Among the Bukusu people, rain makers hold a special role as native people would depend on them for advice on matters of rain. They acted as the original ancient meteorological department that was more accurate and reliable.

These rain makers would also know when the rain season is nearing and advise farmers accordingly. In the process, the rain makers would demand for payment from the people of the area for causing the rain to fall.

One of the members of the nganyi Family in Luhya land that is famously known for predicting rainfall patterns. [ Photo | Courtesy]

Read) Nganyi family of Western Kenya

Rain makers (bakimba) possess cultural powers to predict, bring, divert or stop rain. They can divert rain to fall in a different place. Their main duties were two; khukimba (to bring rain) and khubisia (to divert rain to another area).

Among the Bukusu people, there are only specific clans that are associated with rain making. These clans include: Balunda, Bakhonjo, Bakangala, Babusia ba munja, Bailifuma, Bakhisa, Baafu, Bachesoli, and Bamutilu.

The process of rain making is done in a special kind of shrine called sikimbilo.

An individual is known to possess the rain making cultural spirit from childhood as eyes will cry tears that cannot be treated by artificial drugs. If such plus other symptoms are seen in an individual, elders would take that individual musikimbilo (a place where the rain making rituals are done) mostly situated where two rivers meet.

This is usually done very early in the morning. There are some herbs that the patient is given to chew and is then showed the process of managing to control rain in a process of khumwesaya kumusambwa and other technicalities involved.

The patient is then given some special herbs to chew and spit facing all the four points of a compass, then finally spit in the running water of the river while pronouncing some words like: “If it’s the rain making spirit, let it come as we are ready to hand it to the right person for the person to be normal”.

At the same time, fore fathers are mentioned to intervene in the cultural practice the rain gods to set the newly ordained rain maker to begin practicing. Forefathers from both parents are mentioned in this cultural practice.

If the newly ordained rain maker is under age, the cultural practice is done but the real rain making is deferred to be effected only when a person is married. Only men are known for this power to manage rain. After marrying the individual is then set free by the same elders to start practicing the rain making exercise.  

The power to make rain makes members of the Balunda clan to praise themselves saying they are Balunda Bamekhala Batikitia ekulu, meaning they have the ability to tickle the sky in a special way to make rain to fall.

Rain makers have the power to bring hail stones, but mostly clans that are associated with causing hail stones are Basombi, Basekese, Basime, Bamunaa, and Baumba. They were using hail stones to punish their enemies by destroying their crops.

Traditionally at the beginning of the year, local leaders and paramount chiefs would make specific announcements (bapa kumulasi), to invite all rain makers and pay them to bring rain.

Elders would order villagers to give chicken, goats and sheep to rain makers for the rain to fall, grass to grow for livestock to graze and to grow food crops.  

There lived a famous rain maker in Bukusu land called Matere wa Lumonya of Bakhisa clan at Kimilili village of Bungoma county. He belonged to the age set of basawa maliongobi, as he was circumcised in the year 1890.

He was visiting several kingdoms among the Luyhias to make rain, for example he was being invited by paramount chief Namachanja wa  Khisa of the Bakhone clan to come and make rain in the kingdom.

During such important invitations of a rain maker, all people would meet at the chief’s compound to give presents to the invited rain maker.

After receiving all the presents, Matere wa Lumonya would embark on his journey back home and rain would begin to fall immediately.  

Rain makers were very useful during funerals as they would divert rain to other places to give ample time for mourners to bury the dead.

A rain maker was invited to perform a few concoctions and put a traditional tray (lutelu) on the roof of the deceased’s house in the morning. Then (embobwa ye litore) banana inflorescence is put on a stick and then placed at a fire lit in the evening at the funeral (sisioso).

Alternatively, (likhola) dry banana leaf is tied around the waist of a female dog if the deceased is a woman, but if the deceased is a man the dry leaf is tied around the waist of a male dog to prevent rain from falling until the leaf falls off from the waist of a dog.

In some clans, a rain maker would put the inner wear (sitweya) of a very old woman in the clan on top the house having the corpse to prevent rain from falling until the sitweya is removed from the roof.

Some rain makers would take advantage of their power to prevent rain at the time when it is needed by people. In such a case local leaders would order security group to bring all rain makers advice them to release rain or else they risk a thorough beating.

When the famous Matere wa Lumonya died, people didn’t believe such a powerful rain maker would die. This prompted elders to compose circumcision songs in praise of him. One of the songs composed in remembrance of Matere is as follows:

Soloist: Matere Matere?

Chorus: ooh Matere kafwa bali alio oooh

Soloist: Matere wa Lumonya aliye?

Chorus: Haa Matere khakimba efula ooh

Soloist: Matere Matere?

Chorus: ooh Matere asingwila eraba oooh.

This song translates to:

Soloist: Matere Matere?

Chorus: ooh Matere died but people never believe.

Soloist: Where is Matere son of Lumonya?

Chorus: Haa Matere is making rain ooh.

Soloist: Matere Matere?

Chorus: oooh Matere is sniffing tobacco. 

Up to today this song about Matere the famous rain maker is very powerful during circumcision time. Rain makers are in their own class in society as they should be treated with care and total respect.