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The Lord Bless You And Keep You (Aaronic Blessing)

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Messenger: GARVEYS AFRICA Sent: 7/6/2017 4:39:43 AM

Messenger: Yahuhkhanahn Sent: 7/5/2017 1:01:45 PM

The Israelites of Hebrew origin are definitely the African Bantu.

Messenger: GARVEYS AFRICA Sent: 7/6/2017 4:40:37 AM

Messenger: Yahuhkhanahn Sent: 7/5/2017 4:22:10 PM

And the bantu who came from Misri are the Israelites

Messenger: GARVEYS AFRICA Sent: 7/6/2017 4:41:27 AM

i searched and cant find a 'some' anywhere.

Messenger: Yahuhkhanahn Sent: 7/6/2017 4:42:31 AM

Oh, my fault, I should have put a 'some' thereupon

Messenger: GARVEYS AFRICA Sent: 7/6/2017 4:52:27 AM

Good now we have gone from claiming all bantu speaking peoples are from israel to maybe some of them - mainly the Luhya of Kenya we can discuss this little further.

"The traditional religion of the Luhya is animism and spiritism. Today they continue to give honor to the ancestral spirits."

The Luhya of Kenya

Population: 5,300,600
Religion: Christianity and Animism

There are various migration traditions among the different Luhya groups. Some believe they migrated from Egypt. Other Bantu peoples as well as Nilotic peoples, have a tradition of origin in "Egypt." This is taken to mean an area along the Nile, in the Sudan or Ethiopia.

The first "white man" the Luhya had contact with was probably H. M. Stanley as he voyaged around Lake Victoria. In 1883 Joseph Thomson was the first European known to pass through on foot, and was influential in opening the region to Europeans after his meeting with King Nabongo Mumia. Afterwards, there were bloody skirmishes mostly with the Bukusu people (one of the Luhya groups), which came to be known as the War of Chetambe.

There are 18 "peoples" of the Luhya in Kenya and 4 in Uganda. Some sources make reference to one Luhya people in northern Tanzania, but I have not been able to determine what that refers to. None of the sources which mention this have given a name or explanation. The Luhya call these groups "houses" of the Luhya. The Luhya are culturally and linguistically related to neighboring Bantu peoples, but exhibit differences.

Despite the tradition of origin in "Egypt," the Luhya culture and language show relationship to the Ganda and similar Bantu in Uganda, whose traditions indicate they came from Central Africa. Two commonly proposed points of "dispersion" of the Bantu forms of speech are Southern Congo (Zaire) and the Cameroons. An email correspondent named Osundwa Wanjera also mentions the Cameroons as a point of origin of Bantu language.* Osundwa kindly commented on various points we mention in this profile.

These contradictory traditions are indicative of the mixed origin of the group of peoples now called Luhya. Osundwa supports this multiple origin, citing their diversity as we refer to here, and as we also find attested in numerous published works. He also notes that the Luhya groups claiming origin in Egypt are certain clans which retain their identity today.

Other Kenyan peoples speaking Bantu languages, such as the Kikuyu and Meru, also have multiple origin traditions, indicating groups of their ancestors came from different places. This is a common feature among African peoples, as indeed in Europe and most parts of the world.

The Luhya are classified as a Bantu people, based on their language. The name Bantu means "human beings." It appears that over a period of centuries, successive waves of Bantu speakers migrated into the area. There was thus a common underlying origin and language-culture base, but with diversity over the years.

Tradition and linguistic characteristics of the various Luhya sub-groups indicate that various small groups of Bantu-speaking peoples settled over a period in these areas, in addition to various non-Bantu who came to adopt Bantu speech. The area north of Lake Victoria has been a path of migration for many peoples of various ethnicities, including Nilotic peoples, some of whom have also become part of the Luhya peoples. They developed a political unity during the latter stages of the colonial period.

Throughout the early years of living in this region, they were at war with their Nilotic neighbors, the Teso, Nandi, Maasai and Luo. Records of these wars date back to the 1750s. Despite this enmity, many Luhya families have intermarried over long periods with the neighboring Luo, a Nilotic people. It is common to find Luo names among Luhya, particularly the Ragooli (Maragoli).

Osundwa rightly points out what has been mentioned in detail in more technical published sources, that some peoples now associated and identified as Luhya originated from these Nilotic groups. In this short cultural profile on the Luhya cluster we cannot probe all the complex details of the whole Luhya Federation's history. But for example, we know that the name Tiriki derives from the Kalenjin ethnic name Terik. Details of these and other intricacies in Luhya heritage may be found in the sources cited at the end of this profile.

The western Kenya area is rich, fertile highland soil. The Luhya are agricultural people living mostly off the land. In recent years many of the youth have gone to the cities in search of work and a better life. But these youth are extremely tied to tribal traditions and superstitions.

The Luhya groups do not all speak the same language. However, systematic analysis of the continuum of Luyia speech does not find that there is a unique speech form for every "house" of the Luhya. Linguists identify the speech of most of the the Luhya groups as closely related dialects of one language, which they group together under the name of Luyia, or Central Luyia. Some Luhya communities speak varieties of this Luyia language ("Oluluyia" in the language itself).

The speech of the Bukusu, Nyore, Idakho-Isukha-Tiriki and Ragooli are classified as separate languages. The triple name Idakho-Isukha-Tiriki indicates that the speech of these three Luhya communities is so close that they are considered one language with three dialects. The speech of the Tachoni ethnic group, with a population of 47,000, is classified as one dialect of the Bukusu language.

Some list the Nyala people as one of the sub-groups of the Luhya. But there are two different Nyala peoples, whose speech is different. East Nyala is classified as a separate language in the Luyia cluster (language code nle), which the speech of the West Nyala people is a dialect of the Luyia language (luy). Many have trouble reading either of these three translations of the Bible. The common languages used among the sub-groups are Swahili and English. (In linguistic reference, the spelling Luhya normally refers to the people and Luyia refers to the language. But in practice the two spellings are interchanged in various sources.)

There is similarity between several of the Luyia languages and the Luganda language of the Ganda (Baganda) of Uganda.

Political Situation:
The Luhya peoples became a politico-cultural bloc during the colonial period moving toward independence. They are at peace with their neighbors at the present time, although during the last elections there were disturbances and open conflict with the Kalenjin. Many of the Luhya peoples had already been incorpoorated into a unified political structure and identity under the Wanga kingdom of Nabongo Mumia.

Being one of the largest three ethnic groups in Kenya, the Luhya federation (called "nation" by some) influence politics greatly, especially in larger cities such as Nairobi. The Encyclopedia Britannica states that the actual name Luhya did not come into use until about 1930, when "was first suggested by a local African mutual-assistance association."** Many resources report that the term Luhya means "those of the same hearth."

Another Luhya source has suggested an explanation I have not heard from any other Luhya source in exactly this way. Correspondent Roy Mahugu proposes a different meaning, not related to the hearth of a home, but a public gathering place. Mahugu points out that "in most of the dialects spoken by the group referred to as Luhyas the word 'luhya' means a market place or a meeting place, a place where people meet on specific days or after attending to their daily chores."

Roy expands on this concept as a source for the common name "Luhya" or "Luyia:"

In this regard any where people would meet there eventually would be some commercial activities that's how it comes to refer to a market place.
However the purpose of people meeting was to sort out social as well as moral issues, for instance if a member of society felt aggrieved by another member it was in order for the aggrieved party to forward his case to elders within the society for redress and as such there had to be an appointed venue where such meetings took place, hence the name luhya.
The people who presided over such meetings were obviously respected members of society who were refer to collectively as Aba Luhya literally translated as the owners of the meeting venue.
That's the actual origin of the word luhya, subsequently Abaluhya.***
The boys are given the responsibility of seeing after the herds and keeping the fire burning at night. The girls help their mothers in the fields and in food preparation. Circumcision for males and females is practiced. There was once a period of training for adult responsibilities for the youth. Circumcision is often done in hospitals now and the traditional training has basically died out.

They have extensive customs surrounding death. There is a great celebration at the home place of the deceased hosting dozens to hundreds of people for a period of 40 days. Nowadays, there is often a shorter (1 week or so) celebration at the time of burial, then a single closing ceremony again to end the 40 days. This had developed because so many Luhya working in Nairobi must return to jobs rather than staying at the home place for 40 days.

Being agricultural people, the children are taught how to care for animals and plant the fields. The educational standards are average for Kenya.

The traditional religion is animism and spiritism. Today they continue to give honor to the ancestral spirits. The funeral is very important as a custom to please the ancestral spirits. There are some key holidays such as Lisaabo which is a remembrance of dead ancestors and the spiritual realm. Sacrifices are made to please the spirits. There is great fear of the witch-doctors (bafumo) and wizards (amalose). These are often referred to as the "night-runners" who prowl in the nude running from one house to another casting spells.

Christianity was first introduced among the Luhya around 1902 by the Friends Church (Quakers), who opened a mission at Kaimosi. That same year the Catholic order Mill Hill Brothers came to the area of Mumias. The Church of God of Anderson, Indiana, USA, arrived in 1905 and began work in Kima. Other Christian groups such as the Anglicans (CMS) came in 1906. In 1924 the Pentecostal Assemblies of Canada began their work in Nyan'gore. The Salvation Army came to Malakisi in 1936. The Baptists came to western Kenya in the early 1960s.

The first Bible translation in a Luyia language was produced by Nicholas Stamp in the Wanga language. Osundwa says he did this translation in Mumias, the former capital of the Wanga kingdom of Mumia. There has been a strong Christian witness among the Luhya in the twentieth century. All of the Luhya peoples have been evangelized and profess Christianity. Yet many mix Christianity with traditional religion.

Messenger: GARVEYS AFRICA Sent: 7/6/2017 5:06:49 AM

Genetically they have been found to be primaily a E1B1A group of people specifically E1b1a1a1g1a2 - defined by Z1725. This marker has been observed by The 1000 Genomes Project Consortium in Yoruba Nigerians and Luhya Kenyans

"Haplogroup E1b1a is mainly restricted to sub-Saharan Africa, where it reaches frequencies of over 80% in West Africa.[2] Rosa et al.(2007) and others suggest that it likely originated in and expanded from West Africa within the last 20,000 to 30,000 years based on the fact that the frequency and diversity of E1b1a in this region are among the highest found.[1][3]

E1b1a is barely observed in the Horn of Africa, North Africa, and Southwest Asia, where the E1b1b haplogroup dominates, and its small presence in those areas is generally attributed to the slave trade and/or the Bantu expansion.[4][5]

E1b1a is the single most common Y-chromosome haplogroup among people of Sub-Saharan African descent both inside and outside of Africa. It is observed at frequencies of 58%-60% in African Americans.[2] "Because it is also predominant in West Africa, many African-Americans also trace their genetic history to this line of descent. Members of this haplogroup can also be found in Great Britain." [6]

The evidence for an early expansion (or origin) into West Africa which is part of the Sudanese belt (a region south of the Sahara extending from western to central Africa) is more complex and perhaps involved a separate expansion. The tangible proof for a different expansion of E-M2 into West Africa from a Bantu Expansion is supported by previous studies which demonstrated that haplogroup E1b1a and its subclade haplogroup E1b1a7 also called E-M191, harbor opposite clinal distributions in the Sudanese Belt region, a finding that is at odds with the hypothesis of a Bantu Expansion of these two lineages in the area. For example, Haplogroup E1b1a7 has a frequency of 23% in Cameroon (where it represents 42% of haplotypes carrying the DYS271 mutation or E-M2), 13% in Burkina Faso (16% of haplotypes carrying the DYS271 mutation or(M2)) and only 1% in Senegal [7], whereas Haplogroup E1b1a* or E-M2 reaches its highest frequency (81%) in Senegal [8]. In other words, as you move to West Africa from west Central Africa the less subclade M-191 is found and the more M-2 is found, this lead Cruciani to concluded "A possible explanation might be that haplogroup E1b1a or E-M2 were already present across the Sudanese belt when the M191 mutation, which defines haplogroup E1b1a7, arose in central western Africa."

Messenger: GARVEYS AFRICA Sent: 7/6/2017 5:09:17 AM

Unless you are of the belief ISRAEL was and has always been within sub saharan africa, and not the area now known as middle east. Genetically the Luhya are intrinsically African, as in, not from elsewhere or surrounding areas as some of the Luhya-Israel links I have found have shown me on their maps. But why would an alleged Israel population practice animism and ancestral worship?

Messenger: Yahuhkhanahn Sent: 7/6/2017 6:04:32 AM

Theae scholars are totally wrong concerning some issues mentioned. Mystery babylon gone too far.

Come and live among the luhya yourself and experience the culture from a first hand perspective, then you shall see your scholars whom you worship their every word as if they were gods have totally gone astray in their studies, and incorporate hearsay and falsehood into their writings. May they burn in hell forever, and no respite be had unto them.

Messenger: GARVEYS AFRICA Sent: 7/6/2017 6:11:36 AM

To see what? How Christianity and Bible has taken them say from their traditions?

Messenger: GARVEYS AFRICA Sent: 7/6/2017 6:33:03 AM

The Luhya people traditionally believed in and worshiped only one god, Were (also known as Nyasaye ). Were was worshiped through intermediaries (go-betweens), usually the spirits of dead relatives. The spirits had considerable benevolent (positive) as well as malevolent (destructive) power and thus had to be appeased through animal sacrifices, such as goats, chickens, and cattle.

At the turn of the twentieth century, Christianity was introduced to Luhyaland and to the rest of Kenya. Christianity spread widely during the colonial period. The overwhelming majority of Luhya people now consider themselves Christians. Both Catholicism and Protestantism are practiced. Among the Abawanga, Islam is also practiced.

Despite conversion to Christianity, belief in spirits and witchcraft is still common. It is not unusual to find people offering prayers in church and at the same time consulting witch doctors or medicine men for assistance with problems.

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Haile Selassie I