THE origins OF MODERN SLAVERY IN LUO HISTORY

History tells us that the Luo people emerged from the Semitic Nilo-Saharan- speaking, Cushitic people. Embarking on a great migration, they are said to originate from the ancient people of the Nile valley in Egypt (the Tekidi, Kush and Meroe).

The Luo settled in Wau in the Bar-el Ghazal region in South Sudan between 990-1125 AD but suffered a series of calamities that eventually wiped out their livestock, making them resort to fishing along river Nile for their livelihood. Eventually they began to separate into groups and sub-groups and continued their migration in different directions along the River Nile –  intermarrying with various groups they met and assimilating their cultures. Some Luo, e.g., the Shilluk people, conquered territory as far as Khartoum and established the Silluk Kingdom. Moving into Western Uganda they were eventually assimilated into Bantu culture. Usually however, these fearsome people of Anu, conquered those they encountered on their migrations.

It is thought that the Nilotic peoples can be traced to 3000 BC in South Suden, where traces of pastorilist culture has been found. Migration from the Nile Valley to Kenya is said to have originated slowly in 1000 AD but oral historians speak of 4 waves of Luo migration. The migration into Uganda and Northen Nyanza is said to have started in earnest in the 15th Century and continued up until the early 20th Century. Moving along the River Nile and following the shores of Lake Victoria the Luo peoples ended their migration in what was to become known as Nyanza, Kenya. Nyanaza is a noun, meaning a large body of water – the reference here is obvious. In every inhabited place the Luo encountered, they fought the peoples they met, usually conquering; displacing and/or enslaving them. The members of expelled cultures who remained were assimilated into Luo culture, usually through enslavement.

These conquered people lost their lands and properties to the Luo. This loss of the lives they previously knew resulted in a reduction, and sometimes a total loss, of the capacities for choice and well-being. Thus creating an enforced  dependency on the conquering Luo culture. Those members of defeated cultures who were not enslaved or displaced, often became victims of circumstances. Finding themselves, not coerced through slavery, but rendered vulnerable to economic pressures and power – dependant for their existence on personal contacts with the Luo invaders. Creating the start of a work for food relationship for adults and children alike. This sowed the cultural seeds for what we will discuss later in the project. Adults were made to till the land and tend cattle, whilst children were expected to milk cattle and tend the sheep and goats. These relationships, over time, led to further cultural intermarriage and assimilations.

Today, around the lowlands at the foot of the Nandi Hills in Kisumu County, there exists large bodies of the decendants from defeated Kalenjin and Kisii cultures. These communities are the remnants of the Luo invasion. Historically, the Luos have always lived in lowland areas. Consequently, having conquered the indigenous Kalenjin and Kisii peoples, the Luo drove the defeated peoples into the highlands. Creating  space for themselves in the lowlands. These days the sub-cultures that remain have been assimilated, speak Dho Luo, and many, but not all, practice Luo traditions. Some traditions, e.g., Female Genital Mutilation (FGM) are still practiced in some Kissi sub-groups.

The Luo in Nyanza today

48% of the Kenyan population lives in severe poverty (Kenya National Economic Survey, 2016). High unemployment rates, low levels of literacy and limited economic alternatives contribute to all manner of social pathologies, such as child slavery. The European Union estimates that there are up to 1.9 million child labourers in Kenya.

Migori County sits on the shores of Lake Victoria in western Kenya, with the lake creating a border. Migori also borders the counties of Homa Bay to the north, Kisii to the northeast, Narok to the east and southeast with Tanzania situated to the south and southwest. The area relies heavily on farming, mining and fishing to sustain the local economy (Kenya National Bureau of Statistics, 2017). Recently, the Kenya Planters and Agricultural Workers Union reported that children between the age of five and 17 were being recruited as domestic workers, sex workers or manual labourers in mines, sugar plantations, quarries and in the fishing industry (Knowledge Bylanes Monday October 2, 2017).

Some of the devastating micro level results of modern slavery in the region,include child molestation, sexual exploitation, child marriage, female genital mutilation, school drop-out (especially primary school), low-transition rate, early pregnancy, and rampant violation of human rights. Despite this, to many living in Nyanza (the region is no longer formally known as Nyanza Province) there is a clear evidence that the consequences of such social ills are often understood to be part of the everyday experiences of poverty, and powerlessness. Often, ‘people do not know what they don’t know’ and such social pathologies are not understood to be micro representations of modern slavery. Whilst causing much pain and suffering, they do not often form part of the collective critical consciousness and as such are not commonly perceived as modern slavery by marginalised citizens – unless they are presented with the opportunity to think and reflect critically on them through dialogue with their fellow citizens. This, in part, is the purpose of this project.