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Nninibe clan



KAMBA, is the fore grandfather of this sub clan and had one son called Kandu who also had one son called Nibbe. Nibbe formed the clan Nninibbe through bringing to the world seven sons. It is from these sons and grandsons that all the descendants of Nibbe derive their sub clan names as follows;

Gayo- Bandimugayo
Langya- Bandimulangya
Maddu- Babumadu
Lombi- Bandimulombi
Saani- Bandisaani
Keeki- Bandikeeki
Subbha- Bandimusubbha
Kooki- Bandibakoki
Luta- Banyaluta
Lume- Bandyolume
Tulo- Bandibutulo
Mbwo- Bandinambwo

The order of numbering above represents the birth order of Nibbe’s seven sons and his grandchildren i.e. Gayo was his first born son, the second born son was Langiya, third born Madu onwords and Koki was his first grandson, Luta second grandson onwards. It is important to note that female children hitherto were never considered to be children in traditional sense since they were to get married and their children would belong to a different clan. This is the patrilineal system to the present day. And is the reason why among Nibbe’s children it is the sons who were recorded.

During the inter-tribal wars before or around the 19th century, Nibbe whose father was Kandu (A Nilotic) is believed to have moved from Southern Sudan areas of Bar-el gazel. He migrated with his father southwards and settled in what was to be termed the Mountains of the Moon (Rwenzori) at a place called Kabamba near Ibatama. At this time, Langya was not yet born but Gayo had already been born. It is believed that at around this time Kandu, the father of Nibbe, died and was buried at Kabamba. Important to note also is that while they were staying here, Nibbe fell entered into courtship with one resident girl among the communities they found. The girl was called Ngununu a Muswagha by clan (Mukonzo by ethnicity). This he did for protection now that his father had died. Nibbe, after all, had by this time separated from his friend Ngule who went his other way across other hills in the Mountains of the Moon towards Zaire (present day DRC) side and later formed the Banyangule clan.

Largely due to constant attacks by the King of Bunyoro (Kabalega’s) soldiers called the Abarusura, Nibbe and his family together with their friend Ngununu moved further deep in the Rwenzoris and settled at a place called Bukangama. This new place seemed more secure and far away from the invading Abarusura. It is at this point that Langya the second son of Nibbe was born. After a while they expanded their territory by occupying Busamba. The term Busamba in Lukonzo means a cave, it is also known as “Kubbu adubba” in Kwamba dialect. The group slowly expanding in number of people stayed here because of the safe environment and availability of water from a stream called Rukoki which they used for domestic purposes. While still at Busamba, Gayo (the first son of Nibbe) married a woman who produced a baby boy named Koki a name derived from Rukoki stream. This family presently forms the Bandibakoki sub clan of the Nninibe clan.

After langiya had grown up and peace had returned in the area, Nibbe produced the third son whom he named Maddu from the peaceful experience they were living in at the time
After Nibbe’s children grew up, he started distributing land to them as follows;
• Gayo was allocated Harugali across Tokwe stream land up to River Semuliki.
• Langya was given Bukangama and Busamba areas across Humya and Tokwe water streams up to Semuliki river.
• Maddu was given Buhundu land across Humya and Tokwe streams of water and the land is currently occupied by late Bukombi’s family.
• Other children were also given land where they settled.

However Nibbe could not forget his friend Ngununu so he gave him a piece of land where to settle at Busamba.

Gayo the first born son of Nibbe produced six sons, namely Ndibakoki, Ndyolume, Nyaluta, Ndimugayo, Ndibbakeleke, Nyambwo.

Specific to Langya, it is important to note that Langya and other sons of Nibbe produced children who formed the ridges (Bitubi) which constitute the family lineages of the current Banninibe clan. The names as are known in the present generation are names or represent names of these ridges (Bitubi) partly depending on the origin of the different mothers that produced Nnibe’s children.

Ndimundi Abooki Saul
Ndisomyo Kijugu
Ndikahole Komunjala
Ndinkwena Kamui Andrew
Ndinjukulu Fobyano Musyakulu
Ndisaula Kibambale
Ndiyongomani Samusoni Somyo

Note: the ridge names above formed the first generation children of Langya derived from his sons Mundi, Somyo, Kahole, Nkwena, Njukulu, Saula and Yongomani. So, their chidren listed below form the second generation of Langya the man.

The second generation of Langya runs as follows

– Nyamusesa

The third generation of Langya runs as follows
-Akimenye Erikanjeru
-Byamaka, father to a girl child who was never considered for patrilineal reasons
-Bagonza,father to Mugisa
-Samuel Kyondo, father to Mbogo, Abooki, Bahunge.
-Mwangazima, father to Monday and Happy
-Lubbingo, father to a girl who can,t be mentioned here
-Saula Bhabhugulebho
-Benyato, father to Novanto Sumbhabhuliki, Novanto father to Mbako dominic and Kamui Andrew, Kamui, father to Kamui Jim, Mugisa, mutegeki, Kennedy, Hillary, Marvin etc
o Alubbha, father to mbombisikali and Ntuma mudauki.
o Mbombisikali
o Kamutume
o Bahenikyalo
o Mulebeki
o Kubbhala father to Abambale and Mausu
o Mausa father to swabya, mwangi Njilani, Babulengilye and Saato
o Saato father to Ababalyana and mausu.
o Mausu father to mwambikali
o Njilani father to Bambalira
o Mwambikali father to byeitaka, philimon
o Babulengilye father to Ngiguyabo
o Ababalyana father to Besisa, Mpabaisi.

o Bunjadhudhu father to Mukirani,Kamalabe, Benenego and Bambumaye.
o Tundyo father to Duwabbo, Nsonoki and Alyabusa.
o Abagene father to Bayalindyaki
o Bayalindyaki father to Bebuni, Nyalwondo, Kabilo and Ngamikali
o Nyalwondo father to Bantimba and bebuni.
o Bebuni father to Muhesi, Nyamanganga and Somyo.
o Ngamikali father to Badhaki
o Badhaki father to Ndubila
o Ndubhila father to Mujiki and petero Kabilo
o Kabilo father to Bhebuni
o Bhebuni father to Sarapio Bwadhi.
o Bwadhi father to Muleju and Bhankumbe.
o Somye father to Nyamule, Kansusi, Abadhele, Wedime and Njiakunga.
o Nyamule father to Kalegha.
o Kalegha father to Isingoma
o Isingoma father to Kuhobwa
o Wedime father to Bamadhi and Ngukyaye.
o Njiakunga father to Batambulane.
o Batambulane father to Kijugu and Bakansiganye.

A story is told how Nibbe’s family including his friend Ngununu dispersed some adversaries quite often, mostly the Bakonzo people who went back to Karugutu in present day Ntoroko district. Finally, it is told that once stability had returned, Nibbe and his family occupied the low lands of Bukangama and Busamba for settlement, crop growing, hunting and animal grazing.

Langya and his relatives are believed to have made friends mostly with other family groupings which used to give them a hand in order to ward off enemy attackers, especially one family among the Batalinga clan from Zaire (currently DRC). These friends from the Babwisi ethnic community were consequently considered to be blodd relatives of the NNibe clan and were never to intermarry. The bond is still known as “Babwabwa” in Lubwiisi dialect. Thus the Babwabwa of the Nninibe up to the present day include the subclans of the Batalinga such as Bandimulabbu, Kibatenga (Bandikibatenga) and Guya (Bandiguya)

Muyayo, the Mubwabwa of Nibbe was the father to Makamba, while Makamba was father to Labbu, Guya and Kibatenga. Labbu was the father to Ndinanjabala, Ndibhonjo, Ndinausenya and Ndinjoghu while Guya’s and Kibatenga’s generations cannot be traced properly

Among the rituals of the NNinibe clan are the following;

A head of a goat is not eaten by every Nibbe family due to two main reasons; first, whenever a head of household opted to slaughter a goat for his family, all the members took meat and left the head on banana leaves while a young child would be required to dip his fingers into the mouth of the goat as ritual. It is held that before it is slaughtered and meat carried into the house, the goat’s mouth could close suddenly, cutting the young child’s fingers. This brutal ritual would occasion a lot of pain to young children hence its dismissal as edible meat.

And it is also held that that whenever a member of the Nnibe family felt headache, medicine men would use a goat’s head to cure the patients. Therefore, in order to preserve the source of medicine, it is declared that eating a head of any goat would make a person lose all her/his teeth out the mouth.

b) NGAMU (small bird with coffee brown feathers):
This bird is widely referred to as the “savior” of the Nninibe clan. It is called so because whenever Nibbe’s sons were fighting amongst themselves, they would also hear a group of these birds fighting and shouting nearby. Consequently the children would abandon their own fight and focus on looking at the birds fighting, naturally enjoying the small bird’s fight after which they lost interest in their own fight. United in peace, the Nninibe declared Ngamu their totem, for being the savior.

C) KIJYONGO KYANYAGASA (the Nyangasa soggy valleydam)
This dam was revered because it caused the demise of Muzee Mulilia who had stolen food for Langya, Subba and Maddu. Mulilia’s body was dumped in a pot hole that later on turned into a pond (Kijyongo) where Nibbe’s children could offer sacrifices such as slaughtered goats, chicken and roasted plantains and cassava to the spirits of forefathers for blessings, good health and successful hunting sprees. To date Kwamba is the only local dialect spoken around this spiritual pond. Failure to adhere to this standard, are believed to get angry and the culprit immediately drowns into the killer pond. This Kijyongo was shared by Langiya in the North, Maddu the middle part and Subba in the south. Each of these sons would contribute a brown cock (Kongonkubba) and a He goat. When these sons would pour blood in this swamp, it would separate and divide into three sections for a while. With this, all their problems dedicated to the ancestors would be solved. Such problems included barrenness, infertility for men, drought, and poor health.

Nibbe and his family planted a “mutoma” tree called Mudolo in a place presently called Busubirwa (Busamba) where his son Maddu was born. It is a place where traditional medicine was produced or concocted for protection against poor health, spiritual attacks and so on

Below is a list of places where Nibbe’s family could construct shrines to appease their ancestoral spirits.
-Kambaku abengeluma (Bghutu-bghutu)

During sacrificial ceremonies the following were required; He goat, 2 cocks, matoke, Gonja, tonto, waragi, grass, tools. The reasons of these shrines to be erected included;
-For life everlasting
-For war protection
-For increased food yielding
-For marriage
-For more generations

Sacrifices-Bibbembo (Kubbemba) were carried out for the following reasons;
-To avoid famine.
-In order to marry many fertile women.
-For generation multiplication.
-For good Omen in their families.
-To avoid death.

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