The Abagusii in the Early 20th Century: Navigating Colonialism, Agriculture, and Resistance (1900–1920)

Nestled in the fertile highlands of western Kenya, the Abagusii people—also known as the Gusii or Kisii—experienced profound changes between 1900 and 1920. This period marked the dawn of British colonial rule in Gusiiland, bringing new crops, administrative control, and challenges to traditional ways of life. Yet, the Abagusii were far from passive observers. From fierce resistance led by figures like Moraa Ng’iti to adapting to agricultural shifts, they navigated this era with resilience and agency. Let’s dive into the key events that shaped the Abagusii during these transformative two decades.

The Arrival of British Colonial Rule

In 1907, the British solidified their presence in Gusiiland by establishing Kisii Town as a district capital, marking a turning point for the Abagusii. The colonial administration, led by figures like Geoffrey Alexander Stafford Northcote, aimed to “pacify” the region and integrate it into the British East Africa Protectorate. The Abagusii, particularly the Abagetutu clan, were perceived as formidable due to their history of conflicts with neighbouring groups like the Kipsigis and Maasai. British explorer Sir Charles Eliot described Gusiiland (then called Kossova) as a hilly, cattle-rich region with a “reputation for ferocity,” though he noted this stemmed more from regional feuds than hostility toward Europeans.

The establishment of colonial rule disrupted traditional governance. The Abagusii, organised into seven clan clusters (Kitutu, Mugirango, Majoge, Wanjare, Bassi, Nyaribari, and others), had historically relied on decentralised leadership and prophetic figures like Sakawa, who had predicted the arrival of outsiders. By 1907, the British introduced indirect rule, appointing local chiefs to enforce colonial policies, such as tax collection, which often clashed with Abagusii communal values.

Resistance and the Legacy of Moraa Ng’iti

The Abagusii did not submit quietly to colonial intrusion. One of the most iconic figures of resistance was Moraa Ng’iti, a seer and medicine woman from the Bogeka sub-clan of Getutu. By 1900, Moraa was already a respected figure, known for her knowledge of indigenous medicine and her foresight. She predicted the disruptive effects of British colonialism, much like other regional seers such as Syokimau of the Akamba.

Moraa’s most notable act of resistance came in 1908, when British forces under Northcote raided Abagusii cattle camps (ebisarate) in Kitutu, seizing over 8,000 livestock—a devastating blow to the pastoralist economy. Infuriated, Moraa rallied young warriors, including her nephew Otenyo Nyamaterere, to resist. She famously chastised the men, likening their inaction to that of women who allowed their wealth to be stolen. Inspired, Otenyo led a counterattack against the British, though the effort was ultimately suppressed. Moraa’s defiance, rooted in the Mumboist tradition—a spiritual movement blending Abagusii beliefs with anti-colonial sentiments—cemented her as a heroine of early resistance.

While armed resistance waned after World War I, the spirit of defiance persisted, influencing later generations. The British abolished cattle camps by 1913, forcing the Abagusii to shift toward settled farming, a move that further eroded traditional pastoralist practices.

Agricultural Transformation: From Millet to Maize

Agriculture was at the heart of Abagusii life, and the early 20th century brought sweeping changes. Before colonial influence, the Abagusii were agro-pastoralists, cultivating finger millet, sorghum, barley, and pumpkins using ox-drawn plows and iron hoes. Livestock—cattle, goats, and sheep—provided meat, milk, and blood, supplemented by wild game and edible insects (chintuga). The staple dish, obokima, made from millet or sorghum flour, was central to their diet.

The British introduced new crops that reshaped Abagusii agriculture. Maize, brought to Gusiiland in the 19th century, became the dominant staple and cash crop by the 1920s, overtaking millet and sorghum. This shift changed dietary habits, with maize-based obokima becoming widespread. Tea and coffee, introduced in the late 19th century, also gained traction as cash crops by the 1920s, integrating the Abagusii into the colonial economy. These crops, alongside bananas, cassava, and beans, diversified farming but tied the Abagusii to global markets, often at the expense of traditional self-sufficiency.

The fertile soils and abundant rainfall of Gusiiland—70 to 80% of the land was cultivable—made it one of Kenya’s most productive agricultural regions. However, colonial policies, such as land taxation and labour demands, pressured farmers to prioritise cash crops over subsistence farming, creating economic vulnerabilities.

Cultural and Religious Shifts

The Abagusii’s spiritual life also faced transformation. Pre-colonially, they worshipped a supreme God, Engoro (or Nyasae), and revered ancestor spirits (Ebirecha). Medicine men and seers like Moraa played key roles in community life. The arrival of Christian missionaries in the early 20th century introduced new religious dynamics. By the 1920s, denominations like Catholicism, Seventh-day Adventism, and Swedish Lutheranism began gaining converts, challenging traditional beliefs. While many Abagusii adopted Christianity, others blended it with indigenous practices, creating a syncretic spiritual landscape.

Social structures, such as clan-based organisation and marriage customs, remained resilient but were influenced by colonial policies. Marriage, considered permanent and sealed by dowry, was central to Abagusii identity. However, Western education and missionary teachings began to challenge practices like polygamy and the role of matchmakers (esigani), setting the stage for future social changes.

The Broader Context: World War I and Global Influences

World War I (1914–1918) indirectly affected the Abagusii. While specific records of their involvement are scarce, the British conscripted locals across East Africa as porters and labourers for the East African Campaign. Some Abagusii likely participated, diverting labour from farming and exacerbating economic strain. The war also disrupted trade, impacting the region’s integration into colonial markets.

The Spanish Flu pandemic (1918–1920) and a sleeping sickness epidemic in nearby Uganda (1900–1920), which killed over 250,000 people, may have reached Gusiiland, though direct evidence is limited. These crises, combined with colonial demands, underscored the challenges of this period.

Legacy of the 1900–1920 Era

The years 1900 to 1920 were a crucible for the Abagusii, marked by the imposition of colonial rule, agricultural upheaval, and spirited resistance. Figures like Moraa Ng’iti symbolised the Abagusii’s determination to protect their way of life, while the shift to maize and cash crops laid the foundation for economic changes that persist today. The introduction of Christianity and Western education began reshaping cultural norms, setting the stage for further transformations in the post-colonial era.

The Abagusii’s story during this period is one of adaptation and resilience. Despite the pressures of colonialism, they maintained core aspects of their identity—clan cohesion, agricultural prowess, and spiritual depth—while navigating a rapidly changing world. Their experience reflects the broader narrative of African communities under colonial rule: a complex interplay of loss, resistance, and reinvention.

Sources and Further Reading:

Ochieng, W. R. (1974). A Pre-Colonial History of the Gusii of Western Kenya from CAD 1500 to 1914. East African Literature Bureau.
“Moraa Ng’iti: Heroine of Abagusii Anti-Colonial Resistance.” Ukombozi Review, 2021.
“Kisii People.” Wikipedia, 2004, updated 2025.
“Gusii.” UCLA Social Sciences, accessed 2025.
Additional insights drawn from regional histories and colonial records.