Sengwer people

The Sengwer people (also known as Cherang'any and previously as Sekker, Siger, Sigerai, Segelai, Senguer, Senguel and Jangwel[1]) are an indigenous community who primarily live in the Embobut forest in the western highlands of Kenya[2] and in scattered pockets across Trans Nzoia, West Pokot and Elgeyo-Marakwet counties.[3] The Sengwer are sometimes portrayed as a component of the Marakwet people but are a distinct ethnic grouping.[4][5]

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The Sengwer people are currently a marginalized community and face significant threats to their identity and ancestral lands.[6] International and human rights organizations including the United Nations,[7] Amnesty International[8] and the Kenya Human Rights Commission recognize the Sengwer as indigenous peoples whose claim to the area goes back hundreds of years and have repeatedly raised concerns about human rights violations against them.[9]: 31–33 [10]: 3, 32–33, 60–61 [11]

History

Pre-19th century

Etymology

Following his Juba expedition, MacDonald (1899) noted of the 'Senguer' who previously 'dwelt on the Guash Ngishu plateau' stating that 'As "l" and "r" are interchangeable, "Senguer" of the Juba expedition is evidently the same word as "Jangwel", a term which Mr. C. Hobley found was applied by the Nandi to designate their tribe".[12]

In recorded accounts of the colonial era in Kenya, the people today known as Sengwer usually referred to themselves as such.

...Once the Cherangany were a powerful race called Sengwer...

— Sengwer chief Arap Kamussein at A.C.Hoey’s farm on 2nd October 1932[3]

Other accounts on the etymology consider the name a derivation from Karimajong. The Karimajong came to refer to them by the name of the cowrie shell ornament that Sengwer women of the 1700s and 1800s adorned themselves with - a dangling cowrie shell referred to as esigirait, pl. ngisigira in Karimojong. They thus came to be known as Siger, Sigerai, Segelai and Losegelai in some accounts.

Territory

At its largest extent, Sengwer 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. From Kose hills it goes down to join Moiben river. The boundary goes up river Moiben to the confluence of Ko’ngipsebe and Kimowo streams. It turns eastwards to cover areas of Maron sub-location in Emboput location in Marakwet District. Turning to the west it then goes to Kamolokon along Marakwet/West Pokot and Marakwet boundary. From here it drops to Sebit, Somor, then to Kongelai and up along Swom river. From Swom river to the confluence of Swom and Cheptenden river. From Cheptenden river to the confluence of Cheptenden river and Moiben river where these two rivers confluence with Kiboorom.

— Sengwer chief Arap Kamussein before the Kenya Land Commission on 2nd October 1932[3]

Way of life

The Sengwer prior to the 19th century herded a distinctive type of long-horned black cattle, postulated by Lamphear (1994) as being a cervicothoraic-humped Sanga crossbreed.

During this period, social groupings similar in concept to clans seem to have played a role in the social organisation of the Sengwer. One of these 'clans' was known as the Kacepkai. 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. Elgon region.[13]: 96 [14]

The Sengwer are credited with great mystical abilities and divination appears to have played a large role in their culture. The confederacy gave rise to the Meturona line of diviners among the Turkana, the Kachepkai diviners of the Pokot and the Talai diviners of the Uas Nkishu Maasai, the Nandi and Kipsigis.[13]: 96 [14]

The most notable element of Sengwer culture was an adornment of a single cowrie shell attached to the forelock of Sengwer women, a hairstyle that was also common to the Oropom who neighbored them to the west and north-west. This dangling cowrie shell was referred to as esigirait, pl. ngisigira and it is from this cultural feature that the Sengwer are said to have derived their name.

19th century

Towards the end of the 18th century, a drought captured in folklore as the Aoyate - the long dry time, struck. It appears that the factors that resulted in famine combined to decimate Sengwer identity.

The long-horned cattle that the Sengwer kept were devastated by the Aoyate drought. The drought decimated the Sengwer herds and the community disintegrated. Many famine refugees who tried to push eastwards died of starvation near Moru Eris, though some found refuge with the Dassanetch, Pokot and Karimojong.[13]: 91 

To the north, Ateker societies, notably the emerging Turkana who lived on the borders of Sengwer territory, began encroaching on Sengwer highland pastures. These societies led a radically different way of life to the Sengwer, a spartanly pastoral world view based on their early possession of hardy thoraic-humped Zebus that were much more resistant to heat stress, drought and disease. The Turkana had bordered the Sengwer for some time and their initial interactions had been peaceful though conflict, likely spurred by the drought, developed towards the end of the 18th century. Large parts of the Sengwer community, already decimated by the drought, were absorbed into the growing Turkana identity, becoming a territorial section known as Siger and probably forming several new Turkana clans, including the Siger, Swalika and Ngoleroto clans.[13]: 91 

According to Maasai tradition, the Chemngal were attacked by an alliance of the Uasin Gishu and Siria Loikop communities.[15]

To the east, rivalry was also developing with the Loikop (also known as 'Kor'), a Maa-speaking alliance that lived in close associations with various Cushitic-speaking peoples. Like the Turkana, the Kor kept some of the hardy Zebus which allowed them to withstand the Aoyate a lot better than the Sengwer and to absorb members of the community as their society collapsed.

To the south, some refugees were fleeing Turkana advances, who were raiding south into the Uasin Gishu where they were known as Kakesira, and can be associated with the Losegelai (Siger = Sigerai = Segelai) Maasai of the late 19th and early 20th century.[13]: 91 

Small numbers of Sengwer retreated into the forests and into small enclaves among the emerging Marakwet society where they retained elements of their identity. The Maasai coined a derogatory term for the Sengwer after they lost their cattle.

...We were robbed of our cattle by the Karamojong and then the Maasai laughed at us because we had no cattle, and called us Cherangany...

— District Commissioner Elgeiyo/Marakwet, Tambach, Report dated 11th October 1927[3]

20th century

By the early 20th century,

...the Sengwer (Cherangany) [were] a minority, unrecognized, marginalised, oppressed and discriminated against hunter-gatherer indigenous group...

— Assistant District Commissioner, Marakwet, letter to the Provincial Commissioner, Naivasha on 1st October 1918[3]

Recent history
Main article: Embobut

The Sengwer continues to be a marginalized community that is facing separate and significant threats to both its identity and ancestral lands in the present time.[6][16]

By 1980, the pressures of population growth of forest dwelling communities in Kenya, among them the Sengwer, came against the governments desire and efforts to control the forests. Repeated eviction attempts have been carried out since then.[17][18]

On 16 January 2018 herder Robert Kirotich was shot and killed and David Kipkosgei Kiptilkesi was injured by Kenya Forest Service officers. The Sengwer men were herding their cattle at the time. Both were unarmed. As of January 17, 2018, the European Union suspended its financial support for the Kenyan Government's Water Towers Protection and Climate Change Mitigation and Adaptation Programme (WATER), as a result of ongoing abuses of the human rights of indigenous people in the conservation areas.[19][20][21][22]

On 22 January 2018, a court in Eldoret issued an injunction requiring the government to stop the evictions until the Sengwer community's case was heard on 27 February 2018.[2] As of October, 2018, the Sengwar were preparing an international petition to be taken to the African Court on Human and Peoples' Rights in Arusha, Tanzania.[23]

Milka Chepkorir as one of the Sengwer People has been documenting all various testimonies about the effect on eviction to the Sengwer People. She said:[24]

Evictions have been affecting children from an early age, making it harder for girls to acquire the education that would help them recognize their legal rights, and develop alternative economic ways to provide for their families. Evictions not only affect Sengwer women, but also affect Sengwer girls, making them susceptible to harsh experiences and exposing them to situations where they are more vulnerable like getting into unions at an early marriage and most often with older men, thereby compromising their childhoods, and rights like education, play, reproductive health

The eviction still happened till 2020 and in the middle of COVID-19 pandemic. Kenyan Forest Service used the reason of protection and conservation of the forests as the reason for doing the evictions.[25] Though, the Sengwer people tells that their tradition has been conserved the forest for a long time. [26]

References
  1. MacDonald, J.R.L (1899). "Notes on the Ethnology of Tribes Met with During Progress of the Juba Expedition of 1897-99". The Journal of the Anthropological Institute of Great Britain and Ireland. 29 (3/4): 240. doi:10.2307/2843005. JSTOR 2843005.
  2. Lang, Chris (15 February 2018). "Threats of eviction against indigenous Sengwer people continue in Kenya". REDD-Monitor. Retrieved 21 January 2019.
  3. "Who are we?". SENGWER ETHNIC MINORITY INDIGENOUS PEOPLES. Retrieved 21 January 2019.
  4. FAMILIES TORN APART FORCED EVICTION OF INDIGENOUS PEOPLE IN EMBOBUT FOREST, KENYA (PDF). London: Amnesty International. 2018. Retrieved 15 April 2019.
  5. Lynch, Gabrielle (8 March 2016). "What's in a name? The politics of naming ethnic groups in Kenya's Cherangany Hills". Journal of Eastern African Studies. 10 (1): 208–227. doi:10.1080/17531055.2016.1141564.
  6. Muraya, Joseph (January 4, 2018). "Forest is our ancestral land, Sengwer community say resisting eviction". Capital News. Retrieved 21 January 2019.
  7. "Kenya / Embobut Forest: UN rights expert calls for the protection of indigenous people facing eviction GENEVA". United Nations Human Rights Office of the High Commissioner. 13 January 2014. Retrieved 22 January 2019.
  8. "Kenya: Sengwer evictions from Embobut Forest flawed and illegal". Amnesty International. 15 May 2018. Retrieved 22 January 2019.
  9. DAYS IN THE COLD: KHRC's Report into the Embobut Forest Evictions. Nairobi, Kenya: Kenya Human Rights Commission. 2014.
  10. Kenya National Commission on Human Rights (April 2018). A N INTERIM REPORT OF THE HIGH - LEVEL INDEPENDENT FACT - FINDING MISSION TO EMBOBUT FOREST IN ELGEYO MARAKWET COUNTY A KNCHR REPORT (PDF). Nairobi: KENYA NATIONAL COMMISSION ON HUMAN RIGHT S (KNCHR). Retrieved 22 January 2019.
  11. Vidal, John (7 January 2014). "Kenyan families flee Embobut forest to avoid forced evictions by police". The Guardian. Retrieved 22 January 2019.
  12. MacDonald, J.R.L (1899). "Notes on the Ethnology of Tribes Met with During Progress of the Juba Expedition of 1897-99". The Journal of the Anthropological Institute of Great Britain and Ireland. 29 (3/4): 240. doi:10.2307/2843005. JSTOR 2843005.
  13. Spear, T.; Waller, R. (1993). Being Maasai : ethnicity & identity in East Africa. London: James Currey. ISBN 0852552165.
  14. Lamphear, John (1988). "The People of the Grey Bull: The Origin and Expansion of the Turkana". The Journal of African History. 29 (1): 34. doi:10.1017/S0021853700035970. JSTOR 182237. S2CID 162844531.
  15. Jennings, Christian (2005). "1" (PDF). Scatterlings of East Africa: Revisions of Parakuyo Identity and History, c. 1830-1926 (PhD). The University of Texas at Austin. p. 98. Retrieved August 21, 2019.
  16. Mwanza, Kevin (January 24, 2018). "Sengwer 'hiding in the forest' amid pressure on Kenya to halt evictions". Reuters. Retrieved 21 January 2019.
  17. Mwiraria, Tom (6 July 2018). "Embobut Forest: The only home the Sengwer know". Daily Nation. Retrieved 21 January 2019.
  18. Hudson, Michael W. (October 26, 2015). "08:00 am ET In A Kenyan Forest, A World Bank-Backed Project Threatens A Way Of Life". Huffington Post. Retrieved 15 April 2019.
  19. "EU suspends its support for Water Towers in view of reported human rights abuses". Delegation of the European Union to Kenya. January 17, 2018. Retrieved 21 January 2019.
  20. Agutu, Nancy (January 18, 2018). "EU suspends Sh3.6 billion water project over Sengwer rights abuses". Just Conservation. Retrieved 21 January 2019.
  21. Ruto, Stephen (January 17, 2018). "Outrage after KFS wardens kill Sengwer herder in Embobut forest". The Star Kenya. Retrieved 21 January 2019.
  22. Mejer, Jakub (March 22, 2018). "Kenya is Violently Evicting an Indigenous Tribe in the Name of Water Conservation". Earth Island Journal. Retrieved 22 January 2019.
  23. Langat, Anthony (October 1, 2018). "The Sengwer have a plan to protect the Embobut Forest—and their way of life". Intercontinental Cry!. Retrieved 15 April 2019.
  24. Masudi, Hamimu (2019-06-26). "Kenya: 'There has been no life for us since we were moved out of the forest.'". Minority Rights Group. Retrieved 2022-04-20.
  25. Bhalla, Nita (2020-07-23). "Kenya's forest communities face eviction from ancestral lands - even during pandemic". Reuters. Retrieved 2022-04-20.
  26. Langat, Anthony (4 November 2020). "The traditions that could save a nation's forests". www.bbc.com. Retrieved 2022-04-20.
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