Modern ethnicities Diaspora Performing arts Government agencies Television Radio Newspapers The Bukusu people (Bukusu: Babukusu) are one of the 17 Kenyan tribes of the Luhya Bantu people of East Africa residing mainly in the counties of Bungoma and Trans Nzoia.

The Bukusu myths of origin state that the first man, Mwambu (the discoverer or inventor), was made from mud by Wele Khakaba (meaning "God the Creator") at a place called Mumbo (which translates to "west").

[citation needed] Anthropologists believe that the Bukusu did not become distinct from the rest of the Luhya population until the late 18th century at the very earliest.

[1] Together with other Luhya sub-nations, the Bukusu are thought to have first settled north of Lake Turkana at a place called Enambukutu.

This area was already inhabited by some Kalenjin sub-nationalities like the Laku, the Sabiny( known by the bukusu as basawinja), the Bongomek, and the Sebei, who were hostile to their new neighbors.

To protect themselves against these tribes the Bukusu built fortified villages, an ancient art from their origin in Misri.

Currently, the Bukusu mainly inhabit Bungoma, Trans Nzoia, Uasin Gishu, Kakamega and Busia Counties of Western region of Kenya.

Mwambu founded the cities of Kush, Nabibia (Nubia), Namelu (Meroe), Rwa (Alwa) and others including Soba and Balana.

Masaba, the father of Bukusu and Kisu, led the people to Embayi which was later to become Sirikwa, or the fallen kingdom.

It fell after the people disobeyed their God Khakaba, so he sent a giant boulder from the sky which hit the land of Mbayi, causing an earthquake followed by swarms of stinging insects, epidemics and other calamities which forced the subjects of Sirikwa to scatter.

The main body of the population headed south east and west under the banners of Basirikwa, Banabayi, Bakikayi, Baneala, Bamalaba and Bamwalie.

In addition, the practice of polygamy meant more hands to work the fields, an advantage in a society founded on agriculture.

Others argue, however, that the presence of the practice in the other Luhya tribes indicates an earlier adoption, before the Bukusu settled at Mount Elgon.

The ability of a girl to cook well, bear children and work in the fields were the main attractions of a potential wife.

The couple would then leave their home to live with a far-off relative for a while, until the boy acquired enough wealth to pay the original bride price, as well as a fine, to the parents of the girl.

The Bukusu highly approve of intermarriages between themselves and the BaMasaaba; they have similarities in codes of conduct, marriage customs, circumcision traditions and folklore.

Occasionally intermarriages would take place between them and the other communities and it was common practice for Kalenjin neighbors to give the Bukusu their sons to look after their herds of cattle.

The Bukusu also used to send their own young boys to grow up with Kalenjin or Maasai families, in some cases for espionage purposes.

When the family of the deceased migrated, they brewed beer (kamalwa ke khuukhalanga) for the ceremony of transferring the skull with them to the new home or settlement.

[10] Bukusu accounts indicate that both agricultural and pastoral economies have been practiced by the tribe for as long as can be remembered.

Early in the colonial period, the community resisted British encroachment, including notable conflicts such as the 1895 revolt at Lumboka and Chetambe forts.

These uprisings were some of the earliest organized acts of defiance against colonial forces in the region, as the Bukusu fought to preserve their autonomy and land from European control.

A key figure during this period was Elijah Masinde, a healer and spiritual leader who founded the Dini ya Msambwa movement in the 1940s.

This religious sect combined anti-colonial activism with a revival of traditional Bukusu spirituality and called for the end of British rule.

Their political leaders have included Michael Christopher Wamalwa Kijana, Masinde Muliro, George Welime Kapten, Musikari Nazi Kombo and Moses Masika Wetangula, Peter Kisuya, Wakoli Bifwoli, Wafula Wamunyiyi, David Eseli Simiyu, and Lawrence Sifuna.

In Dini Ya Msambwa, Elijah Masinde resisted colonialism and the extermination of the Luhya people's way of life.

They play trading jingle bells "chinyimba" as they call, visit all there relatives to inform them the date of circumcision.