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  Revolution shall come without Raila Odinga . It is a new done. When the heart is seduced, the mind is deceived, and when the mind is deceived, the hand is enslaved. When the hand is enslaved, the nation collapses, beautifully. Very few people can realize this spiritual patterns. May God bless my HERO Raila Odinga I loved you; Kenyans loved you, but God loved you more and it is a reason why He made you to be who you were. Tengeneza barara zetu mbele baba. Salimia masinde muliro,Elijah Masinde,Michael Kijana Wamalwa,Maina wanalukake,Israel Khaoya,My dad Lawrence Sifuna OMUMUTILU,Mukite owa Wanameme OMUMUTILI the hero like you and lastly my late prophet, uncle Walumoli OMUBUYA.

Mukite wa Nameme

 


In the 1790s, in the heart of Bukusu land, a child named Mukite was born to Nameme, and he was the great-grandson of Wafulumbe of the Batilu clan. During this era, the Bukusu people faced relentless raids from the Bamia warriors, who looted cattle, burned homes, and left villages in ruins. One such raid claimed the lives of Mukite’s parents, forcing the surviving Bukusu to flee in three separate groups one to Port Victoria, another to Marachi, and the third to Ebukabalasi, where Mukite grew up.

Mukite matured into a fearless warrior, and by 1822, fresh from his initiation, he began plotting a bold plan to reclaim the Bukusu's ancestral land and avenge the injustices they had endured. With the guidance of a seer and the rallying call of war drums, Mukite summoned the scattered Bukusu people who had been assimilated into other tribes. Once reunited, he trained them rigorously, built forts, forged weapons, and introduced innovative military tactics.
One of Mukite’s brilliant strategies involved dividing his army into two groups: the Engetut, who would engage the enemy first, and the Elamali, who would ambush the fatigued opponents. This tactic earned the Bukusu warriors a reputation for their unyielding endurance in battle. Under Mukite’s leadership, the Bukusu transformed from a scattered, vulnerable people into a powerful force.
When the Bukusu finally confronted the Bamia, the tables turned. Mukite’s forces decisively defeated the Bamia and reclaimed their lands from tribes like the Luo of Ugenya, the Abawanga, and the Abatachoni. Mukite’s victories didn’t stop there; he even triumphed against the Wakwavi (the Maasai of Uasin Gishu), a feat previously thought impossible. Not forgetting past grievances, Mukite also avenged the harassment his people had suffered at the hands of the Abanyala.
To safeguard their victories, Mukite formed a third group, the Bayoti, which included women as scouts and intelligence gatherers. Their role was pivotal in preventing surprise attacks and tracking enemy movements.
When the Bamia regrouped for a final assault, Mukite employed cunning tactics. The Bayoti poisoned the enemy’s water wells, and Bukusu archers launched poisoned arrows from hidden positions. By the time the exhausted Bamia warriors reached the battleground, they were already weakened. The Bukusu fought valiantly, and after hours of combat, the Bamia were thoroughly defeated. This marked the end of the Bamia threat, and a peace treaty was established between the two tribes.

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SOCIAL AND EQUALITY TO ALL

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My main agenda is adopting a Gramscian theoretical framework, the five parts of this volume focus on the various ways in which the political is discursively and materially realized in its dialogic co-constructions within the media, the economy, culture and identity, affect, and education. We focus at examining the power instantiations of sociolinguistic and semiotic practices in society from a variety of critical perspectives, this blog focus at how applied political linguists globally is responding to, and challenge, current discourses of issues such as militarism, nationalism, Islamophobia, sexism, racism and the free market, and suggests future directions. No peace, no unity, no coexistence hence all becomes vanity...! It's why the world is oval.