Baluya Khurukakho is a political contemporary Luhya folk song by Sammy Mangara and Wanyonyi wa Kakai whose sober message is aimed at the political leadership of the Luhya. Released in the run up to the 2022 Kenya General elections, it can only be much needed and timely.
Sammy Mangara is a young Bukusu pop musician who hails from Khachonge in Kabuchai constituency of Bungoma County. Sammy, as he is known to his fans, is part of an emerging class of vibrant youthful musicians. A talented, aggressive bunch whose musical talents are taking over Bukusu music by storm. That some of them are enjoying fame and fortune, only serves to pull in more youths looking to build successful music careers.
Buoyed by the popularity of Kenyan political songs such as Ben Githae’s hit song ‘tano tena’ which propelled the President’s Jubilee government to a second term, this group of young musicians is unapologetic in their political choices. In similar fashion, Sammy Mangara holds nothing back as he aims for comparable effect with Baluya Khurukakho. In Lubukusu, the song’s title means: We, the Luhya, must lead.
Baluya khurukakho is real politik in their own words
It is this thirst to shape the political narrative on their own terms that has Mangara spitting excellent Lubukusu in his verses, while also tactfully throwing in Swahili words. With this mix, he aims for local effect (all politics is local so they say) even as he desires wider appeal among Kenyan voters.
Just like the hit song of the 2017 elections, Bindu Bichenjanga by Amos Barasa, Baluya Khurukakho has reverberated across mulembe nation with its strong message of hope. Its every tune, melody and verse holds hope that mulembe will be part of government after the 2022 August polls. The way this song achieves this, is by going hard on a sensitive topic in Luhya politics: Luhya unity. Indeed the song’s title, Baluya Khurukakho is a ralying call to Luhya political kingpins to unite.
Baluya khurukakho, the making of a contemporary Luhya political song
As you may know, Babukusu are the largest house of the Luhya. It must be said that our big brothers have done a commendable job upholding the ways of our forefathers; few do Luhya, like your average Bukusu. These two facts about the Bukusu, and by extension the people of mulembe are important, when it comes to our politics, in the following ways.
First, politics is about numbers and as such, Bukusu present a tantalizing catch for any politician worth their salt. Therefore just like the Maragoli, who make up the second most populous house of the Luhya, their ‘yes’ when it comes to politics, is important as they have the numbers.
Secondly, Babukusu, as our community’s foremost ambassadors of culture set the pace in many ways. For example, any product of culture (such as song or dance) that is accepted by Mbukusu is sure to resonate with the other sub tribe.
Raw emotions
As a result, when you consider these two facts, the simulating melody of Baluya Khurukakho is powerful. First, there’s the unmistakable sound of a harpist (omukhupetungu) playing our beloved seven stringed Luhya harp litungu. Litungu is a sound that strums our heartstrings. Then, there’s the familiar din of a drum expertly struck by a drummer (omukhupi), that stimulates the spirit.
[embedyt] https://www.youtube.com/watch?v=oILKdtJ2GHk[/embedyt]Sammy Mangara rides on the beauty of these beats to tactfully take on our current crop of elected Luhya leaders. In truth, Mangara needs such tact given his insinuations that this class of leaders have or are letting the community’s ambitions down are known to rouse raw emotions.
Sammy is playing with fire by charging these politicians guilty of scrambling over nabutundu as their Judas pay in exchange for betrayal of their brothers come 2022 elections. According to Sammy, the love of these politicians for quick gains kills the ambitions of our own to ascend to the highest offices on the land: the presidency.
The Politics of Baluhya Khurukaho
Baluya Khurukakho cautions leaders, in particular Members of County Assembly, that they will see dust if they chose to not support Luhya aspirations in the August polls. Truth be told: Sammy Mangara’s hit song is timely. In each of the general elections that have come after promulgation of the constitution of Kenya 2010, the five mulembe counties of Bungoma, Trans Nzoia, Kakamega, Busia and Vihiga, have failed to take a united stand. As a result, the community has faltered in using their numbers for political power.
It is no different this time. The ‘Earthquake’ political pronouncement by ANC party leader Hon. Musalia Mudavadi and Ford Kenya party leader Hon. Moses Wetangula to work together with Deputy President’s United Democratic Alliance in 2022, has sent shock waves across the nation. (More on this later)
Based on the timing of the release of this song, our guess is Baluya Khurukakho celebrated the recent political brotherhood between Mudavadi and Wetangula, however it mustn’t foreseen the birth of Kenya Kwanza. It is on the basis of this unity between these supremos of Kenya politics that the political message of this hit song draws inspiration from.
Fwesi khurukakho
With Mudavadi and Wetangula eating from one pot, the political aspirations of our community got new life. Thus with Baluya Khurukakho, Sammy is encouraging our leader to be like ingwe; courageous in the hunt for leadership in the government that will be post the August 2022 elections. Key to his message is the chorus which says ‘fwesi khurukakho’; a phrase in Lubukusu which with no apologies states that it’s our turn to rule.
If one considers that the Luhya community has practically been languishing in opposition since the 2003. Pardon me, I mean not to demean the reign of Moody Awori, but as a community, we are yet to scale the heights we scaled with Kutalangi Owmwani Micheal Kijana Wamalwa.
Wamalawa, who served as vice-president to retired President Mwai Kibaki in the Rainbow coalition, gifted the community hope and pride that we can do it. That if we work together politically, at the very worst we good for number two. In this light, Baluya Khurukakho, can be seen to be a dig at our election in-election out support of Raila Odinga and others ambitions.
Sammy Mangara’s thesis is Luhya’s have in recent regimes been politically side lined because of the disunity among those who we regard as leaders of mulembe nation. Using this song, he speaks for our political ambitions as the Luhya by asking our leaders to speak in one voice. That we should be our brother’s keeper in spite of perceptions of the weaknesses of each other as we are one people.
Spoiling for soup
The 2022 Kenya general elections is shaping up to be an out and out battle between two political formations: Azimio La Umoja and Kenya Kwanza. And the Luhya vote, well, is up for grabs againa. In Baluya Khurukakho Sammy Mangara and his compatriot Wanyonyi wa Kakai claim that it’s known who blocking Luhya aspirations. However, the way the chips are falling, it is hard to know which of the two groups of Luhya politicians in either of these political formations are guilty as charged.
As it is, Azimio La Umoja fronted by Raila Odinga has seduced notable Luhya leaders: Dr Eseli Simiyu, MP Tongaren, Wafula Wamunyinyi, MP Kanduyi and Omwami Eugene Wamalwa the Cabinet Secretary of Defence; they of DAP-K which by all indications is an Azimio affilate.
Fighting in the same corner is long serving COTU Secretary General cum political horse-trader Mzee Francis Atwoli who for lack of kinder words, is urging and bullying Luhya leaders to back Azimio La Umoja. Consequently, following Mudavadi’s ‘Earthquake’ accusations are rife that political games of deceit are at play. A number of MCAs and MPSs allied to ANC and Ford Kenya parties have defected to Azimio.
Meanwhile in the other camp, ANC, Ford Kenya and UDA politicians such as former Senator Dr Boni Khalwale, former Cabinet Secretary Rashid Echesa, Kimilili’s Didmus Barasa, Kimini MP Chris Wamalwa dozens of MPs, hundreds of MCAs and backed by none other than heavyweights Mudavadi and Wetangula are stomping all over the country riding high the tremors of the ‘Earthquake’.
kikionakanga khwakimanyile
With the stage set, the battle for Mulembe Nation’s huge vote basket is as vicious as ever. Do keep in mind that it is yet still not clear who is raining on whose parade; especially so given that the leading formations are yet to equivocally state who it is will be on the ballot as President and Deputy President.
That said, Sammy Mangara in Baluya Khurukakho while not naming names labeles those not supporting their own in an interesting way. Using the richness of Lubukusu language, he terms the spoilers as ‘kikionakanga khwakimanyile’ meaning, those who are spoiling the soup are known.
Shienyu ni shienyu
The Maragoli have a saying: uvugundu vwenya avene. In Baluya Khurukakho, the Sammy Mangara and Wanyonyi wa Kakai duo echoes this saying. They propose that the type of leadership that people of Western Kenya needs is one that will drink busaa at your ceremony even when it goes bad. They are categorical that we need our leaders to uphold leadership, kumukasa, as it is sacred.
Therefore, political hatred among leaders that’s currently fever-pitch high as evidenced by intense accusations and exchange of nasty words during rallies should be rejected by the voters. Instead, led by our leaders in and out of government, the community should rally behind its own. As the Maragoli say, when you bite your tongue you cannot spit out all the blood, meaning, even if there are disagreements in the family, you cannot reject them as if they are not your own.
Using the powerful analogy of the tragic end of a snake that comes to lie on top of a pumpkin, the musical duo emphasize the importance on unity as key to Western Kenya communities enjoying political power and the economic development as Mt Kenya nation does. In another analogy that calls for change in political tact, the duo mocks the community for insisting on having a relationship with an old woman. They liken this frivolous act to reading yesterday’s newspaper.
Baluya Khurukakho beyond politics
The social message of brotherly love prevails as Sammy and Kakai promote it through out the song. As an ode to social harmony, they praise our leaders whilst paying little regard to their shortcomings. This simple act is one of great humility and a sign of respect to our elders; especially as they take note of the immeasurable contribution of notable names in Luhya politics to Bukusu, Luhya and Kenyan community. Moreover as the song ends, they share the spirit of mulembe by sending out shutouts and greetings.