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anti-tribalism | anti-ethnic hatred

[. @Jb5Rf]

@MwendaKev @GacheriNdumba Misri is also a myth that doesn’t appear in any colonial era texts.

Both Misri and Mbwa are likely post-colonial revisionism.

[. @Jb5Rf]

@MwendaKev @GacheriNdumba Neither Egypt or Shungwaya are authentic Meru myths.

Shungwaya (a place in Lamu County) is a Swahili origin myth that was adopted by many other coast region tribes.

Colonial era Meru oral traditions don’t mention Mbwa or Shungwaya.

Usually, it’s not that different from nearby

[. @Jb5Rf]

@KirituChege E-M293 is Cushitic speaker subclade, but it is eleveted in Southern Cushites.

No, it isn’t specific to Egypt.

[. @Jb5Rf]

@Fon_Miko @theutdcode It was actually common for pastoralists to do cultivation, and vice versa

[. @Jb5Rf]

@herroboter The only similarity is that God lives in a mountain

Other than that, very different beliefs

[. @Jb5Rf]

@herroboter Many belies much more similar to Bantu speakers from other parts of Africa

Sky Gods (sometimes with a female counterpart, which exists in Batemi), snake worship, superstition, magic, the idea of “God created man and woman” Adam and Eve creationism that is common in East Africa

[. @Jb5Rf]

@TiskTusk Southern Cushites didn’t even have age-set system; this institution is from Southern Nilotic speakers.

The circumcision customs is a mixture of Southern Cushitic and Southern Nilotic.

No Savannah Pastoral Neolithic sites indicate iron working.

[. @Jb5Rf]

@TiskTusk The idea that iron smelting came from the Gumba originated from a speculation during the colonial era, where kikuyu claimed that because there was iron working sites near Gumba pits then they must have been iron workers.

The pits themselves only show evidence of obsidian tools.

[. @Jb5Rf]

@Fur_aha @TiskTusk Father Monclaro 1569,
Dos Santos 1609, events take place in 1580s and 1590s.

All mentions of “Mossegejos,” the Proto-Thagicu group

[. @Jb5Rf]

@TiskTusk The history of Kikuyu and their ancestors has been documented since 1569. 50-70 years before Dundas 1908 is at the earliest the late 1840s; Kikuyu history has been consistently documented from this decade up to now.

No mention of any of these events.

[. @Jb5Rf]

@TiskTusk Until ~1878.

Larussa sounds like it could be “Arusha,” a Bantu tribe from Tanzania.

And Atwa/ “Twa” in Kenya context usually means Dahalo; Kikuyu call the Dorobo/Ogiek “Athi,” derived from Bantu word “Asi,” which means aboriginal.

Story gets so much wrong.

[. @Jb5Rf]

@TiskTusk Acquiring their land and becoming the new owners of the land.

This is basically every Kikuyu oral tradition that was verified by the people.

[. @Jb5Rf]

@TiskTusk Dundas 1908 are not legitimate origin stories; instead, they were most likely fabricated by the European author.

Kikuyu denied those same traditions 2 years later in Routledge 1910.

Kikuyu oral traditions are usually something like:
Daughters of Mumbi, meeting aboriginals,

[. @Jb5Rf]

@TiskTusk Tigania or Igembe group (they live in Nyambene Hills, their name “Daicho” is the word Thagicu with g-deletion) who lived near the Msarara/Msara in both Wakefield 1870 and Chanler 1896.

So the Segeju and Daicho in Wakefield 1870 are different people.

[. @Jb5Rf]

@TiskTusk No, they seem to be distinguished.

The Dhaicho in Wakefield 1870 are the same people as the Daitcho in Chanler 1896 who lived in Nyambene Hills.

Chanler 1896 goes into much more depth about the Daitcho and their customs and all of that.

They are a

[. @Jb5Rf]

@felix_makinda @TiskTusk Almost every Bantu tribe in Kenya has agesets;
Thagicu, Bukusu, and Kuria have similar generation names because they got their agesets from Kalenjin speakers.

However, this was in separate locations; Thagicu got the agesets idea from Ogiek in GEMA.