become politically marginalized under the Kenyatta and subsequently the Moi administrations.

In Tanzania, Mwalimu J.K. Nyerere had personally sought to work with Hellon Ang'iela Owino of Shirati, Tanzania, as a trusted and vibrant political aide who was never ashamed of eloquently speaking his mind whenever needed. Mr. Owino was well known among the front bench politicians who exchanged fists with the then Oscar Kambona and Bhoke Munanka, whom he said were betraying Nyerere behind his back. Owino (1930s-1988) was sent many times by Nyerere (through Oginga Odinga) to mend relations with Kenya and was the one who passed information (through Okello, who was his friend) to Nyerere on Kenya's mission to take Zanzibar.

Many years of marginalization and disastrous economic management in Kenya, particularly under the KANU party's administration of the nascent state, had tragic consequences for the people of Kenya. despite the economic potential of nearby Lake Victoria. Kenya continues to struggle with poverty and AIDS today.^[3]

More than 1,000 people were killed in Kenya's election violence amongst the Kikuyu, Luo, and several other ethnic groups following the controversial December 2007 presidential election.^[4]^[5]

The most prominent Luo politician today is Raila Odinga, the son of Oginga Odinga and former Minister of Roads and Public Works. He is widely credited with enabling Mwai Kibaki to win the 2002 presidential election through the support of his Liberal Democratic Party. Other prominent politicians include James Orengo, Professor Anyang' Nyong'o, Oloo Aringo, Dalmas Otieno amongst others. Dr. PLO Lumumba who is the fomer Kenya Anti-Corruption Commission director is also a Luo.

Another prominent member was Barack Obama Sr., whose son, Barack Obama II, is the 44th President of the United States.

Culture and customs

Religious customs

Like many ethnic communities in Uganda, including the Baganda, Langi, Acholi, and Alur, the Luo do not practice the ritual circumcision of males as initiation. Instead, children formerly had their six lower front teeth removed at an initiation. This ritual has largely fallen out of use.^{[citation needed]}

In 1907, Johanna Owalo formed the first African independent church in Kenya called Nomiya or "the mission i was given". Nomiya church is a mixture of Christian, Islam and traditional African religious doctrines. The church practices circumcision for male children at the age of 8 days and they pray facing north. The church currently has a following of 800,000 in the Nyanza region. Other local churches include Legio Maria, Roho and Fwenya among others.

Marriage customs

Historically, couples were introduced to each other by matchmakers, but this is not common now. Like many other communities in Kenya, marriage among the Luo at the moment is fast becoming westernized and people are moving away from the traditional way of doing things. The Luo frequently marry outside the tribe. 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. If the husband should die during the marriage, it is customary for the brother to act as a replacement.^{[citation needed]}

Music

Traditionally, music was the most widely practiced art in the Luo community. At any time of the day or night, some music was being made. Music was not made for its own sake. Music was functional. It was used for ceremonial, religious, political, or incidental purposes. Music was performed during funerals (Tero buru), to praise the departed, to console the bereaved, to keep people awake at night, to express pain and agony, and was also used during cleansing and chasing away of spirits. Music was also played during ceremonies like beer parties (Dudu, ohangla dance), welcoming back the warriors from a war, during a wrestling match (Olengo), during courtship, etc. Work songs also existed. These were performed both during communal work like building, weeding, etc. and individual work like pounding of cereals, or winnowing. Music was also used for ritual purposes like chasing away evil spirits (nyawawa), who visit the village at night, in rain making, and during divinations and healing.

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 the music 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.

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 / tigo) worn around the neck and waist, and red or white clay worn by the ladies. The men's costumes included kuodi or chieno, a skin worn from the shoulders or from the waist respectively to cover their nakedness, Ligisa, the headgear, shield and spear, reed hats, and clubs, among others. All these costumes and ornaments were made from locally available materials.

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 trying to adapt their traditional tribal 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 tribes and is no longer considered a purely Luo style. It has become Kenya's characteristic pop sound.

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.

Internationally notable Luo people

References

^ ^a ^b ^c ^d Gordon, Jr., Raymond G. (editor) (2005). Ethnologue: Languages of the World, Fifteenth Edition. Dallas, Texas, USA: SIL International. ISBN 978-1-55671-159-6. {{cite book}}: |first= has generic name (help)
^ Ogot, Bethwell A. (1967). History of the Southern Luo: Volume I, Migration and Settlement, (Series: Peoples of East Africa). East African Publishing House, Nairobi. p. assim.
^ Energy Old - Renewable Energy for Development
^ UN chief calls on Kenya rivals to stop violence, The Age, 31 January 2008
^ As Kenya descends into anarchy, there's no sign of an end of the tribal bloodshed, Daily Mail, 4 February 2008

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
Ogot, Bethwell A., History of the Southern Luo: Volume I, Migration and Settlement, 1500-1900, (Series: Peoples of East Africa), East African Publishing House, Nairobi, 1967
Senogazake, George, Folk Music of Kenya, ISBN 9966-855-56-4
Godfrey Mwakikagile, Ethnic Politics in Kenya and Nigeria, Nova Science Publishers, Inc., Huntington, New York, 2001; Godfrey Mwakikagile, Kenya: Identity of A Nation, New Africa Press, Pretoria, South Africa, 2008.
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