Myths And Symbols Of The Luo And Nandi Identity

2.3 Symbols and myths
As per objective III of this research, one of the chief questions in this thesis is, how the Luo and Nandi identities are negotiated by myths and symbols and if symbols and myths reinforce cleavages between the two ethnic communities. Myths and symbols are based on the cultural foundations of an ethnic community. Although culture is not fixed or deterministic, it is the medium within which peacebuilding practices are shaped. Each and every ethnic community has its own “indigenous exceptionalisms” or ways in which it views things (MacGinty, 2008, pp.128-129). Mamdani (2002) in differentiating between cultural identity and ethnicity notes that, cultural identity that is, an identity founded on a communal culture is different
135). The myth of Luanda Magere can be used to explain how the two ethnic identities were formed and how the two communities perceive each other. The Luo and the Kalenjin have been neighbours for years. According to oral tradition, the Luo and the Nandi would frequently engage in battles (Miruka, 2001, p. 4; Lynch, 2010, p. 66). The Nandi warriors had acquired a reputation of being ferocious would “terrorize the Luo” (Imbo, 2002, p. 40). This brought a lot of shame to the Luo community. Lwanda Magere restored the honour of the Luo community by defeating the Nandi community in countless battles. Lwanda Magere became the savior of the Luo community and “lead the Luo to victories” (Imbo, 2002, p. 41). The Lang’o (Kalenjins) “suffered under the hands of Lwanda Magere, so they sought to find a way to bring him down. Folk tales posit that because they had looked for ways to defeat him and were not successful they finally decided to give Lwanda Magere a wife as a peace offering. However, the real task the beautiful lady had was to figure out the source of Lwanda Magere’s strength (Ogutu, 1995, p. 23). The Lang’o lady managed to seduce him in a manner like that used by the Philistines to eliminate Samson in the biblical story. She then discovered that the source of his strength was his shadow.
According to Donnan and Wilson borders and boundaries are “sites and symbols of power” (2001, p. 5). Therefore, when it comes to ethnic geopolitics, borders become a sort of identity marker. Borders and boundaries can be used to frame the thinking of an ethnic group based on the ethnic groups understanding of where their land spans, ancestral roots in a place or the injustices that cause loss of land. Land is sensitive issue. Collective imaginations or beliefs are powerful: shared or joint representations and images shape the framework of a group. It reminds them of symbol, an emotion laden moment, an exordium temporis. The exordium temporis, that is a founding moment in the nature of the group determines and aids group mobilization (Kaufmann, 2006; 2011). Kaufman (2001) posits that, language, history, and symbols are substantial in initiating and sustaining ethnic enmity. Jemma (2006) submits that ethnic identity is lithe, subjective and varies with inter-ethnic interactions which assist in the perpetuation of social differences. The view above is also held by Kaufman 2001. “The Nandi were intensely protective of their own territory, relentlessly xenophobic and feared any adulteration of their way of life (Trillo, 2002, p. 330). Before the construction of the railway line which is now symbolic to both the Luo and the Nandi, both communities would fight near the Nandi escarpment. A few Luos even resided near the escarpment. This