A CLAN IN CULTURAL CHANGE: THE CASE OF BALUNDA IN

BOKOLI DIVISION

PRESENTERS NAME : VIOLET NYABOKE OMWANGE

INDEX NO. : 36621101009

INSTITUTION : MATILI TECHNICAL TRAININGINSTITUTE

COURSE NAME : SOCIAL WORK AND COMMUNITY

DEVELOPMENT .

SUPERVISOR : MR. MASIKA

PRESENTED TO : THE KENYA NATIONAL EXAMINATION

COUNCIL AS A PARTIAL

FULFILMENT FOR THE AWARD OF

DIPLOMA IN SOCIAL WORK AND

COMMUNITY DEVELOPMENT .

EXAMINATION SERIES : NOVEMBER SERIES 2021

1
DECLARATION

I hereby declare that this entire business plan is my own understanding and produced work;

hence it has never been presented for making to any organization body.

NAME:…………………………………………………………………………

ADMISSION NUMBER: ………..……. SIGNATURE: …………….

DATE:……………………………………………

APPROVED BY:

LECTURER NAME: …………………………………………………….

SIGNATURE:………………………….DATE………..…………………

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TABLE OF CONTENTS

Contents

DECLARATION.........................................................................................................................................2
TABLE OF CONTENTS............................................................................................................................3
DEDICATION............................................................................................................................................5
ACKNOWLEDGEMENTS.........................................................................................................................6
ABSTRACT................................................................................................................................................7
CHAPTER ONE..........................................................................................................................................9
INTRODUCTION...................................................................................................................................9
1.0 BACKGROUND OF THE STUDY............................................................................................................9
1.2 STATEMENT OF THE PROBLEM........................................................................................................10
1.3 PURPOSE OF THE RESEARCH STUDY................................................................................................12
1.4 RESEARCH OBJECTIVES............................................................................................................12
1.4.2 Specific objectives.......................................................................................................................12
1.5 Null hypothesis...............................................................................................................................12
1.6 RESEARCH QUESTION...............................................................................................................13
1.7 JUSTIFICATION OF THE STUDY.........................................................................................................14
1.8 LIMITATION AND SCOPE OF THE STUDY........................................................................................14
1.9 DEFINITIONS OF TERMS...................................................................................................................14
1.10 CONCEPTUAL FRAMEWORK..........................................................................................................15
Figure 1.1 Conceptual framework assessing cultural change in Balunda clan.......................................15
1.8.1 Model of cultural change..............................................................................................................15
CHAPTER TWO.......................................................................................................................................18
Identity of the Balunda..........................................................................................................................20
2.2 PREVIOUS STUDIES ON THE CULTURE OF BALUNDA.......................................................................21
Invention of the folding coffin...............................................................................................................22
Categories of funeral customs and practices.........................................................................................22
Personal funeral customs......................................................................................................................23
Family customs......................................................................................................................................23
Community customs..............................................................................................................................23

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Culture and economic development.....................................................................................................24
2.3 conclusions......................................................................................................................................24
CHAPTER THREE...............................................................................................................................25
3.0 MATERIALS AND METHODODOLOGY....................................................................................25
3.1 INTRODUCTION...........................................................................................................................25
3.2 Research design..............................................................................................................................25
3.3 Target population............................................................................................................................25
3.5 METHODS......................................................................................................................................25
3.4 Sampling procedure........................................................................................................................25
3.5 Data Collection instrument..............................................................................................................26
3.5.1 Questionnaire................................................................................................................................26
SAMPLE QUESTIONAIRE........................................................................................................................26
3.5.2 Importance of questionnaire........................................................................................................26
3.6. Data Analysis..................................................................................................................................27
CHAPTER FOUR.................................................................................................................................28
RESEARCH FINDINGS, PRESENTATION AND INTERPRETATION............................................28
4.1 Introduction.....................................................................................................................................28
4.2.1 Demographic data........................................................................................................................29
4.2.1 Unique cultural beliefs among Balunda clan................................................................................29
4.2.2 BALUNDA BURIAL PRACTICE...............................................................................................30
4.2.2 Change in Balunda burial practice................................................................................................31
FIGURE 4.5 YEARS AFTER SETTLING AFTER THE BALUNDA SETTLED IN BOKOLI..........32
4.2.3 Factors causing cultural change....................................................................................................32
.1 MAJOR FINDING................................................................................................................................34
5.2.CONCLUSION...................................................................................................................................35
RECOMMENDATIONS.......................................................................................................................35
References ............................................................................................................................................36
5.4. LOCATION OF BOKOLI DIVISION.....................................................................................................37
QUESTIONNAIRE....................................................................................................................................38
A CLAN IN CULTURAL CHANGE OF BALUNDA IN BOKOLI DIVISION......................................................38

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DEDICATION

I dedicate this business plan to my parents Mr. and Mrs.Nyaboke brothers sisters and my

friends.

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ACKNOWLEDGEMENTS

I thank my supervisors for the guidance, invaluable comments and support through the course

study of writing this thesis.

I also appreciate my parents especially my father Mr. Nyaboke, my mom, my brothers and sisters

for the moral and material support

Last but not least I give all the glory to the Almighty God; He has been my pillars, strength and

guide in all I have been doing in my life.

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ABSTRACT

The objective of the study was to assess the Balunda cultural practices that were part of the

history of the clan since time immemorial. There have been cultural changes the researcher

would like to explain. The study was carried out in Bokoli Division within Bungoma County.

Data was collected through simple random sampling where 200 questionnaires were

administered to men and women of different age groups of the Balunda clan.

The results of the study showed that most of the Balunda people about 60% of (60 years and

above) still bury their dead in sitting posture. The other 40% of the middle aged have adopted

other ways of burying their dead leading to the decline of this cultural practice.

The study results showed the relationship between age and adherence to the burial customs of the

Balunda people. The old people still value the burial customs of sitting the dead while the youth

and the middle aged have some adopted the normal way practiced by other Bukusu clans.

The sample from the Balunda people (20-80 years ) revealed that the western

education ,technology and Christianity are some of the various factors that have led to the

decline of the Balunda burial practice. Some pointed out that burying a person while sitting is a

retrogressive practice.

The results of the study indicated that most women (60%) were against the burial practice among

the Balunda while 80% of the men strongly supported the practice. The study has demonstrated

that the cultural change among the Balunda people has been as a result of modernization.

Modernization has resulted in the restructuring the Balundas way of life and created a new world

view of how they carry out their cultural practices. However, measures recommended should be

7
urgently implemented so that we do not let our cultural heritage be eroded by the new way of

life.

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 CHAPTER ONE

INTRODUCTION

1.0 BACKGROUND OF THE STUDY

Balunda clan among the 18 clans of the Bukusu, the other clan’s include

Bauma, balondo, bamachanga, batecho, bakocho, balonjo, balisa and bamwela

Balunda are found in most parts of Bungoma County. These include Bokoli, East sang’alo,

webuye, kimalewa, Teremi and Bumula Sub County.

Balunda clan practiced traditional circumcision among the boys and also buried the dead

while sitting. Currently the two practices has changed in that they practice circumcision

where boys are taken to the hospital.

In case a member of the clan has died, some of the balunda do not bury the dead in sitting

position, the corpse are wrapped in animal skin ,and a stool , the symbol of power, placed on

the head. They believed that burying the dead in’ proper’way(sitting position)will ward of

the evil spirits but also show respect to the elders as they go to the other world. It is also a

way of connecting the community with the kings who they believe is watching over their

family even in death. The coffin was constructed to look like a reclining chair currently less

people among the Balunda do practice both traditional circumcision and burying the dead

while sitting this is due to modernization, intermarriage, shy away from traditional practices

and ignorance of their tribe.

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1.2 STATEMENT OF THE PROBLEM
According to the version collected by: G.S Were(WERE 1967;157FF), One branch of the

Balunda came from Egypt (misri) along the R Nile up to Esamoyo reached Lake Victoria,

Bugishu, turned northwards and finally settled at mabayi and sirikwa From mbayi they went to

Namarari(mbale) hence to solokho. They went bungoma specifically Bokoli division.

Another section, the kimilili cluster, left Egypt and went to Tobasia and Nabiswa in karamoja in

Eastern Uganda later; they went to mbayi near sirikwa. From here they proceeded to sengel after

which they went charengani hills. When they were harasses by the Abyssinians (Naibibi) they

went to Namarari and spread to parts like Bumula sub county, kimalewa and East sang’alo.

All Balunda were grouped in third migrations from mbayi on the top of Mt Elgon.those from Mt

Elgon made four migrations, first migration people migrated under the leardeship of kundu in

search of land for settlement, the Buganda are the descendants of these people. The initial

separation took place at the Bakaya village near Balunguyu in south East Busoga The second

waves of migration were from Mt Elgon these are the people who eventually settled in the

Bubuyuand the kimilili and kitale area at the present Bukusuland. These were headed by mubuyu

and his siyembi.

The third migration was done at Ebwayi, Bubuya, Buyembaand mwihalawaMango, all of which

localities are in Tororo area.they are said to have killed a flying dragon”endemu ya bebe” a

deadly snake in a cave at mwihala wa Mango

The fourth generation wave is taking place n the 20th century in south Bagisu in sebei district,

Uganda, kachiloba, kinyurusi, Nabiswaand wangatusi it is in this fourth wave that has enabled

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Balunda to completely encircle mt Masaba( Elgon)through the Eastern (Kenya) and Western

(Uganda)routes to eventually reconverge in Nabiswa. Kachiloba areas. The Western route passed

through Embayi the Bukusu ancestral home, Eastern passing through maliki.

Balunda are defined by political organization, they had a political leader who would preside over

all the affairs. There was omwami wa lichebe” who generally presided over the council of elders.

Balunda are defined by economic activities such as growing of cash crops like sugarcane, coffee

and tobacco. They also practiced food crop farming such as maize, millet, sorghums, beans, and

potatoes among others Balunda are also defined as social activities such as believing in supreme

GOD called Were. They also practiced traditional circumcision among the boys. They buried in

sitting position. They had sacred places where they worshiped Wele they were also rainmakers.

The study wish to investigate the reason behind the decline in cultural changes specifically

tradition circumcision and burying of the dead in sitting position.

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1.3 PURPOSE OF THE RESEARCH STUDY
To determine the cultural belief of the balunda clan of bokoli division

1.4 RESEARCH OBJECTIVES

1.4.1 Main objective

To assess the cultural change among the Balunda: burying the dead in sitting position and

decline in traditional circumcision.

1.4.2 Specific objectives

To investigate and examine why balunda used to bury the dead while sitting and why they have

stool, also to investigate why balunda have stopped traditional circumcision.

1.5 Null hypothesis

Modernization has led to Balunda clan stop both burying the dead and practicing local

circumcision .

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1.6 RESEARCH QUESTION

The research question which guided the study to capture pertinent issues regarding change

and dwindling in cultural practices in burying the dead and traditional circumcision

a)Why do Balunda bury the dead in sitting position?

b) What has led to Balunda decline in burying the copse while sitting

c)What are the consequences that may arise in case body is not buried in sitting

position.

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1.5RESEARCH ASSUMPTIONS

1.7 JUSTIFICATION OF THE STUDY

This study should be undertaken to help historians and people at large to know how , and

why Balunda practiced culture of burying the dead in sitting position as well as conducting

traditional circumcision .This study also will help us know reason behind decline in cultural

practices.

1.8 LIMITATION AND SCOPE OF THE STUDY

Access to historical information for the research was a great challenge . The information was

accessed at a fee for the purpose of filling the pre-set questionnaire .It also involved

travelling which was costly and tiresome.

1.9 DEFINITIONS OF TERMS

Culture – this is the habits, customs and behavior that is characterized by a particular
community

Migration – moving from one place to another

Customs – a way of behavior that bare believed by a person or a group of people .

1.10 CONCEPTUAL FRAMEWORK

The conceptual framework helps the researcher to understand the relationship between

modernization and cultural change among the Balunda clan. The assessment of the Balunda

cultural practices and beliefs helps explain the decline in the practice of burying the dead while

in sitting posture.

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Figure 1.1 Conceptual framework assessing cultural change in Balunda clan

1.8.1 Model of cultural change

Identification of cultural aspects of Balunda clan and types of cultural changes

 How different is the culture of the Balunda as compared to other Bukusu clans residing

in Bokoli Division

Discussion of the impacts of culture change on the Balunda clan and the significance of such

change

 How has the inevitable culture change due to modernization affected the general

culture of the Balunda clanin Bokoli Division and how rampant are such changes.

Interpretation of culture change in general and understanding as to why such changes occur

in societies

 Why does sush culture change occur specifically within the Balunda community in

Bokoli as well as in general societies.

CHAPTER TWO

2.0 LITERATURE REVIEW

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2.1 INTRODUCTION TO THE TITLE

2010 Constitution on culture

In chapter two on culture (1) “this constitution recognizes culture as the foundation of the nation

and as the cumulative civilization of the Kenyan people and nation .

(2) The state shall –

(a) Promote all forms of national and cultural expression through literature , arts , traditional

celebrations , science ,communication ,information , mass media , publications , libraries and

other cultural heritage.

(3) parliament shall enact legislation to-

(a) ensure that communities receive compensation or royalties for the use of their cultures and

cultural heritage;”

Also in chapter four part 2 on rights and fundamental freedom cap (32) on freedom of science ,

religion and belief and opinion (1) “every person has the right to freedom of conscience ,

religion thought , belief and opinion.

(2) Every person has the right , either individually or in community with others , in public or in

private , to manifest any religion or belief through worship ,practice , teaching ,or observance ,

including observation of a day worship.

(3) A person may not be denied access to any institution , employment , or facilities , or the

enjoyment of any right , because of the persons belief or religion.

MTTI Constitution on freedom of belief

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Chapter five , Article 9: Freedoms of members “ subject to chapter 4 of the constitution of

Kenya 2010 , MTTI members shall be entitled to the following freedoms:

a) Freedom of religion , belief and opinion . Every student has the right to freedom 0f

religion, belief and opinion.”

Matili Technical Training Institute do organize for annual cultural week (TAMASHA) in

every academic year. In 2018 the event was organized from Sunday 15th to Wednesday

18th .the theme being : “ Promoting cultural Diversity to enhance peace and unity.” The

activities included :

Inter-denomination mass

Cultural exhibition

Bull fighting

Mr. and Miss MTTI pagent contest

2.2.2 Bungoma county ministry of sports , gender and culture.

The county government of bungoma has a ministry of sports, gender and culture under Madam

Everlyne Kakai .The county ministry ensures the people culture and

Freedom of belief

Chapter 3 ,Article 9: Freedoms of members subject to chapter 4 of the constitution of Kenya

2010,MTTI members shall be entitled to the following freedoms.

17
a) Freedom of religion ,belief and opinion .Every student has the right to freedom of

religion ,belief and opinion.

Bungoma County Ministry of sports gender and culture .The county government of Bungoma

has a ministry ensures the peoples culture .The county ministry ensures the people’s culture and

beliefs which include right to bury the dead are fully observed and appreciated. The county has

set aside Mabanga training college where culture of people is observed.

Identity of the Balunda

Balunda clan shares many cultural attributes and with other Luhya groups.These include values

relating to life ,God, perceptions of humanity ,wealth and economic

activities,marriage ,health ,death and life after death.

Indeed many of these customs and traditions have gradually been changing with religious ,cum

technological advances in education ,health ,agriculture ,transportation ,communication and

lifestyle.

The Balunda have four distinct attributes which defines their identity and which defines their

identity and have never changed for over 6 generations .It is strongly held by all normal thinking

members of the community that if these were to change then the Balunda would be extinct as a

clan among the Bukusu These four principal attributes include:

All present day Balunda (Balunda woman) is called Namulanda and a man is called Mulunda.

All present day Balunda do not drink rain water .If a Balunda drinks rain water,they will surely

develop a skin rash associated with allergy.This has been proven medically and perhaps goes to

prove the blood lineage to the partriarch of the Balunda.

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A Balunda man cannot marry a Balunda woman as they are peole of one blood and under Luhya

customary law,that would be considered incest.

Most importantly ,all over the world ,all Balunda people are buried in a sitting position.The

corpse assumes a sitting posture facing Ebwayi (Amukura) Busia ,Kenya where their descendant

in living memory is said to have emigrated from wanga kings ,Nabongo are also buried in sitting

position inside their tombs but facing Buganda in Uganda where they originated.

2.2 PREVIOUS STUDIES ON THE CULTURE OF BALUNDA

The custom of burying the dead in sitting posture facing Ebwayi (legend)

The practice of burying the Balunda in a sitting posture facing Ebwayi has been a bone of

contention between the Balunda clan and local Catholic and Friends church in Bungoma County.

Oral legend has it that the practice started with the burial of the oldest Balunda elder surviving

during the migration of the Ebwayi.A heavy rain started to pour prompting everyone to rush with

their livestock and luggage for shelter .Due to old age ,the elder could not rush. The worriors

placed him in sitting posture in a dome shaped anthill cave to shield him from the rains .But the

rains turned torrential and the dome collapsed killing the elder still in a sitti ng position .When

the warriors returned to collect the elder ,they found him dead .In consultation with Balunda

elders ,it was declared that henceforth all Balunda males must be buried sitted.

As so it has been all these years ,without exception,including some of the most prominent

Balunda like Mzee Waraba Nabambali from Fuchoni,the late Mzee Kombo ,father to fomer

Webuye member of parliament Honourable Musikari Kombo and Dr. Moses Poipoi,Coordinator

MMUST Bungoma campus.

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Invention of the folding coffin
Balunda originally folded the corpse in an animal skin and buried it in a siting position.The

Balunda started consultations on how they would bury their dead but in sitting position but in a

decent manner that is not offensive to non community members.

By the 19th century ,unknown carpenters from parts of Bokoli and Dorofu provided the solution:

a folding coffin.Its is believed they might have copied from Pascillliano Opupa with Jackson

Makokha from Batura clan from Mungore Khasoko.The coffin is made in such a way that it can

lie flat (1800) when the body is lying in state for viewing ,but the coofin and modern day folding

coffins match any others in the market in terms of quality and “ beauty”.

Burial since 1970s meet high standards of decency and hygiene and the unique Balunda burial

has become a huge attraction to many non-Balunda mourners ,young and old ,mighty and

modest.

Burial in sitting position is not accompanied by any other “fetish” rites at all ,apart from removal

of tie and shoes from the body. Folding of the coffin is done after a priest or pastor has

administered the mass or burial service. Just before backfilling the grave. All religious

denominations demonstrate respect for this practice among the Balunda.

Categories of funeral customs and practices

There are three categories of funeral customs and practices within Balunda culture. They include

personal, family and clan customs.

Personal funeral customs

This include going to the river to shower in order to cleanse the body of the smell of

death ,sharing off the hair symbolize shaving off physical links with the dead as well as

hygien.They also do wailing openly upon bereavement symbolizing revenge for the dead and

20
frighten death from claiming any more members of the community death from claiming any

more members of the community.

Family customs
This include “lufu” (literally means wiping tears ,done 3-4 days after burial).Family gathers

together to officially end the official mourning period and discuss immediate administration

issues including debts owing and owed to the deceased.

Another important funeral rite is “ Lung’ayo’’ or makumbusho (Swahili) “ khukalusia

kamakumba” (gathering the bones).It is held 40 days following burial.The bones should be

gathered and tacked forever because of decomposition.

Finally ,important family custom is “ khulotia”.It is hunting and returning the spirit of the dead

back home.It is done to those who have left behind offspring. Among the Balunda, upon death

‘simakombe’(spirit) is released to wonder. It is therefore necessary go to the wild and bring

home simakombe (spirit).

Community customs
Remarrying of deceased’s widow (wife inheritance) in order to provide protection to window

and orphans.

Culture and economic development

Ronald Ingle hart (1997) argues that cultural change and economic development go hand in

hand. Modernization theorists Karl Marx (1973) and Daniel Bell (1973) argue that economic

development brings pervasive cultural changes. Others like Max Weber (1904) claims that

cultural values are and enduring autonomous influence on society. Culture change due to

economic development is associated with shifts away from absolute norms and values toward

values that are increasingly rational ,tolerant, trusting and participatory. The broad cultural

21
heritage of a society leaves on imprint on values that endures despite modernization. Weber

(1958) argued that religious values have an enduring influence on the institution of a society.

Huntington (1993) argues that the world is divided into cultural zones that were shaped by

religious traditions that are still powerful today despite the forces of modernization.

2.3 conclusions
The researcher concluded that due to the high population and intelligence of people in bokoli

division questionnaire method could work effectively .

CHAPTER THREE

3.0 MATERIALS AND METHODODOLOGY

3.1 INTRODUCTION

3.2 Research design

This is a descriptive study making a detailed examination of an abstracted sample from Bokoli

division population of the Balunda clan.Both qualitative and quantitative research techniques 3.2

22
3.3 Target population
The target group of study will be Balunda people of Bokoli Division.The old and young men and

women were both used in the study.

were applied during the data collection and treatment process.

Sample size

A sample unit for each group was represented by 300 men and women from the Balunda

clan.Time and cost factors contributed to determination of sample size.To manage the

exercise ,clustered simple random sampling was employed.Purposive sampling was used to

identify man and women from Balunda clan which provided complementary data

3.5 METHODS

3.4 Sampling procedure

The target populations for the study were the men and women both old and young from the

Balunda clan in Bokoli Division ,who were assessed through a survey.Mugenda (2000) defines a

survey as a an attempt to collect data from members of a population in order to determine the

current status of the population with respect tone or morevariables.According to Mugend (2003)

the simple random sampling technique which ensures each subject ,object or respondents have an

equal chance of representation. The researcher identified men and women from the Balunda clan

as the main target.

3.5 Data Collection instrument

3.5.1 Questionnaire

The research was carried out using both primary and secondary sources of data.Collection of

primary data involved the use of questionnaires, site visits and oral interview schedules. A total
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of 300 questionnaires were issued for the exercise .Out of these 300 were collected back.The

questionnaires were used to gather information concerning the Balunda cultural beliefs and

specifically the decline in the practice of burying the dead in sitting posture. Secondary data

included sited literature from libraries ,the internet and various publications.

SAMPLE QUESTIONAIRE
1. (i) What is your position in the clan ?
(ii) Do you still believe in pouring libation ?

Yes. No.

If yes state do you do so

3.5.2 Importance of questionnaire

1. it is cheap and quick other than other methods

2. Can use open and closed questions to collect data .

Disadvantages

1. Can get dishonest answers .

2. Un answered questions

3. Differences in understanding and interpretation

4. Some questions are difficult to analyze

5. Hard to covey feelings and emotions

6. Lack of personalization .

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3.6. Data Analysis
A large part of the information was qualitative .Data from the open ended questions were coded

to enable quantitative analysis .Quantitative data involved collecting data from the Bungoma

County Registrar of persons.

Descriptive statistics was used to summarize the basic features of the data provided by

respondents from field survey in the study. Together with graphical analysis using descriptive

numbers ,they form the basis of virtually every quantitative analysis of data.

The study used frequencies and percentages as they easily communicated the research

findings .The frequencies were used to show the number of times a response occurred or the

number of subjects in a given category. Percentages were used to compare sub-groups that

differed in proportion and size.

Inferential statistics was used to make judgments of the probability that an observed difference

between groups was dependable one or one that might happen by chance in this study. Thus,

inferential statistics was used to make inferences from our data to more general conclusions. In

relation to this, chi-square analysis were used to assess the relationship between the following :

how rampant is the culture change among the Balunda clan ,how modernization has contributed

to culture change and specifically in the practice of burying people in sitting posture.

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CHAPTER FOUR

RESEARCH FINDINGS, PRESENTATION AND INTERPRETATION

4.1 Introduction

This chapter presents the interpretation and discussion of the findings from the data collected

during the research field surveu ,in Bokoli Division within Bungoma County.The main areas of

concern were:

 To determine unique cultural beliefs among Balunda

 To assess how Balunda buried the dead

 To investigate if the Balunda still bury the dead in sitting posture or it has changed and

why?

26
  To identify factors that might have led to cultural change among the Balunda.

 To know the identities or what defines the Balunda clan.

The findings of the study were presented and interpreted as per the research questions.consistent

with the above mentioned research areas .The results were presented in tables ,pie charts and bar

graphs .Descriptive and inferential statistics were used for data analysis.

4.2.1 Demographic data

The parameters used from demographic characteristics in this study include:

Unique cultural beliefs among Balunda clan

Balunda burial practice

Identities that identify define the Balunda clan

Factors that might have led to change among the Balunda clan.

Those who support the Balunda cultural practices

4.2.1 Unique cultural beliefs among Balunda clan

The study considered the unique cultural beliefs among Balunda people and their existence in

present day. The figures in the table below show the decline in number of people that still

support and continue with this cultural beliefs and practices.

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Table 4.2 Cultural beliefs and practices still practiced by the Balunda.

Cultural beliefs and practices Men Women

Age 18-35 36-80 18-35 36-80 Total

groups

Sampled 75 75 75 75 300

Drink rain water 75 70 65 72 68 275

Support burying in sitting posture 75 40 70 30 50 190

Have a Balunda clan name 75 60 68 40 50 218

Do not marry from their clan 75 75 75 75 75 300

Out of the 300 respondents,275 people drink rain water ,and 25 people do not.Those who support

burying the dead while sitting were 190 out of the 300 respondents .Those who had the Balunda

clan name (mulanda and mulunda) were 218 out of 300 respondents. All the Balundas do not

marry from their own clanas they are people of one blood and it is considered as incest under

Luhya customary law.

4.2.2 BALUNDA BURIAL PRACTICE

Since the practice of burying the dead in sitting position is compulsory for only men ,most

women do not embrace it as they come from different cultures. However, most of the men and

women still strongly support the practice. Out of the 300 respondents,110 men and 80 women

strongly supported the burial practice. Out of these,70 were between 18-35 years while 120 aged

28
 young w
older me
older wo

between 36-80 years as shown below.

Figure 4.3 Those who support the burial practice.

Generally most men support the practice than women. This is shown in the figure below:

men
women

Figure 4.4 Men and women who support the burial practise

4.2.2 Change in Balunda burial practice

According to the version colleceted by GS Were (Were 1967)the Balunda people came from

Egypt and later settled in Bokoli Division.In the 1960s the Balunda still strongly adhered to all

29
their cultural beliefs which have gradually started decliningup to date.This is evident as

demonstrated below;

FIGURE 4.5 YEARS AFTER SETTLING AFTER THE BALUNDA SETTLED IN

BOKOLI

120

100

80

60

40

20

0
1960 1970 1980 1990 2000 2010 2020

4.2.3 Factors causing cultural change

Most of the respondents pointed out that modernization ,ignorance ,intermarriage ,western

education and shy away from cultural practices as some of the factors behind change in the

Balunda cultural practice and way of life as shown below.

30
FIGURE 4.6 FACTORS CAUSING CULTURAL CHANGE

90%

80%

70%

60%

50%

40%

30%

20%

10%

0%
intermarriage shy away modernization ignorance

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.1 MAJOR FINDING

Refers to the results of the researcher collected. Some of the major findings are as follows;

(i) The major causes of cultural change in Bokoli Division is modernization, intermarriage

and introduction of western education makes Balunda shy away from their cultural

practices hence leading to a cultural change .

(ii) Balunda people strongly belive in their cultural believes although they are declining up .

32
5.2.CONCLUSION

The researcher concluded that due to the poor policy leading factors for cultural change ar

modernization, intermarriage and introduction of western education that is leadind to decline of

balunda cultural activities and practices .

RECOMMENDATIONS

This project is very beneficial to students as it assists them to blend academic work with that of

the industry therefore much emphasis and importance should be given to project as it has

enhanced good relationship between me and the respondents .

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References .
1. Evolving World History Secondary Pupils Book 2

2. The Origin Of Species (2nd Edition )

3. The Bungoma County Government Gazette (2014)

4. African Communities Origin And Settlement (1960)

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5.4. LOCATION OF BOKOLI DIVISION

TO KIMILILI

W E

BOKOLI DIVISION

TO BUNGOMA

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QUESTIONNAIRE

A CLAN IN CULTURAL CHANGE OF BALUNDA IN BOKOLI DIVISION

Dear Sir/Madam,

I am a final year student pursuing a diploma in social work and community development at

Matili Technical Training Institute. I am carrying out a research in organization and retrieval of print

materials in the information centre with the aim of determining the effectiveness of organizing and

retrieving of print materials for use as source of information.

The findings of this study will be submitted to the Kenya National Examination Council (KNEC)

as a partial fulfillment of a word of diploma in social work and community development . Your

cooperation and positive response will be highly appreciated. Please state, tick or give comments as

appropriate.

2. (i) What is your position in the clan ?

(ii) Do you still believe in pouring libation ?

Yes. No.

If yes state why do you do so

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