Two major groups referred to as 'Curo and Monia' are portrayed as having remained on at the original home, taking on a common name 'Turkana'.
It is also stated some settlers abandoned the Tarash to move south to the area beyond Mount Elgon[6] At its largest extent, Siger territory covered the northern parts of Uasin Gishu, as well as parts of Elgeyo-Marakwet, Trans Nzoia and a southern section of West Pokot; ...Commences from Kiporoom River in Uasin Gishu District.
It extends along Kapsumbeywet river through Ziwa (Sirikwa) centre, Moiben Posta and Kose hills in Uasin Gishu.
To the east; the Siger shared the plateau with the Chok (Chuk/Suk) people, a state of affairs that appears to have been established for some time.
The Siger herded a distinctive type of long-horned black cattle, postulated by Lamphear (1988) as being a cervicothoracic-humped Sanga crossbreed.
This clan was displaced during the Turkana invasion of Moru Assiger and were said to have become the diviners of a number of different peoples in the Mt.
[10]: 96 [11] The Siger are credited with great mystical abilities and divination appears to have played a large role in their culture.
According to Turkana traditions recorded by Lamphear, the Siger identity was annihilated by a variety of factors related to the Aoyate drought.
Many famine refugees who tried to push eastwards died of starvation near Moru Eris though some found refuge with the Dassanetch, Pokot and Karimojong.
[2] Other Maasai traditions concur with this assertion, noting that the Loosekelai (i.e. Sigerai/Siger) were attacked by an alliance of the Uasin Gishu and Siria communities.
In it is stated that the Kipsigis, Nandi and Tugen split following a series of misfortunes, notably drought and attacks by the Uasin Gishu Maasai.
[16] The totality of both narratives are however in congruence with the large scale movement of pastoralists from the plains into the forested areas, assimilation of forest-dwelling communities and wide-spread identity shift.
In spite of the oldest interviewees being alive at the time of the Maina initiations, Dobbs notes that "Although I made the most careful inquiries,I could find out nothing whatever about any circumcision age prior to 'Maina' (1856)".
[17] The second Lumbwa stream of clans consisted of the Tungo, Kipaa, Kipasiso and Kapchemuri (Chemuri) as well as Elgoni (Koni).
For instance, by the late 19th and early 20th centuries, the Kipasiso were highly sought out and "engaged to erect the korosiot sticks at weddings".