The Story of Benjamin Wekuke (Omuafu) and His Lineage In the heart of Bungoma, where the rolling hills meet the fertile plains, the story of Benjamin Wekuke (Omuafu) unfolds—a tale woven with threads of fire, family, and an unyielding spirit. His life, deeply rooted in the traditions of the Baafu clan, was shaped by the legacy of his ancestors and the trials he faced along the way.
Benjamin Wekuke was born in 1910 to Sitawa wa Maloba, a man whose life was as fiery and unpredictable as the flames his father tended. Sitawa, whose name meant “the colony of white ants” (Chiswa), was a man of resilience.
Born in Siritanyi, he grew up under the shadow of his father’s reputation, learning early on the delicate balance between chaos and order. He later relocated to Maeni, where he raised his family.
Tragedy struck when Benjamin was just six years old, as he lost his mother, Nandako. Her passing left a void in his young heart, but it also ignited a determination that would define him.
At the time, his younger uncle, Lukorito—father to the narrator of this story, David Maloba (Pictured) took Benjamin under his care in a serene area between present-day Mapera Village and Sosio Village in Kamukuywa. It was here that Benjamin Wekuke grew up, carving out his own path and working tirelessly to build a life independent of his father’s legacy.
Benjamin’s childhood was marked by various challenges. He did not receive a formal primary education but was deeply involved in rural life, playing soccer and contributing to family responsibilities.
At the age of 16 in 1926, he underwent the traditional rite of circumcision, a significant milestone that marked his transition into adulthood. He later joined a rural soccer team, where he played alongside future legends such as Elijah Masinde and Israel Khaoya.
In 1930, Benjamin married Rebah Namuoni (Omumeme). Together, they had three children: their firstborn, Sarah Naliaka Munyasia, in 1932; their eldest son, Musa Wekuke, Ritah Nasipwandi Lenah namameba, Daina Nabutilu and later, peter Namusole as the last born. Benjamin was a devoted father, instilling in his children the values of hard work, respect, and the importance of family.
In April 1944, Benjamin received a mysterious call that would change his life forever. Though the details remain shrouded in mystery, this event marked a turning point in his journey. While asleep, he had a vision instructing him to go to Mt. Elgon, known locally as Lukulu Lwa Sayoni.
The following morning, he obeyed the vision and climbed the mountain. What he encountered at the summit terrified him, and he fled, unsure of what to do next. Weeks later, the vision returned, this time directing him to a nearby river where he would meet a man matching a specific description.
Upon arriving at the river, Benjamin recognized the man as his Bakoki, Elijah Masinde (Omubichachi). Elijah revealed that he, too, had received a vision instructing him to wait for Benjamin. The two exchanged their experiences and strategized on how to fulfill the vision’s directive.
They soon learned that two others—Israel Khaoya (Omutukwika Mukitang’a) and Joash Walumoli (Omubuya)—were also chosen to join them. Together, the four set out for the mountain, embarking on a journey that would become legendary. While on the mountain, it said that the four witnessed an encounter with Wele – Khabumbi, who gave them details of their call and gave them a Swahili Bible.
When they returned from that pilgrimage, their loves never remained the same. There followed a life marked by miracles and unexplained incidents. Benjamin’s life took another dramatic turn after he served a 14-year jail term.
Upon his release, he settled in Ndalu, where he married his second wife, Rachel Nekesa (Omukana Musamo), from Furoi, Webuye East. Rachel bore him seven children, among them Wanjala Wekuke, James Muyakukha, Wafula Wekuke, Janepher Wekuke expanding his family and legacy.
Benjamin lived a quiet life, embodying the resilience and wisdom he had inherited from his father and ancestors. He passed away in 2001 at the age of 91 and was buried in Sango Village Muliro Sub location within Ndalu, leaving behind a legacy that continues to inspire.
As we tell the story of Benjamin Wekuke, we cannot escape the fact that Dini ya Musambwa (DYM), a religious and political movement, rose to prominence during the tumultuous years of World War II. The movement, which advocated for a return to the veneration of ancestors, was established as a response to colonial oppression and the erosion of traditional African values.
At its core, Dini ya Musambwa was a call to reclaim cultural identity and resist the imposition of foreign ideologies. The movement was founded by four principal leaders: Elijah Masinde, Joash Walumoli, Israel Khaoya, and Benjamin Wekuke.
These men, united by a shared vision, believed in the worship of one God, akin to the teachings of the Bible. However, they also emphasized the importance of integrating traditional African religious practices with their faith.
Their collaboration as independent preachers and anti-colonial agitators allowed them to effectively mobilize their community against colonial rule. They boldly urged their people to reject colonial ways, including the recruitment of African youths to fight in what they termed “the Mzungu war” (World War II), which they saw as a conflict that did not serve African interests.
Central to Dini ya Musambwa was the practice of pilgrimage to Mount Elgon, which they equated with Mount Zion (referred to as Sayoni in the Lubukusu language). Here, traditional sacrifices were offered, and prayers were made to Wele, the Most High God.
The movement’s leaders were selective in their use of traditional religion, carefully blending ancestral traditions with Christian teachings. They taught their followers that ancestral traditions and Christianity shared many similarities, particularly in their reverence for a supreme deity.
This synthesis of beliefs allowed Dini ya Musambwa to resonate deeply with its followers, offering an alternative to mainstream churches that had banned practices such as polygamy and female circumcision. The four founders of Dini ya Musambwa shared a unique spiritual connection. They received their divine calls on the same day, and their first pilgrimage to Lukulu lwa Sayoni (Mount Elgon) marked the beginning of their ministry.
Their unity and shared purpose made them a formidable force, and their message quickly gained traction, attracting followers not only in Kenya but also in Uganda. The movement became a platform for resisting colonial oppression and advocating for the rights of African communities.
Dini ya Musambwa’s origins are often traced to the late 1930s, with some sources, such as Audrey Wipper’s Rural Rebels (1977), suggesting its founding in 1937. Other documents place its emergence in the early 1940s, though no specific date is universally agreed upon.
Regardless of its exact inception, the movement gained significant prominence toward the end of the 1940s, becoming a vocal and vibrant force in the fight against colonialism. Elijah Masinde, often regarded as the foremost leader of the four, played a pivotal role in shaping the movement’s direction.
However, close associates of the time attest that each of the four founders had clearly defined roles and responsibilities, ensuring that their efforts were complementary rather than duplicative. Together, they led Dini ya Musambwa in its dual mission of spiritual renewal and political resistance. The movement’s anti-colonial stance and its calls for justice and equality made it a target of both colonial and post-independence governments.
Elijah Masinde, in particular, faced repeated detention under the regimes of Jomo Kenyatta and Daniel arap Moi. It is also rumored, though not verified, that he was jailed in Uganda for six months for opposing Milton Obote’s government. Despite these challenges, the leaders of Dini ya Musambwa remained steadfast in their commitment to fighting oppression and corruption, even after Kenya gained independence.
The rise and vibrancy of Dini ya Musambwa have been extensively studied by scholars such as Alembi (2000), Shimanyula (1998), and Wandiba (2004). Professor Vincent Simiyu has also contributed to the understanding of Elijah Masinde’s leadership and the movement’s impact. These studies highlight the movement’s significance as both a religious and political force in East Africa. However, following the death of Elijah Masinde in 1987, Dini ya Musambwa gradually faded from public view. The once-critical voice that spoke out against oppression and corruption grew quieter, and the movement’s influence waned. Today, the legacy of Dini ya Musambwa serves as a reminder of the power of faith, tradition, and resistance.
It also presents an opportunity for the Babukusu community and the wider nation to reflect on the values and leadership exemplified by the movement’s founders. As we recount the story of Dini ya Musambwa, we are called to examine whether the spirit of its beliefs and the courage of its leaders still resonate in our society.
The movement’s legacy challenges us to embrace the values of unity, resilience, and cultural pride, and to seek leaders who can inspire and guide us as Elijah Masinde, Joash Walumoli, Israel Khaoya, and Benjamin Wekuke once did.
As we conclude, let us take note that their story is not just a chapter in history but a call to action for future generations to uphold the principles of justice, equality, and tradition. Under the leadership of Prof. Wafula Okumu (Omuechalo), Bukusu Professionals—featuring among others Prof. Mukonambi Bwisa (Omubichachi), Prof. Kukubo Barasa (Omukiyabi), Prof. Moses Wanjala (Omuyemba), and Dr. Nyongesa Ikanda (Omukhone), Wakili Lumatete Muchai (Omuabiya We Yakando) to mention a few—emerged with a ten-point agenda aimed at transitioning the community into the future. Efwe Fwabene Foundation is currently in their hands, steering this conversation to the next level.
Their clarion call is OmuBukusu Akhaela ta, LuBukusu Lukhaela ta SiBukusu Sikhela ta
