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The Abagusii (also known as Kisii ( Mkisii/ Wakisii) in Swahili, or Gusii in Ekegusii) are a Bantu people speaking ethnic group indigenous to Kisii County and Nyamira County counties of former Nyanza Province, as well as parts of Kericho County and Bomet County counties of the former Rift Valley province of Kenya.
Studies of East African Bantu languages languages and anthropological evidence and history of contemporary Kenya (1980). 9783496001041, Reimer. ISBN 9783496001041 (1982). 9780520045934, University of California Press. ISBN 9780520045934 (2025). 081392085X, University Press of Virginia. 081392085X suggests that the Abagusii, together with Kuria people, Ngurimi people, Rangi people, Mbugwe people, Simbiti, Zanaki people and Ikoma people, emerged from East African Neolithic Agropastoralism and hunters/gatherers believed to have come from the North of Mt. Elgon. It's also believed that there was heavy influence on the Abagusii from Bantu peoples speakers Bantu expansion out of Central Africa and West Africa; certain groups of the Abagusii may have been assimilated from the Luhya people and Suba language speaking Suba people, which originated from west of Lake Victoria. The majority of Abagusii are closely related to the Maasai people, Kipsigis people, Kuria people, and Meru people of Kenya.
They speak the Gusii language, which is classified with the Great Lakes Bantu languages. However, the Gusii language together with the Kuria language, Simbiti, Ngoreme language, Rangi language and Mbugwe language are the few East African Bantu languages with structure and tense atypical of the other Bantu languages per recent studies of East African Bantu languages.
Among the Abagusii, the name Kisii does not refer to the people, but to a town—Kisii, also called Bosongo or Getembe by the locals, is the major native urban centre of the Abagusii people. The name Bosongo is believed to have originated from Abasongo, which means "the whites" or "the place where white people settle(d))", referring to settlers living in the town during the colonial era.
The other name used by the British in reference to Abagusii were Kosova/Kossowa which is derivative of the Gusii language expression "Inka Sobo", meaning their home. Another possible origin of this is the Kipsigis referring to the Abagusii as "Gosobe". The endonym is Abagusii (plural), and Omogusii (singular); the language spoken by the people is Ekegusii. The term "Gusii" supposedly comes from Mogusii, the founder of the community.
Linguistic and anthropological evidence, along with the historical context of contemporary Kenya,
An alternative theory proposing that the Abagusii originated from Northern Tanzania and other regions further south is similarly unsupported by historical evidence, as there are no records of the Abagusii establishing settlements in Northern Tanzania or in more southern areas. This perspective draws on the presence of culturally related groups such as the Kuria people. Nonetheless, there is currently no verifiable evidence indicating that the Abagusii established settlements in these regions.
In addition to these academic perspectives, Abagusii oral tradition recounts a migration from a location referred to as Misiri, situated north of Mt Elgon, possibly corresponding to present-day Egypt and Sudan. These earlier ancestors are credited as the founders of the six principal Gusii clans: the Abagetutu, Abanyaribari, Abagirango, Abanchari, Abamachoge, and Ababasi. It is also believed that this foundational group subsequently assimilated a faction of settlers from the region west of lake Lake Victoria, which corresponds to contemporary areas of Buganda and Busoga. These settlers are believed to have included individuals from the Luhya people and Suba language-speaking Suba people, who are also thought to have migrated from the same western vicinity of lake Lake Victoria.
Their warlike nature was deemed as a threat to British rule, especially the cattle camps the warriors frequented, and the British enacted punitive expeditions that raided cattle and crushed the warriors. This slowly brought an end to the pastoral and war-based lifestyle of most Abagusii.
The British introduced new immigrants to Kisii County and other parts of Kenya in the 1930s to work as soldiers, porters and farmers. These were the Ganda people, the Maragoli, the Nubi, and the Suba language-speaking Suba people (Kenya) from Rusinga Island, Mfangano Island, and sections of Homa Bay County. The Nubians were settled by the British in present-day Kisii town and worked as soldiers for the British government, while the Bantu-speaking Maragoli, Baganda, and Suba people were settled in Kisii town as porters and labourers on white farms and tea plantations. Some of the new immigrants introduced to Kisii town by the British have been largely assimilated into the Gusii society, but others, particularly the Nubi, never assimilated and still maintain their original settlement in Kisii town.
The relationship between the Abagusii and their neighboring Nilotic-speaking communities, including the Maasai people, Nandi people, Kipsigis people, and Luo people, has been the subject of various scholarly inquiries. Colonial perspectives often portrayed Nilotic communities as hostile and prone to conflict, and these perceptions continue to influence contemporary discussions in Kenya. Researchers such as Ochieng and Ogot have referenced these historical stereotypes in their analyses. Nonetheless, the Abagusii have generally maintained functional relationships with their Nilotic neighbors throughout both pre-colonial and post-colonial periods. Prior to colonization, the Abagusii engaged in barter trade with nearby communities, particularly the Luo, and occasionally collaborated to address challenges posed by cattle raiders. Overall, the coexistence between the Abagusii and adjacent Nilotic communities was mostly characterized by peaceful interactions, although there were instances of conflict related to cattle rustling and disputes over grazing land.
Today, the Abagusii still continue to keep livestock and poultry alongside farming, along with old agricultural practices; some crops they cultivate today include: cassava, potatoes, tomatoes, bananas, beans, onions, tropical fruits, and peas among others. Farming remains a dominant activity in Gusiiland due to high population density.
In the modern age, the Abagusii have established shopping centers, shops, and markets, further connecting them to the rest of Kenya, as opposed to their comparatively isolated pre-colonial economies.
Today, most Abagusii practice Christianity, with the four major denominations being Catholicism, the Seventh-day Adventist Church, Swedish Lutheranism, and Pentecostal Assemblies of God. A minority of Abagusii still adhere to their traditional religion, and others observe a syncretic form of their traditional religion and Christianity. Many still go to visit a diviner (" omoragori") who can point out displeased spirits of the dead and prescribe solutions for placating them.
The traditional Gusii compound had elevated Granary for storing crops, such as millet and other crops. The Abagusii customarily built fortified walls and dug trenches around their homesteads and villages to protect against cattle rustling and raids by neighbouring communities. However, in 1913, the cattle camps were abolished by the British, forcing Abagusii to live in dispersed homesteads.
The staple meal is obokima, which is a dish of millet flour or sorghum flour cooked with water to a hardened dough-like consistency. It is often served with rinagu, chinsaga, rikuneni, enderema, emboga, omotere, risosa, egesare, among other local green leaves consumed as vegetables. It's served with milk, particularly sour milk from livestock; it can also be served with any other stew. The Ekegusii word for "having a meal" ('ragera') usually connotes a meal involving obokima at the centre. By 1920s, maize was introduced to Gusiiland and had overtaken finger millet and sorghum as staple crops and cash crops. As a result, maize is now largely used to prepare obokima. Ritoke (plural: " amatoke"), a dish of cooked and flavoured bananas, is a popular snack, but is considered a supplemental food, and not a proper meal.
(2025). 081392085X, University Press of Virginia. 081392085X (1986). 9783871187605, Helmut Buske. ISBN 9783871187605 suggests that the Abagusii people originated from the Neolithic Agropastoralism and hunter-gatherer inhabitants of present-day Kenya, indigenous to the former provinces of Nyanza province and Rift Valley. The competing prominent theory by some scholars that the Abagusii migrated from Uganda is lacking, as there's no historical evidence the Abagusii settled in Uganda and have been known to only settle on the eastern slopes of the Kenyan side of Mt. Elgon.
Settlement in Gusiiland
Present-day Gusiiland, along with Kenya and East Africa at large, has been inhabited since the Neolithic period. As a result, its settlers have diverse origins. The first settlers were likely hunter/gathers similar to the Khoisan and Okiek people, which were followed by the Nyanza/Rift Cushites who replaced these hunters-gatherers, assimilating them, and settled during the Savanna Pastoral Neolithic period (c. 3200–1300 BC) The next group of settlers were Nilotic pastoralists from present-day South Sudan that settled in the area circa 500 BC. (1983). 9781872566047, British Institute in Eastern Africa. ISBN 9781872566047 The last group to settle in the area are Bantu languages speakers, whose Bantu expansion to the area began in 1 AD. (1998). 9780813920573, University Press of Virginia. ISBN 9780813920573 Several Nilotic and South Cushitic were assimilated into the Abagusii, whom are likely responsible for the Gusii practice of circumcision and other practices due to cultural diffusion.
Colonial era
The Abagusii were seen as warlike and fierce fighters by other ethnic groups, along with the Ameru, Kuria people and Maasai people; the Abagetutu specifically were seen as the most martial of all Abagusii Clans. This perception is evident in excerpts from the East African Protectorate Commissioner Sir Charles Eliot in early 1900s expeditions of Gusiiland and surrounding areas:
Post-colonial
In the post-colonial age, the Abagusii have expanded out of their traditional range, settling in the major towns of the Luo people counties, like Homa Bay, Migori County, Kisumu County and Siaya County as well as other Kenyan towns and cities. There is also a significant diaspora population in the United States (particularly Minnesota), the United Kingdom, Canada, New Zealand, Australia, and South Africa.
Relationship with other peoples
Relationship with Nilotic speakers and East African Bantu speakers
During the pre-colonial era, the Abagusii primarily interacted with their neighboring Nilotic-speaking communities , resulting in limited engagement with Bantu-speaking populations. This is reflected in the distinct features of Ekegusii, which differ from other Bantu languages. However, certain Bantu-speaking groups did maintain contact with the Abagusii before colonization, including the Kuria people, Zanaki people, Ikoma people, Rangi people, Mbugwe people, Ngurimi people, Simbiti, some Suba clans, and the Maragoli people. In the post-colonial period, interactions with other Bantu-speaking communities, both within Kenya and externally, have increased significantly due to British population relocations and developments in modern transportation.
Etymology of Bantu and relevance to Abagusii
The modern usage of the term "Bantu" was only developed in the 19th century with the advent of European colonization; prior to colonization, no such division existed in Africa. This categorization of Africa's people into distinct, internally homogeneous groups is seen as generalizing at best, and inaccurate at worst. In the context of the Abagusii together with Kuria people, Zanaki people, Ikoma people, Rangi people, Mbugwe people, Ngurimi people, and Simbiti, some linguistic and cultural evidence indicate that they may be more influenced by Nilotic and Cushitic communities than other Bantu groups.
Economic activities
Agriculture and herding
During the pre-colonial era, the Abagusii cultivated finger millet, sorgum, barley, pumpkin, and other native crops; ox-drawn plows and iron hoes were used for cultivating crops. However, the Abagusii were mainly pastoralists and hunter-gatherers who primarily relied on their cattle, goats, sheep, and to a lesser extent, poultry for food. In the 19th century, Europeans introduced tea, coffee, bananas/plantains, and most importantly, maize. By the 1920s, maize quickly replaced finger millet and sorghum as a staple and cash crop. By the 1930s, tea and coffee had become major cash crops.
Industrial activities
During the pre-colonial period, Abagusii produced iron tools, weapons, decorations, wooden implements, pottery, and baskets. The Abagusii also imported pottery from the neighbouring Luo community. Blacksmiths and other occupations that worked with iron and iron ore were highly respected and influential members of Abagusii society, despite not forming a distinct societal caste; smithing was largely carried out by men.
Trade
The primary form of trade carried out in pre-colonial times was barter, and mostly took place within homesteads, as well as with neighbouring communities, especially the Luo; tools, weapons, crafts, livestock, and agricultural products were commonly exchanged. Cattle were an important form of currency, and goats served a lower valued currency. Barter trade between the Abagusii and the Luo took place at border markets and Abagusii farms, and was mainly carried out by women.
Division of labor
Traditionally, Abagusii society divided labor between men and women. Women were expected to cook, brew, clean, cultivate and process crops, and fetch water and firewood; men were expected to herd, build houses and fences, clear crop fields, among other duties. Men were less involved in crop cultivation compared to women. Herding was primarily carried out by boys and unmarried men, and girls and unmarried women helped with crop cultivation. This division of labor has broken down over time, and women have gradually taken over many of the men's traditional duties.
Culture
Coming-of-age rituals
Among the Abagusii, circumcising boys without anesthesia around 10 is an important rite of passage. Traditionally, the Abagusii did not marry into tribes that did not practice circumcision, though this practice has declined in recent generations. The ritual typically takes place every year in the months of November and December, followed by a period of seclusion where boys are led in different activities by older boys. During this period, only older circumcised boys are allowed to visit the initiates. It is considered taboo for anyone else to visit during this time. In this period of isolation, the male initiates are taught their roles as young men in the community, and the code of conduct of a circumcised man. Initiated boys were also taught the rules of shame ("c hinsoni") and respect ("o gosika"). This is a time of celebration for families and the community at large. Family, friends, and neighbours are invited days in advance by the candidates to join the family in celebration.
Music
The Abagusii traditionally play a large bass lyre called obokano, alongside drums and flutes. Some of the notable musicians from the Abagusii community include: Mwalimu Arisi O'sababu, Christopher Monyoncho, Sungusia, Sagero, Riakimai '91 Jazz, Bonyakoni Kirwanda junior band, Mr Ong'eng'o, Grandmaster Masese, and to new-age musicians like Deepac Braxx (The Heavyweight Mc), Nyashinski, Omae Lion, Rajiv Okemwa Raj, Ringtone, Jiggy, Mr. Bloom, Virusi, Babu Gee,Vickyoung Ensanako, Brax Rnb, Sabby Okengo, Machoge One Jazz,Dela among others.
Art
The Abagusii are also known for their world-famous soapstone sculptures, called " chigware", which are mostly concentrated in the southern parts of Kisii County, around Tabaka town.
Religion
Prior to the introduction of Christianity and Islam to Africa, the Abagusii were monotheistic, believing in a supreme God called " Engoro"; this God is also popularly called " Nyasae", a loanword from the Dholuo dialect language, among Abagusii. The Abagusii believe that Engoro created the Universe, and was the source of all life. The sun (" Risase") and stars are both important in the Abagusii religion. Death, disease, and destruction of crops and livestock were considered unnatural events brought on by evil spirits, bad luck, witchcraft, or the displeasure of ancestor spirits. The Abagusii also revered medicine men and practiced ancestor worship, calling the ancestor spirits " Ebirecha."
Marriage
Traditionally, marriage was arranged by the parents, who used intermediaries called " chisigani"; these intermediaries acted as referees for the future bride and groom. After the parents negotiated the dowry, the wedding would be organized. The wedding ceremony involved a mentor, called an " omoimari", who could provide continuing support to the newly married couple. Marriage between members of the same clan was traditionally forbidden. Marriage was officially established through the payment of dowry in the form of cattle to the wife's family. Afterwards, the man and woman are officially considered husband and wife. Divorce is customarily not allowed among Abagusii, as marriage is considered a permanent union that is only disrupted by death. Currently, civil and Christian marriages are recognized among the Abagusii.
Household
The typical Gusii family unit is composed of a man, his wives, and their children, living on the same land. This was divided into two components: the homestead (" Omochie") and the cattle camps (" Ebisarate"). The married man, his wives, and their unmarried daughters and uncircumcised boys lived in the omochie. The ebisarate, situated in the grazing fields, was protected by the male warriors to defend against theft by cattle rustlers and raiders.
Architecture
A typical Gusii house has conical grass thatched roofs, and is typically round, though sometimes rectangular, in shape. Today, Gusii houses are still similar, though corrugated iron sheets and stone is sometimes used for the roofs and walls.
Cuisine
The original diet of Abagusii prior to colonization consisted of meat, milk, and blood from livestock, cereals from millet and sorghum, as well as fruits, vegetables, birds, edible insects (" chintuga"), and wild meat obtained through hunting and gathering. The post-colonial diet of Abagusii and other African tribes has been transformed and influenced by interactions with the European colonists that introduced new crops and farming methods to Gusiiland and Africa.
Social organization
The social organization of Abagusii is clan-based and decentralized in nature. The Abagusii society is less based on social/caste stratifications than other societies, and there was little hierarchical strata based on caste or social status. For instance, certain professions like iron smiths (" oboturi") and warriors (" oborwani"/" chinkororo") were generally respected, but did not form a distinct caste.
Political organization
The Abagusii had a decentralized and clan-based form of government. Each clan had their own independent government and leader; the clan leader ( "omorwoti/omogambi") was the highest leadership rank for all clans and was equivalent to a king/chief role. It is common for the Abagusii men refer to their peers within the community as " erwoti" or " omogambi" when talking. There were also lower leadership ranks unique to individual clans. Warriors held an important role as the defenders of the community and their shared wealth in the form of cows.
Notable Abagusii people
Further reading
External links
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